Holy Bible commentary for books
by José Carlos Ribeiro
Comment on the books of Joel, Amos, Obadiah, Jonah & Micah: books 29, 30,31,32,33 and 34
The name Joel literally means "Jehovah is God." This is a very common name in Israel, and Joel the prophet is specified as the son of Pethuel. Nothing is known about him or the circumstances of your life. Probably he lived in Judah and prophesied in Jerusalem.
There is no dating book with absolute certainty, and scholars vary in their opinions. There are references in both Amos and Isaiah, who are also in Joel (compare Amos 1.2 with Joel. 3:16 and Isa. 13.6 with Joel 1:15) It has been suggested that conservative Amos and Isaiah have borrowed from Joel, making it one of the the oldest of the minor prophets. Moreover, the worship of God, which the high priest Jehoiada restored during the reign of Joash (2.Rs 11;. 2Crôn 23.16), is supposed by Joel. So many argue that Joel prophesied during the first thirty years of Joash's reign (835-796 BC), when Jehoiada was the king's counselor. This would place the ministry of Joel circa 835-805 BC
Joel prophesied a time of great devastation of all the land of Judah. A huge plague of locusts had stripped the countryside of all vegetation, destroyed pastures until both the sheep as cattle, even took the bark of fig trees. In just a few hours, what had been a beautiful, lush green land, had become a place of desolation and destruction. Contemporary description of the destructive power of swarms of locusts confirms the description of Joel about the plague.
The plague of locusts Joel wrote about what was larger than anyone had ever seen. The entire crop was lost, and the harvest of the seeds for the next planting were also destroyed. Famine and drought have taken over all the earth. Both the people and the animals were dying. She was so deep and disastrous, Joel saw an explanation: it was the judgment of God.
The Book of Joel is naturally divided into two sections. The first (1.1-2.27) deals with this judgment of God, a call to repentance and the promise of restoration.
The second section (2:28 to 3:21) explains that this plague, horrible as it may be, is nothing compared to God's judgment that is coming. This was a time when not only Judah but also all the world's nations will be called before God. However, we can not help but notice the most remarkable section of this short prophecy. Through ES, Joel looks hundreds of years ahead, to a time when God will pour out His Spirit "upon all flesh" (2:28). This will be a prelude to the devastation and judgment of the Sabbath. It will be a time when all believers feel the indwelling of the ES and will form a prophetic community on earth. It will be a time when the prophecy will come from young and old, alike; when both men and women will prophesy. Salvation is not just unparalleled blessing over Judah. It will be a time when "everyone who calls on the name of the Lord shall be saved" (2:32) The Holy Spirit in Action Joel is remarkable in its references to the Holly spirit. It was obviously the Holy Spirit who inspired the prophet to see the Lord's hand in all that is happening and be able to jump into the terrible day of the Lord. But the most astonishing passage in Joel is 2.28-32. Ali, the prophet sees a future time, "after", when the Spirit of God is poured out "on all flesh."
Young and old, alike, both men and women will experience this spill. (I). The hand of the Lord in this 1.1-2.27. The destruction by locusts 1.2-2.11
Repentance of Judah 2.12-17. The Lord's recovery 2.18-27> II). The day of the Lord in the future 2:28 to 3:21. The grace of the Lord 2.28-32. The Lord's Judgment. 3.1-17. The Blessing of the Lord. 3.18-21. See other comments in the book of Joel: The message announced by the prophet Joel was intended to both leaders (elders) and the people of Jerusalem (inhabitants of the earth). Both needed to hear the harbinger of the Lord (...) Many believe that the locust described in verse 4 is coming from a demonic action, however, the day provided by the oracle shows that God is the agent that will bring destruction upon the people of Israel and Judah (Joel 2:25).1 Word of the Lord that came to Joel the son of Pethuel. The name Joel means "Jehovah is God. ' The word of God was given to Joel that he announced to the people in Jerusalem.
The scholars date the book of Joel occur before the Babylonian captivity, as many Judah's enemies are not cited. They point to date of approximately 830 BC, during the youth of king Jehoash but the book does not mention the name of any king (2 Chronicles 22-24). 2 Hear this, ye old men, and give ear, all inhabitants of the land Hath this been in your days, or in the days of your fathers? The message announced by the prophet Joel was intended to both leaders (elders) and the people of Jerusalem (inhabitants of the earth). Both needed to hear the harbinger of the Lord. The prophet asks two questions to the inhabitants of Jerusalem: "Hath this been in your days, or in the days of your fathers?". That the prophet's day there was a locust invasion in Jerusalem, never seen, or; That through a divine revelation, the Prophet saw a locust invasion in Jerusalem. There had been something similar to that described by the prophet in those days? In the past there was something similar to that described by the prophet? They witnessed one locust invasion, or the prophet saw a vision and wanted them to propagate the message of God? 3 Do this on a story to your children, and your children tell their children, and their children another generation. Listeners of the prophet needed to tell their descendants that: There was an infestation of locusts in Jerusalem never seen before? Or; The message that would be announced by the prophet? 4 What was the caterpillar, the locust has eaten, and what was the locust, the locust has eaten, and what was the cankerworm, the caterpillar ate. The prophet offers its listeners a calamitous table: ravenous locusts that destroyed everything they found. What's left to the first locust attack, was attacked by a second round, and so on. The prophet's vision is of destruction, however, referred to? Crops and Judah fields? It plantations that God cares? The last question is similar to the Apostle Paul: "It is of oxen that God cares?" (1 Cor 9: 9). The answer to the prophet's vision comes from the exposure of the apostle: "Or saith he it altogether for our sakes? Certainly for us it is written; because the plowman should plow in hope and the thrashing should thresh in hope of sharing "
(1 Cor 9:10). Now the focus of the vision of Joel was not the loss of a harvest, or even a mere invasion of insects, however devastating it was. The Palestinian region was attacked by locusts in 1915 and 1928. The people of Jerusalem despite the prophet's warning about an impending invasion, did not seek protection in God, they are described as drunk, or were not alert. "5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the wine, it is cut off from your mouth. Even before a dark omen, the people of Jerusalem was still asleep. "
The condition of the people was equal to the drunks who do not react to the danger signal. Should wake up and cry. The cry should turn into moan. Who should be aroused? The inhabitants of Jerusalem, because everyone was drunk. For what reason needed mourn? Because the drink they used was to be taken. What they both cherished, wine, would be snatched from their mouths. Bound to be placed on abstinence. What is the figure of locusts? What is the wine and the wine? Because the inhabitants of Jerusalem were drunk? The following verses show the interpretation of the vision, for God revealed to him through the locusts would be like invading armies. 6 is come up against my land a mighty nation and without number; his teeth are the teeth of a lion, and have jaws of an old lion. As the prophecy is alert, because of an imminent war, it follows that the prophecy was made before the invasion of enemies.
Because of verbal narration time pointing to the past (up), some scholars believe that the prophet describes a defeat after a battle situation. However, the picture presented by the prophet is to defeat in battle there is nothing to discuss, though, as the prophecy of the content is alert and chapter 2, in turn, points to coming events, it is certain that the prophet described a future reality in Chapter 1. Show a prophetic future as a current and effective reality has the purpose of awakening the people to a reality that is yet to come.
The prophet saw a belicamente powerful and numerous nation move against Jerusalem (my home).
Then he presents a peculiar characteristic to the nation that rose against his people: "Your teeth are the teeth of a lion, and have jaws of an old lion." He does not make a comparison between the nation and 'the teeth of a lion', says that before the nation's teeth are dandelions. For what purpose the prophet described the invading nation, if the invasion had already happened? But if the nation's teeth are dandelions, it follows that the nation is a lion because the teeth belong to a lion. And the lion's chin is like the jaw of a lioness. That is, the lion figure symbolizes the nation to come upon Jerusalem. Scholars do not place the book of Joel in time because the prophet made no direct reference to the Assyrians and the Babylonians. Since there is no direct reference point as likely, or the invasion occurred before the Assyrian power, or after the defeat of the Babylonians. As is well known, the lion is a symbol of Babylon, and the figure described by the prophet in verse 6, part b, is evidence that Joel's prophecy refers to Jerusalem by the Babylonians invasion. 7 He hath laid my vine waste, and barked my fig tree; stripped it all, and cast it away; the branches thereof are made white. The prophet Joel uses the vine and fig tree figures to refer to his people (1 Kings 4:25). What the mighty, and populous made against the people of the prophet? He took the bark of the fig tree, stripped her (to pieces) and knocked. The nation with dandelions struck the vine and the prophet's fig tree (the two houses of Israel). Finally, the vine shoots, instead of being green, whitened.
The action of the invading nation resembles the action of locusts when they attack a crop, as described in verse 4. 8 Lament like a virgin girded with sackcloth for the husband of her youth.
In verse 4 the prophet referred to locust invasion and in verse 5 guides the people mourn.
What is the intensity of suffering that would be foisted upon the people? Now the cry of the people after the invasion of the enemy would be similar to the virgin regret losing the promised groom.
The young man promised a girl by the family already had the husband of title, as seen in Matthew 1:18. - 9 was cut food supplies and the libation of Jehovah's house; priests, ministers of the Lord, mourn. Because of the enemy invasion food offerings and the libation of the temple was interrupted. Priests and ministers of the temple, source of inspiration and joy of the people, would fall into deep sorrow. Some interpreters argue that the supply and the libation were cut as a result of a plague of locusts that ruined the planting and harvesting, which is not consistent with the verse 6. 10 The field is wasted, and the sad earth; because wheat is destroyed, the new wine is dried up, the oil is over.
The action of enemies with a lion's mouth is similar to the locust plague when the field and leave the land without joy. Three key things the nation was destroyed: Wheat (keep), wine (joy) and olive oil (worship). 11 Be ashamed, farmers, howl, vinedressers, for the wheat and barley; because the harvest of the field is perished. Religious of Judah should be ashamed for what they did the vineyard of the Lord (Luke 20: 9.). Farmers who took care of the vineyard (nation) brought wheat and barley instability. For the priests and ministers, the nation slept the sleep of indolence (Joel 1: 5.; Isa 56:10), and as a result of enemy invasion harvest of the field is perished. 12 The vine is dried up, the fig tree withered; the pomegranate as well, and the palm tree and the apple tree; all the trees of the field are dried up, and there is no joy among the children of men. The prophet Joel describes a broader picture: the vine and the fig tree withered dried, ie, Judah and Israel would fall on the same enemy (1 Kings 4:25). The destruction caused by the enemy also reach other nations (trees of the field): pomegranate, palm, apple, etc. All the trees of the field are dried up, and the children of men lost their joy. When the prophets spoke about his people, usually said 'sons of my people.' In this verse he prophesies that there about various nations, 'there is no joy among the children of men "(v. 12). 13 Gird yourselves, and lament, ye priests; howl, ministers of the altar; go in and pass over the night in sackcloth, ministers my God; because the supply of food, and the libation, were cut from the house of your God.
The prophet urges priests and minister to repent. They should exchange the garments that served in the temple by sackcloth. Should whine and moan because no longer serve in the temple.
The enemy nation would cut the supply of food and libation, that is, no longer would minister in the temple. 14 Sanctify a fast, call a solemn assembly, gather the elders and all the inhabitants of this land into the house of the Lord your God, and cry unto the Lord. In addition to repent, should summon a solemn meeting, bringing children, young and old to cry out to the Lord. Should feel the misery that was to kill them, and cry for God's mercy. The sadness that affects a virgin widow does not compare the sadness that was to kill the people of the prophet (Joel 1: 7). Should whine and moan girded bags, afflicting the soul with a national fast. 15 Alas for the day! For the day of the Lord is near, and will come as a destruction from the Almighty. The prophet urges his listeners to turn to God, for the Lord's day would come (Joel 2: 1). Alas for the day! The day will not be the enemy of Israel, will be the day before the Lord, for the destruction described by the prophet is promoted by the Lord Almighty. Many believe that the locust described in verse 4 is coming from a demonic action, however, the day provided by the oracle shows that God is the agent that will bring destruction upon the people of Israel and Judah (Joel 2:25). 16 Do the grocery is not cut off before our eyes, joy and gladness from the house of our God? The prophet goes on to describe the nation's condition after the arrival of destruction from the Lord's day. In asking the question in verse 16, the prophet is repeating the warning of verse 2: "Hear this, ye old men, and give ear, all inhabitants of the land this been in your days, or in the days of your fathers? (...) It may be the grocery is not cut off before our eyes, joy and gladness from the house of our God? "(V. 3:16). All Zion residents should ask themselves: it happened one day in Israel? The grocery was cause for joy and rejoicing in the house of God, for the offerings and tithes the poor, widows and orphans of the earth fed. However, after being cut keeping the earth, it would also cut the joy and the joy of the Lord's house (Deut. 14: 23). - 17 The seed is rotten under their clods, the garners are laid desolate, the overturned warehouses, because the corn is withered. The description of the prophet is of utter desolation. The seed is rotten and has dried wheat granaries and warehouses has no longer any reason to remain standing. 18 As the animal moans! The herds of cattle are perplexed, because they have no pasture; also the flocks of sheep are perishing. Even animals would suffer field with the enemy invasion. Perish for lack of pasture! 19 To you, O Lord, I cry: for the fire hath devoured the pastures of the wilderness, and the flame has burned all the trees of the field. Faced with so much calamity the prophet cries out to the Lord, for He is responsible for the outrage that burns like fire that no one can erase! (Jeremiah 4: 4). 20 The beasts of the field cry unto thee; because the rivers of waters are dried up, and the fire devoured the desert pastures. The wild animals seem to understand the misery inflicted upon the land of the prophet and roar the Lord. Compared to animals, the people of the prophet lack the understanding of the Holy. Chapter. 2, Joel: It was the custom of the Israelites tearing his clothes, but God wanted them tore the heart (heart circumcision). Only when man 'ripping' the heart is that true conversion occurs. The 'circumcision' of the foreskin, the 'tear' robes, the 'fasting' food and 'sacrifices' of animals did not make the people of Israel pleasing to God, for the true circumcision is God doing. He alone has the power to tear the old heart and give a new heart (Psalm 51:10: Deut. 30: 6) Introduction: In this chapter the prophet Joel continues alerting the people of Jerusalem about the impending invasion of enemies. He proclaims the need for a national repentance for the predicted evil befall not about the people and the city of Zion (Joel 2: 1 -27). After the warning, the prophet announces that God will, without measure, of his Spirit to men (shed), and refers to various historical periods that were yet to come (Joel 2:28 -32). 1 Blow the trumpet in Zion, and cry aloud in my holy mountain; tremble all the inhabitants of the land: for the day of the Lord cometh, it is nigh; Everything was presented in Chapter 1 is again presented in Chapter 2, however, the tense changes. In this chapter the vision shows that the enemy invasion is to occur, ie, it has an alert, while the vision in the first chapter presents an installed calamity, showing that the attitude of the people (drunk) matched a chaotic reality. Chapter 1 begins with the cry of the prophet "Hear this, you elders, listen, all inhabitants of the land" (Joel 1: 2), Chapter 2 also: "Blow the trumpet in Zion, and sound an alarm in my holy Mount Zion ... "(Joel 2: 1). Remember that the chapters and verse were simply taken for educational and reference purposes, since the books of the bible should be considered in whole, without divisions of any kind . The prophet Joel calls upon Zion residents to present themselves for battle. - 'Blow the trumpet, then the alarm in Jerusalem' because the day is the Lord was near.
The day of the Lord would make all the inhabitants of the world tremble (Joel 1:15). While in Chapter 1 to the prophet's vision has the nation of Israel degraded as a result of a foreign invasion, in Chapter 2, the vision describes the same invasion as imminent. 2 A day of darkness and gloom; day of clouds and thick darkness, as the morning spread upon the mountains; great and powerful people, such as never was since the ancient time, or after it will be the years of many generations. The prophet describes the Sabbath as being of 'darkness' and 'darkness'; day of clouds and thick darkness. The intensity of darkness is compared to dawn that spreads the mountains' ... as the morning spread upon the mountains "(v. 2). On the day of the Lord would be darkness? The answer comes next: "... great and powerful people, such as never was since the ancient time, or after it will be to the years from generation to generation" (v. 2), would invade Jerusalem. The prophet suggests that the darkness will occur as by clouds that hide the sun (morning), that is, is a clear reference to invasion of the enemy nation, which was described in Chapter 1 and compared to a locust invasion.
In chapter 1 the prophet saw what was left of the locust invasion (Joel 1: 4), already in chapter 2 he describes the arrival of the invaders as 'clouds', since the invasion of the 'locusts' resembles the 'clouds' when shroud sunlight. The foreshadowed invasion was represented by locusts, however, she'd give for a people, a nation, a community, a people, a nation. The amount of men and the military power of the invading people would be something never seen before, information that allows us to understand the question posed in Chapter 1, "this been in your days, or in the days and your fathers?" (Joel 1: 2) . The answer to the question is: "... great and powerful people, such as never was since the ancient time, or after it will be to the years from generation to generation" (Joel 2: 2). 3 Before him a fire consumes, and behind them a flame burns; the land before him is as the garden of Eden, but behind them a desolate wilderness; yes, nothing will escape you. The prophet describes the front of the invading army battle as 'consuming fire', and the rear as 'flame that burns'. He compares the land to be conquered by invaders with the 'Garden of Eden', but after spending the attacker, there will only be a desolate wilderness. Nothing escapes the invading enemy (eater)! 4 Their appearance is like horses; and as horsemen, so they run.
The appearance does not say the physical appearance before points to the strength and agility of the invaders. They are fast and strong as horses, however, organized as knights. 5 Like the noise of chariots, they leap on the tops of mountains, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. The obstacles are easily overcome, as the sound that goes beyond any barrier. Notice the comparison: they do not jump the obstacles with their cars, rather as the 'bang' cars (sound), they leap over the mountains. The 'mountains' in this verse refers to the nations. For example, Israel is the holy mountain of the Lord, that is, a holy nation. Notice the question that the psalmist David makes the mountains and hills, "Montes, who saltastes like rams, the hills, like lambs?" (Psalm 114: 6), that is, his question was made the nations listed as mountains and hills. The attacker people would overcome the obstacles raised by the nations, and submit them to your domain (v. 6:07). Note comparisons established by the prophet: Looks like horses - Force; è How Knights run - Agility; è How noise of chariots - No barriers; è As the noise of a flame of fire - Destruction. In summary: As a strong people and in order for war! The characteristics of the invading people resemble locusts: strong, agile, without obstacles that hold and greedy destroyers. 6 Before him will fear the people; all faces shall gather blackness. The nations fear before the invading people. The fear take Jerusalem and the surrounding nations. Everyone will be pale, frozen in terror. 7 run like mighty men of war will rise as the walls; and they shall march every one on his ways and not their ranks. This verse illustrates the verse 5. The invading army is described as 'brave' and 'fast' (as valiant run). As men of war will rise the walls, that is, there is no obstacle for them because they are 'trained' in the art of war. The following description is specific to locusts: they shall walk every one in his path and do not break their ranks. 8 No one thrust another; march every one in his path; on the same sword was overthrown, and will not be injured. Despite numerous, do not hinder the battle. Each has specific function, and even if you toss on the enemy's sword, but 'will not be injured. " What does this mean? That their behavior resembles the locusts, that 'donate' their lives for others to obtain success in belligerent contract. 9 Iran the city, run upon the wall, go up to the house, enter the windows like a thief. The enemies invade the cities, run upon the wall (in antiquity the walls were broad Nehemiah 24:31 -38), will rise from house to house and act like a thief. 10 Before him will shake the earth, shall shake-the heavens; the sun and the moon are darkened, and the stars withdraw their shining. Before the invader army men (land) tremble, because they would lose confidence (shake the firmament). As the locust swarm black the sun and the moon, the action of the invaders dispel the light of hope that sustains people. 11 And the Lord shall utter his voice before his army; is very great his camp; he is strong that executeth his word; For the day of the Lord is great and very terrible, and who can abide it? The terrible army belongs to the Lord, for He is giving the order (running his word) for the invasion. The camp (camp) Army of the Lord's service is very great. The enemy army execute the word of the Lord, and therefore, is powerful. The strength and the power of the army derive from the word of the Lord.
Unlike Judah and Israel, which said people of the Lord, but that did not obey his voice, the Lord has the invading army as his property. Again the prophet refers to the day of the Lord, describing it as great and terrible (Joel 1:15; Joel 2: 1). 12 Therefore also now, saith the Lord, turn ye even to me with all your heart; and with fasting, and with weeping, and with mourning. Despite the word of the Lord announce calamities upon Jerusalem, the Lord shows His mercy "Still, right now ..." (v. 12). Through the prophet, God calls the people to conversion: "Turn to Me with all your heart ..." (v. 12). As turns to the Lord with all your heart? The prophet Moses is clear: "The Lord your God will circumcise your heart, and the heart of thy seed, to love the Lord your God with all your heart, and with all your soul, that you may live" (Deut 30. : 6). Only when God circumcise the heart of man can love him with all your heart and with all your soul, because only after the circumcision of God man dies and goes to live for God. Now, the people sought comply with the law, because the foreskin circumcised the flesh of their children, however, being subject-one that makes the circumcision that gives life by believing in his word, were not subject. Therefore, there was no way they love God through their feelings, actions and efforts.
The conversion of man shall occur at the present time must be now, because today is the day on acceptable way, the day of salvation. 13 And rend your heart, and not your garments, and turn unto the Lord your God; He is gracious and merciful, and slow to anger, and of great kindness, and repents of evil. It was the custom of the Israelites tearing his clothes, but God wanted them tore the heart (heart circumcision). Only when man 'ripping' the heart is that true conversion occurs. The 'circumcision' of the foreskin, the 'tear' robes, the 'fasting' food and 'sacrifices' of animals did not make the people of Israel pleasing to God, for the true circumcision is God doing. He alone has the power to tear the old heart and give a new heart (Ps 51:10:. Deut 30: 6). What sacrifices God is pleased? "The sacrifices of God are a broken spirit; a broken and contrite heart not despise, O God "(Ps. 51:17). However, the people of Israel, though: è Seek daily to God; è Take pleasure in wanting to know his ways; è be a people who seek to practice justice, and; è He kept the commandment of God.
However, did not serve God with understanding (Isa 58: 2; Rom. 10: 2.). They were entrusted to his actions as going to the temple, study the law, practice justice to his companions, etc., would make them acceptable to God. It is supported in a self-righteous, but did not trust in God who is merciful, merciful, slow to anger, benign and who repents of evil, regardless of the actions of men. 14 Who knows if he will return and repent, and leave a blessing behind him, an offering of food and libation to the Lord your God? The prophet announces that if his people to repent, God would be favorable. In addition to not send evil described in the previous verses, bless the people.
Verses 12-14 there was a break in the prophecy, and introduced a call to conversion. Even being described something imminent if they would repent of their concepts, God would help them. 15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. The people were warned of impending danger (Joel 1: 2 and Joel 2: 1 Joel 2:11), and after, is offered deliverance (see 12 to 14.). Now again are roused to come together at the sound of the trumpet, but this time, to leave their regular activities and atendessem the Lord's call (solemn assembly). 16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. What the people to come to meet the Lord! Both elders, the children, newborn, groom and brides, all should let what they understood by important, and he turned to God. 17 Weep the priests, the ministers of Jehovah, between the porch and the altar, and say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them; they say among the people, Where is their God? After the people were gathered together, the priests take a stand in the temple and petitioning the Lord for mercy. What should be the priest's prayer? For the Lord save your people; è What were not delivered to reproach; è That Gentiles no dominion over them; è God avoid the ridicule of people, who would say, Where is their God? The change in tense, verse 17 to verse 18, suggests that Israel did not repent and God gave them over to the enemy. The calamities described in Chapter 1 and 2 eventually brought upon Jerusalem, and then God will show compassion for Israel. The blessings described below, verse 18 to 27, will be given to Israel as a nation in the millennium, when Christ shall sit in the throne of his glory. They were soon announced after the prophet's message of repentance, as if repent, would enjoy these beatitudes. Usually when the prophets preached the need for repentance (change of understanding of some matter), the people applied the same things of the past: rites, law, sacrifices, prayers, etc. True repentance, which is the tearing of the heart, not after, still in their old practices, which consisted of ripping his clothes by the various fasts that promoted (Joel 2:13). What was required of them, only God can do, which is the circumcision of the heart, the same as tearing it (Deut 10:16; Jer. 4: 4.). If they abandon their legalistic practices, ritualistic and formalistic and do as the psalmist David, trust in the Lord, God would perform the necessary: create a new heart and give them a new spirit (Psalm 51:10). Only God can give a new heart and a new spirit to men, since they repent, or will no longer use the practices that were peculiar to his parents (Psalm 51:16). 18 Then the Lord be jealous for his land, and pity his people. The prophet announces a time when the Lord would prove zealous land and have pity his people. Note that the verbal prophecy time changes this verse on, and displays the help of the Lord of current mode, just as was presented the locust invasion in Chapter 1. Just as the prophet Joel saw and prophetically described the invasion enemy and the shortage of food, now he prophetically describes the condition of the people under God's favor. 19 And the Lord answered and said to his people, Behold, I will send you corn, and wine, and oil, and ye shall be filled, and I will no more make you a reproach among the nations. The Lord answers the cry of his people and restore the livelihoods (bread), joy (must) and worship (olive oil). The people will be sick of living, joy and worship, and would no longer be delivered to the Gentiles. The prophet calls upon the people of Israel to cry, but here we have a prophecy to a distant time, since only the period of the great tribulation, when meeting last week predicted by Daniel, the people will meet to cry (Zechariah 12: 10), and the promise that no more will be delivered to the reproach of the Gentiles be fully comply with the Messiah's reign deployment (v. 15-19). 20 But I will remove far off from you the northern army, and throw him up in a land barren and desolate; with his face toward the eastern sea, and its rear into the western sea; and will send up a bad smell, and its rise rot; because he did great things. The armies of Israel invaders usually comes from the north (Ezekiel 38: 6 -15). God promises to launch the invading army to a land lifeless and deserted. The front of the Dead Sea and the Mediterranean to the rear Joel 2: 3. This description fits the prophecy of Zechariah (Zech. 14:12 -13). 21 Fear not, O earth: Rejoice and be glad, for the Lord has done great things. 21 Fear not, O earth: Rejoice and be glad, for the Lord has done great things. Men (earth) Israel should not fear (Heb 'the dhãmâh refers to the red earth of which the first man, Adam Heb "Adam was made). The people should change fear with trust, because only rejoice and cheer those who trust in the Lord. 22 Fear not, beasts of the field,
because flourish desert pastures, for the tree beareth her fruit, the fig tree and the vine will give
his strength. The beasts of the field come back to pasture and trees to bear its fruit.
The vine and the fig tree (Israel and Judah), in turn, will return to its force, will present its strength. 23 And ye children of Zion, rejoice and be glad in the Lord your God, for he will give you in just measure the early rain; will down the rain in the first month, the early and the latter. The children of Jerusalem rejoice and be glad in the Lord, that is, trust in God not the people will be reciprocated with rain on their time. 24 And the floors shall be full of wheat, and the vats shall overflow with wine and oil.
As the rains will be continuous and punctual, not lack wheat (bread), wine (joy, confidence) and olive oil (anointing). 25 And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpillar and the caterpillar, my great army which I sent among you. Through this promise is possible to infer that the locust cutter, the migratory locust, the bald locust and grasshopper destroyer refer to four separate kingdoms, but that, in turn, constitute the great army that would be sent by God to the people of Israel and subdued nations. As the national promise of restoration in verses 26 and 27 realize that the people would never be ashamed that we have 'the years that the city of Zion' was desolate refers to four great empires that subjugated people in the past of mankind: Empire Babylonian, Medo-Persian, Macedonian Empire and the Roman Empire (Daniel 2).
In chapter 1 the prophet shows the invasion of locusts in four distinct waves, and Chapter 2 we are told that these invaders constitute the great army of the Lord (Joel 2:11). Now the kingdoms that arose in the past, according to the prophets, were all in the service of the God of Israel in the Lord's rod of correction condition for all people. Obs .: Some preachers use misrepresented the figure of the locusts, which only illustrate the invasion of enemy nations, as the action of demons in the financial lives of those who do not contribute to the organization representing "The Bible tells us four legion of demons who work in the curse area, these demons are headed by Prince called Beelzebub (...)
In this situation, the prophet urged the people to turn back to the Lord, with sincere repentance. 'Each type of grasshopper represents a legions of demons who acts in human life, in its assets in their wealth, goods and wages!' Meet the Spirit World, Anacleto Pereira da Cruz, 10th edition, Design Bureau Ltda., Editor .. Pr Anacleto, Page 54. 26 And ye shall eat in plenty and be satisfied, and praise the name of the Lord your God, who dealt wondrously with you; and my people shall never be ashamed. The prophet of the Lord announced that there would be plenty to eat and would be filled, and would be made up in praise to the name of the Lord. The Lord would make a wonderful way and never be ashamed. 27 And ye shall know that I am in Israel, and that I am the Lord your God, and there is none else; and my people shall never be ashamed.
After the doings of the Lord, the people of Israel understand that the Lord is the God of Israel. Understand that there is no God and never be ashamed. 28 And it shall be, then pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. There is a new time warp in the prophecy. After being announced the enemy invasion (Joel 1: 4 -20; Joel 2: 1 -11), the need for repentance (Joel 2:12) and the restoration of the people after the enemy invasion (Joel 2:18 -27) we have a new event in a time established as 'after'. 29 And also upon the servants and upon the handmaids in those days will I pour out my Spirit. The apostle Peter showed that the Spirit of the Lord was being poured out on all peoples, even upon the servants and handmaids. Verses 28 and 29 are closely linked. The prophet Joel shows that the Spirit would be poured out upon the sons and daughters of his people, and also the servants and the handmaids were awarded the Spirit. This shows that for God there is no respect of persons, as the prophet of the people's servants were like foreigners, put even the Gentiles should be awarded the Spirit (Romans 10:12). The Lord promises to send his Spirit on Jews and Gentiles. 30 And I will show wonders in the heavens and on earth, blood and fire and pillars of smoke. Many miracles and wonders would be operated by God on the day that the Spirit of God was shed. The Lord Jesus when He was on earth signs and wonders wrought among the people showing the arrival of the kingdom of God "But if I cast out demons by the finger of God, surely you is the kingdom of God" (Luke 11.: 20). 31 The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord.
This verse introduces a new time warp in the narrative prophet Joel. Before the coming of the 'great and terrible day of the Lord, the sun will be darkened and the moon red (Joel 3:15). The prophet fails to make reference to the Messianic period and passes into an apocalyptic period. The 'great and dreadful day' will only occur after the Spirit of the Lord be poured out upon men in all the land, that is, after the coming of the Messiah. 32 And it shall come to whoever calls on the name of the Lord shall be saved; because in Mount Zion and in Jerusalem shall be deliverance, as the Lord said, and in the remnant whom the LORD shall call. Whatever trust (believe) in the Lord shall be saved Why would anyone call upon will be saved? For in Mount Zion and in Jerusalem shall be salvation (deliverance). This section contains an implicit reference to the Messiah, for 'salvation will come from Zion "(Isaiah 59:20; Rom.11: 26). Chapter: 03: That day the smaller nations (hills) rejoice (must) and larger nations (hills) produce sustenance in abundance (milk). Hills and Knolls are biblical figures to reference the nations, and the hills are for small kingdoms, and hills the great nations. Israel is compared to a lot and the great civilizations of antiquity hills. Ex: Babylon, Egypt, etc. Mosto is a picture of joy, mirth and milk a food figure in abundance. 1 For, behold, in those days and at that time, where again the captivity of Judah and Jerusalem, Through this verse one realizes that Israel is under the burden of the Lord, and that only in God's appointed time (at the time) will be free.
Only 'those days' captivity of the people of Israel will be removed, which suggests that they are arrested as a result of their sins. 2 gather all nations and bring them down to the valley of Jehoshaphat; and there will I plead with them, because of my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. The prophet Joel speaks of the judgment of the nations as Jesus told the disciples: "All the nations will be gathered before him, and he will separate them one from another as a shepherd separates the sheep from the goats" (Matthew 25:32). It is Christ who meet, gather and gather the nations to judge them at the end of the great tribulation, beginning of the millennium. In Millennium end Satan will come out to deceive the nations and gather the kingdoms of the world to fight against the Lord's anointed (Ps. 2: 2 -3), different from the congregation of the people to be led by Christ in order to make the judgment of nations (Zech. 12: 2 -3). At trial nations will be in the dock because of the handling by them to Israel. The 'brothers' Jesus refers in Matthew 25, verse 40 (Matt. 25:40), refers to the people of Israel, its people and heritage, which was spread among the nations in the great tribulation period. In Matthew 25, verse 40 the 'brethren' does not refer to the church of Christ, which is called Lamb's wife. Jehoshaphat Valley refers to the plain of Armageddon, which means "Jehovah judged," and only Joel uses this name to describe the valley of Jehoshaphat (Joel 3:12). "3 And they cast lots for my people, and have given a boy for an harlot, and sold a girl for wine, to drink.
This verse describes the distress that will befall the people of Israel that day, as Jesus foretold: "For then shall be great tribulation, such as was not since the beginning of the world until now, nor ever shall be" (Matthew 00:21.). 4 And what have ye to me, Tyre and Sidon, and all the coasts of Palestine?
Such is the pay-as-you You give me? And if ye recompense me, swiftly and speedily will I return your recompence upon your own head. The nations round about, that God used Israel as against rod of correction, repay dull of what the Lord has given them, therefore, they would be punished too. 5 Because ye have taken my silver and my gold, and my desirable and beautiful things you have put into your temples. 6 And have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, to remove them far from their border. 7 Behold, I will raise up the place whither ye have sold them, and will return your recompence upon your own head. 8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD has spoken. The rod that God used to punish his people would not go unscathed, as has occurred with the Chaldeans (Habakkuk 2: 8).
Everything that made the children of Israel would happen to them. 9 Proclaim this among the Gentiles; Prepare war, wake up the mighty; come up, go up all men of war. 10 Forjai swords of your hoes and spears of your sickles; Let the weak say I am strong
The message that will be announced the nations that will be judged by the Lamb of God is of encouragement to attend the trial. Among the people must announce that there will be war, and the strong are called. All able to fight that they come up. To prepare for battle, and those who do not have forces that say, I am strong! What have the hand to the battle, which is used by called by the Lord. 11 Assemble yourselves, and come, all ye nations round about, and gather yourselves together. O Lord, make there down your strengths; 12 arouse Let the heathen, and come up to the valley of Jehoshaphat; For there I sit to judge all the heathen round about. The gathering of people will be huge and will be meeting in the Jehoshaphat Valley. Given this Vale Christ will sit to separate the sheep from the goats, ie establish the judgment of the nations before you king over the people of the earth (Matthew 25:32 confirmation). The brave among the people down into the decision Valley. 13 Put ye in the sickle, because the harvest is ripe; Come, tread, for the press is full, the vats overflow; for their wickedness is great. 14 Multitudes, multitudes in the valley of decision; because the day of the Lord is near in the valley of decision. When launching the sickle in harvest is to gather the sauces. Launch the sickle equivalent to gather people. When all nations are met (full mill), the Lord will establish his judgment.
The prophet Isaiah describes this event with property (Isaiah 63: 1- 6). 15 The sun and the moon shall be darkened, and the stars withdraw their shining. The picture described by the prophet Joel regarding the heavenly bodies was also prophesied by Christ: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken "(confirmation in Matt. 00:29). Affliction described in verse 3 precedes the manifestation of the Messiah: "Then will appear in heaven the sign of the Son of man; and all kindreds of the earth will mourn, and shall see the Son of man coming in the clouds of heaven with power and great glory "(confirmation in Matt. 00:30). 16 And the Lord shall roar out of Zion and Jerusalem will hear your voice; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. After the events of verse 15, Christ will manifest itself in glory, and your voice will be heard in Jerusalem. The Lion of the tribe of Judah reign and their roar is heard from Zion.
The prophet Joel announces the Messiah's reign over all the peoples of the earth. While the nations tremble before the roaring of the Lord, the Lord Jesus will be a refuge for his people, a stronghold to the children of Israel. Note that the prophet Joel makes a description of the millennial kingdom, when Christ shall sit upon the throne of David and rule the nations with a rod of iron, as the Father's promise recorded in the Psalms (Ps 2, 6.8). 17 And ye shall know that I am the Lord your God dwelling in Zion, my holy mountain; and Jerusalem shall be holy; no strangers pass through her any more. When the Lord Jesus dwell in Zion as king and priest, Mount Zion shall be holy and the city will be holy. The city will be holy (separate) because God will dwell with his people. On that day all of Israel will know that Christ crucified is the Lord God of Israel, the Lord who hid his face from the house of Jacob "And I will wait the Lord who hides his face from the house of Jacob, and to look for him" (Isaiah 8:17; Ps 110: 1.). After Christ be enthroned in Zion, never 'foreign' invade or occupy the holy city. 18 And it shall be in that day the mountains shall drop sweet wine, and the hills shall flow with milk, and all the rivers of Judah will flow with water; and a fountain shall come, the house of the Lord, and shall water the valley of Shittim.
That day the smaller nations (hills) rejoice (must) and larger nations (hills) produce sustenance in abundance (milk). Hills and Knolls are biblical figures to reference the nations, and the hills are for small kingdoms, and hills the great nations. Israel is compared to a lot and the great civilizations of antiquity hills. Ex: Babylon, Egypt, etc. Mosto is a picture of joy, mirth and milk a food figure in abundance. To say that 'the rivers of Judah will flow with water' is another figure, that is, the prophet uses the figure of the river to speak of Judah streets, and water represents the residents (Revelation 17:15; Isa 42:15. ). A special feature of the Lord's house shall be a source of water that will water the deep valley where is the Dead Sea. 19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence done to the children of Judah, in whose land they shed innocent blood. A detailed description of the Lord's weight over Egypt and Edom is in the Book of Obadiah. 20 But Judah shall dwell for ever, and Jerusalem from generation to generation. God promises that, after those days, the tribe of Judah, eternal abode, and that the city of Jerusalem will be occupied from generation to generation. 21 will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion. The blood purification occurs through the divine sonship. Only those who are begotten again by God are purified. While generated according to the flesh are unclean, generated according to the Spirit are pure, as well as the heavenly Father. To inhabit Jerusalem, the city of the great King, the man must necessarily be pure in heart and spirit. Only purified by God will inhabit the city which the LORD of hosts will reside. As the purification occurs? God creates a new heart and a new spirit (Ps. 51:10). After giving life to the heart and spirit of man, God does it address, which is essential to dwell in Zion "For thus saith the high and lofty One who inhabits eternity, whose name is Holy: a high and holy place dwell: but also with the contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite "(Isa 57:15.). Even in those days the blood purification only occur through the new birth (John 3: 3.).
Commentary Amos, Amos, whose name means "one who supports the yoke", was a native of the small town of Tekoa, located in the hills of Judah, about 16 miles south of Jerusalem. He is the first of the so-called prophets writers of the century. VIII BC. Others include Hosea Israel and Micah and Isaiah Judah. Amos rejected training as a professional prophet, admitting that he was a shepherd and sycamores grower. Amos was called to deliver God's message to the Northern Kingdom, Israel. Amos prophesied during the reigns of Uzziah of Judah (792-740 BC) and Jeroboam II of Israel (793-753 BC). His ministry was carried out between 760 and 750 BC seems to have occurred in less than two years. The book of Amos is basically a message of judgment upon the nations, oracles and divine judgment of views on Israel. The central theme of the book is that the people of Israel had broken their covenant with God. As a result, God's wrath upon them because of sin be severe.
Amos begins with a series of charges against the seven neighbors of Israel, including Judah, and then he accuses Israel (1.3-1.16). Each foreign nation must be punished for specific offenses, whether against Israel or any other nation. This judgment upon the nations teaches us that God is a universal monarch. All nations are under your control. They are accountable to God for the mistreatment of other nations and peoples. Israel and Judah, but they will be punished because they broke their covenant with God. The following section (3.1-6.14) is a series of three oracles or sermons directed against Israel. They include the threat of exile. A third section (7.1-9.10) is a series of five visions and judgment, in two of which God withdraws. Finally, Amos promises to restore Israel (9.11-15).
The Holy Spirit in Action: The process of inspiration of the prophet and the revelation of God's message are usually assigned by other prophets to the Spirit (Isa 48:16; Eze 3:24; Mic 3.8...). As is the case with most of the prophets, it is almost impossible to distinguish between the Lord and his Spirit. Amos does not mention the Spirit in his work, but those actions attributed to the Spirit by other prophets are present in Amos. Judgment upon the nations 1.3 -2.16: Damascus 1.3-5: Gaza: 1.6-8: Shooting: 1.9-10: Edom: 1.11-1: Ammon: 1.13-15: Moab: 2.1-3. Judah 2.4-5: Israel. 2.6-16. III). Oracles against Israel. 3.1- 6.14. Judgment on the chosen people of God 3.1-15. God's judgment on the people insensitive 4.1-13. Judgment on the unrepentant people of God: 5.1-6.14: IV). Trial views 7.1-9.10 slowdown Visions. 7.1-6. Stiffness views. (7.7-9.10 V). The restoration of Israel. 9.11-15 The tent of David raised. 9.11-12 The land and restored and blessed people 9.13-15:
Commentary Obadiah: The prophet is known only as Obadiah, "Servant / worshiper of Jehovah." No other information is available about him. The historical background of the destruction of Jerusalem puts the date of Obadiah's prophecy shortly after 586 BC, the year in which the holy city was defeated by the Babylonians. The message was probably given during the period of Judah's exile, when Obadiah Edom alert about the vengeance of God, which was approaching, and ensures Judah as the continuous care of the Lord. Relations between Israel and Edom were marked by hostility through the OT period. Anger began when the twin brothers Esau and Jacob were divided in dispute (Gen. 27;. 32- 33). The descendants of Esau, therefore, settled in an area called Edom, located south of the Dead Sea, while Jacob's descendants continued toward the Promised Land, lived in Canaan and became the people of Israel. Over the years many conflicts have developed between the Edomites and Israelites. This bitter rivalry forms the historical background of Obadiah's prophecy. Over the period of about 20 years (605-586 BC.), The Babylonians invaded the land of Israel and made repeated attacks on Jerusalem, which was finally devastated in 586 BC. The Edomites seen these incursions as an opportunity to quench their thirst bitter against Israel. So the Edomites joined the Babylonians against their relatives and helped to desecrate the land of Israel. Obadiah is the shortest book of A.T. It begins with a title that identifies the prophecy as "vision of Obadiah" and assigns the pronouncement of the Lord God (v.1). The book is divided into two main sections. The first (vs 1-14) is addressing the Edom and announces its inevitable fall. From his position of pride and false security, God will it breaks down (vs 2-4). The land and the people will be looted and plundered, the final and complete destruction (vs 5-9). How come? Because of the violence that Edom practiced with his brother Jacob (v.10) because of Edom rejoiced in the suffering of Israel and joined with his attackers to steal and violate Jerusalem on the day of their calamity (vs 11-13) and because the Edomites prevented the escape of the people of Judah and delivered the invaders (v.14)
The second main section of the prophecy reflects on the Sabbath day (vs. 15-21). That day will be a time of retribution, to reap that which was planted. To Edom, this is a damnable statement (vs. 15-16), but for Judah's proclamation of freedom (vs 17-20) Edom will be severely judged, but God's people will experience the blessed and glorious restoration of their land. The Mount Zion govern the mountains of Esau, and the kingdom is the LORD (v.21) Nowhere Obadiah makes specific reference to ES or the Spirit of God. His work, however, must be accepted. It serves as the inspiration for Obadiah, as the one who communicates the "vision" (v.1) which is the message of Obadiah.
In addition, although not specifically identified as such, it functions as the one who instigates the judgment of Edom, calling the nations to rise up against the enemy of God's people. Although God uses human agents to perform his righteousness, behind it all, is the work of his Spirit, pushing, encouraging and punishing according to God's plan. The decree of the Lord Vs 1-14:
The condemnation of Edom vs 1-4 The collapse of Edom Vs. 5-9. The crimes of Edom Vs 10-14. The Lord's Day. Vs 15-21. The day of divine retribution Vs. 16-16 The day of divine vs. refund 17-20. The day of the divine realm vs. 21
Commentary Jonas & Micah: Jonas. As stated in 2 Kings. 14:25, Jonah was the son of Amitai and a native of Gath-Hepher, a village located 5 Km north-east of Nazareth, within the tribal boundaries of Zebulun. Prophesying during the reign of Jeroboam II and immediately preceding Amos, he was a strong nationalist who was fully aware of the destruction that the Assyrians had done in Israel over the years. Jonas found it difficult to accept the fact that God could extend mercy to Nineveh of Assyria, as its inhabitants deserved a harsh judgment. He was the only prophet sent to preach to the Gentiles. Elijah was sent to Zarephath to live there for a season (1 Kings. 17.8-10), and Elisha traveled to Damascus (2 Kings 8.7) but Jonah is a message of repentance and mercy was given, to preach directly to a city Gentile. His reluctance to go preaching was based on a desire to see its decline culminate in a complete loss of power. He also feared that God would show mercy, thus offering the opportunity to Assyrians harass Israel. Jonah's name means "dove" and "pigeon". As for the character, he is represented as stubborn, angry, moody, impatient and his habit of living only with his clan. Politically it is obvious that he was a loyal lover of Israel and a committed patriot. Religiously, he professed a fear the Lord as God of heaven, the Creator of the sea and earth.
Comment on the books of Joel, Amos, Obadiah, Jonah & Micah: books 29, 30,31,32,33 and 34
The name Joel literally means "Jehovah is God." This is a very common name in Israel, and Joel the prophet is specified as the son of Pethuel. Nothing is known about him or the circumstances of your life. Probably he lived in Judah and prophesied in Jerusalem.
There is no dating book with absolute certainty, and scholars vary in their opinions. There are references in both Amos and Isaiah, who are also in Joel (compare Amos 1.2 with Joel. 3:16 and Isa. 13.6 with Joel 1:15) It has been suggested that conservative Amos and Isaiah have borrowed from Joel, making it one of the the oldest of the minor prophets. Moreover, the worship of God, which the high priest Jehoiada restored during the reign of Joash (2.Rs 11;. 2Crôn 23.16), is supposed by Joel. So many argue that Joel prophesied during the first thirty years of Joash's reign (835-796 BC), when Jehoiada was the king's counselor. This would place the ministry of Joel circa 835-805 BC
Joel prophesied a time of great devastation of all the land of Judah. A huge plague of locusts had stripped the countryside of all vegetation, destroyed pastures until both the sheep as cattle, even took the bark of fig trees. In just a few hours, what had been a beautiful, lush green land, had become a place of desolation and destruction. Contemporary description of the destructive power of swarms of locusts confirms the description of Joel about the plague.
The plague of locusts Joel wrote about what was larger than anyone had ever seen. The entire crop was lost, and the harvest of the seeds for the next planting were also destroyed. Famine and drought have taken over all the earth. Both the people and the animals were dying. She was so deep and disastrous, Joel saw an explanation: it was the judgment of God.
The Book of Joel is naturally divided into two sections. The first (1.1-2.27) deals with this judgment of God, a call to repentance and the promise of restoration.
The second section (2:28 to 3:21) explains that this plague, horrible as it may be, is nothing compared to God's judgment that is coming. This was a time when not only Judah but also all the world's nations will be called before God. However, we can not help but notice the most remarkable section of this short prophecy. Through ES, Joel looks hundreds of years ahead, to a time when God will pour out His Spirit "upon all flesh" (2:28). This will be a prelude to the devastation and judgment of the Sabbath. It will be a time when all believers feel the indwelling of the ES and will form a prophetic community on earth. It will be a time when the prophecy will come from young and old, alike; when both men and women will prophesy. Salvation is not just unparalleled blessing over Judah. It will be a time when "everyone who calls on the name of the Lord shall be saved" (2:32) The Holy Spirit in Action Joel is remarkable in its references to the Holly spirit. It was obviously the Holy Spirit who inspired the prophet to see the Lord's hand in all that is happening and be able to jump into the terrible day of the Lord. But the most astonishing passage in Joel is 2.28-32. Ali, the prophet sees a future time, "after", when the Spirit of God is poured out "on all flesh."
Young and old, alike, both men and women will experience this spill. (I). The hand of the Lord in this 1.1-2.27. The destruction by locusts 1.2-2.11
Repentance of Judah 2.12-17. The Lord's recovery 2.18-27> II). The day of the Lord in the future 2:28 to 3:21. The grace of the Lord 2.28-32. The Lord's Judgment. 3.1-17. The Blessing of the Lord. 3.18-21. See other comments in the book of Joel: The message announced by the prophet Joel was intended to both leaders (elders) and the people of Jerusalem (inhabitants of the earth). Both needed to hear the harbinger of the Lord (...) Many believe that the locust described in verse 4 is coming from a demonic action, however, the day provided by the oracle shows that God is the agent that will bring destruction upon the people of Israel and Judah (Joel 2:25).1 Word of the Lord that came to Joel the son of Pethuel. The name Joel means "Jehovah is God. ' The word of God was given to Joel that he announced to the people in Jerusalem.
The scholars date the book of Joel occur before the Babylonian captivity, as many Judah's enemies are not cited. They point to date of approximately 830 BC, during the youth of king Jehoash but the book does not mention the name of any king (2 Chronicles 22-24). 2 Hear this, ye old men, and give ear, all inhabitants of the land Hath this been in your days, or in the days of your fathers? The message announced by the prophet Joel was intended to both leaders (elders) and the people of Jerusalem (inhabitants of the earth). Both needed to hear the harbinger of the Lord. The prophet asks two questions to the inhabitants of Jerusalem: "Hath this been in your days, or in the days of your fathers?". That the prophet's day there was a locust invasion in Jerusalem, never seen, or; That through a divine revelation, the Prophet saw a locust invasion in Jerusalem. There had been something similar to that described by the prophet in those days? In the past there was something similar to that described by the prophet? They witnessed one locust invasion, or the prophet saw a vision and wanted them to propagate the message of God? 3 Do this on a story to your children, and your children tell their children, and their children another generation. Listeners of the prophet needed to tell their descendants that: There was an infestation of locusts in Jerusalem never seen before? Or; The message that would be announced by the prophet? 4 What was the caterpillar, the locust has eaten, and what was the locust, the locust has eaten, and what was the cankerworm, the caterpillar ate. The prophet offers its listeners a calamitous table: ravenous locusts that destroyed everything they found. What's left to the first locust attack, was attacked by a second round, and so on. The prophet's vision is of destruction, however, referred to? Crops and Judah fields? It plantations that God cares? The last question is similar to the Apostle Paul: "It is of oxen that God cares?" (1 Cor 9: 9). The answer to the prophet's vision comes from the exposure of the apostle: "Or saith he it altogether for our sakes? Certainly for us it is written; because the plowman should plow in hope and the thrashing should thresh in hope of sharing "
(1 Cor 9:10). Now the focus of the vision of Joel was not the loss of a harvest, or even a mere invasion of insects, however devastating it was. The Palestinian region was attacked by locusts in 1915 and 1928. The people of Jerusalem despite the prophet's warning about an impending invasion, did not seek protection in God, they are described as drunk, or were not alert. "5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the wine, it is cut off from your mouth. Even before a dark omen, the people of Jerusalem was still asleep. "
The condition of the people was equal to the drunks who do not react to the danger signal. Should wake up and cry. The cry should turn into moan. Who should be aroused? The inhabitants of Jerusalem, because everyone was drunk. For what reason needed mourn? Because the drink they used was to be taken. What they both cherished, wine, would be snatched from their mouths. Bound to be placed on abstinence. What is the figure of locusts? What is the wine and the wine? Because the inhabitants of Jerusalem were drunk? The following verses show the interpretation of the vision, for God revealed to him through the locusts would be like invading armies. 6 is come up against my land a mighty nation and without number; his teeth are the teeth of a lion, and have jaws of an old lion. As the prophecy is alert, because of an imminent war, it follows that the prophecy was made before the invasion of enemies.
Because of verbal narration time pointing to the past (up), some scholars believe that the prophet describes a defeat after a battle situation. However, the picture presented by the prophet is to defeat in battle there is nothing to discuss, though, as the prophecy of the content is alert and chapter 2, in turn, points to coming events, it is certain that the prophet described a future reality in Chapter 1. Show a prophetic future as a current and effective reality has the purpose of awakening the people to a reality that is yet to come.
The prophet saw a belicamente powerful and numerous nation move against Jerusalem (my home).
Then he presents a peculiar characteristic to the nation that rose against his people: "Your teeth are the teeth of a lion, and have jaws of an old lion." He does not make a comparison between the nation and 'the teeth of a lion', says that before the nation's teeth are dandelions. For what purpose the prophet described the invading nation, if the invasion had already happened? But if the nation's teeth are dandelions, it follows that the nation is a lion because the teeth belong to a lion. And the lion's chin is like the jaw of a lioness. That is, the lion figure symbolizes the nation to come upon Jerusalem. Scholars do not place the book of Joel in time because the prophet made no direct reference to the Assyrians and the Babylonians. Since there is no direct reference point as likely, or the invasion occurred before the Assyrian power, or after the defeat of the Babylonians. As is well known, the lion is a symbol of Babylon, and the figure described by the prophet in verse 6, part b, is evidence that Joel's prophecy refers to Jerusalem by the Babylonians invasion. 7 He hath laid my vine waste, and barked my fig tree; stripped it all, and cast it away; the branches thereof are made white. The prophet Joel uses the vine and fig tree figures to refer to his people (1 Kings 4:25). What the mighty, and populous made against the people of the prophet? He took the bark of the fig tree, stripped her (to pieces) and knocked. The nation with dandelions struck the vine and the prophet's fig tree (the two houses of Israel). Finally, the vine shoots, instead of being green, whitened.
The action of the invading nation resembles the action of locusts when they attack a crop, as described in verse 4. 8 Lament like a virgin girded with sackcloth for the husband of her youth.
In verse 4 the prophet referred to locust invasion and in verse 5 guides the people mourn.
What is the intensity of suffering that would be foisted upon the people? Now the cry of the people after the invasion of the enemy would be similar to the virgin regret losing the promised groom.
The young man promised a girl by the family already had the husband of title, as seen in Matthew 1:18. - 9 was cut food supplies and the libation of Jehovah's house; priests, ministers of the Lord, mourn. Because of the enemy invasion food offerings and the libation of the temple was interrupted. Priests and ministers of the temple, source of inspiration and joy of the people, would fall into deep sorrow. Some interpreters argue that the supply and the libation were cut as a result of a plague of locusts that ruined the planting and harvesting, which is not consistent with the verse 6. 10 The field is wasted, and the sad earth; because wheat is destroyed, the new wine is dried up, the oil is over.
The action of enemies with a lion's mouth is similar to the locust plague when the field and leave the land without joy. Three key things the nation was destroyed: Wheat (keep), wine (joy) and olive oil (worship). 11 Be ashamed, farmers, howl, vinedressers, for the wheat and barley; because the harvest of the field is perished. Religious of Judah should be ashamed for what they did the vineyard of the Lord (Luke 20: 9.). Farmers who took care of the vineyard (nation) brought wheat and barley instability. For the priests and ministers, the nation slept the sleep of indolence (Joel 1: 5.; Isa 56:10), and as a result of enemy invasion harvest of the field is perished. 12 The vine is dried up, the fig tree withered; the pomegranate as well, and the palm tree and the apple tree; all the trees of the field are dried up, and there is no joy among the children of men. The prophet Joel describes a broader picture: the vine and the fig tree withered dried, ie, Judah and Israel would fall on the same enemy (1 Kings 4:25). The destruction caused by the enemy also reach other nations (trees of the field): pomegranate, palm, apple, etc. All the trees of the field are dried up, and the children of men lost their joy. When the prophets spoke about his people, usually said 'sons of my people.' In this verse he prophesies that there about various nations, 'there is no joy among the children of men "(v. 12). 13 Gird yourselves, and lament, ye priests; howl, ministers of the altar; go in and pass over the night in sackcloth, ministers my God; because the supply of food, and the libation, were cut from the house of your God.
The prophet urges priests and minister to repent. They should exchange the garments that served in the temple by sackcloth. Should whine and moan because no longer serve in the temple.
The enemy nation would cut the supply of food and libation, that is, no longer would minister in the temple. 14 Sanctify a fast, call a solemn assembly, gather the elders and all the inhabitants of this land into the house of the Lord your God, and cry unto the Lord. In addition to repent, should summon a solemn meeting, bringing children, young and old to cry out to the Lord. Should feel the misery that was to kill them, and cry for God's mercy. The sadness that affects a virgin widow does not compare the sadness that was to kill the people of the prophet (Joel 1: 7). Should whine and moan girded bags, afflicting the soul with a national fast. 15 Alas for the day! For the day of the Lord is near, and will come as a destruction from the Almighty. The prophet urges his listeners to turn to God, for the Lord's day would come (Joel 2: 1). Alas for the day! The day will not be the enemy of Israel, will be the day before the Lord, for the destruction described by the prophet is promoted by the Lord Almighty. Many believe that the locust described in verse 4 is coming from a demonic action, however, the day provided by the oracle shows that God is the agent that will bring destruction upon the people of Israel and Judah (Joel 2:25). 16 Do the grocery is not cut off before our eyes, joy and gladness from the house of our God? The prophet goes on to describe the nation's condition after the arrival of destruction from the Lord's day. In asking the question in verse 16, the prophet is repeating the warning of verse 2: "Hear this, ye old men, and give ear, all inhabitants of the land this been in your days, or in the days of your fathers? (...) It may be the grocery is not cut off before our eyes, joy and gladness from the house of our God? "(V. 3:16). All Zion residents should ask themselves: it happened one day in Israel? The grocery was cause for joy and rejoicing in the house of God, for the offerings and tithes the poor, widows and orphans of the earth fed. However, after being cut keeping the earth, it would also cut the joy and the joy of the Lord's house (Deut. 14: 23). - 17 The seed is rotten under their clods, the garners are laid desolate, the overturned warehouses, because the corn is withered. The description of the prophet is of utter desolation. The seed is rotten and has dried wheat granaries and warehouses has no longer any reason to remain standing. 18 As the animal moans! The herds of cattle are perplexed, because they have no pasture; also the flocks of sheep are perishing. Even animals would suffer field with the enemy invasion. Perish for lack of pasture! 19 To you, O Lord, I cry: for the fire hath devoured the pastures of the wilderness, and the flame has burned all the trees of the field. Faced with so much calamity the prophet cries out to the Lord, for He is responsible for the outrage that burns like fire that no one can erase! (Jeremiah 4: 4). 20 The beasts of the field cry unto thee; because the rivers of waters are dried up, and the fire devoured the desert pastures. The wild animals seem to understand the misery inflicted upon the land of the prophet and roar the Lord. Compared to animals, the people of the prophet lack the understanding of the Holy. Chapter. 2, Joel: It was the custom of the Israelites tearing his clothes, but God wanted them tore the heart (heart circumcision). Only when man 'ripping' the heart is that true conversion occurs. The 'circumcision' of the foreskin, the 'tear' robes, the 'fasting' food and 'sacrifices' of animals did not make the people of Israel pleasing to God, for the true circumcision is God doing. He alone has the power to tear the old heart and give a new heart (Psalm 51:10: Deut. 30: 6) Introduction: In this chapter the prophet Joel continues alerting the people of Jerusalem about the impending invasion of enemies. He proclaims the need for a national repentance for the predicted evil befall not about the people and the city of Zion (Joel 2: 1 -27). After the warning, the prophet announces that God will, without measure, of his Spirit to men (shed), and refers to various historical periods that were yet to come (Joel 2:28 -32). 1 Blow the trumpet in Zion, and cry aloud in my holy mountain; tremble all the inhabitants of the land: for the day of the Lord cometh, it is nigh; Everything was presented in Chapter 1 is again presented in Chapter 2, however, the tense changes. In this chapter the vision shows that the enemy invasion is to occur, ie, it has an alert, while the vision in the first chapter presents an installed calamity, showing that the attitude of the people (drunk) matched a chaotic reality. Chapter 1 begins with the cry of the prophet "Hear this, you elders, listen, all inhabitants of the land" (Joel 1: 2), Chapter 2 also: "Blow the trumpet in Zion, and sound an alarm in my holy Mount Zion ... "(Joel 2: 1). Remember that the chapters and verse were simply taken for educational and reference purposes, since the books of the bible should be considered in whole, without divisions of any kind . The prophet Joel calls upon Zion residents to present themselves for battle. - 'Blow the trumpet, then the alarm in Jerusalem' because the day is the Lord was near.
The day of the Lord would make all the inhabitants of the world tremble (Joel 1:15). While in Chapter 1 to the prophet's vision has the nation of Israel degraded as a result of a foreign invasion, in Chapter 2, the vision describes the same invasion as imminent. 2 A day of darkness and gloom; day of clouds and thick darkness, as the morning spread upon the mountains; great and powerful people, such as never was since the ancient time, or after it will be the years of many generations. The prophet describes the Sabbath as being of 'darkness' and 'darkness'; day of clouds and thick darkness. The intensity of darkness is compared to dawn that spreads the mountains' ... as the morning spread upon the mountains "(v. 2). On the day of the Lord would be darkness? The answer comes next: "... great and powerful people, such as never was since the ancient time, or after it will be to the years from generation to generation" (v. 2), would invade Jerusalem. The prophet suggests that the darkness will occur as by clouds that hide the sun (morning), that is, is a clear reference to invasion of the enemy nation, which was described in Chapter 1 and compared to a locust invasion.
In chapter 1 the prophet saw what was left of the locust invasion (Joel 1: 4), already in chapter 2 he describes the arrival of the invaders as 'clouds', since the invasion of the 'locusts' resembles the 'clouds' when shroud sunlight. The foreshadowed invasion was represented by locusts, however, she'd give for a people, a nation, a community, a people, a nation. The amount of men and the military power of the invading people would be something never seen before, information that allows us to understand the question posed in Chapter 1, "this been in your days, or in the days and your fathers?" (Joel 1: 2) . The answer to the question is: "... great and powerful people, such as never was since the ancient time, or after it will be to the years from generation to generation" (Joel 2: 2). 3 Before him a fire consumes, and behind them a flame burns; the land before him is as the garden of Eden, but behind them a desolate wilderness; yes, nothing will escape you. The prophet describes the front of the invading army battle as 'consuming fire', and the rear as 'flame that burns'. He compares the land to be conquered by invaders with the 'Garden of Eden', but after spending the attacker, there will only be a desolate wilderness. Nothing escapes the invading enemy (eater)! 4 Their appearance is like horses; and as horsemen, so they run.
The appearance does not say the physical appearance before points to the strength and agility of the invaders. They are fast and strong as horses, however, organized as knights. 5 Like the noise of chariots, they leap on the tops of mountains, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. The obstacles are easily overcome, as the sound that goes beyond any barrier. Notice the comparison: they do not jump the obstacles with their cars, rather as the 'bang' cars (sound), they leap over the mountains. The 'mountains' in this verse refers to the nations. For example, Israel is the holy mountain of the Lord, that is, a holy nation. Notice the question that the psalmist David makes the mountains and hills, "Montes, who saltastes like rams, the hills, like lambs?" (Psalm 114: 6), that is, his question was made the nations listed as mountains and hills. The attacker people would overcome the obstacles raised by the nations, and submit them to your domain (v. 6:07). Note comparisons established by the prophet: Looks like horses - Force; è How Knights run - Agility; è How noise of chariots - No barriers; è As the noise of a flame of fire - Destruction. In summary: As a strong people and in order for war! The characteristics of the invading people resemble locusts: strong, agile, without obstacles that hold and greedy destroyers. 6 Before him will fear the people; all faces shall gather blackness. The nations fear before the invading people. The fear take Jerusalem and the surrounding nations. Everyone will be pale, frozen in terror. 7 run like mighty men of war will rise as the walls; and they shall march every one on his ways and not their ranks. This verse illustrates the verse 5. The invading army is described as 'brave' and 'fast' (as valiant run). As men of war will rise the walls, that is, there is no obstacle for them because they are 'trained' in the art of war. The following description is specific to locusts: they shall walk every one in his path and do not break their ranks. 8 No one thrust another; march every one in his path; on the same sword was overthrown, and will not be injured. Despite numerous, do not hinder the battle. Each has specific function, and even if you toss on the enemy's sword, but 'will not be injured. " What does this mean? That their behavior resembles the locusts, that 'donate' their lives for others to obtain success in belligerent contract. 9 Iran the city, run upon the wall, go up to the house, enter the windows like a thief. The enemies invade the cities, run upon the wall (in antiquity the walls were broad Nehemiah 24:31 -38), will rise from house to house and act like a thief. 10 Before him will shake the earth, shall shake-the heavens; the sun and the moon are darkened, and the stars withdraw their shining. Before the invader army men (land) tremble, because they would lose confidence (shake the firmament). As the locust swarm black the sun and the moon, the action of the invaders dispel the light of hope that sustains people. 11 And the Lord shall utter his voice before his army; is very great his camp; he is strong that executeth his word; For the day of the Lord is great and very terrible, and who can abide it? The terrible army belongs to the Lord, for He is giving the order (running his word) for the invasion. The camp (camp) Army of the Lord's service is very great. The enemy army execute the word of the Lord, and therefore, is powerful. The strength and the power of the army derive from the word of the Lord.
Unlike Judah and Israel, which said people of the Lord, but that did not obey his voice, the Lord has the invading army as his property. Again the prophet refers to the day of the Lord, describing it as great and terrible (Joel 1:15; Joel 2: 1). 12 Therefore also now, saith the Lord, turn ye even to me with all your heart; and with fasting, and with weeping, and with mourning. Despite the word of the Lord announce calamities upon Jerusalem, the Lord shows His mercy "Still, right now ..." (v. 12). Through the prophet, God calls the people to conversion: "Turn to Me with all your heart ..." (v. 12). As turns to the Lord with all your heart? The prophet Moses is clear: "The Lord your God will circumcise your heart, and the heart of thy seed, to love the Lord your God with all your heart, and with all your soul, that you may live" (Deut 30. : 6). Only when God circumcise the heart of man can love him with all your heart and with all your soul, because only after the circumcision of God man dies and goes to live for God. Now, the people sought comply with the law, because the foreskin circumcised the flesh of their children, however, being subject-one that makes the circumcision that gives life by believing in his word, were not subject. Therefore, there was no way they love God through their feelings, actions and efforts.
The conversion of man shall occur at the present time must be now, because today is the day on acceptable way, the day of salvation. 13 And rend your heart, and not your garments, and turn unto the Lord your God; He is gracious and merciful, and slow to anger, and of great kindness, and repents of evil. It was the custom of the Israelites tearing his clothes, but God wanted them tore the heart (heart circumcision). Only when man 'ripping' the heart is that true conversion occurs. The 'circumcision' of the foreskin, the 'tear' robes, the 'fasting' food and 'sacrifices' of animals did not make the people of Israel pleasing to God, for the true circumcision is God doing. He alone has the power to tear the old heart and give a new heart (Ps 51:10:. Deut 30: 6). What sacrifices God is pleased? "The sacrifices of God are a broken spirit; a broken and contrite heart not despise, O God "(Ps. 51:17). However, the people of Israel, though: è Seek daily to God; è Take pleasure in wanting to know his ways; è be a people who seek to practice justice, and; è He kept the commandment of God.
However, did not serve God with understanding (Isa 58: 2; Rom. 10: 2.). They were entrusted to his actions as going to the temple, study the law, practice justice to his companions, etc., would make them acceptable to God. It is supported in a self-righteous, but did not trust in God who is merciful, merciful, slow to anger, benign and who repents of evil, regardless of the actions of men. 14 Who knows if he will return and repent, and leave a blessing behind him, an offering of food and libation to the Lord your God? The prophet announces that if his people to repent, God would be favorable. In addition to not send evil described in the previous verses, bless the people.
Verses 12-14 there was a break in the prophecy, and introduced a call to conversion. Even being described something imminent if they would repent of their concepts, God would help them. 15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. The people were warned of impending danger (Joel 1: 2 and Joel 2: 1 Joel 2:11), and after, is offered deliverance (see 12 to 14.). Now again are roused to come together at the sound of the trumpet, but this time, to leave their regular activities and atendessem the Lord's call (solemn assembly). 16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. What the people to come to meet the Lord! Both elders, the children, newborn, groom and brides, all should let what they understood by important, and he turned to God. 17 Weep the priests, the ministers of Jehovah, between the porch and the altar, and say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them; they say among the people, Where is their God? After the people were gathered together, the priests take a stand in the temple and petitioning the Lord for mercy. What should be the priest's prayer? For the Lord save your people; è What were not delivered to reproach; è That Gentiles no dominion over them; è God avoid the ridicule of people, who would say, Where is their God? The change in tense, verse 17 to verse 18, suggests that Israel did not repent and God gave them over to the enemy. The calamities described in Chapter 1 and 2 eventually brought upon Jerusalem, and then God will show compassion for Israel. The blessings described below, verse 18 to 27, will be given to Israel as a nation in the millennium, when Christ shall sit in the throne of his glory. They were soon announced after the prophet's message of repentance, as if repent, would enjoy these beatitudes. Usually when the prophets preached the need for repentance (change of understanding of some matter), the people applied the same things of the past: rites, law, sacrifices, prayers, etc. True repentance, which is the tearing of the heart, not after, still in their old practices, which consisted of ripping his clothes by the various fasts that promoted (Joel 2:13). What was required of them, only God can do, which is the circumcision of the heart, the same as tearing it (Deut 10:16; Jer. 4: 4.). If they abandon their legalistic practices, ritualistic and formalistic and do as the psalmist David, trust in the Lord, God would perform the necessary: create a new heart and give them a new spirit (Psalm 51:10). Only God can give a new heart and a new spirit to men, since they repent, or will no longer use the practices that were peculiar to his parents (Psalm 51:16). 18 Then the Lord be jealous for his land, and pity his people. The prophet announces a time when the Lord would prove zealous land and have pity his people. Note that the verbal prophecy time changes this verse on, and displays the help of the Lord of current mode, just as was presented the locust invasion in Chapter 1. Just as the prophet Joel saw and prophetically described the invasion enemy and the shortage of food, now he prophetically describes the condition of the people under God's favor. 19 And the Lord answered and said to his people, Behold, I will send you corn, and wine, and oil, and ye shall be filled, and I will no more make you a reproach among the nations. The Lord answers the cry of his people and restore the livelihoods (bread), joy (must) and worship (olive oil). The people will be sick of living, joy and worship, and would no longer be delivered to the Gentiles. The prophet calls upon the people of Israel to cry, but here we have a prophecy to a distant time, since only the period of the great tribulation, when meeting last week predicted by Daniel, the people will meet to cry (Zechariah 12: 10), and the promise that no more will be delivered to the reproach of the Gentiles be fully comply with the Messiah's reign deployment (v. 15-19). 20 But I will remove far off from you the northern army, and throw him up in a land barren and desolate; with his face toward the eastern sea, and its rear into the western sea; and will send up a bad smell, and its rise rot; because he did great things. The armies of Israel invaders usually comes from the north (Ezekiel 38: 6 -15). God promises to launch the invading army to a land lifeless and deserted. The front of the Dead Sea and the Mediterranean to the rear Joel 2: 3. This description fits the prophecy of Zechariah (Zech. 14:12 -13). 21 Fear not, O earth: Rejoice and be glad, for the Lord has done great things. 21 Fear not, O earth: Rejoice and be glad, for the Lord has done great things. Men (earth) Israel should not fear (Heb 'the dhãmâh refers to the red earth of which the first man, Adam Heb "Adam was made). The people should change fear with trust, because only rejoice and cheer those who trust in the Lord. 22 Fear not, beasts of the field,
because flourish desert pastures, for the tree beareth her fruit, the fig tree and the vine will give
his strength. The beasts of the field come back to pasture and trees to bear its fruit.
The vine and the fig tree (Israel and Judah), in turn, will return to its force, will present its strength. 23 And ye children of Zion, rejoice and be glad in the Lord your God, for he will give you in just measure the early rain; will down the rain in the first month, the early and the latter. The children of Jerusalem rejoice and be glad in the Lord, that is, trust in God not the people will be reciprocated with rain on their time. 24 And the floors shall be full of wheat, and the vats shall overflow with wine and oil.
As the rains will be continuous and punctual, not lack wheat (bread), wine (joy, confidence) and olive oil (anointing). 25 And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpillar and the caterpillar, my great army which I sent among you. Through this promise is possible to infer that the locust cutter, the migratory locust, the bald locust and grasshopper destroyer refer to four separate kingdoms, but that, in turn, constitute the great army that would be sent by God to the people of Israel and subdued nations. As the national promise of restoration in verses 26 and 27 realize that the people would never be ashamed that we have 'the years that the city of Zion' was desolate refers to four great empires that subjugated people in the past of mankind: Empire Babylonian, Medo-Persian, Macedonian Empire and the Roman Empire (Daniel 2).
In chapter 1 the prophet shows the invasion of locusts in four distinct waves, and Chapter 2 we are told that these invaders constitute the great army of the Lord (Joel 2:11). Now the kingdoms that arose in the past, according to the prophets, were all in the service of the God of Israel in the Lord's rod of correction condition for all people. Obs .: Some preachers use misrepresented the figure of the locusts, which only illustrate the invasion of enemy nations, as the action of demons in the financial lives of those who do not contribute to the organization representing "The Bible tells us four legion of demons who work in the curse area, these demons are headed by Prince called Beelzebub (...)
In this situation, the prophet urged the people to turn back to the Lord, with sincere repentance. 'Each type of grasshopper represents a legions of demons who acts in human life, in its assets in their wealth, goods and wages!' Meet the Spirit World, Anacleto Pereira da Cruz, 10th edition, Design Bureau Ltda., Editor .. Pr Anacleto, Page 54. 26 And ye shall eat in plenty and be satisfied, and praise the name of the Lord your God, who dealt wondrously with you; and my people shall never be ashamed. The prophet of the Lord announced that there would be plenty to eat and would be filled, and would be made up in praise to the name of the Lord. The Lord would make a wonderful way and never be ashamed. 27 And ye shall know that I am in Israel, and that I am the Lord your God, and there is none else; and my people shall never be ashamed.
After the doings of the Lord, the people of Israel understand that the Lord is the God of Israel. Understand that there is no God and never be ashamed. 28 And it shall be, then pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. There is a new time warp in the prophecy. After being announced the enemy invasion (Joel 1: 4 -20; Joel 2: 1 -11), the need for repentance (Joel 2:12) and the restoration of the people after the enemy invasion (Joel 2:18 -27) we have a new event in a time established as 'after'. 29 And also upon the servants and upon the handmaids in those days will I pour out my Spirit. The apostle Peter showed that the Spirit of the Lord was being poured out on all peoples, even upon the servants and handmaids. Verses 28 and 29 are closely linked. The prophet Joel shows that the Spirit would be poured out upon the sons and daughters of his people, and also the servants and the handmaids were awarded the Spirit. This shows that for God there is no respect of persons, as the prophet of the people's servants were like foreigners, put even the Gentiles should be awarded the Spirit (Romans 10:12). The Lord promises to send his Spirit on Jews and Gentiles. 30 And I will show wonders in the heavens and on earth, blood and fire and pillars of smoke. Many miracles and wonders would be operated by God on the day that the Spirit of God was shed. The Lord Jesus when He was on earth signs and wonders wrought among the people showing the arrival of the kingdom of God "But if I cast out demons by the finger of God, surely you is the kingdom of God" (Luke 11.: 20). 31 The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord.
This verse introduces a new time warp in the narrative prophet Joel. Before the coming of the 'great and terrible day of the Lord, the sun will be darkened and the moon red (Joel 3:15). The prophet fails to make reference to the Messianic period and passes into an apocalyptic period. The 'great and dreadful day' will only occur after the Spirit of the Lord be poured out upon men in all the land, that is, after the coming of the Messiah. 32 And it shall come to whoever calls on the name of the Lord shall be saved; because in Mount Zion and in Jerusalem shall be deliverance, as the Lord said, and in the remnant whom the LORD shall call. Whatever trust (believe) in the Lord shall be saved Why would anyone call upon will be saved? For in Mount Zion and in Jerusalem shall be salvation (deliverance). This section contains an implicit reference to the Messiah, for 'salvation will come from Zion "(Isaiah 59:20; Rom.11: 26). Chapter: 03: That day the smaller nations (hills) rejoice (must) and larger nations (hills) produce sustenance in abundance (milk). Hills and Knolls are biblical figures to reference the nations, and the hills are for small kingdoms, and hills the great nations. Israel is compared to a lot and the great civilizations of antiquity hills. Ex: Babylon, Egypt, etc. Mosto is a picture of joy, mirth and milk a food figure in abundance. 1 For, behold, in those days and at that time, where again the captivity of Judah and Jerusalem, Through this verse one realizes that Israel is under the burden of the Lord, and that only in God's appointed time (at the time) will be free.
Only 'those days' captivity of the people of Israel will be removed, which suggests that they are arrested as a result of their sins. 2 gather all nations and bring them down to the valley of Jehoshaphat; and there will I plead with them, because of my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. The prophet Joel speaks of the judgment of the nations as Jesus told the disciples: "All the nations will be gathered before him, and he will separate them one from another as a shepherd separates the sheep from the goats" (Matthew 25:32). It is Christ who meet, gather and gather the nations to judge them at the end of the great tribulation, beginning of the millennium. In Millennium end Satan will come out to deceive the nations and gather the kingdoms of the world to fight against the Lord's anointed (Ps. 2: 2 -3), different from the congregation of the people to be led by Christ in order to make the judgment of nations (Zech. 12: 2 -3). At trial nations will be in the dock because of the handling by them to Israel. The 'brothers' Jesus refers in Matthew 25, verse 40 (Matt. 25:40), refers to the people of Israel, its people and heritage, which was spread among the nations in the great tribulation period. In Matthew 25, verse 40 the 'brethren' does not refer to the church of Christ, which is called Lamb's wife. Jehoshaphat Valley refers to the plain of Armageddon, which means "Jehovah judged," and only Joel uses this name to describe the valley of Jehoshaphat (Joel 3:12). "3 And they cast lots for my people, and have given a boy for an harlot, and sold a girl for wine, to drink.
This verse describes the distress that will befall the people of Israel that day, as Jesus foretold: "For then shall be great tribulation, such as was not since the beginning of the world until now, nor ever shall be" (Matthew 00:21.). 4 And what have ye to me, Tyre and Sidon, and all the coasts of Palestine?
Such is the pay-as-you You give me? And if ye recompense me, swiftly and speedily will I return your recompence upon your own head. The nations round about, that God used Israel as against rod of correction, repay dull of what the Lord has given them, therefore, they would be punished too. 5 Because ye have taken my silver and my gold, and my desirable and beautiful things you have put into your temples. 6 And have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, to remove them far from their border. 7 Behold, I will raise up the place whither ye have sold them, and will return your recompence upon your own head. 8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD has spoken. The rod that God used to punish his people would not go unscathed, as has occurred with the Chaldeans (Habakkuk 2: 8).
Everything that made the children of Israel would happen to them. 9 Proclaim this among the Gentiles; Prepare war, wake up the mighty; come up, go up all men of war. 10 Forjai swords of your hoes and spears of your sickles; Let the weak say I am strong
The message that will be announced the nations that will be judged by the Lamb of God is of encouragement to attend the trial. Among the people must announce that there will be war, and the strong are called. All able to fight that they come up. To prepare for battle, and those who do not have forces that say, I am strong! What have the hand to the battle, which is used by called by the Lord. 11 Assemble yourselves, and come, all ye nations round about, and gather yourselves together. O Lord, make there down your strengths; 12 arouse Let the heathen, and come up to the valley of Jehoshaphat; For there I sit to judge all the heathen round about. The gathering of people will be huge and will be meeting in the Jehoshaphat Valley. Given this Vale Christ will sit to separate the sheep from the goats, ie establish the judgment of the nations before you king over the people of the earth (Matthew 25:32 confirmation). The brave among the people down into the decision Valley. 13 Put ye in the sickle, because the harvest is ripe; Come, tread, for the press is full, the vats overflow; for their wickedness is great. 14 Multitudes, multitudes in the valley of decision; because the day of the Lord is near in the valley of decision. When launching the sickle in harvest is to gather the sauces. Launch the sickle equivalent to gather people. When all nations are met (full mill), the Lord will establish his judgment.
The prophet Isaiah describes this event with property (Isaiah 63: 1- 6). 15 The sun and the moon shall be darkened, and the stars withdraw their shining. The picture described by the prophet Joel regarding the heavenly bodies was also prophesied by Christ: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken "(confirmation in Matt. 00:29). Affliction described in verse 3 precedes the manifestation of the Messiah: "Then will appear in heaven the sign of the Son of man; and all kindreds of the earth will mourn, and shall see the Son of man coming in the clouds of heaven with power and great glory "(confirmation in Matt. 00:30). 16 And the Lord shall roar out of Zion and Jerusalem will hear your voice; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. After the events of verse 15, Christ will manifest itself in glory, and your voice will be heard in Jerusalem. The Lion of the tribe of Judah reign and their roar is heard from Zion.
The prophet Joel announces the Messiah's reign over all the peoples of the earth. While the nations tremble before the roaring of the Lord, the Lord Jesus will be a refuge for his people, a stronghold to the children of Israel. Note that the prophet Joel makes a description of the millennial kingdom, when Christ shall sit upon the throne of David and rule the nations with a rod of iron, as the Father's promise recorded in the Psalms (Ps 2, 6.8). 17 And ye shall know that I am the Lord your God dwelling in Zion, my holy mountain; and Jerusalem shall be holy; no strangers pass through her any more. When the Lord Jesus dwell in Zion as king and priest, Mount Zion shall be holy and the city will be holy. The city will be holy (separate) because God will dwell with his people. On that day all of Israel will know that Christ crucified is the Lord God of Israel, the Lord who hid his face from the house of Jacob "And I will wait the Lord who hides his face from the house of Jacob, and to look for him" (Isaiah 8:17; Ps 110: 1.). After Christ be enthroned in Zion, never 'foreign' invade or occupy the holy city. 18 And it shall be in that day the mountains shall drop sweet wine, and the hills shall flow with milk, and all the rivers of Judah will flow with water; and a fountain shall come, the house of the Lord, and shall water the valley of Shittim.
That day the smaller nations (hills) rejoice (must) and larger nations (hills) produce sustenance in abundance (milk). Hills and Knolls are biblical figures to reference the nations, and the hills are for small kingdoms, and hills the great nations. Israel is compared to a lot and the great civilizations of antiquity hills. Ex: Babylon, Egypt, etc. Mosto is a picture of joy, mirth and milk a food figure in abundance. To say that 'the rivers of Judah will flow with water' is another figure, that is, the prophet uses the figure of the river to speak of Judah streets, and water represents the residents (Revelation 17:15; Isa 42:15. ). A special feature of the Lord's house shall be a source of water that will water the deep valley where is the Dead Sea. 19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence done to the children of Judah, in whose land they shed innocent blood. A detailed description of the Lord's weight over Egypt and Edom is in the Book of Obadiah. 20 But Judah shall dwell for ever, and Jerusalem from generation to generation. God promises that, after those days, the tribe of Judah, eternal abode, and that the city of Jerusalem will be occupied from generation to generation. 21 will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion. The blood purification occurs through the divine sonship. Only those who are begotten again by God are purified. While generated according to the flesh are unclean, generated according to the Spirit are pure, as well as the heavenly Father. To inhabit Jerusalem, the city of the great King, the man must necessarily be pure in heart and spirit. Only purified by God will inhabit the city which the LORD of hosts will reside. As the purification occurs? God creates a new heart and a new spirit (Ps. 51:10). After giving life to the heart and spirit of man, God does it address, which is essential to dwell in Zion "For thus saith the high and lofty One who inhabits eternity, whose name is Holy: a high and holy place dwell: but also with the contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite "(Isa 57:15.). Even in those days the blood purification only occur through the new birth (John 3: 3.).
Commentary Amos, Amos, whose name means "one who supports the yoke", was a native of the small town of Tekoa, located in the hills of Judah, about 16 miles south of Jerusalem. He is the first of the so-called prophets writers of the century. VIII BC. Others include Hosea Israel and Micah and Isaiah Judah. Amos rejected training as a professional prophet, admitting that he was a shepherd and sycamores grower. Amos was called to deliver God's message to the Northern Kingdom, Israel. Amos prophesied during the reigns of Uzziah of Judah (792-740 BC) and Jeroboam II of Israel (793-753 BC). His ministry was carried out between 760 and 750 BC seems to have occurred in less than two years. The book of Amos is basically a message of judgment upon the nations, oracles and divine judgment of views on Israel. The central theme of the book is that the people of Israel had broken their covenant with God. As a result, God's wrath upon them because of sin be severe.
Amos begins with a series of charges against the seven neighbors of Israel, including Judah, and then he accuses Israel (1.3-1.16). Each foreign nation must be punished for specific offenses, whether against Israel or any other nation. This judgment upon the nations teaches us that God is a universal monarch. All nations are under your control. They are accountable to God for the mistreatment of other nations and peoples. Israel and Judah, but they will be punished because they broke their covenant with God. The following section (3.1-6.14) is a series of three oracles or sermons directed against Israel. They include the threat of exile. A third section (7.1-9.10) is a series of five visions and judgment, in two of which God withdraws. Finally, Amos promises to restore Israel (9.11-15).
The Holy Spirit in Action: The process of inspiration of the prophet and the revelation of God's message are usually assigned by other prophets to the Spirit (Isa 48:16; Eze 3:24; Mic 3.8...). As is the case with most of the prophets, it is almost impossible to distinguish between the Lord and his Spirit. Amos does not mention the Spirit in his work, but those actions attributed to the Spirit by other prophets are present in Amos. Judgment upon the nations 1.3 -2.16: Damascus 1.3-5: Gaza: 1.6-8: Shooting: 1.9-10: Edom: 1.11-1: Ammon: 1.13-15: Moab: 2.1-3. Judah 2.4-5: Israel. 2.6-16. III). Oracles against Israel. 3.1- 6.14. Judgment on the chosen people of God 3.1-15. God's judgment on the people insensitive 4.1-13. Judgment on the unrepentant people of God: 5.1-6.14: IV). Trial views 7.1-9.10 slowdown Visions. 7.1-6. Stiffness views. (7.7-9.10 V). The restoration of Israel. 9.11-15 The tent of David raised. 9.11-12 The land and restored and blessed people 9.13-15:
Commentary Obadiah: The prophet is known only as Obadiah, "Servant / worshiper of Jehovah." No other information is available about him. The historical background of the destruction of Jerusalem puts the date of Obadiah's prophecy shortly after 586 BC, the year in which the holy city was defeated by the Babylonians. The message was probably given during the period of Judah's exile, when Obadiah Edom alert about the vengeance of God, which was approaching, and ensures Judah as the continuous care of the Lord. Relations between Israel and Edom were marked by hostility through the OT period. Anger began when the twin brothers Esau and Jacob were divided in dispute (Gen. 27;. 32- 33). The descendants of Esau, therefore, settled in an area called Edom, located south of the Dead Sea, while Jacob's descendants continued toward the Promised Land, lived in Canaan and became the people of Israel. Over the years many conflicts have developed between the Edomites and Israelites. This bitter rivalry forms the historical background of Obadiah's prophecy. Over the period of about 20 years (605-586 BC.), The Babylonians invaded the land of Israel and made repeated attacks on Jerusalem, which was finally devastated in 586 BC. The Edomites seen these incursions as an opportunity to quench their thirst bitter against Israel. So the Edomites joined the Babylonians against their relatives and helped to desecrate the land of Israel. Obadiah is the shortest book of A.T. It begins with a title that identifies the prophecy as "vision of Obadiah" and assigns the pronouncement of the Lord God (v.1). The book is divided into two main sections. The first (vs 1-14) is addressing the Edom and announces its inevitable fall. From his position of pride and false security, God will it breaks down (vs 2-4). The land and the people will be looted and plundered, the final and complete destruction (vs 5-9). How come? Because of the violence that Edom practiced with his brother Jacob (v.10) because of Edom rejoiced in the suffering of Israel and joined with his attackers to steal and violate Jerusalem on the day of their calamity (vs 11-13) and because the Edomites prevented the escape of the people of Judah and delivered the invaders (v.14)
The second main section of the prophecy reflects on the Sabbath day (vs. 15-21). That day will be a time of retribution, to reap that which was planted. To Edom, this is a damnable statement (vs. 15-16), but for Judah's proclamation of freedom (vs 17-20) Edom will be severely judged, but God's people will experience the blessed and glorious restoration of their land. The Mount Zion govern the mountains of Esau, and the kingdom is the LORD (v.21) Nowhere Obadiah makes specific reference to ES or the Spirit of God. His work, however, must be accepted. It serves as the inspiration for Obadiah, as the one who communicates the "vision" (v.1) which is the message of Obadiah.
In addition, although not specifically identified as such, it functions as the one who instigates the judgment of Edom, calling the nations to rise up against the enemy of God's people. Although God uses human agents to perform his righteousness, behind it all, is the work of his Spirit, pushing, encouraging and punishing according to God's plan. The decree of the Lord Vs 1-14:
The condemnation of Edom vs 1-4 The collapse of Edom Vs. 5-9. The crimes of Edom Vs 10-14. The Lord's Day. Vs 15-21. The day of divine retribution Vs. 16-16 The day of divine vs. refund 17-20. The day of the divine realm vs. 21
Commentary Jonas & Micah: Jonas. As stated in 2 Kings. 14:25, Jonah was the son of Amitai and a native of Gath-Hepher, a village located 5 Km north-east of Nazareth, within the tribal boundaries of Zebulun. Prophesying during the reign of Jeroboam II and immediately preceding Amos, he was a strong nationalist who was fully aware of the destruction that the Assyrians had done in Israel over the years. Jonas found it difficult to accept the fact that God could extend mercy to Nineveh of Assyria, as its inhabitants deserved a harsh judgment. He was the only prophet sent to preach to the Gentiles. Elijah was sent to Zarephath to live there for a season (1 Kings. 17.8-10), and Elisha traveled to Damascus (2 Kings 8.7) but Jonah is a message of repentance and mercy was given, to preach directly to a city Gentile. His reluctance to go preaching was based on a desire to see its decline culminate in a complete loss of power. He also feared that God would show mercy, thus offering the opportunity to Assyrians harass Israel. Jonah's name means "dove" and "pigeon". As for the character, he is represented as stubborn, angry, moody, impatient and his habit of living only with his clan. Politically it is obvious that he was a loyal lover of Israel and a committed patriot. Religiously, he professed a fear the Lord as God of heaven, the Creator of the sea and earth.
But his first intentional disobedience,
their subsequent re reluctant obedience and his anger over the span of mercy to
the Ninevites show obvious inconsistency in the application of their faith. The
story ends without indicating how Jonah responded to the exhortation and the
object lesson of God.
The Assyrians pagans, longtime enemies of Israel, was a dominant force among the ancient approximately 885-665 BC. OT reports describe their shares against Israel and Judah, where they destroyed the countryside and took them captive. The Assyrian power was weaker during the time of Jonah, and Jeroboam II was able to claim areas of Palestine from Hamath located towards the south to the Dead Sea, as prophesied by Jonas (2 Kings 14:25)
The book of Jonah, although it has been placed among the prophets in the canon, is different from the other prophetic books because it does not have a prophecy that does not contain a message; the story is the message. The story reminds one of the deepest theological concepts found in the OT. God loves all people and wants to share his forgiveness and mercy with them. Israel had been asked to deliver that message, but somehow they did not understand the importance of it. This failure eventually led them to an extreme religious pride. In the Book of Jonah, can be found the self-righteousness of the seed in the N.T.
God asked Jonah, the prophet, to get up and go 1300 km to the east, to Nineveh, a city of feared and hated Assyrians. His message is to be a call to repentance and a promise of mercy, if they respond positively. Jonas knows that if God spare Nineveh, then this city will be free to loot and steal Israel again. This nationalist patriotism and his disdain that mercy is offered to people who are not part of the concert induce Jonas decide to leave Israel and "flee from the presence of the Lord."
No doubt he expected the Spirit of prophecy not follow him. Jonas is unhappy and somehow convinces than a trip to Tarshish will relieve you of the responsibility that God has placed on it. The trip to Tarshish logo provides evidence that the presence and influence of the Lord are not restricted to Palestine. God sends a storm to strike the ship and cause conditions that lead Jonas face to face to his mission call.
The Assyrians pagans, longtime enemies of Israel, was a dominant force among the ancient approximately 885-665 BC. OT reports describe their shares against Israel and Judah, where they destroyed the countryside and took them captive. The Assyrian power was weaker during the time of Jonah, and Jeroboam II was able to claim areas of Palestine from Hamath located towards the south to the Dead Sea, as prophesied by Jonas (2 Kings 14:25)
The book of Jonah, although it has been placed among the prophets in the canon, is different from the other prophetic books because it does not have a prophecy that does not contain a message; the story is the message. The story reminds one of the deepest theological concepts found in the OT. God loves all people and wants to share his forgiveness and mercy with them. Israel had been asked to deliver that message, but somehow they did not understand the importance of it. This failure eventually led them to an extreme religious pride. In the Book of Jonah, can be found the self-righteousness of the seed in the N.T.
God asked Jonah, the prophet, to get up and go 1300 km to the east, to Nineveh, a city of feared and hated Assyrians. His message is to be a call to repentance and a promise of mercy, if they respond positively. Jonas knows that if God spare Nineveh, then this city will be free to loot and steal Israel again. This nationalist patriotism and his disdain that mercy is offered to people who are not part of the concert induce Jonas decide to leave Israel and "flee from the presence of the Lord."
No doubt he expected the Spirit of prophecy not follow him. Jonas is unhappy and somehow convinces than a trip to Tarshish will relieve you of the responsibility that God has placed on it. The trip to Tarshish logo provides evidence that the presence and influence of the Lord are not restricted to Palestine. God sends a storm to strike the ship and cause conditions that lead Jonas face to face to his mission call.
After
determining that Jonas and his God are responsible for the storm, and after
exhausting all alternatives, the sailors threw Jonah overboard. No doubt Jonah
and the sailors found that this would be the end of Jonas; but God had prepared
a great fish to swallow Jonah, and after three days and three nights, the fish
tossed ashore. Again, God tells Jonah up and go to Nineveh to deliver the message
release. This time, the prophet reluctantly agrees to make the trip and deliver the message of God. To his amazement, the people of Nineveh, from the most humble to the king, repented and showed it through the ceremonial fasting, dressing in sackcloth and sat in ashes. Even animals are required to participate in this humble conduct. Jonah's heart is not changed, and it reacts with anger and confusion. Why would God have mercy on people who abused the nation of Israel? Perhaps hoping that repentance was not genuine, or that God would choose another strategy, Jonas builds a shelter on a hill overlooking the city from the east side.
tossed ashore. Again, God tells Jonah up and go to Nineveh to deliver the message
release. This time, the prophet reluctantly agrees to make the trip and deliver the message of God. To his amazement, the people of Nineveh, from the most humble to the king, repented and showed it through the ceremonial fasting, dressing in sackcloth and sat in ashes. Even animals are required to participate in this humble conduct. Jonah's heart is not changed, and it reacts with anger and confusion. Why would God have mercy on people who abused the nation of Israel? Perhaps hoping that repentance was not genuine, or that God would choose another strategy, Jonas builds a shelter on a hill overlooking the city from the east side.
There. He awaits the day appointed
for the trial. God uses this time to wait to teach a valuable lesson to Jonah.
He prepares a gourd to grow overnight in a place that might be a shadow over
the head of Jonas. The prophet shall rejoice in your good fortune. So God
prepares an animal to eat the stem of the gourd and the withers. He later
intensifies the uncomfortable situation of Jonas, to bring a vehement wind from
the east to dry the dead body of Jonas seat. He mourns the death of the gourd
and expressed his displeasure to God. God answers him showing the inconsistency
of being concerned with a gourd, but be totally unconcerned about the fate of
the inhabitants of Nineveh, whom God loved. And the Spirit of God inspired
Jonah to prophesy that land and its position would be recovered by Israel. This
happened under the leadership of Jeroboam II (2 Kings 14:25). When the Spirit
led Jonah to go to Nineveh to prophesy against the people there, the prophet
refused to follow the Lord's guidance. The Spirit of God has continued his
work, but continued to intervene in the life of Jonah and induce him to do the
will of God. When Jonah repented, the Spirit worked a godly repentance in the
hearts of the people and they responded to the message of judgment. When Jonah
refused to accept this divine work, the ES showed him the contrast between his
concern with a gourd and God's concern with the townspeople. The orderly
withdrawal 1.1-3 "Arise, go to Nineveh" 1.1-2 Jonas flee to Tarshish
1.3: II). The providential return 1.4-2.10. The Lord sends a 1.4-9 storm. The
sailors playing in the sea 1.10-16. The Lord prepares a big fish. 1.17. Jonah
prays 2.1-9. He is vomited on earth 2.10: III). The successful renovation.
3.1-10: A second chance to get up and go are given Jonah 3.1-3> Jonas fold.
3.4> The population becomes 3.5-9> God shows mercy 3:10> V). A negative
reaction. 4.1-11> Jonas displeased up. 4.1-5 God teaches a lesson. 4.6-11:
Comment on Micah: Micah was a contemporary of Isaiah, in the century. VIII BC Both focuses ram his ministry in the southern kingdom of Judah, including Samaria (Israel) and "nations" the goal of his prophecies. For some years, at the beginning of his career, Micah was also a contemporary of Hosea, a prophet who lived in the Northern Kingdom. Micah lived in a town located about 32 miles southwest of Jerusalem and prophesied primarily in that region. Micah's name implies a resemblance to the Lord, "Who, O God, is like you." Micah was so sincere and complete mind committed, he wanted to go barefoot and naked to make his message was understood (1.8). The prophecy of Micah had an impact that extended far beyond their local ministry. A later, his prophecy was recalled and cited century (Jer 26.17-19), and events seven centuries later attest to the authenticity of Micah's prophecy (Matthew 2.1-6, John 7.41-43). Micah prophesied, according to his own statement (1.1), during the reigns of South kings, Jotham (740-731 BC), Ahaz (731-716 BC), and Hezekiah (716-686 BC). Since he died during the administration of Hezekiah and before was that overlaps with Manasseh (696-642 BC), a date between 704 and 696 BC seems likely. "In the period between the start of the divided kingdom of Solomon (Israel to the north and Judah in the south) and the destruction of the temple, many" high "had been introduced in Judah through the influence of Samaria. This put the idolatry of the Canaanites at odds with true worship at the temple of the Lord (1.5).
Comment on Micah: Micah was a contemporary of Isaiah, in the century. VIII BC Both focuses ram his ministry in the southern kingdom of Judah, including Samaria (Israel) and "nations" the goal of his prophecies. For some years, at the beginning of his career, Micah was also a contemporary of Hosea, a prophet who lived in the Northern Kingdom. Micah lived in a town located about 32 miles southwest of Jerusalem and prophesied primarily in that region. Micah's name implies a resemblance to the Lord, "Who, O God, is like you." Micah was so sincere and complete mind committed, he wanted to go barefoot and naked to make his message was understood (1.8). The prophecy of Micah had an impact that extended far beyond their local ministry. A later, his prophecy was recalled and cited century (Jer 26.17-19), and events seven centuries later attest to the authenticity of Micah's prophecy (Matthew 2.1-6, John 7.41-43). Micah prophesied, according to his own statement (1.1), during the reigns of South kings, Jotham (740-731 BC), Ahaz (731-716 BC), and Hezekiah (716-686 BC). Since he died during the administration of Hezekiah and before was that overlaps with Manasseh (696-642 BC), a date between 704 and 696 BC seems likely. "In the period between the start of the divided kingdom of Solomon (Israel to the north and Judah in the south) and the destruction of the temple, many" high "had been introduced in Judah through the influence of Samaria. This put the idolatry of the Canaanites at odds with true worship at the temple of the Lord (1.5).
Micah shows how this spiritual
degeneration inevitably lead judgment over all the earth. And while King
Hezekiah has had a remarkable victory over Sennacherib and the Assyrian army,
Judah was about to fall, not to the nation to turn to God, repenting wholeheartedly.
The Book of Micah .; is a prophecy about the Lord, who has no competitors in the forgiveness of sins and compassion for sinners. His compassionate loyalty keeps a covenant with Abraham and his descendants. The "majesty of the name of the Lord" (5.4) is characterized, as well as the face of the Lord (3.4), his praise (2.9), their ways (4.2), your thoughts (4.12), its strength (5.4), his righteousness (6.5; 7.9) and its consequent anger (7.9) and wrath (5:15; 7:18) against all forms of moral rebellion. At the opening of vision, the Lord comes from the temple of his holiness, to be a witness against the people (1.2).
The most notable factor in the management of the Lord of the cause is how deep he was to present his contention (6.2), even willing to sit at the table of the defendant and letting his people take any complaint about the way that the Lord God has treated (6.3). In addition, the one who truly repents will the Lord as his defense attorney (7.9) As Babylon was not yet a world power that could remain independent of Assyria, the Babylonian captivity (more than a century later) was clearly predicted as God's judgment against the rebellion brought against him (1:16; 2.3,10; 4:10; 7:13). But as Isaiah, Micah colleague, hope was extended to a remnant to be restored, it is this captivity or a spiritually restored people (the church) in the days of the Messiah (2.12-13; 4.6-7, 5.3, 7-8; 7:18). The Lord would free the rest (2.12-13; 4.3-8,10; 5.9; 7.7)
Micah had to censor the nation's leadership to destroy the flock entrusted to them. However, the great compassion of God colors each of their attitudes and actions in relation to his people, representing it as a lost daughter (1:13; 4.8,10,13), for his compassion, which, once redeemed Israel Egypt: will also redeem Judah of Babylon (4.10). His compassionate loyalty to Abraham and parents (7:20) is updated with each new generation. This message is focused on one central question for all prophecy: "Who, O God, is like you, who pardons iniquity and passing over the Rebellion rest of his heritage? He does not retain his forever, because He delights in mercy. (7:18). The compassion of God (7.18-19) is a precious attribute that no deity can match. Compassion and the concert are unique fidelity to God. The hope of the people living under the full blessing of God was on the Messiah's coming. God, in his love, anticipating the glories of His grace to be manifested in Jesus, remained proclaiming that day and future kingdom as the event in which the faithful should put their hope.
Christ Revealed: The prophecies about Christ do Micah book sparkle with hope and encouragement. The book begins with a grand exhibition of the Lord's coming (1.3-5). Later prophecies affirm the personal aspect of their arrival in historical time. But the willingness of God to come down and interact is established at the beginning. The first Messianic prophecy is a shepherd scene. After their land was corrupted and destroyed, a remnant of the captives would be assembled like sheep in a pen. Then someone would break the fence and take them out the door, toward freedom. (2.12-13). And that someone is your "king" and "Lord." The full episode harmonizes beautifully with the proclamation of Jesus about the liberty to the captives (Lk. 4:18), while actually frees the spiritual and physical captives. Mic. 5.2 are one of the most famous prophecies of the entire AT. It authenticates Bible prophecy as "the Word of the Lord" (1.1; 2.7; 4.2).
The Book of Micah .; is a prophecy about the Lord, who has no competitors in the forgiveness of sins and compassion for sinners. His compassionate loyalty keeps a covenant with Abraham and his descendants. The "majesty of the name of the Lord" (5.4) is characterized, as well as the face of the Lord (3.4), his praise (2.9), their ways (4.2), your thoughts (4.12), its strength (5.4), his righteousness (6.5; 7.9) and its consequent anger (7.9) and wrath (5:15; 7:18) against all forms of moral rebellion. At the opening of vision, the Lord comes from the temple of his holiness, to be a witness against the people (1.2).
The most notable factor in the management of the Lord of the cause is how deep he was to present his contention (6.2), even willing to sit at the table of the defendant and letting his people take any complaint about the way that the Lord God has treated (6.3). In addition, the one who truly repents will the Lord as his defense attorney (7.9) As Babylon was not yet a world power that could remain independent of Assyria, the Babylonian captivity (more than a century later) was clearly predicted as God's judgment against the rebellion brought against him (1:16; 2.3,10; 4:10; 7:13). But as Isaiah, Micah colleague, hope was extended to a remnant to be restored, it is this captivity or a spiritually restored people (the church) in the days of the Messiah (2.12-13; 4.6-7, 5.3, 7-8; 7:18). The Lord would free the rest (2.12-13; 4.3-8,10; 5.9; 7.7)
Micah had to censor the nation's leadership to destroy the flock entrusted to them. However, the great compassion of God colors each of their attitudes and actions in relation to his people, representing it as a lost daughter (1:13; 4.8,10,13), for his compassion, which, once redeemed Israel Egypt: will also redeem Judah of Babylon (4.10). His compassionate loyalty to Abraham and parents (7:20) is updated with each new generation. This message is focused on one central question for all prophecy: "Who, O God, is like you, who pardons iniquity and passing over the Rebellion rest of his heritage? He does not retain his forever, because He delights in mercy. (7:18). The compassion of God (7.18-19) is a precious attribute that no deity can match. Compassion and the concert are unique fidelity to God. The hope of the people living under the full blessing of God was on the Messiah's coming. God, in his love, anticipating the glories of His grace to be manifested in Jesus, remained proclaiming that day and future kingdom as the event in which the faithful should put their hope.
Christ Revealed: The prophecies about Christ do Micah book sparkle with hope and encouragement. The book begins with a grand exhibition of the Lord's coming (1.3-5). Later prophecies affirm the personal aspect of their arrival in historical time. But the willingness of God to come down and interact is established at the beginning. The first Messianic prophecy is a shepherd scene. After their land was corrupted and destroyed, a remnant of the captives would be assembled like sheep in a pen. Then someone would break the fence and take them out the door, toward freedom. (2.12-13). And that someone is your "king" and "Lord." The full episode harmonizes beautifully with the proclamation of Jesus about the liberty to the captives (Lk. 4:18), while actually frees the spiritual and physical captives. Mic. 5.2 are one of the most famous prophecies of the entire AT. It authenticates Bible prophecy as "the Word of the Lord" (1.1; 2.7; 4.2).
The expression "the
Word" of the Lord (4.2) is an applicable title Christ (John 1.1;
Revelation 19:13.). The prophecy of Micah. 5.2 are explicitly messianic
("ruler in Israel") and specifies its birthplace in Bethlehem, in a
time when Bethlehem was little known. His words were uttered centuries before
the event; he had no suggestion of place to fall. Another feature of this
prophecy is that it can not refer to just any leader who can have their origin
in Bethlehem Christ is the only one she can refer because it equals the Lord
with the Lord:. "Whose goings forth are from the times old, from the days
of eternity. "This prophecy confirms both humanity as the Messiah's
divinity in a sublime way. The prophecy of Micah. 5.4-5; says the Messiah
Shepherd condition ("shepherd the people"), his anointing ("the
strength of the Lord"), a deity ("the majesty of the name of the
Lord") and humanity ("your God"), your domain universal
("because now he will be great to the ends of the earth") and its
position as leader of a kingdom of peace ("And this shall be peace").
The climax of the prophecy (7.18-19), plus the verse; final (7:20), although
not taking the Messiah's name, definitely refers to it. In the expression of
divine mercy and compassion, he is the one who "will subdue our
iniquities," casting them in the deep so that God can forgive sins and
exchange sin for truth. the real power, strength and justice behind the Mic
message. Came from his anointing by the "power of the Spirit of the
Lord" (3.8). Theme: Who is like the Lord? I. The dramatic cinda the Lord
in judgment 1.1-2.13> About the capital cities of Samaria and Jerusalem
1.1-9> About the cities located southwest of Jerusalem 1.10-16> About the
crimes that bring foreign occupation 2.1-11> About all but one remaining
free by the Lord 2.12-13> II). The condemnation of the leaders made the
Lord. 3.1-12> About leaders who consume the people 3.1-4> About the
prophets except Micah. 3.5-8> About the officers, chiefs, priests and prophets.
3.9-12> III). The coming of the universal kingdom of the Lord. 4.1-5.15>
Attractions of all nations by the name of the Lord. 4.1-5> Compassion
dependent on the people and rejected 4.6-13> The birthplace and the
Messiah's administration. 5.1-6> Restoring a rest in a place without idols
5.7-15> IV). The presentation of the Lord's strife. 6.1-7.6> Your
redeeming care in its history 6.1-5> Your expectations for an appropriate
response. 6.6-8> The foundation for the judgment of the wicked. 6.9-7.6>
V. The salvation of the Lord as the hope of the people. 7.7-20> Despite the
temporary judgment. 7.7-9. > Despite the enemies of the people. 7.10-17
Because of its unparalleled compassion 7.18-20.
Source: Bible Fullness
Noble readers (as) al behold some comments in the books of Joel. Amos, Obadiah, Jonah, and Micah. You ask to wonder size was the comment on some books, although with few chapters. But I do a search on the net I found these comments that I found it necessary to put them here. It is quite know what other people know about the Holy Bible; for I am not the owner of the truth, and these comments have caused my understanding also improved. One thing is you comment summarizing, and another is you comment theologically. It seems to be very difficult to understand, but it is not. These people have theology, eschatology etc, and I just Bible reading.
Many thanks to all of you my noble readers (as) the encouragement, strength and encouragement and the more than 59,000 hits today. I graduated in hospital chaplaincy by the Baptist Church 2012, the chaplain and the Mercedes UFMS in 2014, course given by the teacher, chaplain, pastor, Captain of the Fire Department and professor of bioethics to medical students UFMS, Ednilson Kings.
Campo Grande March 11, 15 day review jcr0856@hotmail.com
Because of its unparalleled compassion 7.18-20.
Source: Bible Fullness
Noble readers (as) al behold some comments in the books of Joel. Amos, Obadiah, Jonah, and Micah. You ask to wonder size was the comment on some books, although with few chapters. But I do a search on the net I found these comments that I found it necessary to put them here. It is quite know what other people know about the Holy Bible; for I am not the owner of the truth, and these comments have caused my understanding also improved. One thing is you comment summarizing, and another is you comment theologically. It seems to be very difficult to understand, but it is not. These people have theology, eschatology etc, and I just Bible reading.
Many thanks to all of you my noble readers (as) the encouragement, strength and encouragement and the more than 59,000 hits today. I graduated in hospital chaplaincy by the Baptist Church 2012, the chaplain and the Mercedes UFMS in 2014, course given by the teacher, chaplain, pastor, Captain of the Fire Department and professor of bioethics to medical students UFMS, Ednilson Kings.
Campo Grande March 11, 15 day review jcr0856@hotmail.com
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Olá meus nobres leitores (as ) muito obrigado pela confiança e pelos mais de 44 mil acessos. Isto me torna com mais responsabilidades, e me obriga a fazer pesquisa cada vez mais seria, pois não posso baixar a qualidade, o nível da pesquisa. Estou muito feliz com todos vocês, e quero dizer que, meus temas são longos, para que todos venham ter um melhor aprendizado, e melhorem seus conhecimentos, pois nas igreja não terão tantas informações assim. se quiseram que eu desenvolva algum tema relacionado com a palavra de Deus, mandem algum recado que tentarei desenvolver. Fiquem com Deus todos vocês
em nome de Jesus.