Joel 1

Joel 1

Morris - "The day of the LORD," in contrast to "man's day," refers to a coming time of judgment. The Lord, in severe judgment, after a long time of patient forbearance, will take strong control of the world and its inhabitants. This will be followed by cleansing and blessing. Such prophecies often refer to a current situation, such as the plague of locusts, then span over the centuries to the future end-time judgments. Sometimes it refers to the entire period of judgment, sometimes to the specific day on which that period will begin. In the prophets, it occurs first in Isaiah 2:12, last in Malachi 4:5. There are other phrases that are used synonymously--"the day of wrath," "the day of God," "that day." (Defender's Study Bible) Patterson on the Day of the LORD - The Day of the Lord can refer to a judgment in the near future (Jer 46:10; Amos 5:18–20) or to a more distant, comprehensive judgment (3:14–15; Zech 14:1–21; 2 Pet 3:10–13). Often the two blend into one future scene (Obad 1:15; Zeph 1:7, 14–18). The Scriptures teach that the Day of the Lord is one of judgment, whether for God’s people (Isa 2:12–22; 13:5) or for their enemies (Isa 13:6, 9; Jer 46:10; Mal 4:5–6 [3:23–24]). Prophecies describe it as a day of unprecedented warfare and cosmological events set in a scene of dark clouds. It will be accompanied by a mood of despair and pervading gloom (Zeph 1:14–15; cf. Rev 6:12–17). These same oracles are often accompanied by promises of deliverance for God’s faithful people (e.g., Isa 59:15b–21; Zeph 3:8–20). All of these features, already attested from the eighth century BC onward, provide elements for the emerging apocalyptic corpus both of the Scriptures and the extrabiblical writings of Judeo-Christian literature. The Day of the Lord thus stands as a vivid reminder to all that God does judge sin, and he will ultimately bring earth’s history to its proper and just culmination. (Cornerstone Bible Commentary) Related Resources on Day of the LORD: Day of the Lord - on site discussion What is the day of the Lord? - The phrase “day of the Lord” usually identifies events that take place at the end of history (Isaiah 7:18-25) and is often closely associated with the phrase “that day.” One key to understanding these phrases is to note that they always identify a span of time during which God personally intervenes in history, directly or indirectly, to accomplish some specific aspect of His plan. Most people associate the day of the Lord with a period of time or a special day that will occur when God’s will and purpose for His world and for mankind will be fulfilled. Bridgeway Bible Dictionary Day of the lord - Israelites of Old Testament times looked for the day when God would intervene in the affairs of the world, righting the wrongs and establishing his just rule on the earth. They called this divine intervention the day of the Lord (Isaiah 2:12-19; Isaiah 13:6; Isaiah 13:9; Zephaniah 1:14-16; Zechariah 14:9). Holman Bible Dictionary Day of the Lord - The time when God reveals His sovereignty over human powers and human existence. Hastings' Dictionary of the Bible Day of the Lord The day in which Jehovah was expected to punish sinful Hebrews and the enemies of Israel, and to establish at least the righteous remnant of His people in political supremacy. Hastings' Dictionary of the NT Day of the Lord International Standard Bible Encyclopedia Day of the Lord (Yahweh) - The idea is a common Old Testament one. It denotes the consummation of the kingdom of God and the absolute cessation of all attacks upon it (Isaiah 2:12 ; Isaiah 13:6 , Isaiah 13:9 ; Isaiah 34:8 ; Ezekiel 13:5 ; Ezekiel 30:3 ; Joel 1:15 ; Joel 2:11 ; Amos 5:18 ; Zephaniah 1:14 ; Zechariah 14:1 ) It is a "day of visitation" (Isaiah 10:3 ), a day "of the wrath of Yahweh" (Ezekiel 7:19 ), a "great day of Yahweh" (Zephaniah 1:14 ). The entire conception in the Old Testament is dark and foreboding. The Jewish Encyclopedia Day of the Lord - An essential factor in the prophetic doctrine of divine judgment at the end of time (see Eschatology ), generally, though not always, involving both punishment and blessing. Near (07138) (qarob from the verb qarab = to come near) is an adjective meaning near, close by, closely related. Qarob refers to nearness in time or space: something is about to happen, is near at hand, e.g., judgment, calamity (Dt. 32:35) or something that is not near at hand, referring to its prophetic fulfillment as in Balaam's prophecy of the Messiah "I see him (MESSIAH), but not now; I behold him, but not near; A star (MESSIAH) shall come forth from Jacob." (Nu 24:17) The first use of qarob is in Ge 19:20 which describes the "town is near enough to flee to" from the coming destruction of Sodom and Gomorrah. Clearly in the three uses of qarob by Joel, the idea of near is that it is imminent, (as discussed above), in other worlds at a point in time close to another point of time as Moses writes Vengeance is Mine, and retribution (Ro 12:19-note and Heb 10:30-note quote Lxx), In due time their foot will slip; For the day of their calamity is near, and the impending things are hastening upon them. (Dt 32:35 - This was the text for Jonathan Edwards' famous sermon "Sinners in the Hands of an Angry God.") - as noted the text was specifically addressed to unbelieving Israelites, but is applicable to all wicked people.) Comment: Dt 32:35 is the bad news for Israel much like the message of the "Day of the LORD" would first bring bad news to Israel [e.g., the Time of Jacob's Distress -Jer 30:7] but it is followed by Dt 32:36 which is a promise to restore Israel much like the promise in Joel 3:1-note) Qarob is translated in the Septuagint with the adverb eggus, which means near. David offers a great prayer (we would all do well to keep on our heart so that it is near our lips) "Be not far from me, for trouble is near (qarob; Lxx = eggus); For there is none to help (boetheo)." (Psalm 22:11) A SHATTERING FROM SHADDAI The Almighty is the Hebrew word Shadday which gives us our wonderful name of God, EL Shaddai - God Almighty. There is clearly a play on words with the word destruction (shod from shadad) and the word for Almighty (Shadday). The destruction is from the Almighty, the "Shattering from Shaddai"! In the present context this name does not at first glance appear so "wonderful," but as is always the case, before the LORD can heal, He has to break and the end result for the nation of Israel will indeed be "wonderful" in the last days. (cf Joel 3:16-17 "then you will know that I am the LORD your God.") And it will come as destruction from the Almighty (Shaddai) - So here we learn the Day of the LORD is (1) imminent (near), (2) that it will include destruction and (3) that this destruction is wrought by the hand of the omnipotent Almighty God. The Septuagint is interesting in this passage as it translates destruction from the Almighty as "trouble upon trouble," giving us a picture of God piling up Israel's trouble! Destruction (07701)(shod from shadad = to deal violently with, despoil, devastate, ruin) is a masculine noun meaning violence, destruction, desolation, robbery, spoil, wasting. The primary meaning of shod is violence or destruction and is used to describe an "act of violence or oppression." In Job the idea is not to fear coming violence - "And you will not be afraid of violence when it comes" (Job 5:21). Shod is used in Ps 12:5 to designate a reason for God's arising to protect the weak. Isaiah weeps over Israel (reminiscent of Jesus' words in Mt 23:37, Lk 13:34-note) - "Therefore I say, “Turn your eyes away from me, Let me weep bitterly, Do not try to comfort me concerning the destruction of the daughter of my people.” (Isa. 22:4). Shod was also used by Jeremiah and Amos to describe violence and havoc as social sins (Jer 6:7; Amos 3:10). The primary meaning of destruction was used by Hosea and here by Joel to express God's reason for the coming Day of the LORD which will bring destruction on His Chosen People (Hos. 7:13 = "Woe to them, for they have strayed from Me! Destruction is theirs, for they have rebelled against Me! I would redeem them, but they speak lies against Me."). Victor Hamilton adds that "the verb shādad has an interesting usage. In one sense it is applied to Babylon (in the Jeremiah passages obviously) as the "destroyer" of Jerusalem (Jeremiah 6:26; Jeremiah 12:12, inter alia). This militaristic world power, far from being an independent entity, is an actor chosen for the cast by God. Its function is to be the medium through which God's holy anger is outpoured on his own covenant children. Babylon itself will subsequently become the object of equal devastation (Jeremiah 51:48, 53, 55, 56; Psalm 137:8). The ferocity of shādad is indicated by its coupling with the activities of a wolf (Jeremiah 5:6) who pursues, attacks, and mauls its victim." (Theological Wordbook of the Old Testament) Shod - 25x in 24v - destroyed(1), destruction(12), devastation(7), violence(5). Job 5:21; Job 5:22; Ps. 12:5; Prov. 21:7; Prov. 24:2; Isa. 13:6; Isa. 16:4; Isa. 22:4; Isa. 51:19; Isa. 59:7; Isa. 60:18; Jer. 6:7; Jer. 20:8; Jer. 48:3; Ezek. 45:9; Hos. 7:13; Hos. 9:6; Hos. 10:14; Hos. 12:1; Joel 1:15; Amos 3:10; Amos 5:9; Hab. 1:3; Hab. 2:17 NET Note adds that - There is a wordplay in Hebrew here with the word used for “destruction” (שׁוֹד, shod) and the term used for God (שַׁדַּי, shadday). The exact meaning of “Shaddai” in the OT is somewhat uncertain, although the ancient versions and many modern English versions tend to translate it as “Almighty” (e.g., Greek παντοκράτωρ [pantokratōr], Latin omnipotens). Here it might be rendered “Destroyer,” with the thought being that “destruction will come from the Divine Destroyer,” which should not be misunderstood as a reference to the destroying angel. The name “Shaddai” (outside Genesis and without the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20–21). In Ps 68:14, Isa 13:6, and the present passage, Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment. (Net Notes Joel 1) Joel 1:16 Has not food been cut off before our eyes, gladness and joy from the house of our God? Has not food been cut off before our eyes Joe 1:5-9,13 Am 4:6,7 Gladness and joy from the house of our God: De 12:6,7,11,12 16:10-15 Ps 43:4 105:3 Isa 62:8, JOEL REVERTS TO EFFECTS OF LOCUST PLAGUE Has not food been cut off before our eyes - A rhetorical question to cause the people to take inventory and to stimulate the people to gather for prayer and fasting. NET Note - “Has not the food been cut off right before our eyes?” This rhetorical question expects an affirmative answer; the question has been translated as an affirmation for the sake of clarity and emphasis. (Net Notes Joel 1) Gladness and joy from the house of our God - “joy and gladness from the house of our God?” Verse 16b is a continuation of the rhetorical question begun in v. 16a, but has been translated as an affirmative statement to make the meaning clear. The words “There is no longer any” are not in the Hebrew text, but have been supplied in the translation for clarity. Gladness and joy normally characterized the offerings of the house of our God, the Temple, as the people thanked God for His provisions, but now that offerings had ceased so had the celebrating. We see the relationship between offerings to the LORD and gladness and joy in Deuteronomy... Deuteronomy 12:6;“There you shall bring your burnt offerings, your sacrifices, your tithes, the contribution of your hand, your votive offerings, your freewill offerings, and the firstborn of your herd and of your flock. 7 “There also you and your households shall eat before the LORD your God, and rejoice in all your undertakings in which the LORD your God has blessed you. Deuteronomy 12:11 then it shall come about that the place in which the LORD your God will choose for His name to dwell, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution of your hand, and all your choice votive offerings which you will vow to the LORD. 12 “And you shall rejoice before the LORD your God, you and your sons and daughters, your male and female servants, and the Levite who is within your gates, since he has no portion or inheritance with you. Deuteronomy 16:10-11 Then you shall celebrate the Feast of Weeks to the LORD your God with a tribute of a freewill offering of your hand, which you shall give just as the LORD your God blesses you; 11 and you shall rejoice before the LORD your God, you and your son and your daughter and your male and female servants and the Levite who is in your town, and the stranger and the orphan and the widow who are in your midst, in the place where the LORD your God chooses to establish His name. APPLICATION: In the NT the greatest offering we can make each day is our self, our body (Ro 12:1-note), and when we do so, we should experience gladness and joy. Perhaps your gladness and joy is at low ebb these days. Have you recently offered your body as "a living and holy sacrifice, acceptable to God, which is your spiritual service of worship?" If not, take a moment to humbly bow in worship (whether at work or school or home) and confess your failure to present yourself to the God Who rightly owns you (1 Cor 6:19-20-note), seeking His forgiveness and His Spirit's energization of the fruit of gladness and joy in your heart (Gal 5:22-note). You may be surprised at how much difference it makes in the rest of your day! And don't forget that integrally related to your offering is your subsequent conduct. Therefore "do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect." (Ro 12:2-note). Joel 1:17 The seeds shrivel under their clods; The storehouses are desolate, The barns are torn down, For the grain is dried up. seed: Heb. grains, Ge 23:16 NET The grains of seed have shriveled beneath their shovels. Storehouses have been decimated and granaries have been torn down, for the grain has dried up. ESV The seed shrivels under the clods; the storehouses are desolate; the granaries are torn down because the grain has dried up. NLT The seeds die in the parched ground, and the grain crops fail. The barns stand empty, and granaries are abandoned. CSB The seeds lie shriveled in their casings. The storehouses are in ruin, and the granaries are broken down, because the grain has withered away. NIV The seeds are shriveled beneath the clods. The storehouses are in ruins, the granaries have been broken down, for the grain has dried up. The seeds shrivel under their clods - Joel 1:20 describes conditions that suggest drought, but the ESV Bible marginal note reads 'The meaning of the Hebrew line is uncertain." In any event, in a drought seeds would not be able to germinate. NET Note adds "These two lines of v. 17 comprise only four words in the Hebrew; three of the four are found only here in the OT. The translation and meaning are rather uncertain. A number of English versions render the word translated “shovels” as “clods,” referring to lumps of soil (e.g., KJV, NAB, NASB, NIV, NRSV)." (Net Notes Joel 1) The NLT paraphrase has "The seeds die in the parched ground, and the grain crops fail. The barns stand empty, and granaries are abandoned. Joel 1:18 How the beasts groan! The herds of cattle wander aimlessly because there is no pasture for them; Even the flocks of sheep suffer. Joe 1:20 1Ki 18:5 Jer 12:4 14:5,6 Ho 4:3 THE MISERY OF THE ANIMAL KINGDOM Groan...wander...suffer - Expresses the misery the locusts plague has wreaked - people, plants, animals, nothing left unaffected by the devastation. The herds of cattle wander aimlessly because there is no pasture for them - Hebrew “the herds of cattle are confused.” The verb בּוּךְ (bukh, “be confused”) sometimes refers to wandering aimlessly in confusion (cf. Exod 14:3). (NET) They are desperately looking for food. The animals groaning and suffering remind us of Paul's description in Romans 8 For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. 19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22 For we know that the whole creation groans and suffers the pains of childbirth together until now.(Ro 8:18-22-note a reflection of Ge 3:17-19)