Deeper Commentary

Joe 3:1 For behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem- Joel so far has spoken of the possibility of repentance to avert the destruction of Jerusalem at the hands of the Babylonians. Had that happened, he foresaw that a Messianic Kingdom could then have been established, with blessings for even the repentant remnant of the invaders (Joel 2:32). He speaks in the prophetic perfect or present tense in Joel 2, of the Kingdom promises being so certain of fulfilment that they can be spoken of as present reality. He realized that this might not happen in the short term, but the Kingdom promises were certain of fulfilment in the long term. As noted on Joel 2:2, the scenario he predicted was the one final invasion of Judah and the establishment of the Kingdom. This didn't happen in his time, and it seems in Joel 3 that he recognizes that, and instead now focuses on the fact that the Kingdom promises will come true and the invasion scenario will be reapplied to the last days. And he adds some more details concerning that latter day scenario, which otherwise would be impossible to snugly fit with what happened during the Babylonian invasion (especially Joel 3:3-10,19).

Joe 3:2 I will gather all nations, and will bring them down into the valley of Jehoshaphat- The "valley" in view is emphasized (:12,14), and is presumably located in the same area as the destruction of the invaders in Joel 2:20. This gathering of all nations [usually used about all the nations of the eretz around Israel] into a valley for final judgment is quoted in Rev. 16:16 as applying specifically to the last days. But there we read of the valley of Megiddo, in northern Israel.

"Megiddo" and the descriptions of Sisera gathering his chariots and God drawing them into battle (Jud. 5:19) must link with the nations being gathered to Armageddon (Rev. 16:16). If this connection is valid, then "the kings of the earth (land - of Israel?) and of the whole world" which are gathered (Rev. 16:14) would primarily refer to the kings of the Islamic world within and around the earth / land promised to Abraham, Sisera of the latter days.

Rev. 16:14-16 and Rev. 19:19 appear to be based upon the ideas of the 'gathering together' of Israel's local enemies outlined in the commentary on Rev. 16:14, and also upon Zech. 12:3. "The kings of the earth" can be interpreted as in Zech. 12:3; ”of the whole world" may refer to the world in relation to Israel (as in Dan. 2), or possibly to the fact that all nations literally will be incited to attack Israel, kidded by the beast that some "final solution" to the Middle Eastern problem is necessary. 'Armageddon' meaning 'the valley of Megiddo', takes us back to Zech. 12:9,11: "I will seek to destroy all the nations that come against Jerusalem... in that day shall there be a great mourning in Jerusalem, as... in the valley of Megiddon". The conclusion from this is that although a minority within Israel have repented before their victory in the valley of Jehoshaphat, according to the typology of Jehoshaphat's victory in 2 Chron. 20 and other passages, their full realization of the enormity of their sin of crucifying Jesus only comes home to them on seeing His complete rout of their enemies. Thus their returning to Jerusalem with joy (2 Chron. 20:27) will be preceded by, or mixed with, tears of pent-up emotional release. The similarity of the 'gather together' language has led us to associate the following:-
-  The gathering together of Israel's neighbouring enemies against her at various times
-  The gathering of the Arab nations into a valley near Jerusalem (2 Chron. 20:16, A.V. mg.) for destruction in Hezekiah's time
-  Joel's prophecy of all nations being gathered into the "valley of Jehoshaphat" (Joel 3:2)
-  The gathering together of the Arab nations into the 'valley of Megiddo' (Rev. 16:16) to fight Israel in the last days.

It could be objected that the valley of Megiddo is in the North of Israel whilst that of Jehoshaphat is in the South, near Jerusalem. However, the other similarities of language and context are so great as to suggest that they must refer to the same place. It may be that Megiddo having been the scene of many previous Arab battles in Israel's history, it is being used symbolically in Rev. 16:16 rather than as a literal geographical reference. Back in Rev. 16, the sixth vial has described how the nations will be gathered to their place of judgment in Armageddon. The seventh vial then records the destruction of Babylon, who receives "the cup of the wine of the fierceness of his wrath" in the form of huge hailstones (Rev. 16:19,21). This equates the nations who are gathered to Armageddon with Babylon, which heads up the coalition elsewhere known as the beast. The cup of the wrath of God alludes to Zech. 12:2,3, where the peoples from the jihadist nations also are "gathered together" and have burdened themselves with Jerusalem are made to drink "a cup of trembling" by reason of doing so. The punishment with giant hailstones recalls how Israel's enemies were destroyed in the time of Joshua / Jesus (Josh. 20:11). This confirms our interpretation of 'Babylon' as having a Middle Eastern context.

But there is another possibility. The unclean spirits or teachings released from the beast and his publicity agents gather the nations together to Armageddon. “Armageddon” (Rev. 16:16) is from the Hebrew har-magedon. Har means ‘mountain’. The assumption has been made that magedon´is the same as ‘Megiddo’; but the problem is, Megiddo is a plain and there is no mountain there. Also, the word magedon would be spelt slightly differently if it were simply the place name Megiddo. The suggestion has been made and well argued that magedon is a form of the Hebrew mo’ed, and would literally mean “the mount of assembly / gathering”- the title of Jerusalem in Is. 14:13 [see Meredith Kline, ‘Har Magedon’, Journal of the Evangelical Theological Society 39/2 (June 1996) pp. 207-222, available online. He explains the presence of the ‘g’ on the basis that the Hebrew consonant ayin is often represented by the Greek gamma]. Rev. 16 says that all nations are gathered to Armageddon, but elsewhere we read of all nations being gathered to Jerusalem. The two localities are surely identical, quite apart from the linguistic arguments. We can expect, therefore, far more focus specifically upon Jerusalem. For this is to be the centre to which all are gathered. This makes perfect sense if we see magedon as a Greek rendering of the Hebrew mo’ed- the nations are gathered to the mount of gathering. The king of Babylon / Assyria so wished to come to the “mount of assembly / gathering” (Is. 14:13), and it was that desire, and executing it, which was effectively his gathering to judgment. And so it will be with the Islamist obsession with Jerusalem- their gathering there will effectively be their gathering to judgment. Associating Armageddon with Jerusalem would more naturally fit with the upcoming description of "the great city", Jerusalem, being judged by an earthquake (:19).

 

And I will execute judgment on them there for My people and for My heritage Israel- AV "Plead with them". God's pleading against Gog is the language of Joel 3:2, again about the destruction of Israel's latter day Arab enemies. Although indeed God is entering into a court case with Israel's abusers, His judgments are always an appeal or pleading for reformation, often on the part of those who observe the judgments rather than those who perish in them. In wrath He remembers mercy, and ultimately only seeks to save. This is His passion, and is to this day.

 

Whom they have scattered among the nations. They have divided My land- The scattering among the nations was primarily done by the Babylonians (Esther 3:8; Jer. 50:17 s.w.) and Assyrians. It is hard to see how this will actually be done in the last days. But the latter day beast is the summary and composite of all the other, historical beasts; just as the image of Dan. 2 stands complete in the last days, for the various metals are all broke to pieces together. The previous behaviours of Israel's abusers will as it were be placed upon the latter day invaders, and they will be punished for them. Likewise, punishment for the persecution of all the prophets was visited upon the generation of first century Jewry (Lk. 11:50,51).

 

 'Dividing the land' can be read as a metaphor for 'considering it is ours to inherit' (as Num. 26:53; Ez. 47:21 and often). Perhaps the idea is that they got rid of the Jewish inhabitants and then considered it was theirs to inherit- a position which exactly fits the theology of Israel's surrounding Islamist enemies.

 

Joe 3:3 And have cast lots for My people, and have given a boy for a prostitute, and sold a girl for wine, that they may drink- This sounds very much like the selling of Jewish captives in the time of the Maccabees and after AD70 by the Romans. I suggested on :2 that this doesn't have to be literally repeated in the latter day invasion, but rather the entity of the last days known as "the beast" is seen as a composite of all Israel's previous abusers and embodies all the previous abuses of God's people. 

Joe 3:4 Yes, and what are you to Me, Tyre, Sidon and all the regions of Philistia?- These areas were confederate with Babylon. But they geographically refer to Lebanon and the Gaza strip- the very areas of hatred for Israel in the last days. They will have their judgment in the last day.

 

Will you repay Me? And if you repay Me, I will swiftly and speedily return your repayment on your own head- This could allude to the radical Islamist usage of the Koran to justify their conquest and abuse of Israel and Jewish people on the basis that they are 'repaying' Israel for their sins, on God's behalf. Islamic theology has a lot to say in justification of Muslims giving a recompense to the Jews- e.g. Quran 5.60: "Say (O Muhammad to the people of the Scripture): "Shall I inform you of something worse than that, regarding the recompense from Allah: those (Jews) who incurred the Curse of Allah and His Wrath, those of whom (some) He transformed into monkeys and swines, those who worshipped Taghut (false deities); such are worse in rank (on the Day of Resurrection in the Hellfire), and far more astray from the Right Path". Or 2.191-193: “And slay them wherever you come upon them, and expel them from where they expelled you [Palestine]; persecution is more grievous than slaying... such is the recompense of unbelievers... Fight them, till there is no persecution and the religion is Allah’s”.

Joe 3:5 Because you have taken My silver and My gold, and have carried My finest treasures into your temples- This exactly fits what the Babylonians did to the temple vessels. The motivation for the latter day invasion will be "to take a spoil" (Ez. 38:12).

Joe 3:6 And have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, that you may remove them far from their border- This happened after the AD70 destruction of Jerusalem and to a limited extent during the invasions by "the king of the north" during the time of the Maccabees. But this will be the policy of the radical Islamists who will form the latter day Babylonian invader, following the teaching of the Quran that the Jews must be expelled from Palestine unless they accept Islam: “And slay them wherever you come upon them, and expel them from where they expelled you [Palestine]" (2.191-193).

Joe 3:7 Behold, I will stir them up out of the place where you have sold them, and will return your repayment on your own head- As noted on :4, the "repayment" or recompense is defined as expelling the Jews from Palestine. And this is exactly the belief of latter day radical Islamists; see on :4,6.

Joe 3:8 And I will sell your sons and your daughters into the hands of the children of Judah, and they will sell them to the men of Sheba, to a distant nation; for Yahweh has spoken it- "Sheba" may simply be used here to denote the furthest part of the known world to Joel's hearers (Mt. 12:42; Jer. 6:20). It's hard to imagine that this will literally be done in the latter day application. The idea may simply be that what Israel's abusers did to them, shall be done back to them. This is a major theme of Revelation, where the seals speak of the latter day abuse of the land and people of Israel, and then the vials speak in similar terms of what is then done back to the abusers at the Lord's return.

Joe 3:9 Proclaim this among the nations: Sanctify war!- Literally, "sanctify". The proclamation of holy war against Israel by her neighbours is exactly the situation we see today, with the Islamic Jihadists using the Koran as justification for a holy war against Israel, justifying thereby any amount of deception and cruelty. "The nations" in view are those around Israel; a fair case can be made for the view that Bible prophecy concerns the nations in the eretz promised to Abraham. These nations are specifically defined as the "surrounding nations" in :11.

Stir up the mighty men- "Stir up" is used of how God stirs up the spirits or minds of men to act according to His plan (2 Chron. 21:16; 36:22; Is. 13:17; Ez. 23:22). God can act directly on the hearts of men; and this, more positively, is the work of the Holy Spirit in our lives. The word is used of how the latter day invader will be stirred up by God from the borders of the eretz promised to Abraham (Jer. 25:32). His hand in history is leading Israel's enemies into a psychological position whereby they will fanatically desire to attack her. And clearly radical Islam is being used by Him in this 'stirring up'. See on :12. It could be that in this section we have some words addressed to Israel's invaders, and some to the weak remnant of Israel whom God will use against the invaders. They are to be stirred up and made strong, fighting a holy war ["sanctify war"] as they did against the inhabitants of the eretz under Joshua-Jesus.

Let all the warriors draw near. Let them come up- Coming near and coming up are terms associated with sacrifice; coming near to the altar to offer a sacrifice which comes up to God. These nations are bringing themselves in sacrifice. And they are propelled forwards in this by God's psychological action upon them through His Spirit.

Joe 3:10 Beat your ploughshares into swords, and your pruning hooks into spears- This will be specifically reversed after the Lord is established as king in Zion (Mic. 4:3); as if there is a repentant remnant amongst the invaders who realize their error and wish to reverse it.

Let the weak say, ‘I am strong!’-  As Israel’s enemies make themselves strong, so the weak shall become “strong”- gibbor. As suggested on :9, I take this as a reference to the repentant and feeble remnant of Israel becoming strong, rather than [as we could read it] of weak Gentile nations becoming strong in the last days. Thus there will be a standoff between the ‘mighty men’ of the Gentiles (Joel 3:9) and the ‘mighty ones’ of God, the Angelic hosts working through the feeble remnant on earth whom they will make into ‘mighty ones’. Hence the many references in the prophets to the ‘mighty men’, the gibborim of the Gentiles, being slain in the last day. It will be the final showdown, screened world-wide, between the hosts of God and those of men- although we live it all out, we see it all, in our daily experience now.

Joe 3:11 Hurry and come, all you surrounding nations, and gather yourselves together- Again as noted on :9 we see the Divine encouragement of men in the path they wish to go; that is consistently His way with us. The gathering together will be because of a common theological and psychological obsession with Jerusalem. And this is where jihadist theology is increasingly focused.

Cause Your mighty ones to come down there, Yahweh- This may speak of God manifestation through Angels to destroy the latter day invader, the latter-day Sennacherib. The connection is with the "mighty ones" of :9, which could refer to the mighty ones of the surrounding nations, as if this is the ultimate clash between Zion and Babylon, human might and Divine. Or it could be that the "mighty ones" of :9 are the revived remnant of Israel, now repentant. And they are the vehicle of God's manifestation or coming down.

 

Joe 3:12 Let the nations arouse themselves- This is the same word translated "stir up" in :9. God stirs them up psychologically against Israel, but they do this to themselves. This is how the Spirit works, positively and negatively; we are confirmed in the mental path we ourselves wish to take. Anything else would be manipulation; anything less would leave human beings too weak minded to propel themselves to their chosen ends.

And come up to the valley of Jehoshaphat- See on :2. The invaders in the Jehoshaphat context were the surround nations of the eretz.

For there will I sit to judge all the surrounding nations- This may mean that God is as it were already enthroned in Zion when the nations come to Him. They come to destroy and capture Zion, but they are speeding to the judgment seat of Christ. Perhaps there is here the scenario of Ps. 2, where the Lord Jesus is enthroned in Zion when the invaders come; or even the Kingdom scenario of Ez. 38, with Israel dwelling without bars and gates when the invader comes, because the Lord is already enthroned in Zion.

Joe 3:13 Put in the sickle; for the harvest is ripe. Come, tread- This is God bidding the surrounding nations to put in the sickle; but in reaping Israel in judgment they are reaping themselves. They will destroy and judge themselves in their attempt to judge Israel. Those bidden "come" are the surrounding nations who themselves wish to "come" and destroy Israel, and who are confirmed in this desire to "come" (see on :9,12). But they are coming to tread the winepress of their own judgment. They will judge themselves, just as God's preferred method of destroying Israel's historical invaders was by setting them against each other. And this is not unimaginable in the context of Islamic jihadism.

For the winepress is full, the vats overflow, for their wickedness is great- The idea would be that their sin has come to the point where judgment must come. This concept is first enunciated in the context of the Amorites, the local inhabitants of the land, being judged once their iniquity was full (Gen. 15:16).

Joe 3:14 Multitudes, multitudes in the valley of decision!- "Multitudes" is Heb. hamon. Clearly there is a connection with "the destruction of Gog and all his multitude in the valley of Hamongog" (Ez. 39:11,15). I suggested on :12 that the aspect of things described here could be as in Ez. 38, when the Lord is enthroned in Zion and is attacked unsuccessfully, as in Ps. 2. What are we to do with all the prophecies of the latter day invasion when the details appear to clash with each other? Some have worked out detailed schemas and timelines whereby there are several invasions. But all those schemas seem to me to run into difficulties of harmonization somewhere. And they smack of literalism. My approach is to accept that prophecy is conditional, and may have various possible outcomes. Just as Joel could have had a fulfilment in his time, had Judah repented. This would mean that there are various possible outworkings; but they may not all come precisely true. The quicker Israel repent, the less of the judgment prophecies will need to be fulfilled. And God's grace and love may cut short the days, for the sake of His love for the chosen (Mt. 24:22).

For the day of Yahweh is near, in the valley of decision- "The day of Yahweh is near" is the very phrase used about the Babylonian invasion (Ez. 30:3; Zeph. 1:7,14). It is also used in Joel 2:1; the day of Yahweh is the same day envisaged throughout Joel. The outcome of that day is the judgment of the nations opposing God's people in a valley, and then the establishment of the Messianic Kingdom in the land of Israel. This didn't happen after Babylon took Jerusalem; so we can conclude that the scenario Joel had in mind for Babylon and Judah didn't work out. But the prophecy will be fulfilled in the last days. This is perhaps why "Babylon" is not named; another nexus of powers will fulfil the terms of the prophecy as a perfect fit, and will come to their end at the valley mentioned in other prophecies, at the return of the Lord Jesus.

 

Joe 3:15 The sun and the moon will be darkened, and the stars will withdraw their shining- From Gen. 37:15 onwards, the heavenly bodies represent the leaders of Israel. This may be inserted at this point to remind us that although multitudes of Gentiles are to be judged (:14), the Israeli leadership also will as they are no better. Joel 2:10 has used the figure to describe the eclipse of Israel's leaders in the face of the invasion. But there may well be a literal element to all this, some kind of eclipse of the heavenly bodies. But that kind of literalism is not in accordance with the generally symbolic language being used in this section. "Darkened" is the same word as in the description of the darkened skies in 1 Kings 18:45 at the time of Israel's repentance due to Elijah's ministry. Another such repentance due to a latter day Elijah's work may therefore also be in view. For repentance is a major theme in Joel.

Joe 3:16 Yahweh will roar from Zion, and thunder from Jerusalem- Am. 1:2 says this will happen when Yahweh emerges to judge both Judah, Israel and her surrounding neighbours. And we have that idea here too- for in :14 we read of the judgment of the nations, and in :15 of the judgment of Israel. The idea of a thunderous roar likens Yahweh to a lion  (as in Rev. 5:5, in the person of the Lord Jesus); but the invader is likened to a lion in Joel 1:6. This is a standoff between two lions; just as Yahweh's mighty ones face off against the mighty ones of the Gentiles (:9,11). This thunderous roar can be associated with the Lord's return being with a great shout (1 Thess. 4:16; Jn. 5:28,29), the 'calling' for the sword of judgment to fall upon the invaders (Ez. 38:21; Is. 11:4). This is the "roar" of Jer. 25:30, which Yahweh will utter as He treads the winepress, which is the context here too (:13). I suggested on Joel 1:1 that Joel was contemporary with Jeremiah and was giving Judah the same message as Jeremiah, so the many points of overlap with Jeremiah are to be expected.

The heavens and the earth will shake- As noted on :15, this would appear to refer specifically to Israel and particularly her leadership. Yahweh was to roar against them just as He would against their Gentile enemies; see Am. 1:2 and context. The apostate Jewish leadership in Jerusalem had 'roared' (s.w.) against the souls of ordinary people; and so this judgment was appropriate for them (Ez. 22:25; Zeph. 3:3). Hence the next clause goes on to say that God's true people, as opposed to the 'heavens' of the rulership, would be saved.

 

But Yahweh will be a refuge for His people, and a stronghold to the children of Israel- I suggested above and on :15 that the leadership of Israel stand condemned, especially for how they 'roared' against the ordinary people in their society and destroyed their spirituality. But a remnant amongst those ordinary people would find Yahweh as a refuge. The allusion is to how the faithful remnant had fled into Jerusalem in Hezekiah's time, and there been saved by Yahweh from the Assyrian invasion. And perhaps something similar may happen in the last days (Is. 4:6 s.w.), when Yahweh will be a stronghold [s.w.] to "the poor... the needy" within Israel (Is. 25:4). Then, His people will literally find deliverance on His holy mountain (Obadiah 17).

 

Joe 3:17 So you will know that I am Yahweh your God, dwelling in Zion, My holy mountain- The "you" addressed is the faithful, poor remnant within Israel of the last days; see on :16. They may literally flee into Jerusalem for safety and there come to "know" by experience and in terms of relationship, that Yahweh is really there.

Then Jerusalem will be holy, and no strangers will pass through her any more- The implication is that Jerusalem in God's eyes was not "holy" at Joel's time, and yet He still refers to Zion as "My holy mountain", here and in Joel 2:1. We have here an example of how God calls His people by status what they are not yet in reality; but His purpose is to make us in reality what we are by status. Romans 1-8 is all about this; He counts us righteous, and so His Spirit works to make us righteous in practice. 

Joe 3:18 It will happen in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of Judah will flow with waters- These are the blessings for obedience to the covenant. There will be a super abundance of such blessings. The brooks of Judah only flowed with water intermittently, according  to the season. But the picture is of permanence; no longer will spirituality be occasional, with occasional blessing. Rather will obedience and deep covenant bonding with God be continual and permanent, with the associated blessings.

 

And a fountain will come forth from the house of Yahweh and will water the valley of Shittim- As with the darkening of the heavenly bodies, we can understand this literally as well as figuratively. Clearly these words are alluded to in Rev. 22:1, where a figurative river of water of life proceeds from the Lamb's throne, the restored throne of David in Jerusalem, and meets the chronic thirst of a dry world. "Shittim" is literally 'the acacias', trees known to grow in dry areas. Various attempts to literally locate the "valley of Shittim" would all require a major series of topographic changes if a literal stream of water were to flow there from the temple. But Zech. 14 suggests major earthquakes and topographical changes to the area around Jerusalem.

Joe 3:19 Egypt will be a desolation, and Edom will be a desolate wilderness, because of the violence done to the children of Judah; because they have shed innocent blood in their land- We wonder why Egypt and Edom are particularly selected for mention; the historical invader in view was Babylon, who was only assisted by mercenaries from Egypt and Edom in the destruction of Judah and Jerusalem. Why are not the main culprits, Babylon and Assyria, mentioned by name? Perhaps because God was particularly angry that people on the sidelines watching a fight jump in with all the bloodlust imaginable, and start even further kicking down the losing party. And that loser, historically, was God's people. The minor prophets are often billed, and rightly so, as "minor prophets with major messages". And that was never clearer than at this point.

We note likewise that the Jews murdered by them are called "innocent blood". But Joel and all the prophets emphasize that the entire society was guilty and the invasions were from God as deserved judgment. We need to connect this idea of "innocent blood" therefore with the final verse of the prophecy, where we learn that God has finally cleansed His people of their guilt (:21); and therefore, their murder was seen in retrospect as the murder of innocent blood, such was and is the extent to which God totally justifies and cleanses His people.

Joe 3:20 But Judah will be inhabited for ever, and Jerusalem from generation to generation- The contrast seems to be with Egypt and Edom being a perpetual desolation (:19) whereas Judah would be eternally inhabited. Yet we know from other prophecies that Egypt will have a definite part in God's eternal kingdom on earth (Is. 19:25). We may again be exposed here to the Divine grace which changes His stated judgment purpose against people. Egypt indeed was to be an eternal desolation, just as God at times had promised to eternally destroy and disinherit Israel; but their repentance and His grace means that this will not be the final outcome, just as Nineveh was to be destroyed in 40 days, but it wasn't.

Joe 3:21 I will cleanse their blood that I have not so far cleansed: for Yahweh dwells in Zion- See on :19. The prophecy concludes not simply with the promise of eternal physical blessing for Israel, but with the most essential and important reality- all their guilt will be cleansed. That forgiveness and cleansing will be required, because Yahweh Himself will dwell in Zion; the kingdom of Heaven comes down to earth, as Revelation concludes. And Ezekiel concludes likewise with the promise that Zion shall be the place where "Yahweh is there" (Ez. 48:35). God's final dwelling with man involves our total and eternal cleansing. "Cleansed" translates a Hebrew word which is equally translated "unpunished" (Jer. 46:28; 49:12). Israel were to indeed suffer for their sins, but that judgment and suffering was to bring about their cleansing. As ever, God's judgments have spiritual intent, and are not simple statements in anger of an offended Deity. Rather they are part of His path towards the salvation of His people which is at the core of His very being.