And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.
Joel provides the gospel invitation: "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call." The Hebrew vehayah kol asher-yiqra beshem-YHWH yimmalet ki behar-Tziyyon uvirushalam tiheyeh feleitah ka'asher amar YHWH uvasseridim asher YHWH qore (וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם־יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלַ ִם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא) offers hope amid judgment.
"Whosoever shall call on the name of the LORD" (kol asher-yiqra beshem-YHWH) uses qara (קָרָא, "call") in the sense of invoke, appeal to, or cry out to. "The name of the LORD" represents God's revealed character and covenant identity. To "call on the name" means to appeal to God in faith, trusting His character and promises for salvation.
"Shall be delivered" (yimmalet) uses malat (מָלַט), meaning to escape, be rescued, or be saved. The verb appears in various contexts: physical rescue from enemies, escape from danger, and ultimately spiritual salvation. "For in mount Zion and in Jerusalem shall be deliverance" locates salvation geographically in Jerusalem, theologically in God's presence, and prophetically in Christ (who died and rose in Jerusalem).
The phrase "in the remnant whom the LORD shall call" (uvasseridim asher YHWH qore) adds crucial balance. While "whosoever shall call" emphasizes human responsibility, "whom the LORD shall call" emphasizes divine sovereignty. Salvation requires calling on God, yet that calling itself results from God's prior call. Romans 10:13 quotes this verse to explain gospel salvation: "For whosoever shall call upon the name of the Lord shall be saved." Paul then asks: "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?" (Romans 10:14). The gospel must be preached so the elect remnant can respond in faith.
Historical Context
Joel's exact historical setting is debated, with proposed dates ranging from the 9th to the 5th century BC. The book contains no references to specific kings or datable political events. What is clear is that Joel addresses a community experiencing devastating locust plague, which he interprets as divine judgment and a harbinger of the coming Day of the LORD. The book moves from describing literal agricultural catastrophe to prophesying the eschatological Day of the LORD when God will judge nations and pour out His Spirit on all flesh. Peter's Pentecost sermon (Acts 2:16-21) applies Joel's Spirit-outpouring prophecy to the church age, showing the book's prophetic scope extends from Joel's time through Christ's first coming to His return.
Joel's prophecy of the Spirit's outpouring found initial fulfillment at Pentecost and continues in the church age, while his Day of the LORD visions await ultimate fulfillment at Christ's return. The book emphasizes genuine repentance ('rend your heart, not your garments'), God's character as gracious and merciful, and the call to corporate fasting and prayer in times of crisis.
Questions for Reflection
How does Joel 2:32 deepen your understanding of God's character, particularly His holiness, justice, and mercy?
What specific attitudes, thought patterns, or behaviors does this verse call you to examine and change in light of the gospel?
How does this passage point forward to Christ and His redemptive work, and how should that shape your worship and obedience?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Joel provides the gospel invitation: "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call." The Hebrew vehayah kol asher-yiqra beshem-YHWH yimmalet ki behar-Tziyyon uvirushalam tiheyeh feleitah ka'asher amar YHWH uvasseridim asher YHWH qore (וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם־יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלַ ִם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא) offers hope amid judgment.
"Whosoever shall call on the name of the LORD" (kol asher-yiqra beshem-YHWH) uses qara (קָרָא, "call") in the sense of invoke, appeal to, or cry out to. "The name of the LORD" represents God's revealed character and covenant identity. To "call on the name" means to appeal to God in faith, trusting His character and promises for salvation.
"Shall be delivered" (yimmalet) uses malat (מָלַט), meaning to escape, be rescued, or be saved. The verb appears in various contexts: physical rescue from enemies, escape from danger, and ultimately spiritual salvation. "For in mount Zion and in Jerusalem shall be deliverance" locates salvation geographically in Jerusalem, theologically in God's presence, and prophetically in Christ (who died and rose in Jerusalem).
The phrase "in the remnant whom the LORD shall call" (uvasseridim asher YHWH qore) adds crucial balance. While "whosoever shall call" emphasizes human responsibility, "whom the LORD shall call" emphasizes divine sovereignty. Salvation requires calling on God, yet that calling itself results from God's prior call. Romans 10:13 quotes this verse to explain gospel salvation: "For whosoever shall call upon the name of the Lord shall be saved." Paul then asks: "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?" (Romans 10:14). The gospel must be preached so the elect remnant can respond in faith.