Thinking on Scripture with Dr. Steven R. Cook

Israel became a theocratic kingdom when God delivered them from Egypt and entered into a covenant relationship with them (Ex 19:1-8). God directed them directly, as well as through His prophets and Judges. However, after nearly four centuries, Israel asked God to give them a king, which He did (1 Sam 8:1-22). The kingdom of Israel was united under their first three kings, which were Saul, David and Solomon. Saul started his kingship well by walking with the Lord, but then turned away from God and ended poorly. David walked with God and, though he had his failings, was an ideal king. Solomon did well throughout much of his kingship; however, his final days were given over to worshipping idols (1 Ki 11:1-8). As an act of divine discipline, the Lord promised to divide the kingdom after Solomon’s death (1 Ki 11:9-13). Just prior to splitting the kingdom, the Lord spoke to Jeroboam and promised him rulership over ten tribes, even blessing his house if he would rule well and lead the people into God’s will (1 Ki 11:28-38). The kingdom was divided into two parts after the death of Solomon, with Rehoboam ruling in the south and Jeroboam ruling in the north (1 Ki 12:1-24). However, Jeroboam rejected God’s offer and turned to idolatry, leading God’s people into sin (1 Ki 12:25-33).

     Though Jeroboam had opportunity to walk with God and establish his kingdom, he rejected divine viewpoint and let fear dominate his heart. Driven by fear, and functioning from a merely humanistic viewpoint, Jeroboam sought to control those under his rule by creating a new religion (a corruption of the worship of Yahweh), which included:

Generating new gods of worship (1 Ki 12:28a).

Revising Israel’s history (1 Ki 12:28b).

Creating new places of worship in Dan and Bethel (1 Ki 12:29-30).

Instituting a new priesthood (1 Ki 12:31).

Establishing a new religious holiday (1 Ki 12:32).

Personally participating in the new religion (1 Ki 12:32-33).

     Israel accepted Jeroboam’s new religion, which was adopted by subsequent kings, namely Nadab (1 Ki 15:25-30), Ahab (1 Ki 16:30-31), Jehoram (2 Ki 3:1-3), Jehu (2 Ki 10:28-29), Jehoahaz (2 Ki 13:1-2), Jehoash (2 Ki 13:10-11), Jeroboam (2 Ki 14:23-24), Zechariah (2 Ki 15:8-9), Menahem (2 Ki 15:17-18), Pekahiah (2 Ki 15:23-24), and Pekah (2 Ki 15:27-28). God repeatedly called Israel back to Him many times through His prophets, but the rulers and people would not turn back to Him and perpetuated their false religion. Israel continued for two centuries, from the time the kingdom was divided (ca. 930 B.C.) until He brought about their destruction by the Assyrians in 722 B.C. A snapshot of this is recorded in Scripture as follows:

"When He had torn Israel from the house of David, they made Jeroboam the son of Nebat king. Then Jeroboam drove Israel away from following the LORD and made them commit a great sin. The sons of Israel walked in all the sins of Jeroboam which he did; they did not depart from them until the LORD removed Israel from His sight, as He spoke through all His servants the prophets. So Israel was carried away into exile from their own land to Assyria until this day." (2 Ki 17:21-23)

Amos chapter 3 opens with the first of three oracles against the ten northern tribes of Israel (Amo 3:1a; cf. 4:1; 5:1). God identifies Himself as the One who rescued them from Egypt and entered into a special relationship with them (Amo 3:1b; cf. Ex. 19:1-8). As a result of their special relationship with the Lord, Israel was held to a higher standard of behavior than the surrounding nations, and when they failed, He would punish them more severely (Amo 3:2). God sets forth a series of questions that point to an event that naturally follows a previous action, and the events move from the harmless (two men walking together) to the destructive (calamity on a city). Amos reveals two people do not walk together unless they have an agreement (Amo 3:3), a lion does not roar unless he’s seen his prey (Amo 3:4a), a young lion does not growl except he’s captured something (Amo 3:4b), a bird is not drawn to a trap unless there’s bait in it (Amo 3:5a), a trap does not spring without something to trigger it (Amo 3:5b), the people of a city are calm unless a warning trumpet is blown (Amo 3:6a), and calamity does not fall on a city unless the Lord does it (Amo 3:6b). But calamity does not happen to God’s people, Israel, without His warning them first through His servants, the prophets (Amo 3:7; 2 Ki 17:13; Jer. 7:25; 25:4). Amos reveals that God’s judgment is coming, for “A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy?” (Amo 3:8). As God’s people who possessed God’s special revelation, Israel should have walked with God and modeled excellent behavior among the Gentiles. But instead, God calls the pagan people of Ashdod and Egypt to come and look at the acts of violence and oppressive deeds going on in Israel (Amo 3:9), declaring of Israel, “they do not know how to do what is right…these who hoard up violence and devastation in their citadels” (Amo 3:10). God then pronounces judgment upon Israel, stating, “An enemy, even one surrounding the land, will pull down your strength from you and your citadels will be looted” (Amo 3:11). This most likely refers to the Assyrians, who would destroy the northern kingdom in 722 B.C. As an illustration of Israel’s destruction, God refers to the shepherd who retrieves limbs and pieces of a lamb that is attacked and consumed by a lion to Israel, who will “be snatched away—with the corner of a bed and the cover of a couch!” (Amo 3:12b). That is, Israel’s destruction will be so severe they will only be left with remnants of their former life of luxury. Describing their judgment in solemn language (Amo 3:13), God promises to destroy their places of pagan worship, which they regarded as places of refuge (Amo 3:14). Finally, the Lord declares, “I will also smite the winter house together with the summer house; the houses of ivory will also perish and the great houses will come to an end” (Amo 3:15). In this way, God would judge them for the wealth they’d obtained unjustly, which was used for extravagant and selfish living. Though America is not a theocratic nation, we are a country that has been blessed with God’s Word, which informs us of the nature and character of God, and the moral behavior He expects from those who know Him. Certainly, we would be remiss to ignore God’s message through Amos, that God’s people must be just, loving, gracious, and openhanded toward the poor and helpless in society.

Unlike the six Gentile nations who were judged by the law of God in their hearts (Rom. 2:14-15), the Lord judged Judah, “because they rejected the law of the LORD and have not kept His statutes” (Amo 2:4a). Having rejected God’s Word they were governed by deception, as the Lord declared, “their lies also have led them astray, those after which their fathers walked” (Amo 2:4b). Apparently, their false ways had been handed down from parent to child for several generations; and though God displayed tremendous patience over the years (Ex 34:6), there came a time when grace gave way to judgment.

     After pronouncing judgment upon Judah, Amos turned his attention to Israel—the ten northern tribes—and listed several of the sins they were guilty of and the judgment that God would send upon them because of their perpetual disobedience. The wealthy within Israel—rather than showing compassion to the poor (Deut. 15:7-11)—were treating the innocent and needy as cheap commodities to be sold for things such as sandals (Amo 2:6). In addition to trampling on the helpless and humble (Amo 2:7a), a father and son were copulating with the same girl—either a temple prostitute or a family member—and profaning God’s holy name (Amo 2:7b). It’s possible the father and son were committing sexual immorality while lying on garments they’d received as pledges from the poor, in places of worship, while drinking wine that had been obtained from illegal fines (Amo 2:8). God recalls Israel’s history and reminds them of a time when they were enslaved, poor and helpless. The Lord, who is great and powerful, did not abuse them in their helpless state, but showed great compassion and rescued them from slavery in Egypt and led them into the Promised Land, defeating the enemy that was too powerful for Israel alone to defeat (Amo 2:9-10). Once in the land, God raised up prophets to reveal His will and Nazarites to model holiness to the Lord (Amo 2:11). However, rather than appreciate the Lord for His goodness, many within the Jewish community rebelled and forced Nazarites to break their vows and silenced the voice of the prophets (Amo 2:12). Over time they forgot their history and spurned the God who rescued them and began to oppress the humble and helpless. As a result, God promised to press them down, much like “a wagon is weighted down when filled with sheaves” (Amo 2:13). Just as God destroyed the powerful and arrogant Amorites (vss. 9-10), so He would bring judgment upon arrogant Israel and the people, no matter how strong, would not be able to protect themselves from His judgment (Amo 2:14-16).

The book of Amos opens with the information concerning the prophet himself and the place where he resides. Amos is described as a sheepherder from Tekoa, a city ten miles south of Jerusalem. Amos received visions from the Lord concerning Israel to the north. He tells us he prophesied “in the days of Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel” (Amo 1:1a). Interestingly, he mentions that he received his visions “two years before the earthquake” (Amo 1:1b). There is no historical record about this earthquake, but apparently it was well known to his audience. Amos then presents God by His covenant name, “the Lord”, and pictures Him as a roaring lion who is about to attack His prey; this is a picture of divine judgment. This judgment will affect the land itself, as “the shepherds’ pasture grounds mourn, and the summit of Carmel dries up” (Amo 1:2b). In Amos 1:3—2:3, God reveals Himself as the sovereign Lord over all people and renders judgment upon six Gentile nations for their abuses against the people of surrounding nations. “For each nation the pronouncement of doom follows the same pattern: (a) a general declaration of irrevocable judgment, (b) a naming of the specific violation which caused the judgment, and (c) a description of God’s direct and thorough punishment.”[1] God does not mention each nation’s previous sins, only the one that crossed the line of grace and brought God’s judgment. The nations and their sins include:

Damascus – practiced human torture (Amo 1:3).

Gaza – enslaved and sold whole communities for commercial profit (Amo 1:6).

Tyre – who practiced slavery and broke a promise (Amo 1:9)

Edom – who failed to show mercy in war (Amo 1:11)

Ammon – who killed innocent mothers (Amo 1:13)

Moab – who desecrated the dead (Amo 2:1)

     Though Gentiles did not possess God’s special revelation in written form—like Judah and Israel—God still held them accountable for their behavior based on the divinely instilled moral code which is written on their hearts (Rom 2:14-15). This is still true today when God judges Gentile nations. Those nations who possess His Word are held to a higher standard than those who do not; for the principle is true, “everyone who has been given much, much will be required” (Luke 12:48).

 

[1] Donald R. Sunukjian, “Amos,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1428.

Author: The author of the book is Amos, a prophet from the city of Tekoa in the southern kingdom of Judah. By profession, Amos was a rancher and farmer (Amo 1:1; 7:14-15), whom the Lord called to be a prophet.

Audience: Amos writes to foreign nations (Amo 1:1—2:3), to the southern kingdom of Judah (2:4-5), and to the northern kingdom of Israel (2:6-16).

Date of ministry: Amos 1:1 tells us that the prophet prophesied “in the days of Uzziah king of Judah [792-740 B.C.], and in the days of Jeroboam son of Joash [793-753 B.C.], king of Israel, two years before the earthquake” (Amo 1:1). The prophet Zechariah also mentions the earthquake that occurred during Uzziah’s reign (Zec 14:5). This would place his ministry about 760 B.C. His contemporaries included Hosea, Micah, Jonah and Isaiah.

Background: Israel was experiencing great prosperity (Amo 3:15; 6:4-6); however, they were practicing social and economic exploitation (Amo 2:6-7; 5:10-12; 8:5-6), and engaging in insincere religious activity (Amo 4:4-5; 5:21-23).

Message: In the first two chapters, Amos reveals God as the sovereign ruler over all nations and He judges them for how they treat the nations around them. Though Amos mentions six foreign nations (Amo 1:3, 6, 9, 11, 13; 2:1), and the kingdom of Judah (Amo 2:4-5), his primary message is to the northern kingdom of Israel (Amo 1:1; 2:6, 11; 3:1, 12; 4:5, 12; 5:1-4; 6:1, 14; 7:8-11, 15-17; 8:2; 9:7, 9, 14). The overall message of Amos is that God is going to judge His people because of their sin, but promises a future time of blessing to a repentant remnant.  

Outline:

Oracles of judgment against six foreign nations (Amo 1:1—2:3), Judah (Amo 2:4-5), and Israel (Amo 2:6-16).

Prophesies of judgment upon the northern kingdom of Israel (Amo 3:1-6:14).

Five visions of judgment (Amo 7:1—9:10) followed by a promise of future blessing (Amo 9:10-15).

Ephesians 5:22-33 is a continuation of the command to live wisely (Eph. 5:15), and to be filled with the Spirit (Eph. 5:18). This section begins the household codes in which Paul addresses the members of a local church, which include wives and husbands (Eph. 5:22-33), children and parents (Eph. 6:1-4), and household slaves and masters (Eph. 6:5-9).

"Wives, be subject [ὑποτάσσω hupotasso – to submit, rank under – borrowed from vs. 21] to your own [ἴδιος idios – one’s own, distinct] husbands, as to the Lord. 23 For the husband is the head [κεφαλή kephale – chief, head, leader] of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. 24 But as the church is subject [ὑποτάσσω hupotasso] to Christ, so also the wives ought to be to their husbands in everything." (Eph. 5:22-24)

     The word submission comes from the Greek verb ὑποτάσσω hupotasso, which was first used as a military term meaning to rank under, submit, or obey. Submission does not imply inferiority, for Jesus submitted Himself to His parents (Luke 2:51) as well as to God the Father (1 Cor. 11:3; 15:28). Biblical submission is foremost to God and then to those who do His will. Angels are to submit to God (1 Pet. 3:22), the church to Christ (Eph. 1:22), church members to elders (Heb. 13:17), Christians to government (Rom. 13:1), slaves to masters (1 Pet. 2:18), and the wife to her husband (Eph. 5:22-24). The wife reveals her love for Jesus when she submits to her husband.

"Husbands, love [ἀγαπάω agapao – present/active/imperative – to love, cherish, commit] your wives, just as Christ also loved the church and gave Himself up for her [sacrificed Himself for her benefit], 26 so that He might sanctify her, having cleansed her by the washing of water with the word [ῥῆμα rhema – the spoken word, probably the gospel], 27 that He might present to Himself [ἑαυτοῦ heautou – reflexive pronoun] the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, 30 because we are members of His body. 31 FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH. 32 This mystery is great; but I am speaking with reference to Christ and the church. 33 Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband." (Eph. 5:25-33)

     The Lord Jesus Christ stands as the ideal role model for the Christian husband; specifically His sacrificial love for the church, which is salvific, and concerned with the church’s glory, purity, and holiness. Christ’s love originates from eternity past, but manifested itself at a point in time, nearly two thousand years ago, when the eternal Son of God condescended and became a man (John 1:1, 14). During His time on earth He manifested grace and truth (John 1:17), lived a holy life (John 6:69; Heb. 7:26), faced adversity with Scripture (Matt. 4:1-11), and perpetually pleased His Father (John 8:29). He came not to be served, “but to serve, and to give His life a ransom for many” (Mark 10:45). He always spoke truth, both strong and gentle (Matt. 23:13-39; John 8:1-11), even in the face of hostility (John 8:40). He welcomed children (Matt. 19:13-14), cared for the sick (Matt. 8:14-16; 14:14), fed the hungry (Mark 6:35-44), and made the humble feel loved and welcome (Luke 7:36-50). The King of kings and Lord of lords manifested Himself as the Servant of servants when He humbled Himself and washed the feet of His disciples that they might learn humility (John 13:1-17). By the end of His earthly life He’d completed His Father’s work, saying, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4), then He faced the cross and laid down His life for others (John 10:11, 15, 17; 1 Cor. 15:3-4). The Giver of life had given His life that the church might know His Father’s love (1 John 3:16).

     A husband, in the biblical sense, is a man who models his life after Christ. This assumes he is, first and foremost, in a relationship with the Man, the Lord Jesus Christ and has been born again into a new life (1 Pet. 1:3). As the responsible leader in his home, he is to lead with a sacrificial attitude that is concerned about his wife’s wellbeing. Just as Christ leads, feeds, and protects His church, so the husband leads his wife into God’s will, nourishes her with God’s Word, and protects her spirit, body, emotions and reputation. In order to fulfill his divinely delegated role in the marriage, he devotes himself to the study of Scripture (2 Tim. 2:15; 1 Pet. 2:2; 2 Pet. 3:18), and strives toward spiritual maturity (2 Tim. 3:16-17; Eph. 4:11-16). As a growing believer he lives by faith (Prov. 3:5-6; Heb. 10:38), is filled with the Spirit (Eph. 5:18), walks in the Spirit (Gal. 5:16), shows love to others (1 Thess. 4:9; 1 John 3:23), delights himself in the ways of the Lord (Ps. 1:1-3), walks humbly (Mic. 6:8), helps the needy, the widow and orphan (Prov. 14:31; Jam. 1:27), and pursues righteousness, justice and love (Ps. 132:9; Tit. 2:11-12). He does this so that his life will be transformed to become like the One who saved him (Rom. 8:29; 12:1-2). The husband makes his wife’s submissive role easy when he loves her as Christ loves the church, and he forfeits his right to lead if he abuses her or directs her to sin.

At the end of the eschatological Day of the Lord (which Joel prophesied about in 2:28-32), God promised to restore the fortunes of Israel (Joe 3:1) and to judge the surrounding nations for the years of hostility to His people, specifically for scattering them and dividing up their land (Joe. 3:2). These nations treated God’s people so poorly they even traded a boy for a harlot and sold a girl for wine (Joe 3:3). God specifically names Tyre, Sidon and Philistia for their actions, and suggests their hostility is an act of unjustified revenge on their part (Joe 3:4a); however, God promises to repay them swiftly (Joe 3:4b, cf. 7). These Gentile nations stole God’s treasures (Joe 3:5) and “sold the sons of Judah and Jerusalem to the Greeks in order to remove them far from their territory” (Joe 3:6). But God promised to rouse His people and return them back to the Promised Land (Joe 3:7), and will recompense the nations by selling them into captivity (Joe 3:8). God then challenges the nations to war with Him, even calling farmers to turn their instruments of work into weapons of war (Joe 3:9-11a). The phrase, “Bring down, O LORD, Your mighty ones” (Joe 3:11b) could allude to angelic warriors who will battle during the time of the Tribulation. God calls these nations to assemble at the valley of Jehoshaphat, a broad plain where He will render judgment upon them and destroy them (Joe 3:12-14; cf. Rev. 19:11-21). This will be a time of darkness for the nations (Joe 3:15) as “The LORD roars from Zion and utters His voice from Jerusalem, and the heavens and the earth tremble” (Joe 3:16a). But Israel will not be afraid, for “the LORD is a refuge for His people and a stronghold to the sons of Israel” (Joe 3:16b). After His judgment upon the nations, Israel will know God is their Savior, and Jerusalem will become a place of holiness (Joe 3:17). The millennial blessings will begin to fall upon God’s people, for “in that day the mountains will drip with sweet wine, and the hills will flow with milk, and all the brooks of Judah will flow with water; and a spring will go out from the house of the LORD to water the valley of Shittim” (Joe 3:18). In contrast, Egypt and Edom will become waste lands, “because of the violence done to the sons of Judah, in whose land they have shed innocent blood” (Joe 3:19). But Judah and Jerusalem will be a safe dwelling forever (Joe 3:20), and God will avenge Israel’s enemies and will dwell in Zion (Joe 3:21). These future conditions will display God’s judgment upon His enemies as well as His blessings upon those He loves.

The main idea of the passage is that God restores Israel’s prosperity after they return to Him and then pronounces a future day of the Lord scenario. The NASB translates Joel 2:18-19 in the future tense, but other translations render it in the past tense, as “He had compassion on his people” (Joe 2:18 NET) and “The LORD responded to his people” (Joe 2:19 NET; cf. ESV, CSB, NIV). “The Hebrew verb forms used here are preterites with vav consecutive and are most naturally understood as describing a past situation…It appears from the verbs of vv. 18–19 that at the time of Joel’s writing this book the events of successive waves of locust invasion and conditions of drought had almost run their course and the people had now begun to turn to the Lord.”[1] As a result of Israel’s returning to God, the Lord restored their agricultural blessings in accordance with His promise (Joe 2:18-19; cf. Deut. 28:12). Furthermore, He promised to remove the locusts which were destroying the crops (Joe 2:20). God even spoke kindly to the land and animals, assuring that green vegetation would return (Joe 2:21-22). To His people, God would send rain upon the land and they would again enjoy grain, wine and oil (Joe 2:23-24). The Lord would make up for the years of devastation produced by the locusts, which He calls “My great army which I sent among you” (Joe 2:25). From these events Israel was to know God was in their midst, and He controlled blessing and cursing, and that lifting the curse was a sign His relationship with His people had been restored (Joe 2:26-27). Joel 2:28-32 begins a new chapter in the Hebrew Bible and marks it 3:1-5 (BHS). This means Joel chapter 3 in the English translation is chapter 4 in the Hebrew Bible. Joel then prophesied about a distant future time in which God would pour out His Spirit upon all classes of people without regard to age, gender, or social classification (Joe 2:28-29). This bestowal of His Spirit and outpouring of divine revelation indicated God’s blessing upon believers. However, there is also a picture of judgment, in which God “will display wonders in the sky and on the earth, blood, fire and columns of smoke. The sun will be turned into darkness and the moon into blood before the great and awesome day of the LORD comes” (Joe 2:30-31). This judgment most likely describes the seven year Tribulation which falls upon unbelievers (see Rev. 6:12-13). Though God is judging unbelievers during the Tribulation, there is still grace, for “it will come about that whoever calls on the name of the LORD will be delivered; for on Mount Zion and in Jerusalem there will be those who escape, as the LORD has said, even among the survivors whom the LORD calls” (Joe 2:32). Paul gave this verse spiritual meaning in Romans 10:13. Peter quoted Joel 2:28-32 when explaining the outpouring of the Holy Spirit on the day of Pentecost (Acts 2:16-21). Peter did not mean that Joel 2:28-32 was fulfilled on that day, but that what Joel described—especially concerning the outpouring of the Holy Spirit—was analogous to what God was doing among believers at the beginning of the dispensation of the church age.

 

[1] Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), Joe 2:18.

Joel 2:1-11 is generally understood three ways: 1) an invasion of a human army from the north such as the Assyrians, 2) an eschatological event describing a future judgment, or 3) a threat of another locust invasion like the one described in chapter one. The last view makes the most sense because of the use of military similes in verses 4-7 and the specific reference to locusts in verse 25. This last view would understand the “day of the Lord” in Joel 2:1-2 as a threat of local judgment upon the generation of Joel’s day. Joel describes the swarm of locusts as a consuming fire (Joe 2:3), and as an invading army of war horses, chariots and people (Joe 2:4-5), who instill fear among the Israelites (Joe 2:6). This army of locusts crosses over the city walls, breaks through its defenses and enters homes (Joe 2:7-9). The swarm is so vast it causes the ground to tremble and even blocks out sunlight (Joe 2:10). This invading army is “His army”, sent by the Lord upon His people (Joe 2:11). It is proper to understand God’s judgment as a manifestation of His righteous character in which He punishes those who fail to conform to His good laws. However, God is never quick to judge, and His threat of punishment is temporarily suspended as He calls His people to national repentance, saying, “Return to Me with all your heart, and with fasting, weeping and mourning; and rend your heart and not your garments” (Joe 2:12-13a). God’s offer to avoid judgment is born out of His good nature, as He declares, “Now return to the LORD your God, for He is gracious and compassionate, slow to anger, abounding in lovingkindness and relenting of evil” (Joe 2:13b). Some argue that God cannot change and understand the offer to “relent” as an anthropopathism. Though it is true that God does not change with regard to His essential nature, He can change His course of judgment into blessing, if His people turn back to Him. In fact, the whole of Deuteronomy chapter 28 is predicated on a plain understanding that blessing and cursing is promised to Israel, His covenant people, dependent on their obedience or disobedience to His just laws. With the call to repent Joel states, “Who knows whether He will not turn and relent and leave a blessing behind Him, even a grain offering and a drink offering for the LORD your God?” (Joe 2:14). Agricultural prosperity would signify God’s blessing rather than judgment, and this blessing would allow them to resume normal religious functions. God’s call to national repentance was to be led by Israel’s priests (Joe 2:17), who were to “Blow a trumpet in Zion, consecrate a fast, proclaim a solemn assembly, gather the people, sanctify the congregation, assemble the elders, and gather the children and the nursing infants”  (Joe 2:15-16a). Even newlyweds, who were normally exempt from public functions (Deu 24:5), are called to participate (Joe 2:16b). The priests were to “weep between the porch and the altar” at the temple, crying out to the Lord, saying, “Spare Your people, O LORD, and do not make Your inheritance a reproach, a byword among the nations. Why should they among the peoples say, ‘Where is their God?’” (Joe 2:17). The national cry not only displayed humility before God, but sought to protect His reputation among the nations who might see Israel’s destruction as an indication their God was too weak to protect them.

The phrase “the day of the Lord” appears twenty three times in Scripture.[1]  It appears eighteen times in the Old Testament (Isa. 13:6, 9; 58:13; Ezek. 13:5; 30:3; Joe 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obad. 1:15; Zeph. 1:7, 14; Mal. 4:5)[2] and five times in the New Testament (Acts 2:20; 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:7-14).[3] In Scripture, the “day of the Lord” is used both in a local and future sense. The phrase was first presented by the prophet Joel (assuming he prophesied during the reign of Uzziah), who stated, “Alas for the day! For the day of the LORD is near, and it will come as destruction from the Almighty” (Joe 1:15; cf. 2:1, 11, 31; 3:14). The argument that there is a “day of the Lord” relevant to Joel’s audience is rooted in the historical context of the book in which the prophet wrote to the elders, citizens and the priests in Israel (Joel 1:2, 9, 13). To them, Joel describes the “day of the Lord” within the context of local judgments his audience experienced upon their crops (Joel 1:15). However, there are other biblical passages that describe a future “day of the Lord” which is global and filled with wrath. Some Bible scholars see the “day of the Lord” both as a time of wrath and blessing (Constable & Phillips); whereas other scholars see it strictly as a time of wrath pertaining to the seven year Tribulation (Fruchtenbaum & Wiersbe). The following four quotes respectively demonstrate the view of both camps.

 

"The day of the Lord is a term that appears frequently in the Old Testament, especially in the Prophets. It refers to a day in which the Lord is working obviously, in contrast to other days, the day of man, in which man works without any apparent divine intervention…The eschatological day of the Lord that the prophets anticipated includes both judgment (in the Tribulation) and blessing (in the Millennium and beyond)."[4]

 

"The day of the Lord is a long period that begins right after the rapture, runs through the great tribulation and the battle of Armageddon, and continues into the millennium. This day, which embraces both judgment and glory, is the subject of extensive Old Testament prophecy, where it is also called “that day,” “a day of wrath,” “the day of vengeance,” and so on."[5]

 

"In the Old Testament, the most common name for the Great Tribulation is the Day of Jehovah or the Day of the Lord found in various passages…There are some who use the Day of the Lord to include the Millennium as well as the Tribulation period, based upon 2 Peter 3:10. But as will be shown later in this chapter, this verse is best seen as applying to the Tribulation only, rather than including the events following it. In every passage of the Scriptures that the term the Day of Jehovah or the Day of the Lord is found, it is always and without exception a reference to the Tribulation period. This is the most common name for this period in the Old Testament, and it is also found in various passages of the New Testament. While the phrase that day is used both negatively and positively and therefore many times it does apply to the Millennium, the phrase Day of Jehovah or Day of the Lord is always used negatively and never included the Millennial Kingdom."[6]

 

"The phrase “the day of the Lord” refers to that future time when God will pour out His wrath on the Gentile nations because of their sins against the Jews (see Joel 3:1–8). It will occur after the church has been taken to heaven (see 1 Thes. 1:10 and 5:9–10, and Rev. 3:10), during that period of seven years known as the Tribulation. It is described most fully in Rev. 6–19. This period will end with the Battle of Armageddon (Joel 3:9–17; Rev. 19:11–21) and Jesus Christ returning to the earth to establish His kingdom."[7]

 

     I tend to favor the latter view that the future “day of the Lord” refers strictly to the seven year Tribulation. From Scripture we can say with certainty that the future “day of the Lord” follows the first coming of Christ, (Mal. 4:5), will come upon the entire world (Joel 2:1-11; 30-31; 3:12-15; Isa. 13:6-11; Ezek. 30:2-4; Obad. 1:15), will be inescapable (Amos 5:18-20), is a day of wrath and destruction (Zeph. 1:14-18), will come unannounced (1 Thess. 5:1-2; 2 Pet. 3:10), and will follow the coming of the Antichrist (2 Thess. 2:1-4). The church will not experience this time of God’s judgment, for we are waiting for the return of Christ from heaven, “who rescues us from the wrath to come” (1 Thess. 1:10; cf. 5:9).

 

[1] Old Testament writers use the Hebrew phrase יוֹם־יְהוָה yom Yahweh, and New Testament writers use the Greek phrase ἡμέρα κυρίου hemera kuriou.

[2] The day of the Lord appears twice in Amos 5:18 and Zephaniah 1:14.

[3] Other references include (Isa. 2:11-21; 4:2; 11:10; 13:13; 19:23-24; 24:21; 27:12-13; 30:25; 61:2-4; Jer. 46:10; Ezek. 30:0; 36:33; 38:14-19; Hos. 2:16-21; Joel 3:18; Amos 9:11; Zeph. 1:8-10, 14-15; 2:2-3; 3:8; Mal. 3:2, 17; 4:1-3; Matt. 10:15; 11:22-24; 26:29; Luke 10:12; 17:30-31; Rom. 2:5; Phil. 1:6, 10; 2:16; 1 Thess. 5:4; 2 Pet. 2:9; 1 John 4:17; Rev. 6:19).

[4] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Joe 1:15.

[5] John Phillips, Exploring the Minor Prophets: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; 2009), Joe 1:15–20.

[6] Arnold G. Fruchtenbaum, The Footsteps of the Messiah : A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 172–173.

[7] Warren W. Wiersbe, Wiersbe’s Expository Outlines on the Old Testament (Wheaton, IL: Victor Books, 1993), Joe.