Having not long preached on the Old Testament prophet Joel, as part of The Bridge Church series on the Minor Prophets, I was struck by the repeated uncertainties and ambiguities in this short prophecy.

Immediately, in 1.1, we are introduced to Joel the son of Pethuel. We know nothing about Pethuel. And there is no reference to a reigning king, nor to the nation being addressed. An invading army is mentioned, but not identified as Assyrian or Babylonian, or perhaps someone else.

Whilst the description of locusts (1.4) is likely to be a literal locust invasion, the description of the Day of the Lord, starting in 2.2, might be a locust army, or a human army? He speaks of ‘a day of darkness and gloom, a day of clouds and thick darkness!’ Is the desolate wilderness (2.3) the consequence of actual locusts? Are the war horses and chariots (2.4) literal? I suggest the ambiguity is deliberate.

Turning to another predictive text; ‘Then the LORD became jealous for his land and had pity on his people. The LORD answered and said to his people, “Behold, I am sending to you grain, wine, and oil, and you will be satisfied; and I will no more make you a reproach among the nations.’ (2.18-19); the verb tenses are mixed, past and future. Has this happened? Or will this happen? Of course, we are mindful that the Lord God sits outside our time.

The uncertainty that Joel seems to delight in turns us to God in prayer. He urges repentance in 1.14-20 and 2.12-17. The short phrases in the English translation communicate urgency. Its hard to read these sections slowly!

The central section (2.18-32) and the glorious conclusion (3.17-21) bring wonderful certainty. There is a glorious future for those who are God’s people. There is restoration and renewal. The devastation wrought by the locusts, whether literal or metaphorical, is more than reversed.

And, finally, eternally and certainly, the Lord dwells in Zion!

There are numerous themes running through scripture, like threads in a tapestry. In reading and re-reading the Bible we learn to find these and gradually appreciate the marvelous ways of God.

One such theme is ‘suffering then glory.’ Jesus Himself establishes this pattern in his meal with the two disciples at Emmaus; see Luke 24.46

The letter of 1 Peter follows the same pattern, as Peter addresses Christians in Asia Minor, suffering a range of challenges as they lived out their faith in a hostile environment.

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1 Peter 1.6-7)

inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. (1 Peter 1.11)

But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. (1 Peter 4.13)

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: (1 Peter 5.1)

And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. (1 Peter 5.10)

Peter is consistent with Paul. See, for example:

For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, (2 Cor 4.17)

Paul writes to the Corinthians, in his second letter (especially in chapters 1-5), reminding them of the reality of suffering in this life. He adds the assurance that such suffering is temporary, brief, passing, momentary. Immediately on opening this letter, as soon as 1.4, Paul refers to ‘our afflictions,’ commenting that we share abundantly in Christ’s sufferings (1.6). Sufferings are not simply an experience to be mitigated, but an experience to learn from.  2 Corinthians validates our experience of sufferings; we enjoy God’s comfort; and we are able to comfort others.

There is a risk of constantly minimizing suffering, or aborting affliction, as Edith Schaeffer puts it. Whilst we do not wish to seek out suffering, as in self-flagellation, we understand that suffering is promised by Jesus (John 16.33); it is normal for those who follow Him; and it is the everyday experience of those who live away from their ‘home’ as exiles.

Peter himself uses the phrase ‘a little while’ twice, to open and close his letter (1 Peter 1.6; 5.10). This phrase conveniently bookmarks his entire letter. His letter is addressed to Christ-followers facing real suffering, so he reminds them that it is only for a little while.

Jewish feasts were essential to national well being. The Psalms of Ascents (Psalms 120-134) refer to the tribes gathering to the temple. Included are the clear and direct words; ‘I was glad when they said to me, “Let us go to the house of the Lord.”’ (Ps 122.1)

Later history in Chronicles indicates the neglect of these, and attempts by a series of reforming kings to restore them:

• 2 Chr 24 – Joash repaired the temple; restored worship is implied.
• 2 Chr 30.1 – Hezekiah references the prior neglect of the temple and the priesthood; as part of his work of restoration.
• 2 Chr 35.18 – Josiah inspired repair of the temple
• Ezra 2 – the feast of Booths (Tabernacles) was restored

In his gospel, John calls them the feasts of the Jews, not the feasts of the Lord.  The feasts had become formal rather then genuinely celebratory.  The feasts represented something corporate. The neglect of these feasts was a sign of corporate declension.

The book, Primal Vision, highlights the fact that African tribes have long celebrated events together. These are often related to sowing and harvests, as corporate events, being essential to the well-being of the tribe.

How does this translate into Church life? Is it sufficient to meet once a week? Weekly attendance on a gathering falls far short of NT pattern, where they shared life together. Acts 2.46 refers to daily gathering.

The ‘personal faith’ which we in the west frequently refer to is both damaging and deficient compared to the Biblical pattern and cultural norms in many African countries.