©1997 by Thomas Nelson, Inc.
his wrath on man) results in blessing and exoneration for God's people and judgment toward Gentiles (Isa. 13:6; Ezek. 30:3), but here Joel directs the warning toward his own people. The day of the Lord is speedily approaching; unless sinners repent, dire consequences await them. destruction from the Almighty. The Hebrew term "destruction" forms a powerful play on words with the "Almighty." The notion of invincible strength is foremost; destruction at the hand of omnipotent God is coming.
JOEL—NOTE ON 1:17–18 seed shrivels . . . beasts groan. From the spiritual realm to the physical realm, all was in shambles. Though innocent, in judgment even the animals suffered (cf. Rom. 8:18–22) the loss of food.
Day of the Lord
Day of the Lord SEVENTEEN EXPLICIT MENTIONS OF "DAY OF THE LORD" IN THE OLD TESTAMENT 1. Obadiah 15 6. Joel 3:14 11. Isaiah 13:9 16. Ezekiel 30:3 2. Joel 1:15 7. Amos 5:18 12. Zephaniah 1:7 17. Malachi 4:5 3. Joel 2:1 8. Amos 5:18 13. Zephaniah 1:14 4. Joel 2:11 9. Amos 5:20 14. Zephaniah 1:14 5. Joel 2:31 10. Isaiah 13:6 15. Ezekiel 13:5 FOUR EXPLICIT MENTIONS OF "DAY OF THE LORD" IN THE NEW TESTAMENT 1. Acts 2:20 2. 1 Thessalonians 5:2 3. 2 Thessalonians 2:2 4. 2 Peter 3:10 ©1997 by Thomas Nelson, Inc.
JOEL—NOTE ON 1:19 To you, O Lord, I call. As the first to call to repentance, the prophet had to be the first to heed the warning. He had to lead by example and motivate the people to respond. In the midst of proclaiming judgment, God's prophets often led in intercessory prayer for mercy and forgiveness (cf. Ex. 32:11–14; Jer. 42:1–4; Dan. 9:1–19; Amos 7:1–6).
JOEL—NOTE ON 2:1–17 With an increased level of intensity, Joel utilized the metaphor of the locust plague and drought as a backdrop from which to launch an intensified call to repent in view of the coming invasion of Judah and the day of the Lord, present and future.
JOEL—NOTE ON 2:1 Blow a trumpet. In the ancient world, horns were used to gather people for special occasions or to warn of danger (Ex. 19:13, 16, 19;
20:18; Num. 10:1–10; Isa. 27:13; Amos 3:6; Zeph. 1:14–16; Zech. 9:14; 1 Thess. 4:16). The term here refers to a ram's horn. day of the Lord. See note on Joel 1:15.
JOEL—NOTE ON 2:2–11 In dramatic and vivid language, Joel compared the drought and locusts to fire, horses, and an invading army.
JOEL—NOTE ON 2:2 darkness and gloom . . . clouds and thick darkness! These features describe the blackness of a locust invasion, so thick that it blots out the sun with its deadly living cloud of insects. Such terms are also often common figures for misery and calamity in the OT (Isa. 8:22; 60:2; Jer. 13:16; Amos 5:18, 20; Zeph. 1:15) and past visitations of the Lord (Ex. 10:12ff.; 19:16–19; 24:16; Deut. 4:12; 5:22–23).
JOEL—NOTE ON 2:4 Their appearance is like . . . horses. The resemblance of the locust's head to that of a horse is striking, so much so that the prophet reiterates the word "appearance." Horses were not used for agricultural purposes in ancient times, but were the most feared military equipment (Ex. 15:1ff., 19; Deut. 20:1; Josh. 11:4). The simile continues with "chariots" (Joel 2:5); "like a powerful army" (v. 5); "like warriors" (v. 7); and "like soldiers" (v. 7).
JOEL—NOTE ON 2:10 earth quakes . . . sun and the moon are darkened. The ground trembles as dust flies along with the growing devastation. Earthquakes and cosmic disruptions are well attested elsewhere as signs accompanying divine appearances (Judg. 5:4; Ps. 18:7; Jer. 4:23–26; Nah. 1:5–6; Matt. 24:7). Joel later refers to these signs (cf. Joel 2:31; 3:15).
JOEL—NOTE ON 2:12–14 Even in the midst of judgment, opportunity to repent was given. If they would demonstrate genuine repentance, the Lord stood ready to forgive and bless.
JOEL—NOTE ON 2:16 From oldest to youngest they were to come. The situation is so grave that even the groom and bride were exhorted to assemble (cf. Deut. 24:5); consummation of the marriage could wait.
JOEL—NOTE ON 2:18–3:21 With the advent of v. 18, the text makes a decisive transition, devoting the remainder of the book to restoration. It assumes an interval of time between v. 17 and v. 18 during which Israel repented. As a result of her repentance, the three major concerns of 1:1–2:17 are answered by the Lord: physical restoration (2:21–27), spiritual restoration (2:28–32), and national
restoration (3:1–21).
JOEL—NOTE ON 2:20 northerner. Although some have viewed this as a reference to the locusts, it is more likely referring to a military invasion by a country coming down from the north of Israel (cf. Ezek. 38:6, 15; 39:2). That future army will be driven into the eastern sea (Dead Sea) and the western sea (Mediterranean Sea).
JOEL—NOTE ON 2:21–24 Reminiscent of 1:18–20, the former situation had been reversed. The animals were admonished to be afraid no longer.
JOEL—NOTE ON 2:23–24 early and the latter rain. The early rains came in October-December to prepare the seed-bed and assist germination, while the latter rains came in March-May to provide ample moisture for the grain and fruit crops to be rich and full.
JOEL—NOTE ON 2:27 I am in the midst of Israel. This return promised a reversal of the Lord's departure (cf. Ezek. 8–11).
JOEL—NOTE ON 2:28–32 See Introduction: Interpretive Challenges; see notes on Acts 2:16–21.
JOEL—NOTE ON 2:28 afterward. The abundance of material blessings would be followed by the outpouring of spiritual blessings. When coupled with the other temporal phrases within the passage ("in those days" [v. 29] and "before the great and awesome day of the Lord comes" [v. 31]), the term points to a second advent fulfillment time frame. all flesh. Since the context is "your sons and your daughters," "all flesh" best refers to the house of Israel only. The nations are the recipients of God's wrath, not the effusion of his Spirit (cf. 3:2, 9ff.).
JOEL—NOTE ON 2:30–31 before . . . day of the Lord. Unmistakable heavenly phenomena will signal the imminent arrival of God's wrath in the day of the Lord (cf. v. 10; see note on 1:15).
JOEL—NOTE ON 2:32 everyone who calls. Quoted by Paul in Rom. 10:13. survivors. In spite of the nation's sin, God promised to fulfill his unconditional covenants (Noahic, Abrahamic, Davidic, and New). A future remnant of Jews will inherit God's promised blessings (cf. Isa. 10:20–22; 11:11, 16; Jer. 31:7; Mic. 2:12; Zeph. 3:13; Rom. 9:27).
JOEL—NOTE ON 3:1–21 Joel notes the national restoration of Israel, in which the people will be regathered to Palestine (Isa. 11:15–16; Matt. 24:31).
JOEL—NOTE ON 3:2 gather all the nations. The nations of the world will be gathered to Jerusalem to the battle of Armageddon (Zech. 12:3; 14:2; Rev. 16:16; 19:11–21). Valley of Jehoshaphat. The name means "Yahweh judges" (cf. Joel 3:12, 14) and although the exact location is unknown, other prophets spoke of this judgment as occurring near Jerusalem (Ezek. 38; 39; Dan. 11:45; Zech. 9:14ff.; 12:1ff.). This judgment of the nations includes the event of Matt. 25:31–46.
JOEL—NOTE ON 3:5–6 The exact historical event referred to here is uncertain. Slave trading was a common practice among the Phoenicians and Philistines.
JOEL—NOTE ON 3:6 the Greeks. Although not prominent militarily, the Greeks were active in commerce on the Mediterranean in the ninth century B.C.
JOEL—NOTE ON 3:7–8 The reversal of fortunes will be startling. The victims themselves will be called upon to be the instruments and avengers of the Lord's wrath (cf. Isa. 11:12–14; Zech. 12:8).
JOEL—NOTE ON 3:8 Sabeans. Trading merchants who lived in Arabia (1 Kings 10; Jer. 6:20).
JOEL—NOTE ON 3:9–17 Joel resumes the theme of vv. 1–3, the gathering of the nations to the earthly courtroom, the Valley of Jehoshaphat. The sentence has been handed down and the Judge orders his agents to ready the scene for the execution.
JOEL—NOTE ON 3:14 valley of decision! This location is the same as the valley of Jehoshaphat where the sentence of judgment will be carried out (cf. 3:2, 12). See note on 3:2.
JOEL—NOTE ON 3:15–16 sun . . . moon . . . stars. Cf. 2:10, 30–31. These are signs that precede the coming eschatological day of the Lord at the end of the great tribulation (cf. Matt. 24:29–30).
JOEL—NOTE ON 3:17 Zion, my holy mountain. This will be the earthly location of God's presence in the millennial temple (cf. Ezekiel 40–48) at Jerusalem. shall never again pass. God has promised a future time when his glory in Judah
will not be eclipsed. This time of ultimate peace and prosperity will be experienced after Christ conquers the world and sets up his millennial kingdom on earth (cf. Ezek. 37:24–28; Matt. 24–25; Rev. 19).
JOEL—NOTE ON 3:18 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 (Num. 25:1; Josh. 2:1; 3:1). This valley is also the place to which the millennial river will flow (Ezek. 47:1–12; Zech. 14:8).
JOEL—NOTE ON 3:20 Judah . . . forever. This is in reference to Christ's millennial kingdom on earth, which is yet to be fulfilled.
Amos
Amos 1 • Amos 2 • Amos 3 • Amos 4 • Amos 5 • Amos 6 • Amos 7 •
Amos 8 • Amos 9 Introduction to Amos
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Amos
Title
As with each of the Minor Prophets, the title comes from the name of the prophet to whom God gave his message (1:1). Amos's name means "burden" or "burden-bearer." He is not to be confused with Amoz ("stout, strong"), the father of Isaiah (Isa. 1:1).
Author and Date
Amos was from Tekoa, a small village 10 miles south of Jerusalem. He was the only prophet to give his occupation before declaring his divine commission. He was not of priestly or noble descent, but worked as a "shepherd" (1:1; cf. 2 Kings 3:4) and a "dresser of sycamore figs" (Amos 7:14) and was a contemporary of Jonah (2 Kings 14:25), Hosea (Hos. 1:1), and Isaiah (Isa. 1:1). The date of writing is mid-eighth century B.C., during the reigns of Uzziah, king of Judah (c. 790–739 B.C.) and Jeroboam II, king of Israel (c. 793–753 B.C.), two years before a memorable earthquake (Amos 1:1; cf. Zech. 14:5).
Background and Setting
Amos was a Judean prophet called to deliver a message primarily to the northern tribes of Israel (7:15). Politically, it was a time of prosperity under the long and secure reign of Jeroboam II who, following the example of his father Joash (2 Kings 13:25), significantly "restored the border of Israel" (2 Kings 14:25). It was also a time of peace with both Judah (cf. Amos 5:5) and her more distant neighbors; the ever-present menace of Assyria was subdued, possibly because of Nineveh's repentance at the preaching of Jonah (Jonah 3:10). Spiritually, however, it was a time of rampant corruption and moral decay (Amos 4:1; 5:10– 13; 2 Kings 14:24).
Historical and Theological Themes
Amos addresses Israel's two primary sins: 1) an absence of true worship, and 2)
a lack of justice. In the midst of their ritualistic performance of worship, they were not pursuing the Lord with their hearts (4:4–5; 5:4–6) nor following his standard of justice with their neighbors (5:10–13; 6:12). This apostasy, evidenced by continual, willful rejection of the prophetic message of Amos, is promised divine judgment. Because of his covenant, however, the Lord will not abandon Israel altogether, but will bring future restoration to the righteous remnant (9:7–15).
Interpretive Challenges
In 9:11, the Lord promised that he "will raise up the booth of David that is fallen." At the Jerusalem Council, convened to discuss whether Gentiles should be allowed into the church without requiring circumcision, James quotes this passage (Acts 15:15–16) to support Peter's report of how God had taken "from them a people for his name" (Acts 15:14). Some have thus concluded that the passage was fulfilled in Jesus, the greater Son of David, through whom the dynasty of David was reestablished. The Acts reference, however, is best seen as an illustration of Amos's words and not the fulfillment. The temporal allusions to a future time ("In that day," 9:11), when Israel will "possess the remnant of Edom and all the nations" (9:12), when the Lord will "plant them on their land, and they shall never again be uprooted out of the land that I have given them" (9:15), all make it clear that the prophet is speaking of Messiah's return at the second advent to sit upon the throne of David (cf. Isa. 9:7), not the establishment of the church by the apostles.
Outline
I. Judgments Against the Nations (1:1–2:16)
A. Introduction (1:1–2)
B. Against Israel's Enemies (1:3–2:3) C. Against Judah (2:4–5) D. Against Israel (2:6–16) II. Condemnations Against Israel (3:1–6:14)
A. Sin of Irresponsibility (3:1–15)
B. Sin of Idolatry (4:1–13) C. Sin of Moral/Ethical Decay (5:1–6:14)