Joel 3
Thomas Constable · Citado em PreceptAustin
Joel 3
Constable - God’s work of judgment in Jerusalem was just the beginning of larger scale judgment that would extend to all nations (cf. Amos 3:2; 1 Pet. 4:17). Final fulfillment awaits the return of Jesus Christ when He will destroy all nations that oppose Him (Rev. 16:14–16-note). Jeremiah was also to announce that God would prepare to judge all the inhabitants of the earth (Jer 25:29). As a lion announces its intent to attack with a roar, so Yahweh would one day announce His attack on earth dwellers (cf. Rev. 6). He would vigorously tread the nations in the wine press of His wrath (cf. Rev. 14:18–20-note; Rev 16:14–16-note). This anticipates Tribulation judgments (Rev. 6–18). His judgment would cause clamor worldwide. He would judge everyone because He holds them guilty in a lawsuit. The wicked would die violent deaths. Almighty Yahweh also announced that evil was spreading all over the world. As a result, a storm of divine judgment of global proportions was also being stirred up. The Lord would slay people in all parts of the world during this judgment. So many people would die that they would lie on the ground unburied like manure (cf. Rev. 14:20-note). (Jeremiah 25 Commentary) Other prophets have similar descriptions of the LORD roaring like a lion, one in the context of the future restoration of Israel, but the second in the context of Jehovah's judgment on Israel... Hosea 11:10 They will walk after the LORD, He will roar like a lion; Indeed He will roar And His sons will come trembling from the west.
Joel 3
Constable - In the future the Israelites would follow the Lord (cf. vv. 2, 5). He would again announce His intentions like a roaring lion (cf. 5:14; 13:7; Amos 1:2; 3:8). However this time it would not be as a lion about to devour its prey but as a lion leading its cubs to safety. The Israelites would follow Him trembling from the west (cf. 3:5; Exod. 19:16). Since Assyria lay to Israel’s east, it seems that this reference to regathering from the west does not refer to return from Assyrian captivity. Apparently it refers to return from another worldwide dispersion. Presently the Israelites live dispersed all over the world. This verse then probably alludes to a still future restoration from our perspective in history. It may refer to the restoration that Antichrist will encourage (Dan. 9:27), but it probably refers to the streaming of Israel back into the land following Jesus Christ’s return to the earth (cf. Isa. 11:11–12). (Hosea 11 Commentary) Robert Chisholm - In the day of national restoration (ED: COMPARE Joel 3:1 - THIS RESTORATION FOLLOWS THE DEFEAT OF THE GLOBAL ANTI-SEMITIC ARMIES IN The Campaign of Armageddon) Israel will follow the LORD, who will lead the people back to their homes. His lion-like roar, often associated with judgment and destruction (cf. Hos 5:14; 13:7; Amos 1:2; 3:8), will become a summons to return from exile. The people will again demonstrate a healthy respect for the LORD; they will come trembling (cf. Hosea 3:5 for a similar idea), as an earlier generation did when God appeared in theophanic might at Mount Sinai (cf. Ex. 19:16, where the same Heb. word is used). (Bible Knowledge Commentary) Amos 1:2 He said, “The LORD roars from Zion And from Jerusalem He utters His voice; And the shepherds’ pasture grounds mourn, And the summit of Carmel dries up.”
Joel 3
Constable - This verse summarizes the message that Amos received from the Lord. Amos reported that Yahweh roared from Zion, as a lion roars before it devours its prey or as thunder precedes a severe storm (cf. Amos 3:4, 8; Jer. 25:30; Hos. 5:14; 11:10; 13:7). Yahweh was about to judge. “Yahweh” is the first word in the Hebrew sentence—usually a verb comes first—and so is emphatic by position. The Lord spoke from Zion (Jerusalem, also emphatic by position) because that is where He manifested Himself in a localized sense to the Israelites of Amos’ day. In Israel, the primary worship centers were Dan and Bethel (1 Kings 12–13). All the land would mourn, from the shepherds’ pastures in the lowland to the summit of Mt. Carmel (a merism), because the Lord would dry up the land. This was one of the promises of judgment if God’s people proved unfaithful to His covenant with them, the Mosaic Covenant (Deut. 28:20–24; cf. Lev. 26:22; Deut. 32:24). “Yahweh” was God’s covenant name, and it connotes holiness and power (cf. Ex 3:5; 19:10–25). However, since oracles announcing judgment on neighbor nations, as well as on Israel, follow, the extent of God’s judgment would go beyond Israel’s territory and Israel’s covenant (cf. Isa. 24:4–6; 26:20–21). The mention of Mt. Carmel, nevertheless, fixes the primary site in Israel. Most of this book records messages of judgment against Israel. So the theme of the book is practical righteousness (cf. James). (Amos 1 Commentary) Amos 3:8 A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy? Constable - Amos drew the final comparison with allusion to his previous illustrations. The message of judgment coming from the Lord that Amos now brought the Israelites was like the roaring of a lion. Who would not fear such a lion as the sovereign Yahweh? Indeed, how could the mouthpiece of the lion not prophesy since Yahweh had spoken? (Amos 3 Commentary) And the heavens and the earth tremble - The Day of the LORD is great and very awesome (cf Joel 2:10-11). The trembling of the creation will cause men to tremble with great fear in this dreadful day (cf Rev 6:14-17). We see a similar description in Isaiah 2, where Isaiah 2:10-22 describes the Day of the LORD in the last of the last days.... Men will go into caves of the rocks and into holes of the ground before the terror of the LORD And the splendor of His majesty, When He arises to make the earth tremble. In that day men will cast away to the moles and the bats Their idols of silver and their idols of gold, Which they made for themselves to worship, 21 In order to go into the caverns of the rocks and the clefts of the cliffs Before the terror of the LORD and the splendor of His majesty, When He arises to make the earth tremble. (Isaiah 2:19-21-note, see also Isaiah 13:13-note) Comment: Note the repetitive phrase "When He arises to make the earth tremble" where earth speaks of a global or worldwide event. Note also the repetition of the time phrase "in that day" in this section (Isaiah 2:11, 17, 20), referring to the Day of the LORD. Haggai gives a parallel prophecy which parallels that of Joel.. Haggai 2:6-7, 22 “For thus says the LORD of hosts, ‘Once more in a little while (SPEAKS OF IMMINENCY), I am going to shake the heavens and the earth, (AT CHRIST'S SECOND COMING - THIS IS QUOTED IN Hebrews 12:26) the sea also and the dry land. 7 ‘I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ (WHEN? THE TEMPLE IN THE MILLENNIUM WHEN THE GLORIOUS ONE HIMSELF WILL FILL THE TEMPLE!) says the LORD of hosts....‘I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations (THIS IS A GLOBAL DESTRUCTION AT THE END OF THE GREAT TRIBULATION WHEN MESSIAH RETURNS - DESCRIBED BY DANIEL AND BY JOHN - Daniel 2:34-35-note; Daniel 2:44-45-note; Revelation 19:11-21-note); and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.’
Joel 3
Constable - The basis of their confidence (THOSE REBUILDING THE TEMPLE) and lack of fear was a promise from Almighty Yahweh. He would do again in the future what He had done at the Exodus and at Mt. Sinai (Ex 19:16; Ps. 68:8; 77:16–18). Shaking the heavens and the earth describes an earthquake, which was an evidence of the Lord’s supernatural intervention (cf. Isaiah 2:12–21-note; Isaiah 13:13-note; Ezek. 38:20-note; Amos 8:8). This will occur when Christ returns to the earth (Joel 3:16; Matt. 24:29–30-note). The writer of Hebrews quoted this verse in Hebrews 12:26. He then added that we who are in Christ have an unshakable kingdom that will endure the coming cosmic earthquake (Heb. 12:28–29). Haggai’s prophecy still awaits fulfillment. At the same time, Almighty Yahweh would shake all the nations; His return will upset the political and governmental structures in the world (cf. Zech. 14:1–4-note). The nations would bring their wealth to the Israelites, like the Egyptians gave their treasures to the departing Hebrews at the Exodus (cf. Ex 3:21–22; 11:2–3; 12:35–36). (Haggai 2 Commentary) F Duane Lindsey - This future divine judgment (I will once more shake the heavens and the earth, the sea and the dry land) is depicted in terms of an earthquake as a symbol of God’s supernatural intervention (cf. Isa. 2:12–21; 13:13; Ezek. 38:20; Amos 8:8; Hag. 2:21–22). When Jesus Christ returns to earth, “the earth and the sky will tremble” (Joel 3:16; Matt. 24:29–30). This event will affect not only the natural order (Hag. 2:6) but also people (I will shake all nations, v. 7). This “shaking” of the nations may refer to God’s gathering the nations for the Battle of Armageddon (Zech. 14:1–4). The writer to the Hebrews quoted Haggai 2:6 in Hebrews 12:26 and then added that the kingdom of God, which “cannot be shaken” (Heb. 12:28), will survive all divine judgments. This divine judgment was impending in Haggai’s day since the Old Testament prophets did not see the valley of time lying between the First and Second Advents of Jesus Christ (cf. Isa. 61:1–2; Luke 4:18–21). (Bible Knowledge Commentary) Tony
Joel 3
Constable - The mountains of Israel would be so full of grapevines that they could be described as dripping with wine. There will be so many milk-yielding animals feeding on the luxuriant hills that the hills could be said to flow with milk. Instead of the wadis that have water in them only a few days each year, the steams of Judah would flow with abundant, life-giving water. All these descriptions recall conditions in paradise (cf. Joel 1:5, 18, 20). Keil and Delitzsch - “In that day,” viz., the period following the final judgment upon the heathen, the mountains and hills of Judah, i.e., the least fruitful portions of the Old Testament kingdom of God in the time of the prophet, will overflow with new wine and milk, and all the brooks of water be filled, i.e., no more dry up in the hot season of the year (Joel 1:20). Thus will the fruitfulness of Canaan, the land of the Lord, flowing with milk and honey, come forth in all its potency. Even the unfruitful acacia valley will be watered by a spring issuing from the house of Jehovah, and turned into a fruitful land. The valley of Shittim is the barren valley of the Jordan, above the Dead Sea. The name Shittim, acacia, is taken from the last encampment of the Israelites in the steppes of Moab, before their entrance into Canaan (Num. 25:1; Josh. 3:1), and was chosen by the prophet to denote a very dry valley, as the acacia grows in a dry soil (cf. Celsii, Hierob. i. p. 500ff.). Amos describes this fantastic future fertility “Behold, days are coming,” declares the LORD, “When the plowman will overtake the reaper and the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved. (Amos 9:13) And all the brooks of Judah will flow with water And a spring will go out from the house of the LORD - Zechariah describes this same geographical transformation. Zechariah 14:8-note And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter. To water the valley of Shittim - Valley of Acacias. Click for map showing probable location in the valley north of the Dead Sea. MacArthur on valley of Shittim - Known for its acacia trees, the valley was situated on the northern shores of the Dead Sea and served as the final stopover for Israel prior to her entrance into the Promised Land (Nu 25:1; Jos 2:1; 3:1). This valley is also the place to which the millennial river will flow (Ezek 47:1–12; Zec 14:8). Constable -on valley of Shittim - A spring will flow out from the millennial temple that will water the valley of acacia trees, evidently between Jerusalem and the Dead Sea (Click map) (cf. Ezek. 47:1–12; Zech. 14:8). This will also be a visual reminder that Yahweh is the source of all provisions and fruitfulness. Michael Bentley - The valley of acacias is also sometimes translated ‘the valley of Shittim’. This is a ‘deep and rocky portion of the Kidron Valley or wadi that begins northwest of Jerusalem, bends around east of the city, and then continues through a deep gorge southeast toward the Dead Sea’. The Dead Sea is a very barren area which is made up of about 25 per cent salt. Nothing lives in its waters, nor does any vegetation grow there, but amazingly acacias grew in abundance in the dry valley of Shittim during biblical times. To illustrate the great change which would come about on ‘that day’, Joel spoke of this dry valley as being deluged with water flowing from the Lord’s house. (Opening Up Joel) Jamieson - The blessings, temporal and spiritual, issuing from Jehovah’s house at Jerusalem, shall extend even to Shittim, on the border between Moab and Israel, beyond Jordan (Nu 25:1; 33:49; Josh 2:1; Mic 6:5-note). “Shittim” means “acacias,” which grow only in arid regions: implying that even the arid desert shall be fertilized by the blessing from Jerusalem. So Ezekiel 47:1–12 describes the waters issuing from the threshold of the house as flowing into the Dead Sea, and purifying it. Also in Zec 14:8-note the waters flow on one side into the Mediterranean, on the other side into the Dead Sea, near which latter Shittim was situated (compare Ps 46:4). NET Note on the “valley of Shittim.” - The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem. (Net Notes Joel 3) THE DAY OF THE LORD A TIME OF GLOOM BUT ALSO A TIME OF GLORY Comment - It should be noted that some writers feel the Day of the Lord described by Peter is a second stage of the Day and that the Day of the Lord does not include the Millennial reign of Christ. In other words they see the Day of the Lord as ONLY a time of doom and gloom. Even one writer, Richard Mayhue, who interprets the day of the Lord as 2 stages (Tribulation time and End of Millennium), seems to contradict his own interpretation in writing the following description regarding the Day of the Lord "Most passages speak of God's judgments, but some are tied closely to God's blessing (Zech 14:1-21)." It seems that the glorious truths in Zechariah 14 forces Mayhue to admit that there is a positive aspect to the Day of the Lord. And what does Zechariah 14 describe? Among other things Zechariah 14:20 says "In that DAY there will be inscribed on the bells of the horses, "HOLY TO THE LORD."" It describes the blessed time of the Millennium, which would support the premise that the Day of the Lord is a prolonged period which includes the Millennium and ends with the final Day of the Lord in 2 Peter 3:10. The following discussion has numerous quotes that would also support the premise that the Day of the Lord includes the time of the Millennium. Here is an excerpt from the note by Gotquestions on What is the Day of the Lord? - 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. Some scholars believe that the day of the Lord will be a longer period of time than a single day—a period of time when Christ will reign throughout the world before He cleanses heaven and earth in preparation for the eternal state of all mankind. Other scholars believe the day of the Lord will be an instantaneous event when Christ returns to earth to redeem His faithful believers and send unbelievers to eternal damnation....Besides being a time of judgment, it will also be a time of salvation as God will deliver the remnant of Israel, fulfilling His promise that “all of Israel will be saved” (Romans 11:26), forgiving their sins and restoring His chosen people to the land He promised to Abraham (Isaiah 10:27; Jeremiah 30:19-31, 40; Micah 4; Zechariah 13). The final outcome of the day of the Lord will be that “the arrogance of man will be brought low and the pride of men humbled; the Lord alone will be exalted in that day” (Isaiah 2:17). The ultimate or final fulfillment of the prophecies concerning the day of the Lord will come at the end of history when God, with wondrous power, will punish evil and fulfill all His promises. John
Joel 3
Constable commenting on Joel 3:18 writes "Joel continued to describe the future day of the Lord, but now he passed from the judgments of the Tribulation to the blessings of the Millennium." Holman Study Bible: NKJV Edition on Joel 3:18-21 comments that "Joel summarized the result of the day of the Lord. The land of Israel will have miraculous fertility and fruitfulness. Traditional enemies will be punished. Yahweh will dwell with His people, and they will receive pardon for their sins." ESV Study Bible on Joel 3:18 says "in that day. I.e., the day of the Lord." (ED: So clearly the implication is that the ESV note sees the description that follows in Joel 3:18 to be a component of the Day of the Lord.) Michael Vlach - Joel 3:20 indicates that as a result of the day of the Lord (Joel 3:18) “Judah will be inhabited forever, and Jerusalem from generation to generation” (HCSB). In Zephaniah 3:20 God promises again to “restore” the “fortunes” of Israel (HCSB). (ED: THAT HARDLY SOUNDS LIKE JUST DOOM AND GLOOM WHICH IS THE PRIMARY DESCRIPTION OF THE DAY OF THE LORD OF A NUMBER OF WRITERS!) When examining these and other restoration texts in the Bible, certain truths emerge: (1) the restoration of Israel involves both spiritual salvation and physical blessings including possession of the land of promise; (2) the promise of restoration is not based on Israel’s greatness but on God’s choice and God’s character; and (3) the promise for restoration takes place after the period of Israel’s disobedience. As the passages above and many others indicate, the restoration of Israel is a major theme in the Old Testament. It is an explicit doctrine. (Christ's Prophetic Plans) Warren