Joel 2:18-3:14: I Will Pour Out My Spirit on All Flesh
Spoken Gospel podcast with a photo of David and Seth

Joel 2:18-3:14: I Will Pour Out My Spirit on All Flesh

About This Episode

In response to Israel's repentance, Joel predicts a coming day of the Lord's mercy. Not only will he restore what was lost to the locusts, but God promises an even greater day of God's mercy when he will pour out his Spirit. Seth and David talk about why Jesus doesn't just come once and why the promise of the Holy Spirit is such good news.

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Joel 2:18–3:14: Your Daughters Will Prophesy

Show Notes

David and Seth wrap up their two-part series on the book of Joel, picking up where they left off in the second half of this short but powerful prophetic book. Where the first episode traced the devastation of the locust plague and the call to repentance, this episode turns to God's stunning response of mercy — and how that mercy escalates far beyond anything Israel could have imagined.

God Answers with a Near Day of Mercy

After Israel repents, God becomes passionately jealous for his land and has pity on his people (Joel 2:18). He promises to send back everything the locusts destroyed — the grain, wine, and oil that had been stripped away. Even the beasts of the field, who had been panting for water, will be cared for. The fig tree and vine will give their full yield. The early and latter rains will return. God promises that his people will eat in plenty, be satisfied, and never again be put to shame (Joel 2:26–27). This matters because the shame of the locust plague had made Israel look abandoned by God before the watching nations. Now that shame is ending.

But the promise goes even further. God says, "You shall know that I am in the midst of Israel" (Joel 2:27). Not only is the land restored to look like the Garden of Eden, but God himself will dwell among his people — just as he did in Eden. The very word "shame" ties back to Genesis, where Adam and Eve were naked and not ashamed until the fall. The locust plague had been like another fall, another curse of thorns and thistles. Now God is reversing that curse and bringing his people back into an Edenic state, complete with his own presence.

A Greater Day of Mercy Still to Come

Beginning in Joel 2:28 with the phrase "and it shall come to pass afterward," the book shifts from this near restoration to something far greater. Just as the first half of Joel ratcheted up a past day of judgment into a future, more terrifying day of judgment, the second half now ratchets up the near day of mercy into a future, more glorious day of mercy. Every promise from the first wave gets amplified. God promised to push away the northern locusts — now he promises to defeat all the enemies of his people in a cosmic battle. He promised to restore the land — now he promises to remake the entire world into a new Eden. He promised his presence in the temple — now he promises his Spirit poured out on all flesh.

The climax of the new Eden promise appears in Joel 3:17–18, where the mountains drip with sweet wine, the hills flow with milk, and all the stream beds of Judah flow with water. This is the promised land language of "milk and honey" amplified beyond recognition. In the Garden of Eden — which the Old Testament sometimes describes as a mountain, a high place where heaven and earth meet — there is a divine orchard at the top, and from it flows every good thing freely, like a mountain stream. God is saying he will one day remake the world so completely that his people will not even need to cultivate the land anymore. It will simply pour forth from the heavens. Revelation 21 and 22 pick up all of this garden imagery and explode it even further, describing the new heaven and new earth as the place where God destroys the old heaven and old earth and makes the two one — which is exactly what Eden was, the meeting place of heaven and earth.

This vision of heaven as a physical, embodied garden — not a disembodied, ethereal existence — transforms how we understand our future hope. Paul writes in Romans 8 that he does not consider his present suffering worth comparing to the glory that will be revealed, not because his suffering is trivial, but because the coming goodness is so immeasurably great that comparison does it damage. So much of the fuel of the Christian life comes from meditating on this future city, this future garden, and longing for it.

The Valley of Decision: Judgment on God's Enemies

Joel describes a coming day when God will gather all nations into a place called the Valley of Jehoshaphat — a name meaning "Yahweh has judged" — also called the Valley of Decision (Joel 3:14). God speaks to the hostile nations with biting sarcasm: "Are you paying me back for something? If you are, I will return your payment on your own head swiftly and speedily" (Joel 3:4). In the ancient world, defeating a nation meant defeating its god. The nations surrounding Israel boasted that their gods were superior, that they had won victories over Yahweh. God's response is essentially, "You want to prove you're better than me? Get ready."

Joel 3:9–10 calls the nations to consecrate for war, to beat their plowshares into swords and their pruning hooks into spears — a deliberate reversal of Micah's famous prophecy that Israel will beat their swords into plowshares. While Israel rests in peace, the nations must turn their farming equipment into weapons. Even the weak must say, "I am a warrior" (Joel 3:10). Everyone hostile to God will need to show up, and they will lose. The Lord roars from Zion, the heavens and earth quake, the sun and moon darken — the same cosmic language used to describe the locust plague is now used to describe the final battle. But "the Lord is a refuge to his people, a stronghold to the people of Israel" (Joel 3:16).

This language feeds directly into the New Testament's vision of the end. The Valley of Decision becomes the valley of Armageddon in Revelation. The trumpet blasts appear in 1 Corinthians, 1 Thessalonians, and Revelation. The darkening sun shows up in Luke 21, Matthew, and Revelation 8. The shaking of heaven and earth is referenced in Hebrews. Joel is describing what the New Testament describes when it talks about the final day of mercy toward God's people that is simultaneously a day of judgment on those who have actively set themselves against him. This is not God looking for an opportunity to punish passive bystanders — these are people who have proclaimed their hostility toward God and boasted about their superiority over him.

The Promise of the Holy Spirit

The most staggering promise of the coming day of mercy is the outpouring of God's Spirit. Joel 2:28–29 announces that God will pour out his Spirit on all flesh — sons and daughters will prophesy, old men will dream dreams, young men will see visions, and even male and female servants will receive God's Spirit. For people who had no access to God because they could not even bring a grain offering to the temple, this promise is mind-blowing. The Spirit that dwelt in the temple — God's presence that was "in the middle" of Israel — would now dwell inside every person who trusted in him.

This represents the ultimate ratcheting up of God's promises. The first day of mercy meant God returning to the temple. The greater day of mercy means God dwelling inside millions of people. What if there were millions of temples walking around the world? You could have Eden everywhere. The Kingdom could come everywhere. God could reach the nations through his people.

Peter declares in Acts 2 that this promise was fulfilled at Pentecost, 50 days after the death of Jesus. The Holy Spirit fell on the disciples, they began speaking in the languages of every nation present, and Peter identified this as the fulfillment of Joel's prophecy. This is significant because Peter calls the speaking in tongues "prophecy" — which connects all the way back to the Tower of Babel. At Babel, the sin of humanity was pridefully building their way to heaven, setting themselves up as gods. God's judgment scattered their languages. At Pentecost, that judgment is reversed. The locust devastation of languages is undone by the power of prophetic tongues to speak the Gospel in every language. The good news that all who call on the name of the Lord will be saved can now reach every nation on earth.

Why Jesus Comes Twice

Joel's two-layered structure of mercy and judgment sheds light on one of the most important questions in all of Scripture: Why does Jesus come twice? Joel was written to Israel, and the day of mercy and judgment he prophesied found its initial fulfillment in Jesus' first coming — for Israel. Jesus himself said, "I have only come to the lost sheep of Israel" (Matthew 15:24). But if there were only one coming, only Israel would be saved. The gap between Jesus' two comings exists so that the Gospel can go to the nations. At Pentecost, the disciples were anointed with the Holy Spirit to carry the message of Jesus to Judea, Samaria, and the ends of the earth (Acts 1:8). The 3,000 who were saved that day were just the beginning.

God's faithfulness to Israel became the launching pad for his faithfulness to the nations. The two days also allow God's justice and mercy to be seen more fully. There is more wickedness to judge, so God's justice will be seen as more just. There is more rebellion to forgive, so God's mercy will be seen as more gracious. Scripture says God desires all people to be saved, and the two comings of Jesus make that possible. Romans 10:9 captures the good news for every person alive: "If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved." And then Paul quotes Joel directly: "For everyone who calls on the name of the Lord will be saved" (Romans 10:13). This phrase goes all the way back to Abraham, who went to the altar and called on the name of the Lord — the very act that launched the entire project of God's people. Now that same invitation extends to every nation, tribe, and tongue. Repent, lament, call on his name — and you will be saved.

Transcript

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