Joel 1:1-2:17: The Day of the Lord (Is COVID God's Judgement?)
Spoken Gospel podcast with a photo of David and Seth

Joel 1:1-2:17: The Day of the Lord (Is COVID God's Judgement?)

About This Episode

The prophet Joel explains to Israel why a plague of locusts has descended on Israel. He tells them that it is a "day of the Lord." God is judging Israel, and this is only the first wave. Seth and David talk about judgment and the way that natural disasters should cause to repent and hope for God's deliverance.

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Joel 1:1–2:17: The Day of the Lord — Is COVID God's Judgment?

Show Notes

David and Seth open this episode of the Spoken Gospel podcast by diving into the Book of Joel, one of the minor prophets. They explore how Joel responds to a devastating locust plague, what the "Day of the Lord" means throughout Scripture, and how this ancient book speaks into modern experiences of natural disaster, repentance, and the good news of Jesus.

The Day of the Lord and Why Joel Matters

The Book of Joel centers on a concept called the Day of the Lord — an Old Testament term describing when God comes toward the earth either to judge Israel's enemies or to bring mercy and restoration to Israel itself, sometimes restoring her to former glory or even to an Edenic state. This theme runs through the entire biblical narrative, from the Exodus story through the major and minor prophets and into Revelation. Joel, however, goes deeper into this concept than any other biblical author. He serves as a kind of synthesizer of the prophets, pulling together imagery and theology from Ezekiel, Zephaniah, Isaiah, and Amos into what reads almost like a CliffsNotes of prophetic thought on the Day of the Lord.

Understanding Joel is essential for grasping why Jesus must come again at the end of time — and why he didn't simply fix everything during his first coming. Without Joel in your theological framework, the logic of a second coming can seem confusing. Joel also functions as a liturgical document. Because we know so few details about Joel himself (he is simply identified as the son of Pethuel) and because his writing is not anchored to a specific historical moment, his words become a repeatable prayer and meditation for any time of national mourning, natural disaster, or corporate grief. Whether facing a tsunami, a pandemic, or a locust swarm, Joel provides a way to lament, repent, and ask God for mercy.

A Plague of Locusts and the Devastation of Israel

Joel opens by describing an unprecedented locust plague that has swept through Israel. He calls on elders and all inhabitants of the land to hear him, insisting that nothing like this has happened in their days or in the days of their ancestors — and that this event will be told to children and grandchildren for generations (Joel 1:2–3). The devastation comes in four successive waves: the cutting locust, the swarming locust, the hopping locust, and the destroying locust. Each wave devours what the previous one left behind until nothing remains (Joel 1:4).

Locusts are biologically fascinating. They are actually grasshoppers that, when surrounded by other grasshoppers, undergo a physical transformation — growing larger, changing color, and developing different body parts. In the ancient world, where entire livelihoods depended on crops, a swarm of locusts was catastrophic. Even in modern times, locust plagues remain devastating in the Middle East and Africa because they occur so infrequently — once every 20 to 50 years — that no infrastructure exists to combat them. Joel describes the ruin touching every corner of society: farmers, priests who can no longer offer food in the temple, unmarried women, even drunkards who will have no more wine. Behind the famine, fire sweeps through the barren land, devouring pastures and drying up water sources (Joel 1:19–20). The destruction is total.

Locusts in the Biblical Narrative — From Egypt to Revelation

Locusts carry deep significance across Scripture. They first appear in the Exodus narrative, where God sends them as one of the ten plagues against Egypt — simultaneously judging Egypt for its oppression and securing Israel's liberation from slavery. In Leviticus and Deuteronomy, God promises to send insects ahead of the Israelite army to drive out the Canaanites, again combining judgment on enemies with mercy toward his people. This dual nature of the Day of the Lord — both terrifying and redemptive — is central to understanding how Joel uses the imagery.

What makes Joel shocking, however, is that the script is reversed. The locusts have not come against Israel's enemies; they have come against Israel herself. This reversal is what Joel's audience must reckon with: a Day of the Lord's judgment directed at God's own people. Notably, Joel never names the specific sin that provoked this judgment. In Deuteronomy 28:38, God had warned that one consequence of breaking the covenant would be locusts devouring the fields. So the implication is clear — Israel has broken the covenant — but the particular offense goes unnamed. Joel is content to leave it that way, and this restraint is theologically significant. The Book of Revelation will later pick up Joel's locust imagery in chapters 7 and 9, escalating it to apocalyptic proportions with locusts the size of horses bearing human faces and lion's teeth — a direct echo of Joel's description of locusts with "teeth of a lion" and "fangs of a lioness" (Joel 1:6).

From Past Judgment to a Greater Future Judgment

Joel chapter two marks a dramatic shift in time. While chapter one described a past Day of the Lord — a real, physical locust plague causing real damage — chapter two sounds the alarm for a future Day of the Lord that is "coming" and "near" (Joel 2:1). Everything from chapter one gets escalated. The locusts that were compared to lions are now compared to a marching army. The fruit trees and pomegranates are now explicitly called the Garden of Eden, echoing Ezekiel 36, where God promised Israel would have desolation behind them and the Garden of Eden before them. But in Joel, the promise is reversed: the Garden of Eden lies in front of the locusts, and desolation follows behind them. It reads like another fall from Eden.

The cosmic imagery intensifies as well. In chapter one, the cloud of locusts darkened the sky. In chapter two, the sun and moon themselves are darkened and the stars withdraw their shining (Joel 2:10). The earth quakes. And then comes the stunning line: "The Lord utters his voice before his army" (Joel 2:11). God himself is the commander of this terrifying force. This language — darkness, cosmic upheaval, divine armies — echoes Zephaniah 1, Isaiah 13, and Jesus' own words in Matthew 24 about wars, earthquakes, and signs in the heavens as birth pains pointing to a greater Day yet to come. Jesus taught that every natural disaster and conflict should be read not as the fulfillment of that final Day, but as a reminder that it is still coming. Joel operates with the same logic: the past locust plague points forward to a greater judgment, which may refer to the Babylonian invasion, to the final eschatological coming of God, or to both.

Natural Disasters, Repentance, and What We Cannot Pin Down

Joel raises an uncomfortable but important theological question about the relationship between God and natural disasters. On one hand, Joel would push back against anyone who dismisses natural disasters as purely natural events with no spiritual dimension. As someone who trusts in a sovereign God, you have to reckon with the possibility that disasters carry spiritual significance. On the other hand, Joel never pins this particular disaster on a particular sin. He does not say, "This happened because you did this specific thing." This restraint is a rebuke to those who confidently assign blame for every hurricane, earthquake, or pandemic to some identifiable transgression.

The balanced posture Joel models is this: natural disasters should cause us to reflect, to lament, and to repent — not because we can decode exactly why they happened, but because we know the world is more broken than we want to admit. They should sober us with the reality that a final Day of the Lord's judgment is still coming. But they should never be weaponized to blame specific communities or sins. Jesus himself said that God makes it rain on the righteous and the wicked (Matthew 5:45), and the presence of sunshine over a wicked city does not mean God approves of its wickedness, just as a tornado destroying a faithful church does not mean something sinister was happening in the basement. Joel functions as a liturgical guide for worshiping in crisis — a way to sit with grief, acknowledge our brokenness, and turn toward God without pretending to know his mind.

"Yet Even Now" — The Call to Repent and the Good News of Jesus

The heart of Joel's message arrives in chapter 2:12–17, where God himself speaks through the prophet: "Yet even now, return to me with all your heart, with fasting, with weeping, and with mourning. Rend your hearts and not your garments." The phrase "yet even now" is astonishing — it means that even in the middle of devastation, even after the locusts have come, it is not too late to repent. God then reveals his character by quoting the foundational self-description he gave Moses at Sinai: he is gracious, merciful, slow to anger, and abounding in steadfast love, and he relents over disaster (Exodus 34:6–7). Joel pleads: "Who knows whether he will not turn and relent, and leave a blessing behind him?" (Joel 2:14).

Joel even echoes Moses' intercession after the golden calf in Exodus 32 when he instructs the priests to cry out, "Spare your people, O God, and make not your heritage a reproach, a byword among the nations. Why should they say among the peoples, 'Where is their God?'" (Joel 2:17). The appeal is to God's own reputation — don't let the destruction of your people lead the nations to question your goodness. This pulls on God's past faithfulness as evidence that he will be faithful again. If God forgave Israel after the golden calf — idolatry committed in his very presence — surely he can forgive now.

But the lingering question of Joel — "Who knows whether he will relent?" — finds its definitive answer in Jesus. The final Day of judgment has already come in the person of Jesus, who took that judgment upon himself at the cross and rose from the dead to prove that God's judgment had been satisfied. For those who trust in Jesus, lamenting and repenting is all that is necessary. We do not need to earn God's mercy through outward religious performance. Good works, Bible reading, and prayer flow from having received mercy — they are not the price of securing it. This is what it means to rend your heart and not your garments. And so even in the middle of disaster, disease, or loss, those who trust Jesus can know — not merely hope — that when the final, escalated Day of the Lord arrives, it will come not as a day of judgment but as a day of mercy.

Transcript

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