Is murmuring and complaining one of those things that only other people do? Is this a sin “good” people commit? If so, does that make it harder to diagnose and destroy? Consider some thoughts on grumbling….
Neal Pollard
Think about the spiritual company you would be keeping (Luke 5:30; John 6:41).
Think about how it sounds to others (Phil. 2:14-16).
Think about how it spreads to others and what it does to others (Num. 14:36).
Think about what it does to you (John 6:61).
Think about what it does to your heart (Luke 15:2; 19:7).
Think about what it does to your soul (Gal. 5:20-21).
Think about what it does to our community and world (2 Tim. 3:2).
Think about how empty and unproductive it is (Psa. 106:25; Matt. 20:11).
Think about your influence (Heb. 13:17;
Think about how ungrateful it is (Num. 14:11).
Think about how it undoes even the good that you do (1 Pet. 4:9; Phil. 2:14).
Think about how God responds to it (Jas. 5:9; 1 Cor. 10:10).
“Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain” (Philippians 2:14-16).
What do you love most about worship? David gives us so much to consider as we come before the Great I Am.
Neal Pollard
Psalm 95 is one of seven “enthronement” psalms, meaning it “celebrates the sovereignty of Yahweh over the whole earth” (Bratcher and Rayburn, np). In other words, God is King of kings. It is written by King David, a fact not deduced from the psalm itself bearing his “signature” but instead from the Holy Spirit telling us so in Hebrews 4:7.
This is a psalm you may recognize, especially the second half of the psalm. David shifts from the privilege of the present to the prospect of repeating the peril of the past. The Bible so often charts a course for our future by pointing to the mistakes of history. Is there a more oft-repeated example of how not to live than the generation which wandered in the wilderness?
When you break down the contents of the psalm, it appears to have three major themes:
THE WORSHIP (1-2,6)
There are acts of worship–singing and shouting (1), worshipping, bowing down and kneeling (6)
There is a call to worship–David says “let us” six times (1-2,6). We should encourage one another day after day (Heb. 3:13; 10:24-25) to engage in worship. How often do we do that? Not harassment or a guilt-trip, but a loving appeal to those who seem to be slipping in their faith to the point that they’ve stopped coming to the assemblies. God’s people need to come together to worship, and if some are struggling in this God wants us reaching out to them.
There is an Object to worship–worship is intentional, meaning that we must direct it with our hearts, minds, and bodies. Worship is “to the Lord” (1), the rock of our salvation (1), a great God and king (3), the Lord our Maker (6), and our God (7).
THE WONDER (3-5,7a)
Before worship this Sunday, spend a few moments contemplating just Who it is that you are approaching in your worship–His nature, character, attributes, and blessings. David does that within his exhortation and call to worship.
He is above all (3). He is in control of it all (4). He made it all (5-6). He leads us all (7a). With enthusiasm, we should exclaim, “Our God is an awesome God, He reigns in heaven above with wisdom, power, and love, our God is an awesome God!”
THE WARNING (7b-11)
There are three major warnings here:
There is a warning against delay (7–“Today”). When we are falling away, we may tell ourselves, “I’m not gone for good. I’ll get right…later.” We must remember that, “Tomorrow never comes” (2 Cor. 6:2).
There is a warning against desensitization (8–“Do not harden your hearts”). None of us is beyond this happening. Keeping our hearts soft to God’s will and word is essential to staying faithful to Him. Sin hardens our hearts, and that is deadly!
There is a warning against dimness (10). The root of Israel’s rejection was that they erred in the hearts and did not know His ways. Find someone who has wandered away in life, and you will find that they wandered away from His Word.
Should we worship God from hearts of delight or hands of duty? Yes! Worship should be an utter joy, but let us keep in mind that it is done on His terms and in His way. It is an obligation, one which blesses us and fills our heart with delight. It is a “corporate” activity (Let US). It is a safeguard against falling away. Sunday’s coming! “Oh come, let us bow down!”
What does want from us when we’ve gone astray? Tears? Sacrifices? Amos’ answers may surprise you!
Seek The Lord That You May Live (5:1-27)
Neal Pollard
As full of the tone of rebuke that this prophecy is, there is a loving motivation. The Lord roars to get the people’s attention. He warns to turn them back from wickedness. Notice that the warnings and exhortations are “that you may live” (4,6,14). Jeremiah understand why: “I know, O Lord, that a man’s way is not in himself, Nor is it in a man who walks to direct his steps” (10:23). So, Amos sets out to disclose this divine “dirge” (1) (a poem of bereavement, sung by mourners at a funeral; cf. Amos 8:10). So, Amos is leading a sorrowful song about death in the hopes that the people will live. Without repentance, things looked grim–fallen, neglected, and decimated (2-3). The remedy is to “seek the Lord that you may live” (4). What would this look like?
Seek refuge in God, not men (5-9). The cities mentioned in these verses all held national significance in their past, either as places of victory, memorial, or worship. Simply patronizing these places would not save them. Instead, God requires actively seeking Him (4,6). Otherwise, He would bring bitter judgment and fire (6-7). The reason for seeking God revolves around His character (8-9). He created and continues to be at work in nature. He is able to take even the elements and use them to execute His judgment on men. Therefore, Amos’ argument goes, “Seek the Lord that you may live.”
Get your values right (10-15). They hated those who preached the truth (10). They mistreated the disadvantaged (11). They poured their investments into big houses and vineyards that they would not be allowed to enjoy because their sins and transgressions were great (11-12). They distressed the righteous and denied the people in this “evil time” (13). God tells them that their only hope is to invert their warped values. “Seek good and not evil” (14) and “hate evil, love good” (15). “Perhaps,” God says, you will be saved if you will establish justice in the gates.
Do not let tears be a substitute for turning (16-27). Not that there were not tears. They flowed profusely. Wailing, mourning, and lamentation abounded at the thought of God’s judgment (16-17). Though they longed for “the day of the Lord,” Amos warns that it will be a day of darkness and not light for them (18-20). He hated their worship, rejected their offerings, and deplored their singing (21-23). What did He want instead? “Let justice roll down like waters And righteousness like an ever-flowing stream” (24). But, because they would not do this, they should anticipate another “wilderness wandering” (25), exile north of Damascus (27). They had leaned on idols (26), and God tells them to take those with them as they are carried away from their homes.
God shows us what He wants when we have strayed. First, renewed trust in His power to save. Second, moral choices that reflect His word rather than that of the world. Third, genuine repentance rather than sorrow at the wages of sin. Isn’t it interesting that, though times have changed drastically from Amos’ day, little has changed from heaven’s perspective!
What does it take to turn me around? What does God need to show me to bring me back to Him? That’s the question for Amos’ audience. What does chapter four say?
The Sin Of Stubbornness (4:1-13)
Neal Pollard
Sometimes, God punishes and chastises His people out of a merciful attempt to turn them around (Neh. 1:9) and He always does so as a loving Father (see Heb. 12:4-17). Chapter three begins chronicling the reasons for God’s judgment on the northern kingdom, then chapter four brings the discussion to a crescendo. If you have (had) a stubborn child or ever saw one, you might have at least a slight mental picture of what the prophet describes in this chapter. Notice how the people respond to God’s chastening.
The women were stubborn (1-3). How’s this for a flattering address? “Hear this word, you cows of Bashan who are on the mountain of Samaria” (1a). Israel’s women were cruel to the poor and needy. They pressured their husbands to sin. In response, Amos foretells the horrific cruelty the Assyrian invaders would inflict on these women, treating them in unthinkable ways. The place “Harmon” is not known, but the word is used of a manure pit in Isaiah 25:10. This would fit with the overall message that these women who bathed themselves in luxury would be disgraced and degraded in a total sense.
The worshippers were stubborn (4-5). While God calls for His people to bring sacrifices, tithes, and offerings, they were sinning in doing so. First, Bethel and Gilgal were not the right places of worship. Second, while what they were offering may have been appropriate according to the Law and even showing some level of dedication, they were hypocrites. They came and worshipped, then left to live in willful sin. They may have been in the habit of worship, but they were not submitting their lives to God. They insisted on living rebellious lives, then sprinkling in some worship “at the appointed times.”
The woeful were stubborn (6-12). In the next several verses, God speaks of ways He tried to correct them. However, in verses six, eight, nine, ten, and eleven, God says that in the wake of the punishment, “Yet you have not returned to Me.” Famine did not turn them back (6). Localized drought did not do it (7-8). Lack of drinking water did not do it (8). Blight on their crops did not do it (9). Plague did not do it (10). He even compares His hand being against them as likened to what He did to Sodom and Gomorrah (11). Despite all of that, they would not return. So, God prepares them for what is to come with the hair-raising, “Because I will do this to you, Prepare to meet your God, O Israel” (12). Do you remember the invitation song, “Careless soul, why will you linger, wandering from the throne of God…”? Imagine God saying those words to you? Through Amos, this is just what happens.
And just who is saying this? See verse 13. It is our very Creator. The One who tells us our thoughts. The One who controls light and darkness and goes wherever He desires. It is “the Lord God of hosts.” This is a significant name in this book. It “designates the most awesome Warrior. Throughout these chapters which describe Israel’s violations (chaps. 3–6) the Lord is repeatedly presented (3:13; 4:13; 5:14–16, 27; 6:8, 14) as a mighty Suzerain who commands vast forces, whose power to punish rebels is both massive and irresistible” (Sunukjian, BKC, 1435).
Why would a people who had in their heritage the exodus from Egypt, the parting of the Red Sea, the awe-inspiring giving of the Law at Sinai, the conquest, and so much more get to the point which Amos shares? Do we ever do the same?
Hear The Word Spoken Against The Sons Of Israel (3:1-15)
Neal Pollard
Having revealed that God’s judgment was against Israel as much as on the surrounding nations, Amos lays bare the charges of the nation’s guilt. This whole chapter makes a perfect speech, a dialogue between God and the people whom He is accusing. Notice the word God speaks to them.
THE DECLARATION (1-2). Amos calls for Israel to “hear this word” (1). He reminds them of the special bond between Himself and this people, from the day of exodus (1-2). He chose them from among all the nations, which makes their rebellion all the more audacious! God declares that He will punish them for all their iniquities (2b).
THE DEFENDANTS (3-6). Israel is one of the two walking in verse three, unable to walk with God because they are going different directions. Israel is the prey of the lion and young lion (4), the bird who took the bait (5), and the people trembling at the sound of the trumpet (6). Amos asks a series of rhetorical questions, all which demonstrate cause and effect. What is the cause of their entrapment, capture, and the trumpet blowing? Sin! The predators and invaders represent God’s judgment.
THE DUTY (7-8). Amos refers to himself in these verses, one of God’s servants the prophets. This unpleasant task Amos has, to preach to his northern brethren, is in response to the roar of the lion. “The Lord has spoken! Who can but prophesy?”
THE DETAILS (9-12). Whereas verses three through six speak in figurative terms, Amos gives the details of the people’s sins in these verses. Samaria, Israel’s capital, is the place where the people are assembled to stand in God’s courtroom (9). There He presents the charges. These include spiritual amnesia (10; cf. Hos. 4:6) and ill-gotten gain obtained through robbery and violence (10). Forgetting what was right, nothing was off-limits. God depicts their retribution with two pictures, one of an invader defeating and plundering them (11) and one of a saddened shepherd retrieving parts of a sheep from a lion’s mouth (12). It is a horrific, harrowing description of judgment!
THE DECISION (13-15). Restating His initial declaration (1-2), God declares Israel’s fate (13). Punishment was inevitable (14). Their idolatrous altars would be torn down (14) and the opulent homes of their wealthy would perish (15). As the rest of the book unfolds, it will build on this irreversible promise. Israel would be destroyed!
As I read this, I am so thankful that God has not issued such a warning for man so long as the earth stands. While nations continue to rise and fall (cf. Prov. 14:34), individuals can escape the kind of judgment Amos warns Israel about. However, there is coming a great day of reckoning at which all will appear (Mat. 25:31-34). For those who neither believe nor obey (2 Thes. 1:7-9), it will be more horrific and horrifying than Amos predicts here. This is why God writes down in His Word that the day will come. He wants us all to prepare and be ready for that day to come.
In our fast-paced world, many things that were once considered cutting-edge are now becoming outdated. Think about it: we’ve swapped VHS tapes for CDs, Walkmans for iPods, and pagers for smartphones. Traditional taxi cabs are facing tough competition from rideshare services like Uber and Lyft, which millions of people use every day. And it’s all too common for passengers to leave behind valuable items. This year alone, nearly half a million phones, 300,000 wallets, and 100,000 wedding rings were forgotten in these vehicles.
Among the lost items, some stories stand out. One Uber driver discovered an ankle monitor left behind, while another found a pet turtle chilling in the back seat. And then there’s the passenger who accidentally left a complete missile guidance system from Lockheed Martin. We have difficulty keeping up with our belongings, a challenge that many parents might relate to, having temporarily misplaced their kids at least once.
We all know that sinking feeling when we lose something valuable. It usually happens when we’re in a rush, and the more we search, the more frustrated we become. It’s a mix of annoyance at ourselves and disbelief that it happened in the first place. We might even start questioning the intentions of those around us, convinced that someone has moved our stuff.
This feeling of loss is central to what Jesus talks about in the parable of the Prodigal Son, found in Luke 15:11-32. This story is so well-known that even the non-religious might recognize it. It unfolds as Jesus addresses the Pharisees, explaining why He chooses to hang out with tax collectors and sinners. Unlike the judgmental Pharisees, Jesus shows genuine love and compassion for the lost, just like the Father.
Each parable He shares builds on the last, emphasizing the intrinsic value of every lost soul. In the parable of the lost sheep, even one sheep out of a hundred matters to God. In the story of the lost coin, one out of ten holds significance. And in the Prodigal Son’s tale, the focus is on one son out of two, illustrating various ways people can find themselves lost. Some wander off ignorantly, like sheep without a shepherd, while others, like the lost coin, get distracted by the world around them. The younger son represents those who rebel against what they know is right, and the older brother embodies self-righteousness, blind to his own lost state.
As we dig into this parable, keep in mind that it’s not just about a wayward son; it’s a powerful exploration of God’s grace and the unwavering love of the Father.
Departure (11-13)
The story kicks off with the younger son asking for his inheritance while his father is still alive—a request that would have hit hard. Those listening, especially the Pharisees and scribes, would have been shocked. This wasn’t just rebellious behavior; it was downright disrespectful—essentially wishing his father dead. Yet, the father grants his son’s wish, demonstrating a love that respects free will, even when it leads to foolish choices. God wants us to make wise decisions, but He gives us the freedom to wander away.
The son takes his inheritance, and what follows is a stark reminder: chasing after pleasure often leads to emptiness.
Descent (14-16)
As the money dries up and the partying comes to an end, the son’s descent into despair becomes evident. Feeding pigs—a job repugnant to his Jewish upbringing—symbolizes how far he has fallen. His life spirals out of control, and he ends up with nothing. The more he indulges, the less satisfaction he finds. Jesus makes a point of saying, “no one gave him anything,” marking his rock bottom.
If you find yourself in a similar situation, how you respond next can change everything.
Decision (17-19)
In his misery, the son finally comes to his senses. He realizes he’s not the person he should be and that he misses his father. Instead of blaming others or wallowing in self-pity, he focuses on his father. He declares, “I will arise and go to my father.” This is how we need to return to God—by focusing on Him, not the mess we’ve made. When we’re lost, the only thing that truly matters is the Father.
The lost son shows us what true repentance looks like—a change of heart that leads to a change in direction. He shifts from “Father, give me” to “Father, make me,” and it’s the latter that brings him the joy he desperately seeks.
Return (20-24)
Finally, the son gets up and heads back to his father. While he’s still a distance away, his father sees him and runs to embrace him, filled with compassion. The father showers him with love and gifts—a ring, a robe, and a feast. The son starts to recite his carefully prepared speech, but it seems the father hardly hears it. Just the act of returning speaks volumes about the son’s heart.
The father doesn’t merely accept him back; he honors and blesses him, showing the depth of his love and grace.
In essence, the parable of the Prodigal Son isn’t just a story of loss and redemption; it’s a powerful reminder of the love that awaits us when we choose to turn back to the Father.
“For Three Transgressions…And For Four” (Part 2)(2:1-16)
Neal Pollard
Amos two represents a poor chapter break. The judgments on the five nations in chapter one shared in common that they were Semitic people who were not God’s promised people. Amos 2:1-3 mentions one more such people, then Amos 2:4-16 deals with judgments on Judah and Israel (His covenant people who were divided). It becomes apparent that the major focus of the prophet’s writings is Israel, as he saves his worst and his most for last.
Moab is guilty of atrocities against Edom, much like Tyre and Philistia. They burned the bones of the king of Edom, and for this God was going to render judgment with fire (2). He bluntly says that Moab would die and her leaders are specifically identified (2-3).
Then, God turns His gaze to Abraham’s descendants, the children of promise (4-16). First, there is Judah. Notice that the nature of their sin is connected to their relationship to the Law. They rejected it, neglected it, and forsook it (4). Thus, they faced a judgment of fire (5).
What you will notice is that Amos is now ready to concentrate his message to his primary audience, Israel (6-16). The thoroughness, detail, and specifics are withering. The central issue is greed and covetousness. As the inspired apostle later writes, “But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs” (1 Tim. 6:9-10). Look at the sorts of evil Amos mentions concerning Israel.
They sell the righteous for money (6).
They sell the needy for a pair of sandals (6).
They take advantage of the helpless (7).
They shove the oppressed out of the way (7, NLT).
Father and son slept with the same woman (7).
They corrupted their religious practices (8).
They ignored God’s judgment upon others (9).
They forgot God’s past deliverance (10).
They rejected their God-given privileges and blessings (11), even abusing them (12).
Therefore, they faced an inescapable judgment (13-16). They would groan, not escape, lose strength, and their military would collapse and desert their posts. Every earthly thing they rested their trust in would fail them. The old hymn, Stand Up For Jesus, admonishes, “The arm of flesh will fail you, you dare not trust your own.” But that is exactly what Israel did. Just because they were God’s people did not insulate them from His absolutely righteous judgment.
This week’s question is, “Do all people deserve respect?”
We’re going to have to talk about respect to answer this question adequately. From the believer’s perspective all people are owed selfless love — friends, family, enemies, everyone. Respect, though, is something earned by actions others deem valuable or owed because of position. This can be arbitrarily defined depending on culture. Actions considered worthy of respect in some places are actions most people would condemn anywhere else.
For example, God wants believers to honor everyone in political positions (cf. Rom 13, I Tim 2, I Pt 2, Titus 3). This is from a word that means something like “assigning high value to someone”. This is closer to our idea of respect, though not as involuntary. We automatically respect someone who does something great, selfless, and beneficial to society. We don’t have to force ourselves to respect them, it just happens. Believers may have to manually override their natural feelings about political figures in order to show them respect the way God wants.
Romans 13.7 says, “Give everyone what you owe them. If you owe them any kind of tax, then pay it. Show fear to those you should fear. Show honor to those you should honor.” Most translations will have, “Honor to whom honor is due/owed.” Not everyone is entitled to fear, respect, or honor. In context, as mentioned above, God expects us to honor, respect, and fear anyone with authority over us. That’s not easy or fun. Most of them have way too much worldly ambition — but that was also true of politicians in Jesus’s day and afterward.
A soldier who sacrifices life or limbs to protect his country automatically has our respect. An addict who steals your catalytic converter is probably not owed respect. Parents who raise good kids who give back to society deserve respect. Someone who scams an old lady out of her pension absolutely does not. What seems to separate those we respect and those we don’t? We respect someone who thinks about others above self and sacrifices for the good of someone else. We don’t respect people who think primarily about self and sacrifice others for their own benefit.
So to answer this question: Those who put others first generally deserve respect. Those who think only about themselves generally do not. All people deserve our selfless love, defined as “providing for their physical needs no matter who they are.” To behave like Christ, we should show respect and deference to others by default in the absence of very good reasons not to. Those good reasons do not give us a license to hate.
Remind your people that they should always be under the authority of rulers and government leaders. They should obey these leaders and be ready to do good. Tell them not to speak evil of anyone but to live in peace with others. They should be gentle and polite to everyone (Titus 3.1-2).
The Bible doesn’t say that Noah’s ark landed on Mount Ararat in Turkey, it states that the ark came to rest on the “mountains1 of Ararat” (Gen. 8.4). Ararat is a region which is nearly in the middle of Armenia, between the Araxes and the lakes Van and Urumiah (2 Ki. 19:37; Isa. 37:38) and it’s called by the Armenians Araratis even today.2 Some sources say that the ark is somewhere in the surrounding region, like The Book of Jubilees, which makes the claim that the landing location is on Mount Lubar.3 The very best guesses can be narrowed down by investigating the reliability of the original sources since there are many other mountains that are said to be the resting place of one of the most fascinating mysteries; lost to time or buried by nature.
There’s a bizarre and interesting link that’s allegedly connected to one of the most famous Assyrian kings mentioned in the Bible. The loud and proud Sennacherib successfully campaigned against seven cities on Nipur, today known as Mt. Judi, on a rampage before his attack on Jerusalem. To commemorate the victories he raised nine stone panels near the top of the mountain and one located at its base. The inscriptions on the stone panels reveal the ego of Sennacherib as he describes himself as “the great king, the mighty king, king of the universe, king of Assyria, and the exalted prince!” He goes on to describe himself as an ibex, spurring on the charge up the mountain, through gullies and mountain torrents and reaching the highest summits. The impression one gets from his inscriptions is that he ventured all over the mountain to destroy those seven cities. The inscription happens to be eerily similar to what God said about him through the prophet, Isaiah (Isa. 37.23-25). Friedrich Bender visited Mt. Judi in 1954 and obtained wood samples from an object that some believe to be Noah’s Ark below the summit.4 This location also happens to be near some of the inscriptions that were left by Sennacherib’s masons.
The Bible’s account of the Assyrian King’s death is brief but says,
“And that night the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies.
Then Sennacherib, king of Assyria went to his home and lived at Nineveh.
And as he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer, his sons, struck him down with the sword and escaped into the land of Ararat. And Esarhaddon his son reigned in his place” (2 Kings 19.35-37).
The Babylonian Talmud commentator expounds on this by stating,5
“Sennacherib went and found a beam from Noah’s ark, from which he fashioned a god. He said: This beam is the great god who delivered Noah from the flood. He said: If that man, referring to himself, goes and succeeds, he will sacrifice his two sons before you. His sons heard his commitment and killed him…this interpretation is based upon the etymological similarity between neser, the Hebrew term for beam, and Nisroch, the god that Sennacherib fashioned from a beam.”
The leading theory and argument against this claim that Nisroch is an idol carved from a beam stolen from the ark is worth noting as it might be due to a simple scribal error. The short version of the argument states that some of the Hebrew letters that make up both Nimrod and Nisroch look similar to one another, so a mistake could have been made. Outside of a possible mention in the Bible, an Assyrian god that goes by Nisroch doesn’t show up in any Assyrian texts. However, if the word Nimrod were the true intentions of the biblical scribes, that doesn’t make the passage any less interesting.
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1Ararat a region and not a mountain. Schroeder, Thes. Ling. Arm. p. 55.
2Araratis, “the curse reversed: precipitation of curse”
3CF. Jubilees VIII.21
4Bender’s samples are far from conclusive and even challenged by other creationist.
5Babylonian Talmud: Tractate Sanhedrin, folio 96a. Sennacherib inscribed his own image and an account of his ascent on the side of Mount Cudi (Judi).
Sennacherib’s death is the first time that the Bible mentions “Ararat” again since the account of Noah.
What do you know about the prophet Amos? Let’s begin our study together of this unique Bible book
“For Three Transgressions…And For Four” (1:1-15)
Neal Pollard
Amos was the first of the writing prophets, with best estimates placing his work between 783-746 B.C. That would place him as earliest among three other writers, Hosea, Isaiah, and Micah, who would have been roughly contemporaries. Amos, like Hosea, focuses on Israel (northern kingdom), and Isaiah and Micah prophecy to Judah (southern kingdom). These dates are derived from the reigns of Uzziah and Jeroboam II (1), as ancient historians do not give a date for the apparently famous earthquake (1; Zech. 14:5).
Amos has no pedigree preceding his prophetic preaching. He is a herdsman (1) and a farmer who tended to fig trees (7:14). While some have concluded that this made him either poor or uneducated, the text does not back up such a claim. As James Smith notes, at least five things from his writing suggest a formidable thinker and writer:
(1) He was well acquainted with the world of his day. He mentions the names of at least thirty-eight towns and districts of the ancient Near East. (2) He had a keen awareness of the history, not only of his own people, but of foreign peoples as well. (3) He possessed a note of objectivity and sternness. (4) He was forthright in the presentation of the word of God. (5) He was a literary master and an incomparable preacher” (OT Survey Series, 129).
The prophet, though he hails from Judah, speaks resoundingly of God’s judgment against Israel and other, surrounding nations. It would come violently. He will present this message within a series of visions, making application as he goes. Donald Sunukjian outlines the book as containing the roar of judgment (ch. 1-2), the reasons for judgment (ch. 3-6), and the results of judgment (ch. 7-9)(BKC, 1427). When the Lord roars in judgment, man withers and wails (2).
Chapter one begins Amos’ message of judgment against the transgressions of five of Israel’s neighbors. Each time, the prophet begins the rebuke with the phrase, “For three transgressions…and for four.” This is a literary device often found in the Old Testament. It is as if God has been compiling a list, and the last item on the list is like the straw that breaks the camel’s back. The last is a bridge too far, the violation that causes God to act. Read Proverbs 30 for several examples of this stylistic device. Some have suggested that 3 plus 4 equals 7, a perfect number meaning that the sin was so complete and full that God would act. In this chapter, only the final sin is specifically mentioned.
Syria, led by Hazael and Ben-hadad, did wicked and sinister things against Israel (2 Kings 8:12; 13:7). For this, God would allow them to suffer greatly and go into exile (3-5).
Philistia deported God’s people into slavery, and this would lead to their own destruction (6-8).
Phoenicia, like Philistia, deported Israel the Edomites. For this, these traitors of brethren would be destroyed with fire (9-10).
Edom, who brokered with slave traders for Israel, is condemned for selling out their “brother” (Edom descended from Esau, and of course Israel was the name of Jacob). Rather than being compassionate and supportive, they were treacherous against Israel (11-12).
Ammon, in violence against Israel, attacked pregnant mothers and aborted their babies. God would vanquish them and cause them to go into exile (13-15).
A theme emerges against nations like these, surrounding Israel. Though Israel had sins of her own which God would judge, these nations would fall to the Assyrians for their own wickedness. Their time had come, and they had not repented. God would not allow it to go unchecked.
Have you heard about Iwao Hakamada’s case? Maybe you have heard about someone innocent who was prosecuted for something they did not do. How is that not the spiritual situation for us? What does the Bible say about this?
Neal Pollard
Iwao Hakamada was a professional boxer convicted of murdering his employer and employer’s family in 1966. In 1968, he was sentenced to death by a Japanese court. The conviction was based on a confession Hakamada said was coaxed by threats, beatings, and twenty days of relentless police interrogation.
He maintained his innocence from death row for almost 45 years, with 30 of those years in solitary confinement. But it was more than 600 pieces of evidence disclosed by a prosecutor that triggered a retrial. He was the world’s longest-serving death row prisoner. But on September 26, 2024, 88-year-old Hakamada was set free (much info gathered from amnesty.org).
I don’t know about you, but finding out about this led me to multiple reactions–sadness, outrage, sympathy. An entire lifetime of freedom and experiencing what most take for granted was lost due to injustice. An innocent man was treated as guilty, and a sentence of death loomed over him every day. He knew he had not done what he was accused of, but those with the power in this situation concluded that he had. Or they tried to keep his innocence concealed.
Have you considered our condition? Every accountable person in the world is on spiritual death row unless or until he or she is set free (2 Cor. 1:9). There is no evidence to overturn or bring acquittal (Rom. 5:16). We are guilty as charged (Rom. 3:23; 5:12). The offense will probably not be murder, but it is just as critical!
What is incredible is that the One who will stand as our Judge in the last day (John 12:48) has done everything in His omnipotent power to set us free (Rom. 8:2; Gal. 5:1). Some run toward His rescue when they are young, then use that freedom to serve (Gal. 5:13). Some wait and others are not even aware freedom is possible until much later in life. All of this latter group would tell you they wish they had made the decision sooner! But no matter what the evidence is against you, you can be freed from the sentence (John 5:24; 1 John 4:17).
Why does the Bible associate certain events of life as being on a mountain and others being in the valley? What do the valleys in Joel 3 represent and why?
“Multitudes, Multitudes, In The Valley Of Decision” (3:1-21)
Neal Pollard
While the first two chapters center squarely on the sin, consequences, call for repentance, and restoration of God’s people, the final chapter is completely focused on God’s judgment upon the nations (2). They who have punished, harassed, and threatened Judah (see 17-21) will themselves be defeated and judged by the God who comes to the rescue of His people. The enemies will be put down, while His people would be raised up.
Notice the five references to valleys in this chapter. Joel refers to the “valley of Jehoshaphat” (2,12), the “valley of decision” (14), and the “valley of acacias” (“valley of Shittim”)(18). Garrett explains, “The word ‘Jehoshaphat’ means ‘Yahweh judges’ and is most often identified with the famous valley of Jezreel extending from Mount Carmel past Megiddo and on to Bet Shean and the Jordan River” (NAC, 380). We more commonly refer to it as Armageddon. Battles are typically fought in valleys and not on high places. The battle takes place between God and the heathen nations (9-12). God is judge and army!
The enemies are identified as Tyre, Sidon, and Philistia (4). They had mistreated Judah (6), but God was going to recompense them for that (7). He describes their fate in apocalyptic terms like the sun, moon, and stars being affected by Him (15), then ends with this thundering judgment: “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” (16).
What is so terrible for those on the wrong side of judgment is peace and promise for His faithful. Joel ends the book with five verses of hopeful promise to the righteous. As the result of His bringing judgment on the Gentiles, God expected that His people would recognize His power and identity (17), experience His profuse blessings (18), witness His vindication of them (19, 21), and enjoy perpetual habitation in God’s promised place (20). The ultimate fulfillment of such hopes stands in front of us, as God’s people in Christ. Saved from sin, we should acknowledge His power to accomplish it (Eph. 2:8-9), relish His spiritual blessings (Eph. 1:3), experience His judgment (1 Pet. 4:17; Mat. 25:31ff), and anticipate a dwelling with Him forever (John 14:1-4).
What is one of the clearest Messianic prophecies in the Minor Prophets? Maybe you think of Micah 5:2 or Zechariah 12-14. What about Joel 2:28-32? What makes it so significant?
A Promise Fulfilled Through The Apostles (2:28-32)
Neal Pollard
After the national restoration of God’s people, another promise loomed over the horizon of time. Joel does not specify a timetable, but Doctor Luke helps us understand when it was fulfilled. He records Peter’s first gospel sermon, preached the Pentecost following the death, burial, and resurrection of Christ, in Acts two. Duane Garrett says, “According to Acts 2:17, Peter understood this phrase in an eschatological sense and so paraphrased it as ἐν ταῖς ἐσχάταις ἡμέραις (“in the last days”). The LXX (Greek O.T., NP) has μετὰ ταῦτα, “after these things.” Peter’s transformation of the text implies that he believed that he and his contemporaries had witnessed the beginning of the messianic age” (NAC, 367). More precisely, the Holy Spirit guided Peter to this conclusion (John 16:13).
Let us look at this Messianic promise more closely.
Who was the promise for (28-29)? Notice the universal nature of the promise, of the elderly and the young and of men and women. Joel says, “All mankind” (literally, “all flesh”). This is a promise frequently found in the prophets. Isaiah 44:3 speaks of pouring out the Spirit on their offspring. Ezekiel speaks of the Spirit being poured out on the house of Israel (39:29). Zechariah refers to the Spirit being poured out on the house of David and inhabitants of Jerusalem on that day (12:10). The significance of Joel’s prophecy is that it would be on all mankind. The Jewish fulfillment is on Pentecost, and Peter quotes Joel. The servants and the rest of mankind, Gentiles, find their fulfillment in the conversion of Cornelius and his household (Acts 10:48). Read also Acts 11:15, Acts 21:9, and 1 Corinthians 11:5.
How would the promise be known (28-31)? Gifts would accompany the outpouring of the Spirit. Dreams, visions, and prophecy would result from it. Joel speaks apocalyptically of the wonders preceding this great and awesome day. James Smith gives a wonderful summary of the implications of this timing: “The immediate reference here is to the Roman destruction of Jerusalem in a.d. 70. Yet every judgment in history is a forerunner of the final eschatological judgment with which time ends and eternity begins” (OT Survey, 88). The gifts accompanied the establishment of the church and the preaching of the gospel. In the absence of completed revelation, these gifts would confirm the message the Spirit spoke through His messengers (1 Cor. 13:1-13). While the gifts would be tied to the good news, there was judgment to come on those who rejected God’s eternal plan. This would be realized with the judgment prediction shared by Joel (30-31).
What would the promise bring (32)? Despite there being a reckoning for the unbelieving and disobedient (cf. 2 Thess. 1:7-9), look at the beautiful prospect for the believers. There would be deliverance and escape! Those who answer the gospel call would be saved. Paul will quote Joel 2:32 in Romans 10:13 when describing the importance of preaching the gospel. The promise would be for those who call on the name of the Lord (Acts 2:21). Peter speaks of the Lord calling to Himself those who would repent and be baptized for the forgiveness of sins (Acts 2:39). Later, when Saul of Tarsus awaited instructions on what to do to be saved from his sins, Ananias tells him, “‘Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name'” (Acts 22:16). This will literally begin on Mount Zion and in Jerusalem (32).
Peter removes any doubt about the import of this text, saying, “But this is what was spoken of through the prophet Joel” (Acts 2:16). From this proof text, Peter begins the first gospel sermon, saying, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles, wonders, and signs…” (Acts 2:22). What a reminder that even in the midst of spiritually dark times, God extends hope to the penitent. In judgment, there is also salvation.
Think back to a time when sin was in control of your life. You surrendered your relationship with God and felt the devastation. Do you remember what you experienced when you returned? What was the greatest blessing in that? Notice Joel 2:18-27.
The Relief That Follows Repentance (2:18-27)
Neal Pollard
While this book begins with the jolting warning of a looming judgment as a consequence of the nation’s sin then calls for genuine, heartfelt repentance, Joel gives some welcomed light at the end of the tunnel. There was no negotiating the need for repentance, nor avoiding the inevitability of the punishment. Yet, what would happen after the locusts and the army had been the instrument of such?
God promises relief (18-20). The promises are seen throughout this paragraph, signified by what God “will” do (16 times in these ten verses). From cover to cover, the Bible assures us that the promises of God never fail. For a people besieged by the cost of their own unrighteousness, how welcomed this gracious reprieve had to be. This relief comes in the form of blessings; here, spiritual blessings like the Lord’s zeal and pity for them (18), material blessings like grain, wine, and oil (19), social and emotional blessings like no longer being a reproach among the nations (19), and physical blessings like punishing their punishers (20). We have even more today in Christ, knowing that leaving sin (Eph. 2:1-13) we have “all spiritual blessings” (Eph. 1:3).
God urges trust (21-22). Twice, God calls to His people and says, “Do not fear.” The basis for their confidence and faith is what God will do. He has done great things, which He states generically (21) then specifically (22). Let’s consider the great things He has done for us, too numerous to count. Whenever we would waver in our faith, our confidence in Who’s above should outweigh our consternations within.
God calls for joy (21,23). In the midst of this reminder of His trustworthiness, He tells His people to “rejoice and be glad” (21). He repeats it again (23). Why? “For the Lord has done great things.” He points to the physical rains that had been withheld, refreshing their lands and their lives. Lush, fruitful fields would return. While the locust plague had literally stripped these things away, sin had brought its own barrenness. After repentance, there should be joy. There is a refreshing within that can be described with words like peace and protection (cf. Jer. 31:25; Acts 3:19; Phile. 20).
God promises confidence (23-27). In light of the abundance they would receive from God’s hand (23-25), the people in the midst of their plenty would “praise the name of the Lord” and “never be put to shame” (26,27). They would know that God was with them and among them. What a difference it makes to know you stand on the rock-solid divine foundation (cf. Mat. 7:24-25; Isa. 28:16ff; 2 Tim. 2:19).
Have you ever created a mess in your life through sin and felt the utter devastation of the consequences? Perhaps you experienced shame, loss, prolonged guilt, a feeling of worthlessness, fear, and anxiety. It was a ravaging experience. Then, you resolved to repent and turn away from it. No doubt, it did not happen immediately. Yet, eventually, you found relief, trust, joy, and confidence returned as you fully placed your life in God’s hands. What these people were promised is promised to us in a more complete way because we have Christ (John 14:6).
Sometimes we struggle to truly understand what we hear. It’s so easy to misinterpret conversations, especially over text. According to psychologist Albert Merabian, approximately 93% of communication is considered nonverbal, with 55% conveyed through body language and 38% through tone of voice. This means that only 7% of the message is conveyed through the actual spoken words.
Have you ever misunderstood a text message? Without the benefit of tone and body language, it can be challenging to discern whether a response is conveying sarcasm, boredom, or excitement. Even simple phrases like “oh wow” can be interpreted in vastly different ways.
Communication is hard, especially when we have a million different ways to say a word that can convey an entirely different message. We aren’t the first ones to struggle with this. The apostles asked Jesus around 200 questions that are recorded for us, often saying “huh?” when He spoke. Yet, Jesus asked over 300 questions – not because He was ignorant or unaware, but to get people thinking and truly understand.
Similarly, we sometimes treat Scripture like Einstein’s theory of relativity – we can memorize the words, but if we don’t understand them, what’s the point? Scripture is more than just words on a page; it’s the word of life. To commit it to heart and truly understand requires more than a superficial reading.
To be a follower of Jesus, faith in Christ is essential. 1 John 5:5 says, “Who is it that overcomes the world except the one who believes that Jesus is the Son of God?” It’s not the rich, the president, or the preacher – it’s the one who believes in Jesus as Lord. John 3:16 reminds us that whoever believes in Him will not perish but have eternal life.
Faith in Christ isn’t found on a day when everything in life is perfect. Trust is built by enduring difficulty. As George Muller said, “Faith doesn’t operate in the realm of the possible. There is no glory for God in that which is humanly possible. Faith begins where man’s power ends.”
To be a follower of Christ means living a life of faith in Jesus. It’s not about gambling or taking a chance, but putting our trust in the sinless Savior of the world, who has been in the saving business forever. When we truly understand what it means to be a Christian, we will live like Christ.
Can you think of other times when God issues what sound like unavoidable warnings of judgment and hopes for escape? Do you think Joel is describing locusts or a literal army? Why?
A Day Of Retribution And Return (2:1-17)
Neal Pollard
What Joel now describes is a plague worse than the all-consuming locusts of chapter one. He speaks of something to follow that will be more devastating. Instead of an army of insects, he shares the invasion of an army of soldiers. The first disaster has occurred, but this disaster is yet to come. Scholars debate whether Joel is just describing the locust plague in more graphic, poetic terms, but the better view–it seems to me–is that the prophet is describing a literal, northern army by comparing it to these voracious creatures. As to which northern army it is, we are not told. The point is that it is the Lord’s army (11). The first half of the chapter is divided into two parts: the coming invasion and the call to repent.
A dreaded army (1-2). Joel calls for the people to sound an alarm in Jerusalem. The people should tremble because the day of the Lord is near. He describes it as a day of darkness, gloom, clouds, and thick darkness because the army would swarm over the Judean hills and the mountains of Zion. No one had seen anything like this, and neither would they see it again for many generations to come. You wonder if any Jews thought back on the book of Joel when the Roman army encircled the city, hundreds of years later.
A destructive army (3-6). The prophet indicates their bite is worse than their ferocious bark. They destroy with fire, transforming the land from a virtual Eden to a barren wilderness (3). With the fire, they come with horses and chariots (4-5). Imagine what they would see, hear, smell, and feel as this invader comes and sweeps over them. The dread is once again described in verse six, as the people are pale with anguish before them.
A disciplined army (7-10). They are a well-oiled machine, as orderly as they are overwhelming. Notice all the action verbs Joel uses to describe them, as they run, climb, march, do not deviate, do not crowd, march, burst through, do not break ranks, rush, run, climb, and enter (7-9). The reader can feel the intensity and intimidation of this undeterred foe. No wonder Joel uses the apocalyptic imagery his does in verse eleven, in light of their ferocity: “Before them the earth quakes, The heavens tremble, The sun and the moon grow dark and the stars lose their brightness” (10). They are laser-focused on their goal, and their goal is the devastation and destruction of God’s people.
A divinely-directed army (11). This is about judgment against the sin of His people. Suddenly, we see that God is the general of this army. It is His army! He is leading it with His word. No wonder it is a great and awesome day that no man could endure. God wants the people’s attention, to provoke in them the necessary question, “What shall we do?” This is not a hopeless situation, as frightening as the first chapter and a half have seemed.
A deterrable army (12-17). These verses contain one of the most comprehensive Old Testament descriptions of repentance. Notice how God describes it:
Repentance is return (12,13; cf. Ezek. 33:11; Acts 3:19).
Repentance is wholehearted return (12,13; Deut. 4:29; cf. Acts 8:22). “Rend your heart and not your garments”
Repentance is a demonstrative, fruit-bearing return (12,15-17; Mat. 3:8; 2 Cor. 7:10-11)–“fasting, weeping, and mourning”
The hope in the midst of warning centers on the character of God. Joel appeals to the oft-quoted, comprehensive description of God first seen in Exodus 34:6. His goodness and mercy balance out His justice and wrath. He is willing to relent and turn from punishment, if God’s people truly repent (13b-14). Joel urges the people to make that effort, from the inside out (15-16) and from the top down (16-17). He urges their emotional, heartfelt appeal to the God who can rescue them from calamity.
We should never lose sight of the reality of judgment. God does not want to render punishment on the pinnacle of His creation (2 Pet. 3:9), but in His purity and holiness He will (2 Pet. 3:10)! Yet, He pleads with us to believe this about Him and repent in the way He describes in Joel 2. The way He calls for us to live is for our own good and blessing. Let us give the inspired Ezekiel the last word on this matter, as this later successor of Joel writes down God’s plea: “Say to them, ‘As I live!’ declares the Lord God, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’” (Ezek. 33:11).
This week we’ll look at three more questions from the list:
Is there anything wrong with being selfish?
Do we have an obligation to help others?
If you rob from the rich to give to the poor is that wrong?
A selfish person cannot or will not prioritize the needs and desires of others over their own. They will do what they want regardless of its impact on others. From a naturalistic perspective, selfishness is beneficial for whoever has the responsibility of providing for their family — why not gain some kind of advantage to help the people you love? For believers, though, “You have to view yourself the same way Christ Jesus viewed himself: He was like God in every way, but he did not think that his being equal with God was something to use for his own benefit. Instead, he gave up everything, even his place with God. He accepted the role of a servant, appearing in human form. During his life as a man, he humbled himself by being fully obedient to God, even when that caused his death—death on a cross” (Phil 2.5-8). Jesus was selfless to the point of death, and that’s our standard. Therefore, it’s never morally acceptable to prioritize our own needs over others’ when we have an opportunity to help.
“We must not get tired of doing good things for others. We will receive our harvest of eternal life at the right time. We must not give up. When we have the opportunity to do something good for someone, we should do it. This is especially true for our family of believers” (Gal 6.9-10). Yes, we have an obligation to help others whenever we get the chance. The language in this text describes putting in some serious effort to do meaningful, beneficial things for others with priority going to our Christian family. Just as parents prioritize the well-being of their own children over the well-being of someone’s child on the other side of the world (because we have finite resources and cannot be in multiple places at once), believers prioritize the physical needs of their Christian family. If at all possible, we extend our effort and resources to help non-believers too!
Yes. Theft is always wrong (I Cor 6.10; Eph 4.28; Mk 10.19). James wrote to some believers who were facing the most extreme circumstances imaginable — they were being taken advantage of by wealthy “employers” who refused to pay their wages, and many of them died because of this (Js 5.4-5). Even in those horrifying conditions God’s expectation is, “Be patient, the Master will return. Hold on until then. Farmers have to be patient while their crops grow, waiting through the first and last rain before they can harvest. You must be patient too — never stop anticipating the Master’s return. Don’t complain against each other. If you always complain against each other, you will be judged guilty. And the Judge is ready to come!” (7-9). Our lives are so short that from our perspective the Master’s return is just a breath away. James encouraged the Christians who were poor and abused to hold on until their deaths because God would give them justice. He had much to say to the wealthy who were abusing them, specifically that their destiny would be horrifying. This is difficult for us to accept, but not if we actually believe that this life is nothing.
But the government that rules us is in the heavens, and it is from there that we’re waiting for our rescuer, the Master Jesus Christ, to come. He will change our humble bodies and make them like his own glorious body. Christ can do this because of his power, the same power he can use to rule everything (Phil 3.20-21).
Brothers and sisters, we want you to know about those who have died. We don’t want you to be sad like other people — the ones who have no hope. We believe that Jesus died, but we also believe that he came back to life. So we believe that God will raise to life through Jesus any who have died and bring them together with him when he returns. What we tell you now is the Master’s own message: Those of us who are still living when the Master comes again will join him, but not before those who have already died. The Master himself will come down from the sky with a loud command, with the voice of the archangel, and with the trumpet call of God. And the people who have died and were in Christ will come back to life first. After that, we who are still alive at that time will be gathered up with those who have died. We will be taken up in the clouds and meet the Master in the air. And we will be with him forever. You should encourage each other with these words (I Thess 4.13-18).
Do you believe this invasion is literally locusts, represents an army, or is both? Why do you believe as you do?
“The Day Of The Lord Is Near” (1:1-20)
Neal Pollard
No other book of the Bible is more wholly devoted to the subject of the day of the Lord than Joel. While the book’s most prominent appearance in the New Testament is not in the context of the final Judgment Day and is rather concerning the day in which the gospel is first preached, the book of Joel is written to its primary recipients about coming, divine judgment. Apparently, there is a locust plague which the prophet asserts as both the judgment of God and a sign of judgment to come.
It is hard to date the book because there just aren’t any clear contextual clues to alert us to whether this is pre-exilic or post-exilic, if the northern kingdom has already suffered Assyrian Captivity, or the like. Those historic markers have no bearing on the message or interpretation of this short book. It is the theme that is central. The book centers around three ideas–judgment (1:1-2:11), repentance (2:12-17), and salvation (2:18-3:21; salvation for God’s people meant judgment for the nations around them). Chapter one focuses on the judgment which faces God’s people.
This judgment is unprecedented (1:1-4).Out of the starting gate, the prophet describes an event unlike any they or their forefathers had experienced (2). It would be one they would talk about for generations to come (3). The crux of this judgment, coming through natural disaster, is described graphically: “What the gnawing locust has left, the swarming locust has eaten; And what the swarming locust has left, the creeping locust has eaten; And what the creeping locust has left, the stripping locust has eaten” (4).
These first few verses are considered Hebrew poetry, with verses three and four composed of three lines each. Duane Garrett asserts, “The heavy rhythm conveys a sense of being battered by successive waves of locusts, each one as bad as or worse than the previous” (NAC, 315). Joel likely is describing different stages of the locust and the final destruction brought by locusts hatched from eggs left by the earlier devourers. The point is that God brought this judgment and that it is unlike anything they had experienced. He will soon show that it is a response to the nation’s sin.
This judgment is understandable (1:5). That there is a moral problem is demonstrated by the prophet’s address to the drunkards, apt symbols of national immorality as their vice depends on the successful growth of grapevines which the locusts would destroy. These creatures are being used to cut them off from their debauchery. They do not seem to be sorry for their sin, only that they are prevented from indulging in it. The farmers are the most directly impacted, but everyone in the land will suffer in the wake of this judgment. A call for repentance in the latter part of the chapter removes any doubt that this is merely a natural disaster.
This judgment is unbearable (1:6-12) and upsetting (1:13-20). That fact is borne out by the description of invasion by this horde depicted as a nation described in frightening terms (6). It leaves nothing behind (7), but notice the reaction called for. “Wail like a virgin” (8), “be ashamed…wail” (11), “gird yourselves with sackcloth and lament” (13), “fast…and cry out to the Lord” (14,19). This judgment will effect man and beast (18,20). The judgment will be so comprehensive that the people will buckle under its weight and extensive impact. The impulse will be to plead, “To You, O Lord, I cry” (19).
Something horrible is about to happen, and it is the result of judgment. It is Divine Judgment, coming with the omnipotence of God! Gone is “gladness and joy from the house of our God” (16). From the first word of the prophesy, Joel startles the reader with relentless descriptions of judgment. James Smith comments, “The prophet interpreted this disaster as an effort to move Israel to repentance. At the same time this plague was a harbinger of a worse judgment to come” (OT Survey Series, 61). What the final day of judgment will be like will depend on whether or not we have made ready for it and what that judgment, for us, will be (Mat. 25:31-46). It can be a “bright day” or a “sad day.” If it is the latter, there will have been nothing before it in history to compare to the devastation of standing before the Lord unprepared for it.
