The Lord Judges the Nations
The LORD also shall roar out of Zion, and utter his voice from Jerusalem; 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. Joel 3:16
LORD also shall... God will personally lead His armies of heaven against those of the Antichrist (Joel 2:11; Isa. 63:1-5; Zec. 14:1-5; Mat. 24:29-31; 2Thes. 1:7-10; Jude 1:14-15; Rev. 11:15; 19:11-21).
The Lord...
יְהוָֹה
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4. The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
also shall roar...
שָׁאַג
šā’ag̱
A verb meaning to roar (in victory or distress). It describes the sound of a lion as it is attacking (Jdg. 14:5; Amos 3:4). It describes the Lord as He roars in unrelenting judgment against His people (Jer. 25:30; Hos. 11:10; Joel 3:16; Amos 1:2; 3:8). It describes the sound of thunder after lightning (Job 37:4). The enemies of the righteous roar as lions against them (Psm. 22:13; 74:4). It depicts the sound of aggressive, destroying rulers (Zeph. 3:3); or it indicates a person's crying out in distress (Psm. 38:8).
out of Zion...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9, 5; Jdg. 15:7; Psm. 40:2, 3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
and utter his... Christ, the Lamb, shall now appear as the Lion of the tribe of Judah, and utter his voice in his providence and judgments on the behalf of his church and people, signified by Zion and Jerusalem.
And therefore, said to roar and utter his voice from thence; he will be heard far and near, and strike terror in the hearts of his enemies (see Jer. 25:30).
נָתַן
nāthan
A verb meaning to give to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Prov. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deut. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Eze. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deut. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).
His voice...
קוֹל
qôl
A masculine noun meaning a voice, a sound, a noise, a cry. This is an all-encompassing word that is used of any kind of sound. It describes God's voice in the Garden of Eden (Gen. 3:8, 3:10); human voices, speech (Gen. 27:22; Jos. 6:10; 2Kgs. 7:10); singing (Exo. 32:18); laughter (Jer. 30:19); horse's hoofs (Jer. 47:3); animal sounds (1Sam. 15:14; Jer. 8:16). It is used of noises and sounds from inanimate objects: musical instruments, e.g., a shophar (Exo. 19:16; 20:18); a clap of thunder (Isa. 30:30; Amos 1:2); feet marching (1Kgs. 14:6); chariots (Nah. 3:2), etc. It refers to the content of speech, what is actually conveyed (Gen. 3:17, Exo. 3:18); also the contents of a written message (2Kgs. 10:6). In a special use, it refers to the sound meaning of a divine sign (Exo. 4:8). The speech and utterances of the Lord as qôl are found often (Gen. 22:18; 26:5; Exo. 5:2; Zec. 6:15). The phrase qôl gāḏôl means a loud great voice (Gen. 39:14). The idiom to lift up one's voice means to cry out, to plead (Gen. 21:16); to raise up one's voice means to prepare to cry out (Gen. 39:15). The phrase qôl qōre’ means a voice calls (Isa. 40:3, 40:6). It may bear the meaning of news, a report, hearsay (Gen. 45:16). The word is used as a personification of a person's blood crying out (Gen. 4:10).
and the heavens... will produce cosmic disorder (cf. Joel 2:10-11, Rev. 16:16, 16:18), Great revolutions will be made in the world, both in church and state, among the antichristian powers. And such as will also make them shake and tremble, as well as alter the form and frame of things among them (see Rev. 16:18). Changes in government, civil and ecclesiastic, are sometimes signified by such phrases (Hag. 2:6).
שָׁמַיִם
šāmayim
A masculine noun meaning sky, heaven, abode, firmament, air, stars. Although the word is plural or dual in form, it can be translated into English as singular or plural depending on the context. The word describes everything God made besides the earth: God made the heavens of the universe (Gen. 1:1; 14:19); the firmament or expanse which He created around the earth was named sky or heaven as well (Gen. 1:8). He stretched out the heavens (Isa. 40:22); creating them (Isa. 42:5; 45:18).
The heavens that humans observe with their senses are indicated by this word. The stars are part of the heavens (Gen. 15:5) and are personified in some cases (Jdg. 5:20); the sun and the moon, along with the stars, make up a major part of the hosts of heaven (Deut. 4:19). Unfortunately, these things were worshiped as gods by even the Israelites (Jer. 8:2). The heavens became a source of knowing the future and life in general, for scanners of the heavens and astrologers searched the heavens for signs (Isa. 47:13). A favorite pagan deity was the Queen of Heaven whom the people worshiped (Jer. 7:18; 44:17). God created waters above and below the heavens (Gen. 1:8-9). The clouds are a feature of the sky (Gen. 8:2; Jdg. 5:4; 1Kgs. 18:45; Job 26:13). The word indicates the total inhabited earth when it speaks of from under heaven, as when the Amalekites were to be destroyed from under heaven (Gen. 6:17, Exo. 17:14). The teacher of Ecclesiastes spoke of examining everything under heaven, i.e., everything done in the world in which humans live (Ecc. 1:13; 2:3; 3:1); birds and other fowl fly in the sky (Gen. 1:20). In God's new world, there will be a new heaven and a new earth (Isa. 65:17; 66:22).
The invisible heavens are the abode of God. Heaven is the Lord's throne; the earth is the resting place of His feet a beautiful metaphor of God's sovereignty over the universe (Isa. 66:1). He extends the heavens as the tent roof of the universe (Isa. 40:22); He dwells in heaven (1Kgs. 8:30, 8:32); yet He is not contained in even the heaven of heavens, the most exclusive part of the heavens (1Kgs. 8:27).
Heaven describes the place from which God operates: He calls to people from heaven (Gen. 21:17; 22:11). The Ten Commandments were spoken from heaven (Exo. 20:22; Neh. 9:13). He sent down manna from heaven for His people in the desert (Exo. 16:4). He is not merely a dweller in heaven, but He is the God of heaven (Gen. 24:3; 2Chr. 36:23; Ezra 1:2). The heavens grow old and pass away, but God is eternal (Job 14:12; Isa. 13:10; 65:17). Satan aspired to usurp God's reign in heaven and was cast out (Isa. 14:12-13). Elijah the prophet, because he faithfully followed the Lord, was taken up into heaven in a whirlwind (2Kgs. 2:1, 2:11).
and the earth...
אֶרֶץ
’ereṣ
A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25. 26; Prov. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deut. 28:63-64; Jer. 7:7).
shall shake...
רָעַשׁ
rā‛tas
A verb meaning to quake, to tremble, to shake, to leap, to be abundant. The word occurs thirty times in the Old Testament and most often refers to the physical, forceful (often violent), quick, back-and-forth movement of a physical body by an outside force. Frequently, the trembling or shaking takes place as nature's response to God's presence or to His activity of rendering divine judgment. Things shaken included the walls of a city (Eze. 26:10); the thresholds of doors (Amos 9:1); the heavens (Joel 2:10, 3:16; 4:16; Hag. 2:6); the mountains (Jer.4:24; Nah. 1:5); coast lands or islands (Eze. 26:15); kingdoms (Isa. 14:16); the earth or lands (Jdg. 5:4; 2Sam. 22:8; Psm. 60:2, 4; Psm. 68:8, 9; 77:18, 19; Isa. 13:13; Jer. 8:16; 10:10; 49:21); Gentile nations (Eze. 31:16; Hag. 2:7); and every living creature of creation (Eze. 38:20). Twice the term conveys a much different action than the one related above. In the first rare usage, the verb portrays the leaping ability of a warhorse (Job 39:20). The second unique use expresses the psalmist's desire that there be an abundance of grain in the land (Psm. 72:16).
be the hope... The object, author, ground, and foundation of their hope of salvation here and hereafter. In whom they may hope for and expect safety and security in the worst of times; since he will be their "refuge", or their "harbor". He will then demonstrate that He is Israel’s Refuge (cf. Psm. 46:1; 62:8; Isa. 25:4).
As it may be rendered; to whom they (God's people) may have recourse, to shelter and be screened from the rage and wrath of their enemies. And where they will be safe, till the indignation of God be over and past; and while calamities and judgments are upon the unchristian and ungodly world, they (God's people) will have nothing to fear amidst these storms, being in a good harbor.
the Lord will be the hope...
מַחְסֶה
maḥseh
A masculine noun designating a refuge, shelter. It indicates a place of safety and protection, security. It is used figuratively most often of God as a refuge for His people (Psm. 14:6; 46:1, 2; Psm. 61:3, 4; Psm. 62:7, 8; Psm. 71:7; 73:28; Prov. 14:26; Jer. 17:17; Joel 3:16; 4:16). It is used of various types of sheltering: from storms (Isa. 4:6; 25:4); from danger for people or animals (Psm. 104:18); a false retreat, a false haven of deceit or falsity (Isa. 28:15, 28:17).
of His people...
עַ ם
‛am, עָ ם
‛haym
A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Eze. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen. 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.
The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40, 41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deut. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deut. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deut. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deut. 32:21).
In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deut. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim (H1471). Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).
The word described people in general that is, non-ethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zeph. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).
The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).
The word is even used to describe a gathering of ants (Prov. 30:25); or rock badgers (Prov. 30:26).
and the strength... Of all such who are Israelites indeed, the Lord's chosen, redeemed, and called people, both Jews and Gentiles. The author and giver of their spiritual strength.
מָעוֹז
mā‛ôz, מָעוֹזֶן
mā‛ôzen:
I. A masculine noun meaning a refuge, a fortress, a shelter. It signifies a stronghold or fortress (Eze. 24:25; 30:15; Dan. 11:7, 11:10, 11:19, 11:39); or a protected location or place of safety (Jdg. 6:26). It is used to modify sanctuary as a stronghold, indicating a temple possibly (Dan. 11:31). It also is used in the expression "god of fortresses," indicating a god of war (Dan. 11:38). It is used figuratively of God as a fortress (2Sam. 22:33; Nah. 3:11); the joy of God as a shelter or strength (Neh. 8:10); of God as one's strength or defense (Psm. 27:1); the way of God as a stronghold or refuge (Prov. 10:29).
A masculine noun meaning a stronghold, a fortress. It refers to all kinds of fortified locations and structures in Canaan (Isa. 23:11).
of the children...
bēn
A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Prov. 7:7; Son. 2:3); the male offspring of animals (Lev. 22:28; Deut. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Eze. 23:15, 23:17).
of Israel...
יִשְׂרָאֵל
yiśrā’ēl
A proper noun designating Israel:
A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means "he (who) struggles with God." It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), "he deceives."
B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the "twelve tribes of Israel Jacob" (Gen. 49:7, 49:16, 49:28). The Lord became "the Rock of Israel (Gen. 49:24).
The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt El-Arish to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmo-nites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan (north) to Beersheba (south). After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.
To exercise grace; to wrestle with God in prayer; to withstand spiritual enemies; to bear afflictions patiently, and to persevere to the end. Or he is their fortress; their strong hold and place of defense, where they are safe from every enemy, free from all distresses, enjoy solid peace and comfort, and have plenty of provisions (Isa. 33:16).
When Jesus comes to the earth as King of kings and Lord of lords, He will set His feet on the Mount of Olives, and it will cleave in two.
Zec. 14:4 "And his feet shall stand on that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south."
Jesus will enter the eastern gate and set up His reign in Jerusalem.
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
Jesus will reign as King. He is our Salvation.
The
Lord will emerge from His sanctuary in Jerusalem in theophanic
splendor (Joel 3:16; cf. Amos 1:2). His thunderous battle cry (cf.
will roar… and thunder) will produce cosmic disorder (cf. Joel
2:10-11; Rev. 16:16, 16:18). He will then demonstrate that He is
Israel’s Refuge (cf. Psm. 46:1; 62:8; Isa. 25:4) and Stronghold
(cf. Psm. 9:9; 18:2; 27:1; 37:39; 43:2; 144:2).
An innumerable host will be assembled in the valley of decision (also called the Valley of Jehoshaphat, Joel 3:2, 3:12). Here the divine Judge’s verdict will be executed on the nations. As in earlier passages (cf. Joel 2:10, 2:31) the darkening of the heavenly bodies (Joel 3:15) serves as an ominous sign of the approaching day of the Lord (Joel 3:14). The Lord will then emerge from His sanctuary in Jerusalem in theophanic splendor (Joel 3:16; cf. Amos 1:2). His thunderous battle cry (cf. will roar… and thunder) will produce cosmic disorder (cf. Joel 2:10-11; Rev. 16:16, 16:18). He will then demonstrate that He is Israel’s Refuge (cf. Psm. 46:1; 62:8; Isa. 25:4) and Stronghold (cf. Psm. 9:9; 18:2; 27:1; 37:39; 43:2; 144:2).
