Joel 3
Tony Garland · Citado em PreceptAustin
Joel 3
Garland comments on Micah's prophecy - Notice the ignorance of the nations in regard to God’s plans concerning Zion: “They do not know the thoughts of the Lord, nor do they understand his counsel.” This is evident even in our own day. We study the book of Revelation and these related passages which make it abundantly clear that God has a future plan for the nation Israel and that plan includes her ownership of His land with Jerusalem as her eternal capital. Yet, the daily news indicates great confusion on the part of the nations as to the status of Jerusalem and the Promised Land in general. People the world over wonder what the big fuss is about the Jews and Jerusalem, but it is all so clear to any student of the Scriptures. Alas, the nations of the world are almost completely ignorant of God’s Word concerning the subject—as they will be in the day of their demise seen by Micah. “This prophecy envisioned Nebuchadnezzar’s armies that were composed of many nations, but it is to be fulfilled in the armed forces of the nations gathered at Armageddon (Rev 16:13-16+), who will be determined to destroy Israel and do away with God’s plan and take over the earth.”43 Isaiah 27:12-13 describes a positive harvest, for while the nations that come against Israel will be threshed, winnowed and discarded as chaff, the redeemed of Israel will be regathered when the nation is restored to Millennial prominence (cf God's stated purpose in Joel 3:1-note)... In that day (expressions of time should always prompt a question "When?") the LORD will start His threshing from the flowing stream of the Euphrates to the brook of Egypt, and you (ISRAEL) will be gathered up one by one, O sons of Israel. 13 It will come about also in that day that a great trumpet will be blown, and those who were perishing in the land of Assyria and who were scattered in the land of Egypt will come and worship the LORD in the holy mountain at Jerusalem. When? This refers to the end times, to Time of Jacob's Distress (Jeremiah 30:7-note) during which God first destroys Babylon in the 7th Bowl (Rev 16:17) and then the armies of the world, multitudes, multitudes in the Valley of Decision Allen Ross explains that " From beyond the Euphrates and from beyond the Wadi of Egypt (these are the boundaries of the Land), Israelites would be regathered. Never did Israel have the Land of Promise according to the biblical dimensions; and certainly never did a pure Israel possess it. Here God will “thresh” (hypocatastasis) through the lands of oppression, the chaff will be discarded, but the good grain regathered into the barn. Paul in Romans 11 carries the theme to its clear statement: “All Israel will be saved.” (Ro 11:25-26-note, cf Zech 12:10-14-note, Zech 13:1-note, Zech 13:8-9-note) Ezekiel will explain in his wonderful vision of the dry bones that Israel will be regathered at the end of the age in two steps, first physically regathered (the bones come together), meaning restored to the land as a nation but in unbelief; and then there will be the spiritual quickening (the Spirit breathes life into the bones) in which the surviving Jewish people will come to faith in massive numbers (Ezekiel 37-note). The second image here is of the trumpet blast. The image, quite possibly the Word of God like a trumpet blast, calls or summons the people to the holy mountain, which he says now, is in Jerusalem. The apostle Paul used the image of the trumpet for the end of the age ingathering (like Israel’s festival of Ingathering at Tabernacles) at the coming of the LORD. When the LORD gave Israel victory over Assyria, Babylon, and Egypt when He restored them to their land in 536, that was a great deliverance (see diagram of near/far fulfillment). But this passage was not fulfilled at that time (although it could have been used to explain the victory); in fact, some of the oracles of these end times were written by the prophets after the return from the exile. Evil still existed, Israel was not pure, and their stay in the land would not last but a few centuries and they would be scattered again. The fulfillment still lies in the future. Come, tread, for the wine press is full - Another metaphor of their sins filled to the brim and overflowing. What a literal wine-press is to ordinary grapes, the wrath of God is to the "grapes" (nations) referred to here” (Keil). In other words, this is not a fruitful wine-press, for it is the wine-press of the wrath of God (Rev 14:19-note), the time of the treading of the grapes of wrath, the final conflagration when God crushes all His enemies at the Second Coming of Christ (Isaiah 34:2-8; Isaiah 63:1-6-note; Joel 3:12-14; Zephaniah 3:8-note; Revelation 19:15-note). See also Garland's discussion of the Grapes of Wrath. NET Note - Heb “go down” or “tread.” The Hebrew term רְדוּ (rédu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the NET translation for clarity. (Net Notes Joel 3) The vats overflow, for their wickedness is great - Vats are pictured as filled with their sins, which are so great that the vat is could not hold them all! NET Note makes an excellent point - The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4). (Net Notes Joel 3) Isaiah 63:1-6 (see commentary) presents a picture which parallels Joel's description of the final reaping and treading of the earth... Who (MESSIAH) is this who comes from Edom, with garments of glowing colors from Bozrah, This One who is majestic in His apparel, Marching in the greatness of His strength? “It is I who speak in righteousness, mighty to save.” 2 Why is Your apparel red, And Your garments like the one who treads in the wine press? 3 “I have trodden the wine trough alone, And from the peoples there was no man with Me. I also trod them in My anger And trampled them in My wrath; And their lifeblood is sprinkled on My garments, And I stained all My raiment. 4 “For the day of vengeance (HIS JUDGMENT IN THE VALLEY OF DECISION) was in My heart, And My year of redemption has come (DELIVERANCE OF ISRAEL, RESTORATION OF THE NATION). 5 “I looked, and there was no one to help, And I was astonished and there was no one to uphold; So My own arm brought salvation to Me, And My wrath upheld Me. 6 “I trod down the peoples in My anger And made them drunk in My wrath, And I poured out their lifeblood on the earth.” We see a similar description of reaping in the last days by the apostle John in Revelation 14... Then I looked, and behold, a white cloud, and sitting on the cloud was one like a son of man, having a golden crown on His head and a sharp sickle in His hand. 15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, “Put in your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe.” 16 Then He who sat on the cloud swung His sickle over the earth, and the earth was reaped. 17 And another angel came out of the temple which is in heaven, and he also had a sharp sickle. 18 Then another angel, the one who has power over fire, came out from the altar; and he called with a loud voice to him who had the sharp sickle, saying, “Put in your sharp sickle and gather the clusters from the vine of the earth, because her grapes are ripe.” 19 So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth, and threw them into the great wine press of the wrath of God. 20 And the wine press was trodden outside the city, and blood came out from the wine press, up to the horses’ bridles, for a distance of two hundred miles. (Rev.14:14-20) Tony Garland's commentary on a while cloud Clouds are often associated with God, and particularly the Son of Man (Mt. 24:30; Luke 21:27; Rev. 1:7+). See commentary on Revelation 1:7. One like the Son of Man A clear indication that none other than Jesus is sitting on the cloud (Dan. 7:13; Mt. 26:64). The reason that Son of Man oversees the harvest of wheat is that it is He who sowed the good seed (Mt. 13:37). having on His head a golden crown Crown is στέφανον [stephanon] . See Crowns. another angel came out of the temple When angels come out of the temple on a mission, this is an indication of their divine mandate. The seven angels with the seven last plagues come out of the heavenly temple (Rev. 15:6+). It is a voice from the temple which gives them final authority to “pour out the bowls of the wrath of God on the earth” (Rev. 16:1+). The harvest of both the faithful and the ungodly are initiated by the Father, from within the temple. for the time has come The longsuffering and grace of God and His desire that all should have opportunity to repent now finally draws to a close for He knows that no more will come (2Pe. 3:9). His mercy withholds judgment, but his justice and righteousness make it unavoidable (Rev. 16:7+). “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32). This is the end of the age, the long period when both good and evil were allowed to grow side-by-side. Now there will be a separation in preparation for the Millennial Kingdom to follow: “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.” (Mat. 13:47-50) All who remain alive on the face of the planet must now identify with one or the other of the two criminals crucified with Christ. All the world stands guilty. Those in the first harvest, like the repentant thief on the cross (Luke 23:42), turn in desperation to Christ for cleansing of their sins. They are the wheat. Those in the second harvest (the vintage of wrath) are like the thief who continues to revile Christ (Luke 23:39). They are the tares which are gathered for destruction. for the harvest of the earth is ripe The harvest is used throughout the Scriptures to symbolize the final gathering and separation of that which is desirable and productive (wheat) from that which is useless and for the fire (tares, chaff). The judgment attending the harvest is often represented by the threshing floor where the grain is separated from the outer husk (2Sa 24:16; 1Chr. 21:15; Jer. 51:33; Dan. 2:35+; Mic. 4:12).58 For thus says the LORD of hosts, the God of Israel: “The daughter of Babylon is like a threshing floor When it is time to thresh her; yet a little while and the time of her harvest will come.” (Jer. 51:33) The long age so central to Jesus’ teaching concerning the “kingdom of heaven” (Mt. 13:24, 31, 33, 44-45, 47, 52) has now drawn to a close. (See The Arrival of God’s Kingdom.) It is now the time of the harvest. “But when the grain ripens, immediately he puts in the sickle, because the harvest has come” (Mark 4:29). At the harvest at the end of the age, there are both wheat and tares. The harvest includes a reaping of both and their separation. The wheat is gathered and preserved, the tares are gathered and destroyed. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ He said to them, ‘An enemy has done this.’ The servants said to him, ‘Do you want us then to go and gather them up?’ But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.” ’ (Mt. 13:26-30) It seems best to understand the two harvests depicted here as two aspects of the final harvest at the end of the age: a harvest of redemption and a harvest of wrath.59 Those who view both as harvests of judgment have difficulty explaining why there should be two such harvests of wrath and what, if anything, can be said to differ between them? When the two harvests are compared, we see that Jesus is specifically associated with the first harvest—for it was He who sowed the good grain. Unlike the second harvest, there is no hint of wrath associated withthe first harvest: no angel from the altar, no power over fire, no grapes, no trampling, no blood. The only possible negative aspect concerning the first harvest is that it is said to be ripe, exēranthē from zērainō , which means to dry up or wither and is used to describe plants without good roots (Mark 4:6).60 However, since the first harvest involves not grapes, but by implication wheat, this could just be a description of what naturally occurs when wheat reaches its maturity. All things considered, it seems best to understand these as two different harvests, one to gather faithful wheat and the other to destroy wild grapes. We are in agreement with Alford: What is the distinction between the two ingatherings? And why do we read of the casting into the wine-press of God’s wrath in the second case, and of no corresponding feature in the other? Again, why is the agency so different—the Son of man on the white cloud with a golden crown in the one case, the mere angel in the other? Besides, the two ingatherings seem quite distinct. The former is over before the other begins. On the whole then, though I would not pronounce decidedly, I must incline to think that the harvest is the ingathering of the saints, God’s harvest, reaped from the earth: described here thus generally, before the vintage of wrath which follows.61 He who sat on the cloud The Son of Man is the one who reaps the first harvest of the saved. Although He is intimately involved with the first harvest, Scripture reveals that angels carry out the details of both harvests. the earth was reaped The reaping which takes place is worldwide. “And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other” (Mt. 24:31). One view connects this event with the resurrection of the saved dead prior to the Millennial Kingdom (cf. Rev. 20:4+). This, then, is our Lord’s return at the end of the tribulation to harvest the bodies of the saints who die during the tribulation (Rev. 14:13+) so as to reunite them with their souls, which, up to this point, will have been under the altar before God (Rev. 6:9+). This reaping is the gathering of the harvest into Christ’s barn (Mat. 13:30). . . . The living redeemed will still be on earth, but the bodies of all deceased saints will have been resurrected and taken to Heaven. This addresses the state of all the saved during the tribulation.62 The saints which remain alive at the end of the Tribulation participate in the Sheep and Goat Judgment and enter the Millennial Kingdom in their natural bodies (Mt. 25:31-34). (See MacArthur's sermons on Sheep and Goat Judgment of the Nations - sermon 1, sermon 2, sermon 3) another angel came out of the temple in heaven The authority to issue the command to reap the vintage of wrath is equally dependent upon the authority of God. See commentary on Revelation 14:15. Jesus taught that the angels would be involved in the final harvest: The enemy who sowed them [the tares] is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Mt. 13:39-43) The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. . . . So it will be at the end of the age. The angels will come forth, separate the wicked from among the just. (Mat. 13:41-42, 49). This second angel initiates the gathering of the tares, the removal of the ungodly who are “taken”: “Even so will it be in the day when the Son of Man is revealed. In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back. Remember Lot’s wife. Whoever seeks to save his life will lose it, and whoever loses his life will preserve it. I tell you, in that night there will be two men in one bed: the one will be taken and the other will be left. Two women will be grinding together: the one will be taken and the other left. Two men will be in the field: the one will be taken and the other left.” And they answered and said to Him, “Where, Lord?” So He said to them, “Wherever the body is, there the eagles will be gathered together.” (Luke 17:30-37 cf. Mt. 24:28-note) As in the days of Noah, those whom are taken are taken in judgment (Mt. 24:38-39; Luke 21:26-27-note). The “eagles will be gathered together” to feast on the carrion of the dead (Job 39:30; Rev. 19:17-18+).63 another angel came out from the altar The mention of the altar connects the upcoming vintage of wrath with the cry of the souls under the altar at the opening of the fifth seal. “And they cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?’ ” (Rev. 6:10+). God had told them that they should rest until the remaining number of their fellow servants would be killed as they were. That time has now come. who had power over fire This may be the same angel who offered the prayers of the saints with incense “upon the golden altar which was before the throne” (Rev. 8:3+). There, after offering the prayers, he filled his censer with fire from the altar and threw it to the earth prefiguring the series of trumpet judgments (Rev. 8:4-6+). Similarly, it was “a voice from the four horns of the golden altar which is before God” which resulted in the release of the four angels bound at the Euphrates bringing the plague of demonic horsemen. This final vintage of wrath is also motivated by mountains of prayer by the saints of all times and ages for righteous judgment and vindication by God. This is the baptism of fire spoken of by John the Baptist. In his warning to the Pharisees and Sadducees who were coming to his baptism, he indicated that the One following after him would initiate two baptisms. Every person living would receive one or the other. I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire. (Mat. 3:11-12) [emphasis added] John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.” (Luke 3:16-17-note) [emphasis added] The term and with fire is better translated “or with fire.” The immediate context certainly indicates that to be baptized with fire is the result of judgment (notice the reference to purging and burning in the next verse). Other than the visible tongues (billows) of fire which appeared over the disciples’ heads at Pentecost, references to fire burning up unprofitable chaff refer to judgment rather than cleansing. The threshing fan (Mat. 3:12) refers to a wooden shovel used for tossing grain into the wind in order to blow away the lighter chaff, leaving the good grain to settle in a pile. The chaff would then be swept up and burned, the unquenchable fire refers to the eternal punishment of hell or the lake of fire.64 gather the clusters of the vine of the earth Joel foresaw the vintage of wrath associated with the Day of the Lord: Let the nations be wakened, and come up to the Valley of Jehoshaphat; for there I will sit to judge all the surrounding nations. Put in the sickle, for the harvest is ripe. Come, go down; for the winepress is full, the vats overflow-For their wickedness is great. Multitudes, multitudes in the valley of decision! For the day of the LORD isnear in the valley of decision. (Joel 3:12-14) The reason that these vines will be trodden is that they are wild grapes. Like His chosen nation Israel, those on the earth had not born the fruit God intended. For their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of serpents, and the cruel venom of cobras. (Deut 32:32-33) Now let me sing to my Well-beloved a song of my Beloved regarding His vineyard: My Well-beloved has a vineyard on a very fruitful hill. He dug it up and cleared out its stones, and planted it with the choicest vine. He built a tower in its midst, and also made a winepress in it; so He expected it to bring forth good grapes, but it brought forth wild grapes. And now, O inhabitants of Jerusalem and men of Judah, judge, please, between Me and My vineyard. What more could have been done to My vineyard that I have not done in it? Why then, when I expected it to bring forth good grapes, did it bring forth wild grapes? And now, please let Me tell you what I will do to My vineyard: I will take away its hedge, and it shall be burned; And break down its wall, and it shall be trampled down. (Isa. 5:1-5-note) [emphasis added] for her grapes are fully ripe God allows evil to have its full fruit for several reasons. First, He provides ample opportunity for the godless to repent and seek forgiveness and restoration. Secondly, He allows the depth of sin to have its full development in those who have forever turned their back on redemption. “But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete” (Ge 15:16-note). Although His patience and mercy are abundant, He must eventually judge in order to vindicate His character: “The righteous shall rejoice when he sees the vengeance; He shall wash his feet in the blood of the wicked, so that men will say, ‘Surely there is a reward for the righteous; surely He is God who judges in the earth’ ” (Ps. 58:10-11). threw it into the great winepress of the wrath of God This is not a fruitful winepress, for it is the winepress of the wrath of God. This is the time of the treading of the grapes of wrath, the final conflagration when God wipes out all His enemies at the second advent of Christ (Isa. 34:2-8; 63:1-6; Joel 3:12-14; Zep. 3:8 (note); Rev. 19:15+). See Grapes of Wrath. outside the city The city is Jerusalem. Like unclean and accursed things, these will be disposed of outside the city. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. (Heb. 13:11-13) The valley of Jehoshaphat was outside Jerusalem and it is there that the fullest vengeance of God shall be poured out, “the press is full” (Joel 3:13).65 The judgment of the nations in Joel 3:12-14 (which supplies the dual figures of harvest and vintage) takes place in the valley of Jehoshaphat, which traditions links with the Kidron valley lying between Jerusalem and the Mount of Olives. Zechariah 14:1-4 (note) places the final battle on the outskirts of Jerusalem.66 See Campaign of Armageddon. and blood came out The bloodshed associated with the judgment which falls at the Campaign of Armageddon at the close of the Tribulation period is unprecedented: The sword of the LORD is filled with blood, it is made overflowing with fatness, with the blood of lambs and goats, with the fat of the kidneys of rams. For the LORD has a sacrifice in Bozrah, and a great slaughter in the land of Edom. The wild oxen shall come down with them, and the young bulls with the mighty bulls; their land shall be soaked with blood, and their dust saturated with fatness. For it is the day of the LORD’S vengeance, the year of recompense for the cause of Zion. (Isa. 34:6-8) It results in the staining of Jesus garments (Isa. 63:1-6-note; Rev. 19:13+). See Blood Stained Garments. up to the horses bridles Possibly a reference to the armies in heaven who follow after Christ on white horses (Rev. 19:14+). More likely, a reference to the horses of Christ’s enemies. one thousand six hundred furlongs Furlong is σταδίων [stadiōn] , a distance of one-eighth of a mile (185 meters)67. The total distance is approximately 200 miles.68 The blood stretches for 1,600 furlongs, which is approximately two hundred miles. The two hundred miles may refer to the entire area from the Valley of Armageddon to Bozrah, which is about two hundred miles. Another possible explanation is that it refers to the round trip distance between Jerusalem and Bozrah. The fighting will begin in Jerusalem and move to Bozrah (100 miles), and with the Second Coming, will return back from Bozrah to the Valley of Jehoshaphat (another 100 miles). But the best explanation is based on Jeremiah 49:20-22 . . . In the context (see Jer. 49:13-14), this passage is dealing with the Campaign of Armageddon. The massive blood-letting that begins at Bozrah begins moving south down the Arabah until it empties in the Red Sea at the present-day cities of Eilat and Akaba. The distance from there to Jerusalem is about two hundred miles.69 Armageddon is in the north of Palestine [Rev. 16:14-16+], the valley of Jehoshaphat is in the south. Bozrah is named by Isaiah as the place where the Lord treads the winepress [Isa. 63:1-6-note]. And the distance between the farthest points of this “front” is 1600 furlongs.70 What is signified is a vast destruction of human life over a circumscribed area. Certainly what is stated of the vast slaughter is beyond anything ever known.71 Although it is possible that this description is hyperbole, one must ask why then does Scripture mention this precise distance? Besides implicating the areas that might be involved (above), it would seem to indicate the magnitude of the final slaughter of all the ungodly. Attempts to understand the exact magnitude of the judgment are nearly impossible, but can provide some insight into the immensity of the slaughter: Let us consider the biblical portrayal of the size of this disaster: this river of blood is 184 miles long, and its depth is the height of a horse’s bit. Now, if a horse’s bit is four feet high, we can calculate the volume required to fill a blood stream of varying widths, and as we know that the typical quantity of blood in a person is six quarts, we can then calculate how many people it would take to supply the blood. The blood from one billion human beings would make a stream not even twenty yards wide over this length of 184 miles (a trough 4’ deep with radiused sides would average 53 feet in width to hold the blood from one billion humans). If these figures are taken literally—and surely, when we recognize the literality of fulfilled prophecy in Daniel, they must be—then it is clear that God portrays the slaying of all unregenerate mankind. Notably, as the width is not given, we cannot determine the population of the earth at this time.72 See Campaign of Armageddon. Child of Adam, hear, and be admonished now while salvation is so freely offered. Be not deceived, for God is not mocked. Those impieties of thine, those guilty sports and gaieties, will yet have to be confronted before the judgment seat. Those gatherings in the gaming-hells and drink-shops of Satan, those sneers and witty jests at sacred things, those fiery lusts burning on the altars of carnal pleasure, are all written down in the account-books of eternity to be brought forth in the great day. . . . Think, O man, O woman, how would you fare were He this night to strike! If not in the city, in reconciliation with the King, outside is only death and damnation, and nothing can make it different.73 THE BATTLE HYMN OF THE REPUBLIC - The inspirational words of this great old civil war hymn are certainly apropos to the inspired words of Joel 3:13 - Play piano version. Johnny Cash's version. Here is an excellent youtube version which is guaranteed to get your soul stirring for the Second Coming of our Lord Jesus Christ to trample wickedness and right wrongs. Maranatha! Hosanna! Hallelujah! Amen! Mine eyes have seen the glory of the coming of the LORD, He is trampling out the vintage where the grapes of wrath are stored, He hath loosed the fateful lightning of His terrible swift sword, His truth is marching on! Glory! Glory ! Hallelujah! Glory! Glory! Hallelujah Glory! Glory ! Hallelujah! His truth is marching on I have seen Him in the watch fires of a hundred circling camps, They have builded Him an altar in the evening dews and damps, I can read His righteous sentence in the dim and flaring lamps, His day is marching on! Glory! Glory ! Hallelujah! Glory! Glory! Hallelujah Glory! Glory ! Hallelujah! His truth is marching on In the beauty of the lilies Christ was born across the sea, With a glory in his bosom that transfigures you and me, As He died to make men holy let us live to make men free, His truth is marching on Glory! Glory ! Hallelujah! Glory! Glory! Hallelujah Glory! Glory ! Hallelujah! His truth is marching on I have read a fiery Gospel writ in burnished rows of steel, "As ye deal with My contemners so with you My grace shall deal," Let the Hero born of woman crush the serpent with His heel, Since God is marching on Glory! Glory ! Hallelujah! Glory! Glory! Hallelujah Glory! Glory ! Hallelujah! His truth is marching on He has sounded forth the trumpet that shall never call retreat, He is sifting out the hearts of men before His judgment seat, Oh, be swift, my soul, to answer Him! Be jubilant, my feet, Our God is marching on Glory! Glory ! Hallelujah! Glory! Glory! Hallelujah Glory! Glory ! Hallelujah! His truth is marching on He is coming like the glory of the morning on the wave, He is wisdom to the mighty He is honor to the brave, So the world shall be His footstool and the soul of wrong His slave, Our God is marching on Glory! Glory ! Hallelujah! Glory! Glory! Hallelujah Glory! Glory ! Hallelujah! His truth is marching on BACKGROUND TO THE BATTLE HYMN OF THE REPUBLIC - Julia Ward Howe wrote the lyrics to “The Battle Hymn of the Republic" after visiting a Union Army Camp on the Potomac River near Washington D.C. in December of 1861. Her ancestors were famous during The American Revolutionary War. While visiting the army camp, she heard a favorite marching song of the Union Army. The song was set to the melody from the parody song “John Brown’s Body.” The John Brown in the song referred to a Scottish Sergeant in the 12th Massachusetts Regiment, not John Brown the famous abolitionist. The song's melody was made famous before the Civil War by a South Carolinian choirmaster and organist named William Steffe. He is believed to have written the melody in 1856. The song was originally titled “Say Brothers Will You Meet Us.” Reverend James Freeman Clark challenged Julia Ward Howe into writing a poem with a more powerful message for the marching song. That same night Julia Ward Howe dreamed the first line and awoke with it on her mind in the middle of the night. She wrote the entire poem by candle light before dawn. She forced herself up from her sleep because she was fearful that if she did not immediately write the poem she would forget it. The Atlantic Monthly paid her five dollars for the poem and published it in 1862, James T. Field of The Atlantic Monthly named the poem “The Battle Hymn of the Republic.” The chaplain of the 122nd Ohio Regiment taught it to Union soldiers every where. It is said that President Abraham Lincoln was so moved by the song, he wept when he heard it. (SOURCE) Joel 3:14 Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. Multitudes, multitudes: Joe 3:2 Isa 34:2-8 63:1-7 Eze 38:8-23 39:8-20 Rev 16:14-16 19:19-21 In the valley of decision: Php 3:2 For the day of the LORD is near in the valley of decision.: Joe 2:1 Ps 37:13 2Pe 3:7 NET Crowds, great crowds are in the valley of decision, for the day of the LORD is near in the valley of decision! NLT Thousands upon thousands are waiting in the valley of decision. There the day of the LORD will soon arrive. GOD'S VERDICT IN THE VALLEY OF DECISION Multitudes, multitudes in the valley of decision...the valley of decision (NAS Marginal note = "God's verdict") - The repetition emphasizes the unmistakable certainty that this is judgment day. All the nations are gathered. Clearly the valley of decision is a synonym for the Valley of Jehoshaphat where God will "sit to judge" (Joel 3:12). One could take this passage as the "decision" of the nations to come into this Valley, but clearly the context indicates that this Valley will be the place where God renders His righteous decision regarding their guilt for mistreatment of Israel. This description is the fulfillment of Joel 3:2. It is "the valley in which they are to meet their “determined doom.” (Jamieson) Indeed this is their "predetermined" doom, for God's prophecy is determined in the past and will be perfectly fulfilled in the future at the Campaign of Armageddon. Another rendering of valley of decision is "the Valley of the threshing sledge" (Gilbrant) or "the valley of deciding judgment." This simply amplifies the name "the valley of Jehoshaphat" recalling that this name means "YAHWEH has judged." Keil and Delitzsch translate it "Tumult, tumult in the vallley of decision" because the Hebrew words "Hămōnīm are noisy crowds, whom the prophet sees in the Spirit pouring into the valley of Jehoshaphat." The Septuagint renders multitudes, multitudes with the Greek noun echos meaning sound or noise and the verb execheo which means to cause to sound forth, to ring out, to be heard (only in 1 Th 1:8). The Septuagint could be rendered "noises are sounded forth or ringing out in the valley of punishment" (or justice, "Dike" being the pagan's "goddess of justice," [see short word study below] which is ironic in the present context which describes justice from the true and living God! Decision (02742) is charuts from charats meaning to cut and then to decide. It is used only here in NASB.The Hebrew word charuts is translated in the Septuagint (Lxx) twice ("valley of decision" x2) with the Greek noun dike (defined below) which speaks of penal justice Used only once in the NASB. Used 17v in KJV - Job 41:30; Ps. 68:13; Prov. 3:14; Prov. 8:10; Prov. 8:19; Prov. 10:4; Prov. 12:24; Prov. 12:27; Prov. 13:4; Prov. 16:16; Prov. 21:5; Isa. 28:27; Isa. 41:15; Dan. 9:25; Joel 3:14; Amos 1:3; Zech. 9:3 Baker - Word Study Dictionary - ḥārûṣ: I. An adjective meaning sharp, diligent. The word means industrious, diligent, referring to diligent or industrious persons who therefore succeed (Prov. 10:4; 13:4; 21:5); and even supervise or rule (Prov. 12:24). Diligence is considered a precious or valuable possession (Prov. 12:27). It indicates a sharp threshing sledge or cart (Isa. 28:27; 41:15; Amos 1:3). It is used in a comparison to describe aspects of Leviathan's underside (Job 41:30). II. A masculine noun indicating a decision. It is used in the phrase ʿēmeq heḥārûṣ to refer to "the valley of decision" by the prophet Joel (3:14), where the nations will gather for war and judgment. III. A masculine noun indicating a moat. It refers to a channel of water around a city, especially Jerusalem (Dan. 9:25). It was dug and filled in for defensive purposes. IV. A masculine noun denoting gold. It refers to the golden wings of a dove in a simile (Ps. 68:13[14]). Wisdom is always considered of greater value than gold (Prov. 3:14; 8:19; 16:16); as is knowledge (Prov. 8:10). The pagan city-state of Tyre piled up gold as her treasure (Zech. 9:3). (The - The Complete Word Study Dictionary – Old Testament) TWOT - ḥārûṣ. Decision, pointed things, sharp, threshing instrument, wall. The concept of sharpness inherent in the verb is evident in the noun ḥārûṣ when it is used of a threshing sledge (Isaiah 28:27; Isaiah 41:15; Amos 1:3; Job 41:30 [H 22]). Metaphorically the word was used of "sharpness" as an attribute, i.e. diligence (Proverbs 10:4; Proverbs 12:24, 27; Proverbs 13:4; Proverbs 21:5). The concept of "cut" is evident in its reference to a moat (Daniel 9:25). The word is used metaphorically of a strict decision in the sense that something which is cut or incised cannot be altered (Joel 3:14 [H 4:14]) (See TWOT) Renn - ḥārûṣ is a noun found in eighteen places with the primary sense of “threshing instrument” in some of these contexts. The literal understanding of ḥārûṣ refers to a “sharp-pointed implement,” and it is used literally only in Isa. 28:27. Metaphorically, ḥārûṣ refers to Israel being fashioned into a “threshing sledge” by Yahweh (Isa. 41:15); and to the “trampling” of a nation (Amos 1:3). (Expository Dictionary of Bible Words) Gilbrant - חָרוּץ chārûts moat, threshing sledge, cut This Hebrew noun can refer to a "threshing sledge," a "moat" or a "decision." Only the nuance of "moat" is attested elsewhere in Semitic (Akkadian, Targumic and Middle Hebrew). All the noun's meanings are derived from the verb chārats (HED #2888), "to cut," "to determine." The prime nuance "to cut" underlies the extended meanings attested in the Hebrew Bible. Isaiah prophesied that the Lord would make Jacob into a threshing sledge (Isa. 41:15). In another passage, Isaiah metaphorically speaks of the appropriateness of the Lord's judgment by comparing it to threshing instruments used on various foods. He writes, "The fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod" (Isa. 28:27). The Lord promised to punish Damascus for threshing Gilead with threshing sledges of iron (Amos 1:3). In his Book, Daniel uses chārûts to refer to a "moat." Gabriel tells Daniel that Jerusalem will be rebuilt with a moat (Dan. 9:25). In yet another use of chārûts, Joel writes of "the Valley of Decision" (Joel 3:14). "Deciding" is contextually related in Joel's prophecy to the picture of harvesting (v. 13). The great wickedness of the heathen nations will cause the Lord to strike down as the harvester cuts down the grain, deciding what to harvest and what to destroy by burning. (cf. Matt. 13:40). (The Complete Biblical Library Hebrew-English Dictionary – Heth-Yodh) Justice(1349)(dike) means penalty or punishment (penal justice) and refers to the sentence of eternal punishment handed down by God to unbelievers on the day of judgment (2 Th 1:9, Jude 1:7+). In pagan belief the name Dike referred to the mythological goddess of justice. She was depicted as a young, slender woman carrying a physical balance scale and wearing a laurel wreath (see depiction in a statute) and was the daughter of the mythological Greek god Zeus and goddess Themis. She is represented in the constellation Libra which is named for the Latin name of her symbol (Scales). Thayer writes that dike in Acts 28:4 is "the goddess Justice, avenging justice." Zodhiates adds that "Originally díkē meant manner, tendency. Gradually it became the designation for the right of established custom or usage. The basic meaning of the word involves the assertion by human society of a certain standard expected by its people which, if not kept, can bring forth ensuing judgment. Thus it can be said that díkē is expected behavior or conformity, not according to one's own standard, but according to an imposed standard with prescribed punishment for nonconformity. It refers to legitimate custom." (Complete Word Study Dictionary – New Testament) Gilbrant has a lengthy note on dike - Dikē, which forms the background of the entire dikaios word group, was a term of no small significance in classical Greek, particularly in the philosophical systems (e.g., Plato, Aristotle, Hesiod). Dikē, ranging in meaning from “custom, law, judgment,” to “trial, penalty, punishment,” is of disputed etymological origin (see Schrenk, “dikē,” Kittel, 2:179f.). However, the association between dikē and the goddess of the same name is a basic point of departure for understanding dikē. Dikē was the Greek goddess of recompense who sat beside the throne of Zeus and watched over the earth to insure that justice was satisfactorily maintained. The term dikē, therefore, is the divine principle of law not instituted by man (because it is itself divine); it is a universal law of the world, a universal immanent force (ibid.). From this, dikē and its cognates filtered into forensic and ethical language. As early as Homer, a double meaning could be seen in the term, i.e., “justice” in the legal sense along with the concept of that which was “common practice” or “acceptable behavior.” These meanings are reflected in many of dikē’s cognate forms. To be “righteous” (dikaios) was to do externally the legal ordinances prescribed by government or dictated by society. The New Testament, in contrast, influenced by the Septuagint, transforms this understanding. Dikaios becomes an inward property indicative of a relationship with God (see comments on dikaiosunē, dikaios, dikaioō). The breadth of definition of dikē carries over into the Septuagint (Lxx). Six Hebrew terms are translated by dikē, but verbal and substantival forms of rîv (“legal decision, ruling”) are most common (cf. mishpāṯ, Psalm 140:12; dîn, “judge,” Ps 9:4). Rib often has legal significance (e.g., Ps 35:23; Ps 43:1; Ps 74:22; Proverbs 22:23; Micah 7:9). Also in the Old Testament we see a second dominant sense: “punishment” = judgment (Leviticus 26:25; Deuteronomy 32:41; Esther 8:13); nevertheless, this too is woven in with “justice” (Deuteronomy 32:43). The New Testament reflects the classical heritage, but it moves closer to the Septuagintal understanding of dikē as “divine retribution or punishment”—usually eschatological. Acts 28:4 reveals the popular personification of dikē, “justice,” executed by that immanent power (cf. comments above). The inhabitants of Malta believed the snake was carrying out dikē, because Paul had, in their estimation, been a murderer who had escaped the “justice” of the sea in the shipwreck. But dikē as “punishment,” most notably “punishment dispensed by God,” the supreme Judge, is also known. At the coming of the Lord the ungodly will suffer “punishment”—the vengeance of the Lord (2 Thessalonians 1:8,9). Jude 7 compares the punishment Sodom and Gomorrah received to the judgment God will soon bring upon the earth. (Complete Biblical Library Greek-English Dictionary) Three NT uses of dike: Acts 28:4+ When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, Justice has not allowed him to live.” NET Note on Acts 28:4 - That is, the goddess Justice has not allowed him to live. BDAG states, "Justice personified as a deity in Acts 28:4"; Louw-Nida has "a goddess who personifies justice in seeking out and punishing the guilty - 'the goddess Justice.' 'the goddess Justice would not let him live' Acts 28:4." Although a number of modern English translations have rendered (dike) "justice," preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the NET translation, the noun "justice" was capitalized and the reflexive pronoun "herself" was supplied to make the personification clear. This was considered preferable to supplying a word like 'goddess' in connection with dike. 2 Th 1:9 These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, Jude 1:7+ just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire. Dike is found 18x in the Septuagint (Lxx) Exod. 21:20; Lev. 26:25; Deut. 32:41; Deut. 32:43; Est. 8:12; Job 29:16; Job 33:13; Ps. 9:4; Ps. 35:23; Ps. 43:1; Ps. 74:22; Ps. 140:12; Lam. 3:58; Ezek. 25:12; Hos. 13:14; Joel 3:14; Amos 7:4; Mic. 7:9 The multitudes in the Valley is a fulfillment of Joel's warning in chapter 1 Alas for the day! For the day of the LORD is near, And it will come as destruction from the Almighty. (Joel 1:15-note) For - term of explanation - Explains the name of the valley, specifically explaining that the day that the Righteous Judge will decide is near. The day of the LORD is near - This is the last mention of this phrase the day of the LORD which is found in every chapter (5x - Joel 1:15, Joel 2:1, Joel 2:11, Joel 2:31, Joel 3:14) and which is the theme of the entire book. Near (close, soon) (07138) see previous discussion of the use of qarob in Joel 1:15. Clearly the three uses of qarob by Joel (Joel 1:15, Joel 2:1, Joel 3:14) are all in the context of the Day of the LORD and signify in this context near in time. It conveys the sense of Imminent which is an adjective from the Latin word imminens from imminere = to hang or project over. Literally, imminent means hanging or projecting over. Impending. Imminent is the quality or condition of being about to occur. So in this passage qarob is used in the sense of near in time (see also near in space). Qarob is used several times to refer to the imminent nature of the Day of the Lord (All in Lxx are translated with eggus). (See discussion of the doctrine of imminency - Imminency, Imminent - As related to Christ's Second Coming; Another discussion on imminency) Clearly the Spirit is using the doctrine of imminency to stimulate in all of our hearts a sense of urgency so that we might have a Spirit enabled passion to redeem the time for the days are evil and the Day of the LORD draws near (one day nearer than yesterday!) Ezek 30:3 “For the day is near, Even the day of the LORD is near; It will be a day of clouds, A time of doom for the nations. Joel 1:15-note Alas for the day! For the day of the LORD is near, And it will come as destruction from the Almighty. Joel 2:1-note Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the LORD is coming; Surely it is near, Joel 3:14-note Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. Oba 1:15 “For the day of the LORD draws near on all the nations. As you have done, it will be done to you. Your dealings will return on your own head. Zeph 1:7 Be silent before the Lord GOD! For the day of the LORD is near, For the LORD has prepared a sacrifice, He has consecrated His guests. Zeph 1:14 Near is the great day of the LORD, Near and coming very quickly; Listen, the day of the LORD! In it the warrior cries out bitterly.\ Hear are some other great uses of qarob (All in Lxx are translated with eggus) in the Psalms...here qarob is near in "space." Ps 34:18 The LORD is near to the brokenhearted, And saves those who are crushed in spirit. Ps 85:9 Surely His salvation is near to those who fear Him, That glory may dwell in our land. Ps 119:151 Thou art near, O LORD, And all Thy commandments are truth. Ps 145:18 The LORD is near to all who call upon Him, To all who call upon Him in truth. Brian Bell on "Multitudes, multitudes in the valley of decision!" Have you ever heard this at an evangelistic crusade? Sadly it often miss quoted! (Ed: This shows the importance of Keep Context King in order to not misinterpret or misapply a Biblical text, especially those that are well-known such as Joel 3:14. God not holding an evangelistic crusade but an extermination crusade in the Valley of Decision!) (Sermon on Joel 3:1-21) This decisive (pun intended) battle is ultimately the final consummation of the rebellion of Adam and Eve in the Garden of Eden. There the Garden of Eden became a "valley of decision" as God's verdict was spiritual death. Praise God that He provided a way of escape, a Goel, a Kinsman-Redeemer, our Mighty Warrior, Christ Jesus, that all who would call on His Name might be delivered (Joel 2:32-note). Only a decision for Christ will keep one from the fate of those in the Valley of Decision. But in this final valley of decision, the sands of the "hour glass" of the "times of the Gentiles" have run out and God's guilty verdict will stand and justify the punishment of temporal and eternal death for man's last attempt at rebellion against their Creator! John reminds us of the state of their hearts in these last of the last days writing Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain, 11 and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds. (Rev 16:10-11-note) For the day of the LORD is near in the valley of decision - Events associated with the Day of the LORD have already been transpiring on planet earth, but this passage alludes to that great "day" when the Lord Jesus Christ returns as the "Stone" to crush the godless Gentile powers that are seeking to destroy Israel, the apple of His eye. As noted below in the word study on charuts/harus, the Hebrew word translated decision has a number of different meanings, several described as either something sharp or as a threshing instrument, both of these nuances being relevant to this Valley of Decision, for in this valley God will find a ripe harvest of men filled to the brim with evil intentions toward Israel and Jerusalem and thus ripe to be cut down by a sharp threshing instrument even as the reapers are commanded in Joel 3:13 to "Put in the sickle, for the harvest is ripe!" Decision (02742)(charuts/harus) is one Strong's number but has more than four distinct meanings outlined below. The basic sense of this word group includes the ideas of "to cut or sharpen" and "to decide." The TWOT summarizes the meanings - The concept of sharpness inherent in the verb is evident in the noun ḥārûṣ when it is used of a threshing sledge (Isaiah 28:27; Isaiah 41:15; Amos 1:3; Job 41:30). Metaphorically the word was used of "sharpness" as an attribute, i.e. diligence (Proverbs 10:4; Proverbs 12:24, 27; Proverbs 13:4; Proverbs 21:5). The concept of "cut" is evident in its reference to a moat (Daniel 9:25). The word is used metaphorically of a strict decision in the sense that something which is cut or incised cannot be altered (Joel 3:14) (Theological Wordbook of the Old Testament) Meanings of charuts/harus: 1) As an adjective meaning sharp or diligent sharp-pointed (Job 41:30 = NAS = threshing sledge) (NAS = 02742a) threshing instrument (Isa 28:27 = NAS = sledge; Amos 1:3 = NAS = sharp = 02742a) sharp, (Isaiah 41:15 - modifies Hebrew word morag = "threshing instrument") (NAS = 02742a) diligent n m (Pr 10:4, 12:24, 27, 13:4, 16:16, 21:5) (NAS = diligent = 02742a) (2) Masculine noun meaning decision - only in Joel 3:14 (NAS = 02742b) (3) Masculine noun meaning trench, moat, ditch dug and filled with water for defense - only in Da 9:25) (Da 9:25KJV translates it as "wall") (NAS = 02742c) (4) Masculine noun meaning gold (poetical) (Ps 68:13, Prov. 3:14; Pr 8:10; Pr 8:19) - refers to the golden wings of a dove in a simile (Ps. 68:13). Wisdom is considered of greater value than gold (Pr 3:14; 8:19; 16:16). Knowledge is greater than gold (Pr 8:10). The pagan city-state of Tyre piled up gold as her treasure (Zech. 9:3). (NAS = 02742d) Charuts/harus - 18x in 17v in the KJV - Job 41:30; Ps. 68:13; Prov. 3:14; Prov. 8:10; Prov. 8:19; Prov. 10:4; Prov. 12:24; Prov. 12:27; Prov. 13:4; Prov. 16:16; Prov. 21:5; Isa. 28:27; Isa. 41:15; Dan. 9:25; Joel 3:14; Amos 1:3; Zech. 9:3 S. Lewis Johnson (Joel 3:13-21) The Day of the Lord in Verdict Valley (valley of decision; valley of Jehoshaphat) 2 great themes: Divine judgment – “Vengeance is mine, I will repay; Our God is a consuming fire” - eternal, lasting judgment; in moments of indignation no one is a universalist Divine covenantal grace – never fails; Is. 49:14-15 – God will not forget those who are His (Joel 3:16-20) I. (Joel 3:13-14) A New Summons to Battle -- Conditions before the Day of the Lord Nations of earth pictured as field of wheat ready to be harvested and cut down; grapes trodden upon in the winepress; world ripe for judgment; vast multitude of people; you cannot flaunt your own will against the will of God; he that sows thorns let him not walk barefoot; Why are these nations here? “for their wickedness is great” – their own moral depravity; they are responsible before God; men are not lost because they are non-elect but because of their own moral depravity; very decisive battle; Rev. 14 – many of the same expressions used II. (Joel 3:15-17) Cosmic Disturbances and Judah’s Preservation– Conditions during the Day of the Lord The moment of truth for all of the nations of the world at that time; reference to Zion as the source of the disaster that will fall on the earth; Amos used same expression: “the Lord roared from Zion;” (2:11) -- ultimate fulfillment of what was prefigured by locust invasion in former chapter; the stable elements of this universe are convulsed at the day of the Lord – shows it is a tremendous day of judgment; but preservation for the people of God (the one who keeps the covenant); Refuge rests in this God who made promises to the nation of Israel – important application to Christians today; it is the person of the Lord who is the refuge (not simply the promises); He is the Hope of His people, the Happiness and the Holiness of His people; time is coming when the tares shall be rooted up and no longer mingled with the wheat; bible teaches the perseverance of the saints, not the full holiness of the saints III. (Joel 3:18-21) Picture of Fertility (children of Israel) and Desolation (Egypt and Edom) Conditions after the Day of the Lord - Won’t be any dry places left in Israel; Everlasting blessing (vindication of Judah) and vengeance; The doctrine of the distinguishing grace of God should be pleasant Joel 3.14 The day of the Lord is near in the valley of decision. Once again we have the same burden, but in its final application. The prophet having interpreted the locust plague and foretold a further activity cpf God in government, was lifted up, and borne along far beyond his own immediate times. That movement began in the previous chapter, at verse 28, with the words, "And it shall come to pass after-ward." That afterward carried his vision forward to the age of the Spirit which commenced on the day of Pentecost. Two verses only deal with that age (28 and 29). He then told of the signs which would indicate the ending of that age, and the ushering in of another which he described as "the great and terrible day of Jehovah." The final movement in his message has to do with that ultimate Day of Jehovah, the day of decision. In that day, Jehovah will restore Judah and Jerusalem, find His lost people Israel, deal with the nations through the processes of war, make Zion the centre of His earthly Kingdom, and Israel as a complete nation the instrument of His government. Thus to Joel was given the plan of the ages. He saw the near, the imminent, and the ultimate; and he saw that the Day of Jehovah was present, persistent, powerful, to the complete realization of Divine purpose. It was a great vision, and our secret of confidence is found in walking in its light. We live in the unmeasured age of the Spirit. It has lasted over nineteen hundred years. We know not when it will end; but we do know that beyond it is "the great and terrible day of Jehovah"; and therefore we are sure of the ultimate realization of all His purposes for men.- G Campbell Morgan Joel 3:15 The sun and moon grow dark, and the stars lose their brightness. Joel 2:10,31 Isa 13:10 Mt 24:29 Lu 21:25,26 Rev 6:12,13 COSMIC CHAOS AT SECOND ADVENT The sun and moon grow dark, and the stars lose their brightness - Peter's proclamation to the Jews on Pentecost including a reference to these signs, but they were not fulfilled at that time. Clearly, these heavenly signs have not occurred but will accompany the revelation of the Day of the LORD in the last of the last days. Joel alluded to these cosmic "precursors" of the dread Day of the LORD in chapter 2 writing. Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness. (Joel 2:10-note) “The sun will be turned into darkness And the moon into blood Before the great and awesome day of the LORD comes." (Joel 2:31-note) Jesus describes His Second Coming using terms similar to Joel and associates the cosmic chaos with the return of our Lord Jesus Christ... “But immediately after the tribulation of those days (WHAT DAYS? IN THE IMMEDIATE CONTEXT [ASSUMING JESUS' WORDS ARE TAKEN IN THEIR PLAIN, NORMAL SENSE] CLEARLY JESUS IS REFERRING TO THE GREAT TRIBULATION HE HAD JUST DESCRIBED - A TIME WHICH BEGINS IN Mt 24:15-note, AND IS SPECIFICALLY NAMED IN PRECEDING PASSAGE Mt 24:21-note) THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. 30 “And then (FROM CONTEXT THIS SEEMS TO DESCRIBE A TIME WHEN THERE IS NO LIGHT IN THE SKY FROM SUN, MOON OR STARS. THE SKY IS DARK WHICH WILL CONTRAST WITH THE GLORY OF THE LORD'S APPEARING) the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. (Matt. 24:29-note, Mt 24:30-note) Jesus describes this same time period in Luke 21 Luke 21:25-note “There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, 26 men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. Isaiah describes this day of our Lord's return in similar graphic language... Isaiah 13:9-10-note Behold, the day of the LORD is coming, Cruel, with fury and burning anger, To make the land a desolation; And He will exterminate its sinners from it. For the stars of heaven and their constellations Will not flash forth their light; The sun will be dark when it rises And the moon will not shed its light. Finally John has a description of awesome cosmic disturbances... Revelation 6:12-13-note I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; 13 and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. Joel 3:16 And the LORD roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel. the LORD roars from Zion: Joel 2:11 Isa 42:13 Jer 25:30,31 Ho 11:10 Am 1:2 Amos 3:8 And the heavens and the earth tremble: Joe 2:10 Eze 38:19 Hag 2:6 Heb 12:26 Rev 11:13,19 16:18 But the LORD is a refuge for His people, Ps 18:2 46:1-11 61:3 91:1,2 Pr 18:10 Isa 33:16,21 51:5,6,16 And a stronghold to the sons of Israel: 1 Sa 15:29 Ps 29:11 Zec 10:6,12 12:5-8 SHAKE OR SHELTER! And the LORD roars from Zion and utters His voice from Jerusalem - The Hebrew word for roars is shaag which is translated in the Septuagint with the verb anakrazo which means to cry out with a loud cry or shout. What a picture! The Lion of the Tribe of Judah (Rev 5:5) portrayed as like a hungry lion roars with His thunderous voice (pause and imagine the reaction of the earthdwellers!!!) rushing to leap on its helpless prey (cf Hos 5:14, Amos 3:4). Roars (07580)(shaag) means to cry out, as of the roar of lions (which were in ancient times common in Canaan) (Jdg 14:5, Ps 104:21, Amos 3:4). Shaag could describe a roar of victory or a roar of distress. The LORD roars like a lion when He carries out His judgment (Amos 1:2, 3:8, Jer. 25:30; Hos. 11:10; Joel 3:16).The enemies of Israel roared like lions after military triumphs (Jer. 2:15, Ps. 74:4; Isa. 5:29). The Babylonians roared like young lions when they destroyed the Temple and took the citizens of Israel and Judah into exile (Jer. 51:38). The leaders of Judah called "roaring lions" who hoarded wealth and oppressed the citizenry (Ezek 22:25, Zeph 3:3). It was used of the loud cry of demonized or frightened people, like the man in the synagogue when he saw Jesus (Mk 1:23, Lk 4:33, Lk 8:28). Shaag can describe the sound of thunder after lightning (Job 37:4). Finally, shaag can describe groans of human anguish or distress (Ps. 22:13, Ps 38:8). Shaag - 19x in 17v - groan(1), roar(6), roar mightily(1), roared(3), roaring(4), roars(4). Jdg. 14:5; Job 37:4; Ps. 22:13; Ps. 38:8; Ps. 74:4; Ps. 104:21; Isa. 5:29; Jer. 2:15; Jer. 25:30; Jer. 51:38; Ezek. 22:25; Hos. 11:10; Joel 3:16; Amos 1:2; Amos 3:4; Amos 3:8; Zeph. 3:3 Jamieson - the ultimate reference is to the last Antichrist, of whom Antiochus was the type. Jerusalem being the central seat of the theocracy (Ps 132:13 "For the LORD has chosen Zion; He has desired it for His habitation."), it is from thence that Jehovah defeats in battle the foe (ANTICHRIST). Earlier Joel gave us a similar description and it is in the context of the great and very awesome Day of the LORD... The LORD utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the LORD is indeed great and very awesome, And who can endure it? (Joel 2:11-note) Jeremiah also describes the Jehovah roaring -- Joel describes His voice from Jerusalem and Jeremiah from Heaven... Jeremiah 25:29-33 “For behold, I am beginning to work calamity in this city (FIRST JERUSALEM) which is called by My name, and shall you be completely free from punishment? You will not be free from punishment; for I am summoning a sword against all the inhabitants of the earth (THEN THE ENTIRE EARTH),” declares the LORD of hosts.’ “Therefore you shall prophesy against them all these words, and you shall say to them, ‘The LORD will roar from on high And utter His voice from His holy habitation; He will roar mightily against His fold. He will shout like those who tread the grapes, Against all the inhabitants of the earth. 31 ‘A clamor has come to the end of the earth, Because the LORD has a controversy with the nations. He is entering into judgment with all flesh; As for the wicked, He has given them to the sword,’ declares the LORD.” 32 Thus says the LORD of hosts, “Behold, evil is going forth From nation to nation, And a great storm is being stirred up From the remotest parts of the earth. 33 “Those slain by the LORD on that day (THE DAY OF THE LORD - AT THE END OF THE GREAT TRIBULATION SPECIFICALLY The Campaign of Armageddon) will be from one end of the earth to the other. They will not be lamented, gathered or buried; they will be like dung on the face of the ground. Comment: Notice the repetition of phrases that signify without a doubt that this prophecy does not describe a regional but a global conflict -- "I am summoning a sword against all the inhabitants of the earth,” "all the inhabitants of the earth", "A clamor has come to the end of the earth," "with the nations," "the remotest parts of the earth," and "from one end of the earth to the other." MacArthur agrees writing that while Jeremiah 25:30–33 speak of "the judgments soon to come to Judah and other nations, this has end-time language (“one end of the earth to the other”) and must be ultimately fulfilled in the time of tribulation described in Rev 6–19-note. Thomas
Joel 3
Garland comments - He Himself treads is autos patei : He, He is presently treading. As with His rule, His identity as the One Who treads is emphasized. His rule is future tensewhereas His treading is present tense. This indicates He is treading the winepress at His Second Coming before He takes up His rule over the nations. This provides further evidence that His rule upon the throne of David begins after His return (Mat. 25:31). Although the armies of heaven are with Him (Rev. 19:14+, Rev 19:19+), it appears that He alone does the work of judgment: “I have trodden the winepress alone, and from the peoples no one was with Me. . . . I looked, but there was no one to help, and I wondered that there was no one to help, and I wondered that there was no one to uphold; therefore My own arm brought salvation for Me” [emphasis added] (Isa. 63:3-5). Isaiah 63:1-6 (commentary) made it clear that although the armies of saints and angels will return with him, they will not participate in the fighting. Messiah will fight this battle by Himself.49 He is responding to the command recorded by Joel: “Come, go down; for the winepress is full, the vats overflow—for their wickedness is great. Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision” (Joel 3:13b-14). When John saw Him in His glory, He had feet like fine brass, “as if refined in a furnace” (Rev. 1:15+). This glowing hot feet foreshadow His trampling the winepress in judgment which John sees now. See commentary on Revelation 1:15. See Grapes of Wrath. The prophet Micah also speaks of a time of harvest a common metaphor used to depict judgment in Scripture. The motive of the nations who are about to be "threshed" and "harvested" is their Satanically inspired desire to annihilate the literal nation of Israel in hopes that they can bring God's plan for the ages to an end! Writhe and labor to give birth, Daughter of Zion, Like a woman in childbirth; For now you will go out of the city, Dwell in the field, And go to Babylon. There you will be rescued; There the LORD will redeem you From the hand of your enemies. 11 Now also many nations have gathered against you (ISRAEL), who say, “Let her be defiled, and let our eye look upon Zion.” But they do not know the thoughts of the Lord, nor do they understand His counsel; for He will gather them like sheaves to the threshing floor. “Arise and thresh, O daughter of Zion; for I will make your horn iron, and I will make your hooves bronze; you shall beat in pieces many peoples; I will consecrate their gain to the Lord, and their substance to the Lord of the whole earth.” (Micah 4:11-13-note) Charles Ryrie writes "This passage looks further ahead, to the great Campaign of Armageddonn immediately preceding the Second Coming of Christ and the Millennial kingdom. There the world will be lined up against Israel (ED: cf Joel 3:2, 12-14), but God will give Israel victory, using horn of iron and hoofs of bronze." W A Criswell - In a remarkable prophecy, Micah foresees the Babylonian Exile of the Jews, which took place in the sixth century. He makes it clear that the Exile and return have to take place before the messianic age. Henry
Joel 3
Garland comments on the heavens and the earth tremble in a parallel passage in Revelation 6:12-13 The uniquely intense earthquakes which attend the judgments of the Tribulation period provide tangible evidence of God’s hand in the events which transpire (Rev. 6:12+; Rev 8:5+; Rev 11:13+; Rev 16:18+ cf. Mat. 27:54). During the Tribulation, even though men understand the source of the earthquakes, most fail to repent (Rev. 6:16+). A rare exception is the case of the great earthquake in Jerusalem, where those who avoid death “gave glory to the God of heaven” (Rev. 11:13+). Jesus said great earthquakes would be one of the signs of “the beginning of sorrows” (Mat. 24:7-8). The OT prophets also predicted a time where God would intensely shake the earth.81 Haggai 2:6-7 (SEE ABOVE) revealed that global earthquakes and the overthrow of the Gentile kingdoms would precede the return of God’s glory to His (millennial) Temple:82 Joel saw earthquakes associated with the mighty judgments of God poured out in the Day of the Lord, judgments which were intended to cause people to turn to God. The earth quakes before them, the heavens tremble; the sun and moon grow dark, and the stars diminish their brightness. The LORD gives voice before His army, for His camp is very great; for strong is the One who executes His word. For the day of the LORD is great and very terrible; who can endure it? “Now, therefore,” says the LORD, “Turn to Me with all your heart, with fasting, with weeping, and with mourning.” (Joel 2:10-12-note) The earthquake affects more than just the face of the earth. Seismos means “shaking; of a storm on the sea, with waves caused by high winds [Mat. 8:24].”83 In the Septuagint, it is used in Joel 2:10-note to describe the heavens trembling.84 This catastrophic event extends beyond the geography of the earth to effect the cosmic realm. (Revelation Commentary) THE SHELTER OF JEHOVAH IN THAT DAY But the LORD is a Refuge for His people - Praise God for this term of contrast (but). In the midst of God roaring wrath, He remembers mercy on His Chosen People. And in this time at the end of the Great Tribulation, He will indeed be a Refuge for everyone (Jew and Gentile) who "calls on the Name of the LORD" for they "will be delivered" from destruction. (Joel 2:32-note). Note that Jehovah is not "like" a refuge, but He is a Refuge! But He is a Refuge only for His people, those who have placed their faith in Messiah. When Messiah comes, there will be no second chance to believe in Him. There will be no gap of time where those who see Him can choose to believe in Him. There failure to make no choice in life prior to His return was in fact their choice to reject His offer of deliverance. Then it will be too late to escape the wrath of God, not only the temporal wrath at the end of the Great Tribulation, but the eternal wrath away from the glory of His presence. So praise God for the BUT which describes His protection for His own people in that dreadful day. The KJV says "the LORD will be the HOPE (Refuge) of His people and the strength (Stronghold) of the children of Israel." Nahum 1:7 expresses a similar sentiment declaring that "The LORD is good, a stronghold (maoz or mauz) in the day of trouble, And He knows those who take refuge in Him." Notice to take refuge in Him involves a personal (volitional) decision to call on the Name of the LORD (AS JOEL DESCRIBED - Joel 2:32-note). This reminds us the great truth in Proverbs 18:10-note that "The Name of the LORD is a strong tower. The righteous runs into it and is safe (see this great Hebrew word sagab - which also means "high" so the idea is one is "lifted up" even though the battle is still going on.)." Refuge (04268)(machaseh from chasah = to seek refuge) means literally a place of refuge, shelter from danger, etc (Job 24:8). Most of the uses are figurative and depict God as the our Refuge or Shelter, a sure place of safety, protection, security. In a bad sense it describes those who "have made falsehood (their) refuge." (Isa 28:15). The idea is that the place of refuge is where we place our confidence, our trust, our hope (Lxx translates the Hebrew with the Greek noun for hope, not "hope so" but "hope sure" is the inherent sense of Biblical hope, at least in the majority of the NT uses.) And a stronghold to the sons of Israel - All the world comes against little Israel but the big God of Israel protects her from this massive onslaught. We see the protective hand of Jehovah in this dreadful Day of the LORD in the Book of the Revelation when Satan is cast out of Heaven and immediately comes after Israel to destroy her... Then the woman (ISRAEL) fled into the wilderness where she had a place prepared by God, (A REFUGE AND A STRONGHOLD) so that there she would be nourished for one thousand two hundred and sixty days (cf 1260 DAYS SAME TIME IN Rev 12:14 - THIS IS THE TIME OF ISRAEL'S Great Tribulation, the Time of Jacob's Distress Jer 30:7, Daniel 12:1's description of "a time of distress"). (Rev 12:6-note) And when the dragon saw that he was thrown down to the earth, he persecuted the woman (THE NATION OF ISRAEL) who gave birth to the male child (CHRIST). 14 But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place (cf Rev 12:6 = "she had a place prepared by God"), where she was nourished for a time and times and half a time (synonymous with other time phrases = 1260 days, 42 months, "time, times, and half a time"), from the presence of the serpent. 15 And the serpent poured water like a river out of his mouth after the woman, so that he might cause her to be swept away with the flood (SATAN SEEKS TO ANNIHILATE ISRAEL!). 16 But the earth (GOD) helped the woman, and the earth opened its mouth and drank up the river which the dragon poured out of his mouth. 17 So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus. (Rev 12:13-17-note) Stronghold (04581)(maoz) means a place or means of safety, protection location (Jdg 6:26), shelter, stronghold or fortress (Ezek 24:25; 30:15; Da. 11:7, 10, 19, 39). Maoz modifies sanctuary - "the sanctuary fortress" (Da 11:31). In Da 11:38 in the phrase "a god of fortresses" (which the Antichrist will honor). God Himself is a fortress or refuge (2 Sa 22:33; Nah. 3:11). In the famous phrase in Neh 8:10 "the joy of the LORD is your strength (maoz - your refuge)." God's supernatural joy is like a "supernatural tonic!" The idea is that as the Jews considered Jehovah, He would be a Source of supernatural joy and this in turn would serve to strengthen them (in that sense joy functioned like a "refuge" to shield them from "joy stealers"). Lange writes this joy "which springs from right relations to God is an element and sign of spiritual strength." Warren Wiersbe elaborates on the "JOY OF THE LORD IS YOUR STRENGTH" (Nehemiah 8:10) The Word of God brings conviction and leads to repentance (RECALL THE CONTEXT - Neh 8:1-9 the Jews heard the Word and were convicted by the Word), but it also brings us joy; for the same Word that wounds also heals. “Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart; for I am called by Your name” (Jer. 15:16NKJV). “The statutes of the Lord are right, rejoicing the heart” (Ps. 19:8). “Your testimonies I have taken as a heritage forever, for they are the rejoicing of my heart” (119:111, NKJV). Assisted by the Levites, Nehemiah convinced the people to stop mourning and start celebrating. It is as wrong to mourn when God has forgiven us as it is to rejoice when sin has conquered us. The sinner has no reason for rejoicing and the forgiven child of God has no reason for mourning (Matt. 9:9–17). Yes, as God’s children we carry burdens and know what it is to weep (Neh. 2:1–2); but we also experience power that transforms sorrow into joy. The secret of Christian joy is to believe what God says in His Word and act upon it. Faith that isn’t based on the Word is not faith at all; it is presumption or superstition. Joy that isn’t the result of faith is not joy at all; it is only a “good feeling” that will soon disappear. Faith based on the Word will produce joy that will weather the storms of life. (ED: THAT IS THEY FUNCTION LIKE A STRONGHOLD OR REFUGE!) It isn’t enough for us to read the Word or receive the Word as others expound it; we must also rejoice in the Word. “I rejoice at Your word as one who finds great treasure” (Ps. 119:162, NKJV). In Bible days, people sometimes hid their wealth in jars buried in the ground (Matt. 13:44; Jer. 41:8). If a farmer plowing his field suddenly discovered a jar filled with gold, he would certainly rejoice. There are great treasures buried in God’s Word, and you and I must diligently “dig” for them as we read, meditate, and pray; and when we find these treasures, we should rejoice and give thanks. If we read and study the Word of God only from a sense of duty, then its treasures may never be revealed to us. It is the believer who rejoices in the Word, who delights to read and study it day by day, who will find God’s hidden treasures. “Blessed is the man who fears the LORD, who finds great delight in his commands” (Ps. 112:1, NIV). “But his delight is in the law of the LORD, and in His law he meditates day and night” (1:2, NKJV). Do you delight in God’s Word? Would you rather have God’s Word than food (119:103; Luke 10:38–42), or sleep (Ps. 119:55, 62, 147–148), or wealth? (vv. 14, 72, 137, 162) If you delight in His Word, God will delight in you and share His best blessings with you. (Be Determined) Swanson has four divisions of maoz 1.protection, formally, place of refuge, i.e., the means of being safe in a situation of danger as a figurative extension of a fortress (Ne 8:10; Ps 27:1; 28:8; 31:2,4; 37:39; 43:2; 52:7); 2. refuge, stronghold, fortress, place of protection (Isa 17:9); 3. height, i.e., an elevated area of ground (Jdg 6:26); 4. unit: מָעוֹז רֹאשׁ (mā·ʿôz rō(ʾ)š)1 helmet, formally, head of protection, i.e., an armor piece to protect the head (Ps 60:7; 108:8) (Dictionary of Biblical Languages with Semantic Domains - Hebrew) Carl Schultz - Natural and man made places of safety can be designated by this word such as a mountain (Judges 6:26), harbor (Isaiah 23:4), cities (Isaiah 17:9), and temple (Ezekiel 24:25). These strongholds, in sharp contrast to God, are not invincible but are rather subject to destruction (Isaiah 23:11, 14; Ezekiel 30:15). The noun also possibly appears in Psalm 52:7 [H 9] (however that may be from ʿāzaz "be strong") showing the futility of riches as a shelter. This word can also be used figuratively of human protection. A foreign power, such as Egypt, can be viewed as a means of protection (Isaiah 30:2, 3; here the protection of Pharaoh is parallel to the shadow of Egypt). This reliance upon Egypt is a common problem of Israel, bringing down on her the condemnation of the prophets (Jeremiah 42:7-17). Judah was also inclined to view falsely the temple as a symbol of security (Ezekiel 24:25; cf. Amos 6:8; Jeremiah 7:4; Jeremiah 26:4, 5, 6). By far the most common use of this word is the figurative one, designating God as the refuge of his people. Careful distinctions are made here. While the wicked rich refuse his shelter (Psalm 52:7 [H 9]) taking refuge in their wealth, he is the protection of the poor (Isaiah 25:4), of the upright (Proverbs 10:29), and of his people in general (Psalm 28:8; Joel 3:16 [H 16]). The psalmist refers to God as his refuge (Psalm 31:2, 4 [H 3, 5]; Psalm 43:2). Man is confronted with a decision relative to making God his refuge (Isaiah 27:5) and it is possible, as Israel did, to forget him (Isaiah 17:10). While he is a place of shelter in time of trouble (Psalm 37:39; Jeremiah 16:19; Nahum 1:7), he is also a constant refuge (Psalm 27:1). In the midst of sorrow, the joy of the Lord can be our strength (Neh. 8:10), sustaining us. (Theological Wordbook of the Old Testament) Maoz - 36x in 35v - defense(4), fortress(4), fortresses(3), helmet(2), protection(2), refuge(3), safety(2), strength(5), strong(1), stronghold(9), strongholds(1). Jdg. 6:26; 2 Sam. 22:33; Neh. 8:10; Ps. 27:1; Ps. 28:8; Ps. 31:2; Ps. 31:4; Ps. 37:39; Ps. 43:2; Ps. 52:7; Ps. 60:7; Ps. 108:8; Prov. 10:29; Isa. 17:9; Isa. 17:10; Isa. 23:4; Isa. 23:11; Isa. 23:14; Isa. 25:4; Isa. 27:5; Isa. 30:2; Isa. 30:3; Jer. 16:19; Ezek. 24:25; Ezek. 30:15; Dan. 11:1; Dan. 11:7; Dan. 11:10; Dan. 11:19; Dan. 11:31; Dan. 11:38; Dan. 11:39; Joel 3:16; Nah. 1:7; Nah. 3:11 Henry Morris on the LORD roars - The Lord is "the Lion of the tribe of Judah" (Revelation 5:5-note), and His powerful coming will be to the nations like the triumphant roar of a mighty lion, shaking the very heavens. The apostle John fills in some of the details concerning this dreadful day for rebellious mankind ("earth dwellers") The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east. 13 And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; 14 for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. 15 (“Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.”) 16 And they gathered them together to the place which in Hebrew is called Har-Magedon. (see picture) 17 Then the seventh angel poured out his bowl upon the air, and a loud voice came out of the temple from the throne, saying, “It is done.” 18 And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty. 19 The great city was split into three parts, and the cities of the nations fell. Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath. 20 And every island fled away, and the mountains were not found. 21 And huge hailstones, about one hundred pounds each, *came down from heaven upon men; and men blasphemed God because of the plague of the hail, because its plague *was extremely severe. (Revelation 16:12-21-note) Brian Bell - Farmer whose fields of grain caught on fire. Saw the charred body of a hen. He kicked it over, & out ran 5 little chicks from under it. The wrath of God is an all consuming fire! Nevertheless, it need not touch those who are covered by the Lord Jesus Christ. There is refuge in Him (Sermon on Joel 3:1-21) Joel 3:17 Then you will know that I am the LORD your God, Dwelling in Zion My holy mountain. So Jerusalem will be holy, And strangers will pass through it no more. Then you will know that I am the LORD your God: Joe 3:21 2:27 Ps 9:11 76:2 Isa 12:6 Eze 48:35 Mic 4:7 Zep 3:14-16 Dwelling in Zion My holy mountain: Da 11:45 Ob 1:16 Zec 8:3 So Jerusalem will be holy: Isa 4:3 Jer 31:23 Eze 43:12 Ob 1:17 Zec 14:20 And strangers will pass through it no more: Isa 35:8 52:1 Na 1:15 Zec 14:21 Rev 21:27 Then - When? When the LORD roars from Zion (Joel 3:16) and provides a refuge and stronghold for the Jews and sets up His millennial kingdom. So between Joel 3:16 and Joel 3:17 we see a "summary" of the end of one world order, the times of the Gentiles, and the beginning of the new world order, the times of the Messiah, Who rules and reigns the world from His throne on what today we know as Temple Mount which Joel designates at Zion. Keil and Delitzsch on Joel 3:16-17 - But it is only to His enemies that He is terrible (Joel 3:16a); to His people...He is a refuge and strong tower. From the fact that He only destroys His enemies, and protects His own people, the latter will learn that He is their God, and dwells upon Zion in His sanctuary, i.e., that He there completes His kingdom, that He purifies Jerusalem of all foes, all the ungodly through the medium of the judgment, and makes it a holy place which cannot be trodden any more by strangers, by Gentiles (cf Rev 11:1-2-note), or by the unclean of either Gentiles or Israelites (Isaiah 35:8 = "A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it."), but will be inhabited only by the righteous (Isa. 60:21; Zech. 14:21-note)." You will know that I am the LORD your God - Know is yada which can speak of intimate knowing (as of a man "knowing" a woman) and in the Septuagint is translated with the verb epiginosko meaning to know fully, to know with certainty, to become thoroughly acquainted with. The far off God will be near and dear! In that day when Jehovah restores Judah and Jerusalem, those Jews who have been delivered (Ro 11:26-27) will know beyond a shadow of a doubt that they belong to Jehovah and He belongs to them. Your God speaks of the fact that the redeemed remnant of Israel is in the immutable New Covenant with Jehovah Jesus. This passage speaks of the oneness and communion of this covenant relationship. Jamieson adds that you will know "experimentally by the proofs of favors which I shall vouchsafe to you." Isaiah 60:16 “You will also suck the milk of nations And suck the breast of kings; Then you will know that I, the LORD, am your Savior And your Redeemer, the Mighty One of Jacob. Hosea 2:16-20 “It will come about in that day,” declares the LORD, “That you will call Me Ishi And will no longer call Me Baali. 17“For I will remove the names of the Baals from her mouth, So that they will be mentioned by their names no more. 18 “In that day I will also make a covenant for them With the beasts of the field, The birds of the sky And the creeping things of the ground. And I will abolish the bow, the sword and war from the land, And will make them lie down in safety. 19 “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, In lovingkindness and in compassion, 20 And I will betroth you to Me in faithfulness. Then (WHEN? WHEN THEY ENTER INTO THE NEW COVENANT) you will know the LORD.