TRV
Translation
King James Version
And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?
KJV (with Strong's)
Complete Jewish Bible
ADONAI shouts orders to his forces - his army is immense, mighty, and it does what he says. For great is the Day of ADONAI, fearsome, terrifying! Who can endure it?
Berean Standard Bible
The LORD raises His voice in the presence of His army. Indeed, His camp is very large, for mighty are those who obey His command. For the Day of the LORD is great and very dreadful. Who can endure it?
American Standard Version
And Jehovah uttereth his voice before his army; for his camp is very great; for he is strong that executeth his word; for the day of Jehovah is great and very terrible; and who can abide it?
World English Bible Messianic
The LORD thunders his voice before his army; for his forces are very great; for he is strong who obeys his command; for the day of the LORD is great and very awesome, and who can endure it?
Geneva Bible (1599)
And the Lord shall vtter his voyce before his hoste: for his hoste is very great: for he is strog that doeth his word: for the day of the Lord is great and very terrible, and who can abide it?
Young's Literal Translation
And Jehovah hath given forth His voice before His force, For very great is His camp, For mighty is the doer of His word, For great is the day of Jehovah--very fearful, And who doth bear it?
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In the KJVVerse 22,323 of 31,102
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Commentary on Joel 2 verses 1–11
1 ¶ Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;
2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations.
3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.
4 The appearance of them is as the appearance of horses; and as horsemen, so shall they run.
5 Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.
6 Before their face the people shall be much pained: all faces shall gather blackness.
7 They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks:
8 Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.
9 They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief.
10 The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:
11 And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?
Here we have God contending with his own professing people for their sins and executing upon them the judgment written in the law (Deu 28:42), The fruit of thy land shall the locust consume, which was one of those diseases of Egypt that God would bring upon them, Deu 28:60.
I. Here is the war proclaimed (Joe 2:1): Blow the trumpet in Zion, either to call the invading army together, and then the trumpet sounds a charge, or rather to give notice to Judah and Jerusalem of the approach of the judgment, that they might prepare to meet their God in the way of his judgments and might endeavor by prayers and tears, the church's best artillery, to put by the stroke. It was the priests' business to sound the trumpet (Num 10:8), both as an appeal to God in the day of their distress and a summons to the people to come together to seek his face. Note, It is the work of ministers to give warning from the word of God of the fatal consequences of sin, and to reveal his wrath from heaven against the ungodliness and unrighteousness of men. And though it is not the privilege of Zion and Jerusalem to be exempted from the judgments of God, if they provoke him, yet it is their privilege to be warned of them, that they might make their peace with him. Even in the holy mountain the alarm must be sounded, and then it sounds most dreadful, Amo 3:2. Now, shall a trumpet be blown in the city, in the holy city, and the people not be afraid? Surely they will. Amo 3:6. Let all the inhabitants of the land tremble; they shall be made to tremble by the judgment itself; let them therefore tremble at the alarm of it.
II. Here is a general idea given of the day of battle, which cometh, which is nigh at hand, and there is no avoiding it. It is the day of the Lord, the day of his judgment, in which he will both manifest and magnify himself. It is a day of darkness and gloominess (Joe 2:2), literally so, the swarms of locusts and caterpillars being so large and so thick as to darken the sky (Exo 10:15), or rather figuratively; it will be a melancholy time, a time of grievous affliction. And it will come as the morning spread upon the mountains; the darkness of this day will come as suddenly as the morning light, as irresistibly, will spread as far, and grow upon them as the morning light.
III. Here is the army drawn up in array (Joe 2:2): They are a great people, and a strong. Any one sees the vast numbers that there shall be of locusts and caterpillars, destroying the land, will say (as we are all apt to be most affected with what is present), "Surely, never was the like before, nor ever will be the like again." Note, Extraordinary judgments are rare things, and seldom happen, which is an instance of God's patience. When God had drowned the world once he promised never to do it again. The army is here describe to be, 1. Very bold and daring: They are as horses, as war-horses, that rush into the battle and are not affrighted (Job 39:22); and as horsemen, carried on with martial fire and fury, so they shall run, Joe 2:4. Some of the ancients have observed that the head of a locust is very like, in shape, to the head of a horse. 2. Very loud and noisy - like the noise of chariots, of many chariots, when driven furiously over rough ground, on the tops of the mountains, Joe 2:5. Hence is borrowed part of the description of the locusts which St. John saw rise out of the bottomless pit. Rev 9:7, Rev 9:9, The shapes of the locusts were like unto horses prepared to the battle; and the sound of their wings was as the sound of chariots, of many horses running to the battle. Historians tell us that the noise made by swarms of locusts in those countries that are infested with them has sometimes been heard six miles off. The noise is likewise compared to that of a roaring fire; it is like the noise of a flame that devours the stubble, which noise is the more terrible because that which it is the indication of is devouring. Note, When God's judgments are abroad they make a great noise; and it is necessary for the awakening of a secure and stupid world that they should do so. (3.) They are very regular, and keep ranks in their march; though numerous and greedy of spoil, yet they are as a strong people set in battle array (Joe 2:5.): They shall march every one on his ways, straight forward, as if they had been trained up by the discipline of war to keep their post and observe their right-hand man. They shall not break their ranks, nor one thrust another, Joe 2:7, Joe 2:8. Their number and swiftness shall breed no confusion. See how God can make creatures to act by rule that have no reason to act by, when he designs to serve his own purposes by them. And see how necessary it is that those who are employed in any service for God should observe order, and keep ranks, should diligently go on in their own work and stand in one another's way. 4. They are very swift; they run like horsemen (Joe 2:4), run like mighty men (Joe 2:7); they run to and fro in the city, and run upon the wall, Joe 2:9. When God sends forth his command on earth his word runs very swiftly, Psa 147:15. Angels have wings, and so have locusts, when God makes use of them.
IV. Here is the terrible execution done by this formidable army, 1. In the country, Joe 2:3. View the army in the front, and you will see a fire devouring before them; they consume all as if they breathed fire. View it in the rear, and you will see those that come behind as furious as the foremost: Behind them a flame burns. When they are gone, then it will appear what destruction they have made. Look upon the fields that they have not yet invaded, and they are as the garden of Eden, pleasant to the eye, and full of good fruits; they are the pride and glory of the country. But look upon the fields that they have eaten up and they are as a desolate wilderness; one would not think that these had ever been like the former, and yet so they were perhaps but the day before, or that those should ever be made like these, and yet so they shall be perhaps by tomorrow night; yea, and nothing shall escape them than can possibly be made food for them. Let none be proud of the beauty of their grounds any more than of their bodies, for God can soon change the face of both. 2. In the city. They shall climb the wall (Joe 2:7), they shall run upon the houses, and enter in at the windows like a thief (Joe 2:9); when Egypt was plagued with locusts, they filled Pharaoh's houses and the houses of his servants, Exo 10:5, Exo 10:6. The locusts out of the bottomless pit, Satan's emissaries, and missionaries of the man of sin, do as these locusts. God's judgments too, when they come with commission, cannot be kept out with bars and bolts; they will find or force their way.
V. The impressions that should hereby be made upon the people. They shall find it to no purpose to make opposition. These enemies are invulnerable and therefore irresistible: When they fall upon the sword they shall not be wounded, Joe 2:8. And those that cannot be hurt cannot be stopped; and therefore before their faces the people shall be much pained (Joe 2:6), as the merchants are in pain for their trading ships when they hear they are just in the mouth of a squadron of the enemies. "One is in pain for his field, another for his vineyard, and all faces gather blackness," which denotes the utmost consternation imaginable. Men in fear look pale, but men in despair look black; the whiteness of a sudden fright, when it is settled, turns into blackness. What is the matter of our pride and pleasure God can soon make the matter of our pain. The terror that the country should be in is described (Joe 2:10) by figurative expressions: The earth shall quake and the heavens tremble; even the hearts that seemed undaunted, so firm that nothing would frighten them, as immovable as heaven or earth, shall be seized with astonishment. Or when the inhabitants of the land are made to quake it seems to them as if all about them trembled too. Through the prevalency of their fear, or for want of the supports of life which they used to have, their eye shall wax dim and their sight fail them, so that to them the sun and moon shall seem to be dark, and the stars to withdraw their shining. Note, When God frowns upon men the lights of heaven will be small joy to them; for man, by rebelling against his Creator, has forfeited the benefit of all the creatures. But, though this is to be understood figuratively, there is a day coming when it will be accomplished in the letter, when the heavens shall be rolled together like a scroll, and the earth, and all the works that are therein, shall be burnt up. Particular judgments should awaken us to think of the general judgment.
VI. We are here directed to look up both him who is the commander-in-chief of this formidable army, and that is God himself, Joe 2:11. It is his army; it is his camp. He raised it; he gives it commission; he utters his voice before it, as the general gives orders to his army what to do and makes a speech to animate the soldiers; it is the Lord that gives the word of command to all these animals, which they exactly observe. Some think that with this cloud of locusts God sent terrible thunder, for that is called, The voice of the Lord, and was another of the plagues of Egypt, and this made the heavens and the earth tremble. It is the day of the Lord (as it was called, Joe 2:1), for in this war we are sure he carries the day; it must needs be his, for his camp is great and numerous. Those whom he makes war upon he can, as here, overpower with numbers; and whoever he employs to execute his word, as the minister of his justice, is sure to be made strong and par negotio - equal to what he undertakes; whom God gives commission to he girds with strength for the executing of that commission. And this makes the great day of the Lord very terrible to all those who in that day are to be made the monuments of his justice; for who can abide it? None can escape the arrests of God's wrath, can make head against the force of it, or bear up under the weight of it, Sa1 6:20; Psa 76:7.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 1:161
But since these are light perceived by the senses, which are said in Moses to have come into existence on the fourth day, they are not the true light because they enlighten the things on the earth. The Savior, on the other hand, is the light of the spiritual world because he shines on those who are rational and intellectual, that their mind may see its proper visions. Now I mean he is the light of those rational souls which are in the sensible world, of which the Savior teaches us that he is the Maker, being, perhaps, its directing and principal artificer, and, so to speak, the sun of the great Day of the Lord.
Basil of CaesareaAD 379
HOMILIES ON THE HEXAEMERON 2:8
Therefore he called the beginning of time not a “first day” but “one day,” in order that from the name it might have kinship with eternity. For the day that shows a character of uniqueness and nonparticipation with the rest is properly and naturally called “one.” If, however, the Scripture presents to us many ages, saying in various places “age of age” and “age of ages,” still in those places neither the first nor the second nor the third age is enumerated for us. By this, differences of conditions and of various circumstances are shown to us but not limits and boundaries and successions of ages. “The Day of the Lord is great and very terrible,” it is said.
Ambrose of MilanAD 397
The Six Days of Creation 1.10.37
He also very cleverly called one day not the first; for the following second, and third day, and thereafter the rest, he could have called the first: and this seemed to be an order, but he established a law, that only twenty-four hours of daylight and darkness should be defined by name for one day, so that if he were to say: "The measure of twenty-four hours is the time of one day." Just as the generation of men is computed, and the generation of women is also understood, because they are connected with the second and superior; so also the days are counted, and the nights are assessed as attached. Just as there is one circle, so there is one day. For many also call one week one day; because it returns to itself as if it were one day, and as if it were recurring seven times within itself. And this circle begins from itself and returns to itself. Therefore, at times, the Scriptures call it one age. For although it uses the term age in other places, it seems to signify more the diversities of public states or affairs rather than define any successions of ages: "Because the day of the Lord is great and very glorious." And elsewhere, "Why are you seeking the day of the Lord?" And here there is darkness and not light. For it is clear that for those with a guilty conscience and unworthy, that day will be dark, in which innocence will shine, and the guilty mind will be tormented. Moreover, without the interruption of nights and the succession of darkness, Scripture teaches us that that perpetual day will be the future of eternal retribution.
John ChrysostomAD 407
AGAINST THE ANOMOEANS, HOMILY 12:29
When a maidservant is rebelling but then sees her master coming, she grows humble and returns to her good behavior. So too the paralytic’s body had revolted like the maidservant, and this caused the paralysis. But when the body saw its master coming near, it returned to its good behavior and resumed its proper discipline. And the word of Christ accomplished all this. Yet the words were not mere words but the words of God, of which the prophet said, “The works of his words are mighty.” For if God’s words made humankind when they did not exist, much more will they make humanity whole again and restore it to health even though it has grown feeble and weak with disease?
JeromeAD 420
Commentary on Joel
(Chapter 2 — Verses 1 onwards) Blow the trumpet in Zion; sound the alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming; it is near, a day of darkness and gloom, a day of clouds and thick darkness! Like the dawn spreading over the mountains, a large and strong people appears, such as has never been before and will never be again in generations to come. Before them, a devouring fire; behind them, a blazing flame. The land is like the garden of Eden before them, but behind them, it is a desolate wilderness. There is no escape from them. They have the appearance of horses; they gallop along like cavalry. With a sound like that of chariots they leap over the mountaintops, like the crackling of fire consuming stubble, like a mighty army drawn up for battle. Before them, peoples are in anguish; all faces turn pale. They charge like warriors; they scale walls like soldiers. They march each on his way; they do not swerve from their paths. They do not jostle one another; each marches in his own column. They burst through the weapons and are not halted. They run to and fro in the city; they run along the wall; they climb into the houses; they enter through the windows like a thief. But they will also fall through the windows and not be destroyed, they will enter the city, run on the wall, climb the houses, they will enter through the windows like a thief. The earth shook before his face, the heavens were moved, the sun and moon were darkened, and the stars withdrew their brightness, and the Lord gave his voice before his army, for his camps are very numerous, because they are strong and do his word. For the day of the Lord is great and very terrible, and who can endure it? LXX: Blow the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord comes, for it is near at hand; a day of darkness and gloominess, a day of clouds and thick darkness, as the morning spread upon the mountains: a great people and a strong; there has not been ever the like, neither shall be any more after it, even to the years of many generations. Before him a devouring fire, and behind him a flame kindled. As a paradise of pleasure is the land before his face; but his latter end shall be as a barren wilderness, and he shall not be saved. As the appearance of horses, so are they; and as horsemen, so shall they run. As the sound of chariots on the tops of mountains shall they leap, and as the sound of a flame of fire devouring the stubble, as a strong people set in battle array. Before his face the people shall be in anguish; all faces shall be as flames. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks. Neither shall one thrust another; they shall walk every one in his path. And when they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall; they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining. The Lord shall utter his voice before his army; for his camp is very great; for he is strong that executeth his word. For the day of the Lord is great and very terrible; and who can abide it? Again, by the metaphor of locusts, the onslaught of the Chaldeans is described, and the prophet is commanded, or rather through the prophet all who can hear the word of God, to exalt their voice like a trumpet, and to proclaim in Zion, and to sound the alarm on his holy mountain, so that the people of Jerusalem may tremble at the noise of the cry and trumpet. And when, he says, you have sung, say this: Surely the day of the Lord will no longer be delayed, that is, the day of vengeance and retribution; the captivity is near, the army has already come forth from its place in Babylon, the day of darkness and distress is close, a day of gloom and cloud and whirlwind, in which all the light of joy (or rather of righteousness) will be taken away, and all things will be overwhelmed by darkness. Just as, he says, the morning and dawn suddenly dispel darkness, and the sunrise illuminates all the mountains, so the Babylonian army will be poured out over your entire land. And do not think that this is a weak crowd, it is a numerous and strong people, unlike any other nation that has existed in the past or will exist in the future: whatever it touches, it will consume like a voracious flame, and it will leave nothing behind; it is like a garden and paradise, all the land that it does not touch: it is like a desert and wasteland, whatever it has plundered, and there will be no one who can escape its grasp. Their appearance is like that of fierce horses, and they run here and there like horsemen. Not that they are to be compared to Babylonian horsemen; but they are called horsemen because they appear to run here and there like locusts in the movement of the enemy: Just as the sound of chariots and horses, so will be the sound of locusts. They will leap over the tops of the mountains, as if to climb every lofty place; and just as quickly as fire consumes straw, so the sound and terror of their voices will lay waste to everything. And what he brings in: just as a strong people prepared for battle, they bring back to the locusts, so that it seems that they are bringing back not as from enemies, but as from locusts; and yet while we read about the locusts, let us think of the Babylonians. Such will be the terror, that all nations around will tremble, both in spirit and in body, indeed they will be tormented: and by the magnitude of fear, the faces of all will be turned into the likeness of pots, which, when burned by fire, show the blackness and soot of a hideous appearance. He says, 'They move about, as it were, like strong men, no doubt locusts; and, as it were, like warriors, they ascend the wall, so that the height of the walls is unable to withstand the attack of the strong, and they do not enter through the gates but rather through the walls. They will go in their own paths and will not deviate from their tracks. We recently saw this in this province. For when the swarms of locusts came and occupied the space between the sky and the earth, they flew in such great order by the arrangement of God's command, as if they were small tiles laid by the hand of a craftsman on the floor, each in its own place, not deviating even by a point, and, so to speak, not even by a single crosswise slit.' And to make the metaphor clear, he said they will fall through the windows and not be destroyed. For locusts have no obstacle, since they can penetrate fields, crops, trees, cities, houses, and the secrets of bedrooms. However, this is said about locusts in order to be understood about enemies. And what we have interpreted as 'they will fall through the windows and not be destroyed,' the LXX translated as 'they will go heavily burdened in their weapons and they will fall through their spears and not be consumed.' But it seems to me that this does not fit with the order of the explanation, but rather that there has been an error in it, because we understood the Hebrew word Sala as 'spears' and not as 'windows.' And he continues the narrative, saying that they enter the city, run through the walls, climb on the houses, and enter through the windows like thieves, not because they have the fear of thieves who are victors; but just as thieves usually enter through windows and secretly steal, so they, with the doors closed, will burst in fully with audacity through the windows without any delay. The earth trembled at the sight of these locusts, and the heavens were moved, let us understand this hyperbolically stated, not because the force of locusts or enemies is so great that it can move the heavens and shake the earth; but because to those enduring adversity, it seems as if the sky is falling and the earth is trembling due to the magnitude of terror. Finally, due to the multitude of locusts covering the sky, the sun and moon will turn into darkness, and the stars will withdraw their splendor. While the light is placed in the midst of the cloud of locusts, it does not allow it to reach the earth. The Lord will also give his voice before the face of such a powerful army, for his camps are many, and the greatness of his power is demonstrated even in small creatures. But these many camps, and countless strong ones, are too numerous and perform his word. By saying this, it is shown that the Babylonians will come by the will of God, and they will obtain their rule. 'It is a great day of the Lord,' he says, 'when Jerusalem must be taken, and it is exceedingly terrible, and no one will be able to endure it, and will necessarily escape captivity or death.' I did not want to divide the connected and coherent passage, lest what was one in meaning be picked apart in different chapters. Let us move on to spiritual understanding, repeating each and every thing. We read of the sound of trumpets and horns not only in the book of Leviticus and Numbers (Num. X), in which it is commanded that Moses make two silver trumpets, to be played on the first day of each month, on the seventh month, on the day of jubilee, and on other festivals, as well as when going to battle, by those who are assigned to this duty; but it is also written that the walls of Jericho fell at the sound of the trumpets (Joshua VI). And the Lord says that he will send an angel with the blast of a trumpet (Matt. XXIV), and the Apostle preaches that the resurrection of the dead will occur at the sound of the trumpet (I Cor. XV). And in the Apocalypse of John, we read that seven angels received seven trumpets, and as they sounded them in order, the events described in Scripture occurred (Apoc. VIII). Therefore, priests and teachers are now commanded to exalt their voices like a trumpet, and fulfill what is written: 'Go up to a high mountain, O herald of good tidings to Zion; lift up your voice with strength, O herald of good tidings to Jerusalem' (Isaiah XLVIII, 9), so that the trumpet may sound in Zion, that is, in the Church, which is interpreted as a watchtower and exalted place. And on the holy mountain of God, which is Christ, let all the inhabitants of the earth be troubled or confounded, and may confusion lead them to salvation. Understand the day of the Lord, the day of judgment, or the day of the departure of each body. For what will happen to everyone on the day of judgment, is fulfilled in each person on the day of death. It is a day of darkness and distress, a day of clouds and whirlwinds; for it is full of punishments and torments. A multitude of strong angelic people will come to render to each according to their deeds; and just as the morning and rising dawn first occupy the mountains, so judgment will begin from on high and the powerful, so that the powerful may endure powerful torments. There was no one like him before, and there will be none after him, for generations and generations (Wisdom 6). For all the evils that are contained in the ancient histories, whether it be the flood of the sea, the overflow of rivers, the plague, diseases, famine, wild beasts, or the devastation of enemies, cannot be compared to the punishments that will be rendered on the day of judgment. Before the face of this people, who is strong and numerous, there will be a devouring and consuming fire, so that it may consume everything in us like hay, wood, and straw. Therefore, it is said about God: God is a consuming fire, and after Him, a burning flame (Deut. IV, 24); so that He may leave nothing without punishment. Whoever this people does not touch, nor comes into contact with the material of combustion, will be likened to the garden of God and the paradise of pleasure, which in Hebrew is called Eden. But whoever shall have burned him, will reduce him to ashes and embers, and there is no one who can escape his fury, whose cruel appearance will resemble the snorting of raging horses, and thus they will rush to torment those whom they have taken into their power, like horsemen flying here and there: their sound will be terrible, like chariots rushing down steep slopes; and they will leap over the tops of mountains, desiring to torment even those placed in high positions on the pinnacle of the Church. And because before their face there is a voracious fire, and consuming, dry things shall be laid waste, even as tow burnt by the flame: so shall they be in the sight of the punishments, that are to come. They shall be swift in running to and fro like sparks among the reeds. They shall devour diverse things as stubble fully dry. They shall devour the earth and her increase as the standing corn, with the stalks thereof, as the grasshoppers. They shall gather together in the cold time, as the creeping things that live in the desert. The spirit of the Lord is their mouth: and his anger shall burn in their wrath, and his words devour: for his spirit is as fire overflowing, that kindleth the wrath of his enemies, and inflameth his advarsaries in a flame. By this shall they be visited from the Lord of hosts with thunder, and with earthquake, and great noise, with whirlwind and tempest, and the flame of devouring fire. But they will also enter through the windows, whether they fall or climb; or they will walk burdened with their weapons, and those whom they receive will fall, to be consumed. These are the windows of which Jeremiah also says: Death will enter through our windows (Jer. VI, 21): for the enemy desires to enter all our senses and take possession of the city of good conscience, to run through our defenses, and to destroy the homes that we have built with good works. But they do all things through the windows, like a thief: for they do not enter freely, so as to shoot straight in the darkness with a straight heart (Psalms 10). From the face of this people, who is many and strong, the earth trembled, and the heavens were moved. For the heavens and the earth will pass away, but the word of the Lord remains forever (Matthew 24). But even the sun and the moon will not be able to see such great punishments of the wicked, and they will mourn, not having the righteousness of their duty, and for the bright light, they will be covered with terrible darkness; even the stars will withhold their brightness, while those who are holy will not see the presence of the Lord without fear. In all these things, the Lord will give his voice, before the face of his army. For just as the Babylonians punishing Jerusalem are called the army of God, so too the wicked angels (of whom it is written: They provoked him with their high places, and moved him to zeal with their graven images - Psalms 78:58), are called the army of God, and are referred to as his camps, while they carry out the will of the Lord. Great is the day of the Lord and terrible, of which it is written elsewhere: Why do you desire the day of the Lord? - Amos 5. And here is darkness, and not light; and very terrible; and rare or none will be able to endure him, without offering himself the material of raging.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joel 2:11 vividly portrays the overwhelming power and terrifying majesty of the Day of the LORD, a pivotal moment of divine intervention and judgment. The verse emphasizes God's absolute sovereignty as He commands His immense army, highlighting His strength in executing His decree and posing a rhetorical question that underscores the futility of resistance against His formidable presence. It serves as a stark warning of an inevitable and awe-inspiring reckoning.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joel 2:11 is rich in literary devices that amplify its message of divine power and impending judgment. Anthropomorphism is evident in "the LORD shall utter his voice," attributing human-like vocalization to God, making His presence and command more immediate and impactful. The repeated use of intensifiers like "very great" and "very terrible" employs Hyperbole to underscore the overwhelming scale and terrifying nature of God's army and the Day of the LORD, emphasizing that these events transcend ordinary human experience. The phrase "for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible" utilizes Repetition of the conjunction "for" (Hebrew kî) to link the clauses, building a cumulative argument for the inevitability and power of God's judgment. Finally, the verse concludes with a powerful Rhetorical Question, "and who can abide it?", which expects no answer, serving to highlight the utter helplessness of humanity in the face of divine wrath and the absolute sovereignty of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joel 2:11 profoundly articulates the biblical truth of God's absolute sovereignty over all creation and history. It reveals a God who is not distant or passive but actively involved in the affairs of humanity, orchestrating events—even devastating ones—to fulfill His righteous purposes. The "Day of the LORD" is a recurring prophetic motif that signifies a time when God decisively intervenes, bringing judgment upon sin and ultimately establishing His kingdom. This verse emphasizes the terrifying aspect of that day for the unrepentant, highlighting God's justice and the inescapable consequences of rebellion. Yet, within the broader context of Joel, this severe warning is immediately followed by a tender call to repentance, demonstrating that God's ultimate desire is not merely judgment but restoration for those who turn to Him wholeheartedly.
REFLECTION AND APPLICATION
Joel 2:11 serves as a profound reminder of God's immense power and the seriousness of His judgment. For believers, this verse should cultivate a deep sense of reverence and awe for the LORD, motivating us to live in faithful obedience and humble submission to His will. It underscores the importance of not taking God's grace for granted, but rather embracing the call to repentance and seeking refuge in His mercy, as Joel himself immediately encourages in the subsequent verses. For those who have not yet surrendered to Christ, this passage stands as a sober warning, urging a reevaluation of one's standing before a holy and just God. It compels us to consider the ultimate reality of divine accountability and the necessity of finding reconciliation with our Creator. The question "who can abide it?" should lead us not to despair, but to the One who enables us to stand.
Questions for Reflection
FAQ
What is the significance of the "Day of the LORD" in Joel 2:11?
Answer: The "Day of the LORD" is a crucial prophetic concept throughout the Old Testament, signifying a specific time when God intervenes decisively in human history to execute His judgment and to bring about His ultimate purposes. In Joel 2:11, it is portrayed as a "great and very terrible" day, emphasizing its overwhelming power and the dread it inspires. While initially linked to the devastating locust plague, Joel expands its scope to an eschatological event of cosmic proportions, indicating a final, universal reckoning. It is a day of darkness and gloom for the wicked, but also a day of vindication and salvation for God's faithful remnant. This concept is further developed in other prophetic books, such as Amos 5:18-20, which warns against a superficial understanding of its implications.
How does Joel 2:11 relate to the locust plague described earlier in the chapter?
Answer: Joel 2:11 serves as a powerful bridge between the immediate historical event of the locust plague and the broader, eschatological "Day of the LORD." The prophet initially describes the locusts as God's "army" (Joel 2:2-9), meticulously detailing their destructive power and disciplined advance. In verse 11, the "LORD shall utter his voice before his army," directly linking the natural disaster to divine command. The locusts are presented as a foretaste or a type of the greater, more universal judgment that will characterize the ultimate Day of the LORD. This connection emphasizes that even natural calamities are under God's sovereign control and can serve as instruments of His judgment, foreshadowing a future, even more profound intervention. The severity of the plague was a tangible sign of God's displeasure, meant to prompt repentance before the full manifestation of His "great and very terrible" day.
CHRIST-CENTERED FULFILLMENT
Joel 2:11, with its depiction of the "great and very terrible" Day of the LORD and the rhetorical question "who can abide it?", finds its ultimate fulfillment and resolution in Jesus Christ. While the Old Testament "Day of the LORD" often brought judgment and terror, Christ's first coming inaugurated a new phase of this day, offering a way to "abide" it through faith. Jesus, as the Lamb of God, took upon Himself the full wrath and judgment of God for sin, allowing those who believe in Him to stand justified before a holy God (as promised in Romans 5:9). His life, death, and resurrection represent God's decisive intervention, providing salvation from the very judgment described by Joel. Furthermore, the "Day of the LORD" will culminate in Christ's glorious second coming, when He will return not as a lamb but as a conquering King to execute final judgment and establish His eternal kingdom. On that day, only those who are "in Christ" will be able to "abide it," because their sins have been atoned for by the one who is "strong that executeth his word" (as declared in Philippians 2:9-11). Thus, the terror of Joel's prophecy is transformed into hope and assurance for those who find their refuge in the finished work of Jesus Christ, the one appointed by God to judge the living and the dead (Acts 17:31).