Exegetical and Hermeneutical Commentary of Joel 3:2
I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land.
2. I will also gather ] I will gather: ‘also’ is a misrendering of the Heb. idiom employed (cf. Amo 3:14).
the valley of Jehoshaphat ] as is shewn by the play upon the name, which, both here and in Joe 3:12, immediately follows, the place is chosen as the scene of Jehovah’s judgement on account of its name (which means “Jah judgeth”). No doubt there was an actual valley, so named after the king, though where it was, is quite uncertain. It may have been the spot (though this is not called a “valley”) in which, according to a tradition reported by the Chronicler (2Ch 20:20-24), the Moabites, Ammonites, and Edomites, who invaded Judah in the days of Jehoshaphat, fell upon, and slaughtered one another; or it may have been identical with the “valley of Berachah” (or of Blessing) in which four days afterwards (2Ch 20:26) the victorious Judahites assembled to “bless” Jehovah; or, as Joel seems to have in view some spot nearer Jerusalem than this valley (cf. ib. 2Ch 20:27-28), it may have been the fairly broad and open valley between Jerusalem and the Mount of Olives, which already in Eusebius’ time [47] (though we know not upon what grounds) bore, as it bears still, the name, “valley of Jehoshaphat.” This valley is elsewhere always called the Wdy (Heb. naal: see on Amo 5:24) of the Kidron (2Sa 15:23; 2Ki 23:4; 2Ki 23:6 al.), but it seems to be sufficiently wide to have been termed an ‘me, especially as even the ‘ravine’ ( gai’) of Hinnom (Jos 15:8), on the S. of Jerusalem, appears to be so designated in Jer 31:40. Happily, nothing turns here upon the identification of the spot meant, the symbolism of the name being alone significant.
[47] See the Onomasticon, ed. Lagarde, p. 273.
valley ] or vale: Heb. ‘me, lit. deepening, “a highlander’s word for a valley as he looks down into it, always applied to wide avenues running up into a mountainous country, like the Vale of Elah, the Vale of Hebron, and the Vale of Ajalon” (G. A. Smith, Geogr. p. 384). In both A.V. and R.V. much confusion is occasioned by the same English word “valley” being used unfortunately for both ‘me and gai’, though the latter denoted a much narrower opening, such as we should describe as a ravine or glen. For a list of both the ‘mes and the gai’s named in the O.T., see Stanley, S. and P. Appendix, 1, 2; and comp. G. A. Smith, l.c. p. 654 f.
plead ] the reflexive, or reciprocal, conjugation of shphat, to judge. The play cannot be preserved exactly in English; though one might paraphrase the “valley of Jehoshaphat” by “the valley of God’s judgement,” and say that Jehovah intended to “contend there in judgement with all nations” on behalf of His people. Plead means dispute in judgement, as a litigant, Jehovah standing on one side, and the nations on the other: for the same term, similarly applied, see Jer 25:31; Eze 38:22; Isa 66:16.
scattered among the nations ] evidently a considerable dispersion of Israel among the Gentiles is presupposed by these words: comp. Eze 11:17; Eze 12:15; Eze 20:34; Eze 20:41; Eze 22:15; Eze 28:25; Eze 36:19, with reference to the Jews exiled by Nebuchadnezzar in b.c. 597 and 586.
divided my land ] viz. among new occupants: cp. for the expression Jos 13:7; Amo 7:17; Mic 2:4.
Fuente: The Cambridge Bible for Schools and Colleges
I will gather all nations and bring them down to the valley of Jehoshaphat – It may be that the imagery is furnished by that great deliverance which God gave to Jehoshaphat, when Ammon and Moab and Edom come against him, to cast Gods people out of His possession, which He gave them to inherit 2Ch 20:11, and Jehoshaphat appealed to God, O our God, wilt Thou not judge them? and God said, the battle is not yours but Gods, and God turned their swords everyone against the other, and none escaped. And on the fourth day they assembled themselves in the valley of Berachah (blessing); for there they blesed the Lord 2 Chr. 24, 26. So, in the end, He shall destroy antichrist, not by human aid, but by the breath of His mouth, and then the end shall come and lie shall sit on the throne of His glory to judge all nations. Then shall none escape of those gathered against Judah and Jerusalem, but shall be judged of their own consciences, as those former enemies of His people fell by their own swords.
That valley, however, is nowhere called the valley of Jehoshaphat. It continued to be called the valley of Berachah, the writer adds, to this day. And it is so called still. Caphar Barucha, the village of blessing, was still known in that neighborhood in the time of Jerome ; it had been known in that of Josephus . Southwest of Bethlehem and east of Tekoa are still 3 or 4 acres of ruins , bearing the name Bereikut , and a valley below them, still bearing silent witness to Gods ancient mercies, in its but slightly disguised name, the valley of Bereikut (Berachah). The only valley called the valley of Jehoshaphat , is the valley of Kedron, lying between Jerusalem and the Mount of Olives, incircling the city on the east.
There Asa, Hezekiah, and Josiah cast the idols, which they had burned 1Ki 15:13; 2Ch 30:14; 2Ki 23:6, 2Ki 23:12. The valley was the common burying-place for the inhabitants of Jerusalem . There was the garden where Jesus oftentimes resorted with His disciples; there was His Agony and Bloody Sweat; there Judas betrayed Him; thence He was dragged by the rude officers of the high priest. The temple, the token of Gods presence among them, the pledge of His accepting their sacrifices which could only be offered there, overhung it on the one side. There, under the rock on which that temple stood, they dragged Jesus, as a lamb to the slaughter Isa 53:7. On the other side, it was overhung by the Mount of Olives, from where, He beheld the city and wept over it, because it knew not in that its day, the things which belong to its peace; whence, after His precious Death and Resurrection, Jesus ascended into, heaven.
There the Angels foretold His return, This heaven shall so come in like manner as ye have seen Him go into heaven Act 1:11. It has been a current opinion, that our Lord should descend to judgment, not only in like manner, and in the like Form of Man, but in the same place, over this valley of Jehoshaphat. Certainly, if so it be, it were appropriate, that He should appear in His Majesty, where, for us, He bore the extremest shame; that He should judge there, where for us, He submitted to be judged. He sheweth, says Hilary (in Matt. 25), that the Angels bringing them together, the assemblage shall be in the place of His Passion; and meetly will His Coming in glory be looked for there, where He won for us the glory of eternity by the sufferings of His humility in the Body. But since the Apostle says, we shall meet the Lord in the air, then, not in the valley of Jehoshaphat, but over it, in the clouds, would His throne be. : Uniting, as it were, Mount Calvary and Olivet, the spot would be well suited to that judgment wherein the saints shall partake of the glory of the Ascension of Christ and the fruit of His Blood and Passion, and Christ shall take deserved vengeance of His persecutors and of all who would not be cleansed by His Blood.
God saith, I will gather all nations, of the gathering together of the nations against Him under antichrist, because He overrules all things, and while they, in their purpose, are gathering themselves against His people and elect, He, in His purpose secret to them, is gathering them to sudden destruction and judgment, and will bring them down; for their pride shall be brought down, and themselves laid low. Even Jewish writers have seen a mystery in the word, and said, that it hinteth the depth of Gods judgments, that God would descend with them into the depth of judgment , a most exact judgment even the most hidden things.
His very presence there would say to the wicked , In this place did I endure grief for you; here, at Gethsemane, I poured out for you that sweat of water and Blood; here was I betrayed and taken, bound as a robber, dragged over Cedron into the city; hard by this valley, in the house of Caiaphas and then of Pilate, I was for you judged and condemned to death, crowned with thorns, buffeted, mocked and spat upon; here, led through the whole city, bearing the Cross, I was at length crucified for you on Mount Calvary; here, stripped, suspended between heaven and earth, with hands, feet, and My whole frame distended, I offered Myself for you as a Sacrifice to God the Father. Behold the Hands which ye pierced; the Feet which ye perforated; the Sacred prints which ye anew imprinted on My Body. Ye have despised My toils, griefs, sufferings; ye have counted the Blood of My covenant an unholy thing; ye have chosen to follow your own concupiscences rather than Me, My doctrine and law; ye have preferred momentary pleasures, riches, honors, to the eternal salvation which I promised; ye have despised Me, threatening the fires of hell.
Now ye see whom ye have despised; now ye see that My threats and promises were not vain, but true; now ye see that vain and fallacious were your loves, riches, and dignities; now ye see that ye were fools and senseless in the love of them; but too late. Depart, ye cursed, into everlasting fire, prepared for the devil and his angels. But ye who believed, hoped, loved, worshiped Me, your Redeemer, who obeyed My whole law; who lived a Christian life worthy of Me; who lived soberly, godly and righteously in this world, looking for the blessed hope and this My glorious Coming, Come ye blessed of My Father, inherit the kingdom of heaven prepared for you from the foundation of the World – And these shall go into everlasting fire; but the righteous into life eternal. Blessed he whoso continually thinketh or foreseeth, provideth for these things.
And will plead with them there – Woe to him, against whom God pleadeth! He saith not, judgeth but pleadeth, making Himself a party, the Accuser as well as the Judge , Solemn is it indeed when Almighty God saith, I will plead. He that hath ears to hear let him hear. For terrible is it. Wherefore also that Day of the Lord is called great and terrible. For what more terrible than, at such a time, the pleading of God with man? For He says, I will plead, as though He had never yet pleaded with man, great and terrible as have been His judgments since that first destruction of the world by water. Past are those judgments on Sodom and Gomorrah, on Pharaoh and his hosts, on the whole people in the wilderness from twenty years old and upward, the mighty oppressions of the enemies into whose hands He gave them in the land of promise; past were the four Empires; but now, in the time of antichrist, there shall be tribulation, such as there had not been from the beginning of the world. But all these are little, compared with that great and terrible Day; and so He says, I will plead, as though all before had not been, to plead.
God maketh Himself in such wise a party, as not to condemn those unconvicted; yet the pleading has a separate awfulness of its own. God impleads, so as to allow Himself to be impleaded and answered; but there is no answer. He will set forth what He had done, and how we have requited Him. And we are without excuse. Our memories witness against us; our knowledge acknowledges His justice; our conscience convicts us; our reason condemns us; all unite in pronouncing ourselves ungrateful, and God holy and just. For a sinner to see himself is to condemn himself; and in the Day of Judgment, God will bring before each sinner his whole self.
For My people – o: Gods people are the one true Israel, princes with God, the whole multitude of the elect, foreordained to eternal life. Of these, the former people of Israel, once chosen of God, was a type. As Paul says, They are not all Israel which are of Israel Rom 9:6; and again, As many as walk according to this rule of the Apostles teaching, peace be on them and mercy, and upon the Israel of God Gal 6:16, i. e., not among the Galatians only, but in the whole Church throughout the world. Since the whole people and Church of God is one, He lays down one law, which shall be fulfilled to the end; that those who, for their own ends, even although therein the instruments of God, shall in any way injure the people of God, shall be themselves punished by God. God makes Himself one with His people. He that toucheth you, toucheth the apple of My eye Zec 2:8. So our Lord said, Saul, Saul, why persecutest thou Me? Act 9:4 and in the Day of Judgment He will say, I was an hungered and ye gave me no meat. Forasmuch as ye did it not unto one of the least of these My brethern, ye did it not to Me Mat 25:34-35. : By calling them My heritage, He shows that He will not on any terms part with them or suffer them to be lost, but will vindicate them to Himself forever.
Whom they have scattered among the nations – Such was the offence of the Assyrians and Babylonians, the first army, which God sent against His people. And for it, Nineveh and Babylon perished. : Yet he does not speak of that ancient people, or of its enemies only, but of all the elect both in that people and in the Church of the Gentiles, and of all persecutors of the elect. For that people were a figure of the Church, and its enemies were a type of those who persecute the saints. The dispersion of Gods former people by the pagan was renewed in those who persecuted Christs disciples from city to city, banished them, and confiscated their goods. Banishment to mines or islands were the slightest punishments of the early Christians .
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. The valley of Jehoshaphat] There is no such valley in the land of Judea; and hence the word must be symbolical. It signifies the judgment of God, or Jehovah judgeth; and may mean some place (as Bp. Newcome imagines) where Nebuchadnezzar should gain a great battle, which would utterly discomfit the ancient enemies of the Jews, and resemble the victory which Jehoshaphat gained over the Ammonites, Moabites, and Edomites, 2Ch 20:22-26.
And parted my land.] The above nations had frequently entered into the territories of Israel; and divided among themselves the lands they had thus overrun.
While the Jews were in captivity, much of the land of Israel was seized on, and occupied by the Philistines, and other nations that bordered on Judea.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will also gather all nations: in the type, it is not simply all nations, but all those nations that have with hostile minds oppressed and scattered Judah; in the antitype, it is all nations that have been enemies to Christ and the church.
And will bring them down: this is spoken with respect to the low situation of the place, being a valley, and we descend into low parts; so here they are caused to go down
into the valley of Jehoshaphat: much difficulty interpreters find in explaining this; we must look to it as a type to somewhat signified by it, and so apply it. The valley of blessing where Jehoshaphat discomfited mighty and numerous enemies, and then triumphed in God with praises to him, 2Ch 20:22, &c.: so the whole church may be this valley of blessing, and in this God will judge the enemies of his people, and give them occasions of praising God for his righteous judgments; and Jerusalem his church shall see this, as the inhabitants of Jerusalem might see what is done in the valley of Jehoshaphat, if they would be at a little pains to go out of the city.
Will plead with them; after the manner of a just and impartial judge I will debate my peoples cause, and do them right.
There; in midst of my church, signified by the valley of Jehoshaphat, the valley of the judgment of God.
For my people; Judah, the two tribes, but, as in their history, bearing a type of the church of Christ.
For my heritage Israel; purchased and possessed by me ever since they were brought out of Egypt; though many times invaded and injured by their unjust neighbours, who were so much their enemies because they were my peculiar people, and kept to my worship.
Whom they have scattered among the nations; either by force driving them out of their habitations, or else carrying them into captivity, and dispersing them in their insolent humour, of which dispersion more follows, Joe 3:3,6,8.
And parted my land; divided among themselves the land I gave to my people to hold immediately of me; so it was my land that they divided, their robbery and spoil was sacrilege. Such is the injustice and oppression of persecutors of the church now, and so God will judge them in due time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Parallel to Zec 14:2;Zec 14:3; Zec 14:4,where the “Mount of Olives” answers to the “Valley ofJehoshaphat” here. The latter is called “the valley ofblessing” (Berachah) (2Ch20:26). It lies between Jerusalem and the Mount of Olives and hasthe Kedron flowing through it. As Jehoshaphat overthrew theconfederate foes of Judah, namely, Ammon, Moab, c. (Ps83:6-8), in this valley, so God was to overthrow the Tyrians,Zidonians, Philistines, Edom, and Egypt, with a similar utteroverthrow (Joe 3:4 Joe 3:19).This has been long ago fulfilled; but the ultimate event shadowedforth herein is still future, when God shall specially interpose todestroy Jerusalem’s last foes, of whom Tyre, Zidon, Edom, Egypt, andPhilistia are the types. As “Jehoshaphat” means “thejudgment of Jehovah,” the valley of Jehoshaphat may beused as a general term for the theater of God’s finaljudgments on Israel’s foes, with an allusion to the judgmentinflicted on them by Jehoshaphat. The definite mention of the Mountof Olives in Zec 14:4, and thefact that this was the scene of the ascension, makes it likely thesame shall be the scene of Christ’s coming again: compare “thissame Jesus . . . shall so come in like manner as ye have seenHim go into heaven” (Ac 1:11).
all nationsnamely,which have maltreated Judah.
plead with them(Isa 66:16; Eze 38:22).
my heritage Israel(Deu 32:9; Jer 10:16).Implying that the source of Judah’s redemption is God’s free love,wherewith He chose Israel as His peculiar heritage, and at thesame time assuring them, when desponding because of trials, that Hewould plead their cause as His own, and as if He were injured intheir person.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will also gather all nations,…. Or cause or suffer them to be gathered together against his people; not the Moabites, Ammonites, and Edomites, in the times of Jehoshaphat, as Aben Ezra; but either the Turks, prophesied of under the name of Gog and Magog in Ezekiel,
Eze 38:1; and a multitude of other nations with them, who shall be gathered together against the Jews, to regain the land of Judea from them, they will upon their conversion inhabit; or else all the antichristian kings and nations, which shall be gathered to the battle of the great day of God Almighty, Re 16:14;
and will bring them down into the valley of Jehoshaphat: Kimchi thinks this was some valley near to Jerusalem, in which Jehoshaphat built or wrought some works, and so was called by his name: Joseph Ben Gorion x speaks of a valley, called the valley of Jehoshaphat, which was near Jerusalem, to the further end of which one Zachariah, a good man, in the times of the Jewish wars, was rolled and died, being cast down from the top of a tower upon the wall east of Jerusalem; and which is confirmed by R. Abraham, as quoted by Lively; and the true Josephus says y, that the valley into which this man was cast lay directly under Jerusalem; and Benjamin of Tudela z makes mention of a valley of this name, which he says lies between Jerusalem and the mount of Olives; where Jerom a places it by the name of Caelas; with whom Mr. Maundrell b agrees, who says that this valley lies between Mount Moriah and Mount Olivet, and has its name from the sepulchre of Jehoshaphat: and, according to Lyra on the place, who is followed by Adrichomius c, it is the same with the valley of Kidron, which was so situated; but, why that should be called the valley of Jehoshaphat, no reason is given. Aben Ezra and others are of opinion that this is the same with the valley of Berachah, where Jehoshaphat obtained a very great victory over many nations, 2Ch 20:1; but it does not appear to have been called by his name, and, besides, seems to be at a great distance from Jerusalem; though there may be an allusion to it, that as many nations were there collected together and destroyed, so shall it be in the latter day; and I am of opinion that no proper name of a place is here meant, as going by it in common, but is so called from the judgment of God here executed upon his and his people’s enemies. So Jarchi calls it “the valley of judgments”; Jehoshaphat signifying “the judgment” of the Lord: Kimchi says it may be so called because of judgment, the Lord there pleading with the nations, and judging them: and in the Targum it is rendered,
“the valley of the division of judgment:”
and to me it designs no other than Armageddon, the seat of the battle of Almighty God, Re 16:16; and which may signify the destruction of their troops; [See comments on Re 16:16];
and will plead with them there for my people, and [for] my heritage Israel; the people of the Jews, who will now be converted, who will have the “loammi”, Ho 1:9, taken off of them, and will be called the people of the living God again, and be reckoned by him as his portion and inheritance; though not them only, but all the saints; all that have separated from antichrist, his doctrine and worship, and have suffered by him:
whom they have scattered among the nations, and parted my land; Kimchi refers this to the scattering of the Jews by Titus and his army, and the partition of Judea among them, which is not amiss; in consequence of which they are still a scattered people, and their land has been parted between Turks and Papists d; sometimes inhabited by the one, and sometimes by the other, and now by both, on whom God will take vengeance; he will plead the cause of his people, by the severe judgments he will inflict on his and their enemies. This may respect the persecuting of the Christians from place to place, and seizing on their lands and estates, and parting them, as well as the dispersion of the Jews, and the partition of the land of Canaan.
x Hist. Heb. l. 6. c. 27. y De Bello Jud. l. 4. c. 5. sect. 4. z Massaot, sive ltinera, p. 44. a De locis Hebr. fol. 92. C. b Journey from Aleppo to Jerusalem, p. 103, 106. Ed. 7. c Theatrum Terrae Sanctae, p. 172. d Written about 1750. Editor.
Fuente: John Gill’s Exposition of the Entire Bible
In Joe 3:2 and Joe 3:3 Joel is speaking not of events belonging to his own time, or to the most recent past, but of that dispersion of the whole of the ancient covenant nation among the heathen, which was only completely effected on the conquest of Palestine and destruction of Jerusalem by the Romans, and which continues to this day; though we cannot agree with Hengstenberg, that this furnishes an argument in favour of the allegorical interpretation of the army of locusts in ch. 1 and 2. For since Moses had already foretold that Israel would one day be driven out among the heathen (Lev 26:33.; Deu 28:36.), Joel might assume that this judgment was a truth well known in Israel, even though he had not expressed it in his threatening of punishment in ch. 1 and 2. Joe 3:3 depicts the ignominious treatment of Israel in connection with this catastrophe. The prisoners of war are distributed by lot among the conquerors, and disposed of by them to slave-dealers at most ridiculous prices, – a boy for a harlot, a girl for a drink of wine. Even in Joel’s time, many Israelites may no doubt have been scattered about in distant heathen lands (cf. v. 5); but the heathen nations had not yet cast lots upon the nation as a whole, to dispose of the inhabitants as slaves, and divide the land among themselves. This was not done till the time of the Romans.
(Note: After the conquest and destruction of Jerusalem, Titus disposed of the prisoners, whose number reached 97,000 in the course of the war, in the following manner: Those under seventeen years of age were publicly sold; of the remainder, some were executed immediately, some sent away to work in the Egyptian mines, some kept for the public shows to fight with wild beasts in all the chief cities of Rome; and only the tallest and most handsome for the triumphal procession in Rome (compare Josephus, de bell. Jud. vi. 9, 2, 3). And the Jews who were taken prisoners in the Jewish war in the time of Hadrian, are said to have been sold in the slave-market at Hebron at so low a price, that four Jews were disposed of for a measure of barley. Even in the contests of the Ptolemaeans and Seleucidae for the possession of Palestine, thousands of Jews were sold as prisoners of war. Thus, for example, the Syrian commander Nicanor, in his expedition against the Jews in the Maccabaean war, sold by anticipation, in the commercial towns along the Mediterranean, such Jews as should be made prisoners, at the rate of ninety prisoners for one talent; whereupon 1000 slave-dealers accompanied the Syrian army, and carried fetters with them for the prisoners (1 Maccabees 3:41; 2 Maccabees 8:11, 25; Jos. Ant. xii. 7, 3).)
But, as many of the earlier commentators have clearly seen, we must not stop even at this. The people and inheritance of Jehovah are not merely the Old Testament Israel as such, but the church of the Lord of both the old and new covenants, upon which the Spirit of God is poured out; and the judgment which Jehovah will hold upon the nations, on account of the injuries inflicted upon His people, is the last general judgment upon the nations, which will embrace not merely the heathen Romans and other heathen nations by whom the Jews have been oppressed, but all the enemies of the people of God, both within and without the earthly limits of the church of the Lord, including even carnally-minded Jews, Mohammedans, and nominal Christians, who are heathens in heart.
(Note: As J. Marck correctly observes, after mentioning the neighbouring nations that were hostile to Judah, and then the Syrians and Romans: “We might proceed in the same way to all the enemies of the Christian church, from its very cradle to the end of time, such as carnal Jews, Gentile Romans, cruel Mohammedans, impious Papists, and any others who either have borne or yet will bear the punishment of their iniquity, according to the rule and measure of the restitution of the church, down to those enemies who shall yet remain at the coming of Christ, and be overthrown at the complete and final redemption of His church.”)
Before depicting the final judgment upon the hostile nations of the world, Joel notices in Joe 3:4-8 the hostility which the nations round about Judah had manifested towards it in his own day, and foretels to these a righteous retribution for the crimes they had committed against the covenant nation. Joe 3:4. “And ye also, what would ye with me, O Tyre and Sidon, and all ye coasts of Philistia? will ye repay a doing to me, or do anything to me? Quickly, hastily will I turn back your doing upon your head. Joe 3:5. That ye have taken my silver and my gold, and have brought my best jewels into your temples. Joe 3:6. And the sons of Judah and the sons of Jerusalem ye have sold to the sons of Javan, to remove them far from their border. Joe 3:7. Behold, I waken them from the place whither ye have sold them, and turn back your doing upon your head. Joe 3:8. And sell your sons and your daughters into the hand of Javan, and they sell them to the Sabaeans, to a people far off; for Jehovah has spoken it.” By v e gam the Philistines and Phoenicians are added to the goyim already mentioned, as being no less culpable than they; not, however, in the sense of, “and also if one would inquire more thoroughly into the fact” (Ewald), or, “and even so far as ye are concerned, who, in the place of the friendship and help which ye were bound to render as neighbours, have oppressed my people” (Rosenmller), for such additions as these are foreign to the context; but rather in this sense, “and yea also … do not imagine that ye can do wrong with impunity, as though he had a right so to do.” does not mean, “What have I to do with you?” for this would be expressed differently (compare Jos 22:24; Jdg 11:12); but, “What would ye with me?” The question is unfinished, because of its emotional character, and is resumed and completed immediately afterwards in a disjunctive form (Hitzig). Tyre and Sidon, the two chief cities of the Phoenicians (see at Jos 19:29 and Jos 11:8), represent all the Phoenicians. , “all the circles or districts of the Philistines,” are the five small princedoms of Philistia (see at Jos 13:2). , the doing, or inflicting (sc., of evil), from gamal , to accomplish, to do (see at Isa 3:9). The disjunctive question, “Will ye perhaps repay to me a deed, i.e., a wrong, that I have done to you, or of your own accord attempt anything against me?” has a negative meaning: “Ye have neither cause to avenge yourselves upon me, i.e., upon my people Israel, nor any occasion to do it harm. But if repayment is the thing in hand, I will, and that very speedily ( qal m e herah , see Isa 5:26), bring back your doing upon your own head” (cf. Psa 7:17). To explain what is here said, an account is given in Joe 3:5, Joe 3:6 of what they have done to the Lord and His people, – namely, taken away their gold and silver, and brought their costly treasures into their palaces or temples. These words are not to be restricted to the plundering of the temple and its treasury, but embrace the plundering of palaces and of the houses of the rich, which always followed the conquest of towns (cf. 1Ki 14:26; 2Ki 14:14). also are not temples only, but palaces as well (cf. Isa 13:22; Amo 8:3; Pro 30:28). Joel had no doubt the plundering of Judah and Jerusalem by the Philistines and Arabians in the time of Jehoram in his mind (see 2Ch 21:17). The share of the Phoenicians in this crime was confined to the fact, that they had purchased from the Philistines the Judaeans who had been taken prisoners, by them, and sold them again as salves to the sons of Javan, i.e., to the Ionians or Greeks of Asia Minor.
(Note: On the widespread slave-trade of the Phoenicians, see Movers, Phnizier, ii. 3, p. 70ff.)
The clause, “that ye might remove them far from their border,” whence there would be no possibility of their returning to their native land, serves to bring out the magnitude of the crime. This would be repaid to them according to the true lex talionis (Joe 3:7, Joe 3:8). The Lord would raise up the members of His own nation from the place to which they had been sold, i.e., would bring them back again into their own land, and deliver up the Philistines and Phoenicians into the power of the Judaeans ( makhar b e yad as in Jdg 2:14; Jdg 3:8, etc.), who would then sell their prisoners as slaves to the remote people of the Sabaeans, a celebrated trading people in Arabia Felix (see at 1Ki 10:1). This threat would certainly be fulfilled, for Jehovah had spoken it (cf. Isa 1:20). This occurred partly on the defeat of the Philistines by Uzziah (2Ch 26:6-7) and Hezekiah (2Ki 18:8), where Philistian prisoners of war were certainly sold as slaves; but principally after the captivity, when Alexander the Great and his successors set many of the Jewish prisoners of war in their lands at liberty (compare the promise of King Demetrius to Jonathan, “I will send away in freedom such of the Judaeans as have been made prisoners, and reduced to slavery in our land,” Josephus, Ant. xiii. 2, 3), and portions of the Philistian and Phoenician lands were for a time under Jewish sway; when Jonathan besieged Ashkelon and Gaza (1 Maccabees 10:86; 11:60); when King Alexander (Balas) ceded Ekron and the district of Judah (1 Maccabees 10:89); when the Jewish king Alexander Jannaeaus conquered Gaza, and destroyed it (Josephus, Ant. xiii. 13, 3; bell. Jud. i. 4, 2); and when, subsequent to the cession of Tyre, which had been conquered by Alexander the Great, to the Seleucidae, Antiochus the younger appointed Simon commander-in-chief from the Ladder of Tyre to the border of Egypt (1 Maccabees 1:59).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Judgment of Gentile Nations Ending Armageddon
Verses 2-8:
Verse 2 describes the drawing or gathering of all nations (armed forces of all Gentile nations) into the valley of Jehoshaphat, Zec 14:2-4. It is the valley just east of Jerusalem, or the Kedron. There He is to plead with them, or deal with them in judgment because of their persecution and enslavement of His people, Gen 12:2-3; Eze 38:22. And He shall judge them for parting, partitioning, or dividing of His land for their selfish greed.
Verse 3 lists a bill of indictments or lawless charges against these nations: They have “cast lots” for the Jewish people, buying and selling them as chattel in the market place, Oba 1:11; Nah 3:10. They have given (exchanged) a boy (Jewish young man) for an harlot, a prostitute. In times of Gentile debauchery, the Gentiles have “given a girl,” a Jewish girl, for a bottle of wine, for further debauching merriment, that they might wallow in drunkenness. This pictures the wretched treatment of the Israelites in slavebondage to the Gentiles. A Jew boy was exchanged for an harlot and a Jew girl, considered of less value, was given away for raping and ravaging by other Gentiles for a drink of wine, Nah 3:10.
Verse 4 begins a lament of offense against Tyre, Zidon, and all the Phoenecian coast of Palestine because of their sins against Him, Amo 1:6; Amo 1:9. To sin against Israel, God’s heritage, or against His church is tantamount to, or factually sinning against God, and may be expected to bring down His chastening or judgment upon the offenders. Gen 12:2-3. Tyre, Zidon, and those mariners of the coastal area of Palestine, had done financial wrong against Israel for a long time, but not without a coming “pay-day,” Eze 25:15-17. Recompense or repayment was to come upon their own heads, Gal 6:7-8.
Verse 5 further explained that this judgment shall fall because they have both plundered the temple of its silver and gold and stripped, robbed, the palaces and houses of the rich, and appropriated it to themselves, 2Ch 21:16-17; 1Ki 14:26; 1Ki 15:18; 2Ki 12:18; 2Ki 14:14. They, as heathen Gentiles, often took the gold and silver as plunder from God’s temple and hung or displayed it with derision in their heathen temples; These riches really belonged to God, but they used them as if there were no living God to whom they should one day account, Hos 2:8; Hag 2:8; Dan 5:1-4.
Verse 6 further charges these Gentile nations, gathered in battle array against God and Israel, in the valley of Jehoshaphat, v. 2, with slave-trading the children of Judah and Jerusalem, by selling them for deportation outside the borders of Palestine, so that they would never have an opportunity to redeem their lands. They became captive Jews, cut off from all hope of return, except by Divine intervention, 2Ki 5:2; Eze 27:13. Though it was prophesied that it should occur, it did not make the doers of the deed blameless, any more than Judas, the Scribes, Pharisees, Sadducees, elders, and Jews of Israel were blameless for crucifying the Lord. See? Luk 21:24.
Verse 7 contains a direct promise from God to these assembled heathen Gentile nations, that He would rouse or regather all of His chosen people of natural Israel, and recompense upon them, the Gentiles, His judgment-wrath because of their persecution and ill treatment of His people while they had been among them, Mat 25:32-46; Psa 96:13.
Verse 8 threatens that He (Israel’s God) would sell their (the Gentiles) sons and daughters into the hands of Judah and that Judah would in turn sell them to the Sabaeans, a people far off or far away from the land of Judah, and Palestine, Job 1:15. This was in keeping with His covenant with Abraham and the fathers of faith in olden days. Men reap and nations reap as they sow, Gal 6:7-8; Mat 7:1-2. The Sabaeans were at the most extreme remote place in Arabia, Jer 6:10.
Fuente: Garner-Howes Baptist Commentary
We also see that the Prophet Haggai speaks in the same manner of the second temple, — that the glory of the second temple shall be greater than that of the first, (Hag 2:3) He, however referred, no doubt, to the prophecy of Ezekiel; and Ezekiel speaks of the second temple, which was to be built after the return of the people from exile. Be it so, yet Ezekiel did not confine to four or five ages what he said of the second temple: on the contrary he meant that the favor of God would be continued to the coming of Christ: so also Joel means here, when he says, When God shall restore the captivity of Judah and Jerusalem, he will then call together all the nations; as though he said, “God will pour out not a small portion of grace, but will become the complete Redeemer of his people; and when the whole world shall rise against him, he will yet prevail; he will undertake the cause of his Church, and will secure the salvation of his people. Whosoever then will attempt to delay or hinder the restoration of the Church, shall by no means succeed; for the Lord, the defender of his people, will judge all nations.”
Let us now see why the Prophet particularly mentions the valley of Jehoshaphat. Many think that valley to be intended, which was called the Valley of Blessing, where Jehoshaphat obtained a signal and a memorable victory, when yet he was not provided with large forces, and when many nations conspired against him. Though Jehoshaphat fought against a large army with a few people, he yet wonderfully succeeded; and the people there presented thanks to God, and gave a name to the place. Hence, many think that this valley is mentioned, that the Prophet might remind the Jews how wonderfully they were saved; for their enemies had come for the very purpose of destroying the whole of God’s people, and thought that this was wholly in their power. The memory then of this history must have animated the minds of the godly with a good hope; for God then undertook the cause of a small number against a vast multitude; yea, against many and powerful nations. And this view seems to me probable. Some place this valley of Jehoshaphat half way between the Mount of Olives and the city; but how probable their conjecture is I know not.
Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a recalling to mind of God’s favor, which may in all ages encourage the faithful to entertain hope of their salvation. Some, however, prefer to take the word as an appellative; and no doubt יהושפט ieushaphath means the judgment of God; and so they render it, “The valley of the judgment of God.” If this is approved I do not oppose. And, doubtless, though it be a proper name, and the Prophet speak here of that holy King, to encourage the Jews to follow his example, he yet alludes, no doubt, to the judgment of God, or to the contest which he would undertake for the sake of his people: for it immediately follows וכ שפטתי עמם שם uneshaphathti omem shim, “And I will contend with them there:” and this verb is derived from שפט shephath. Hence also, if it be the proper name of a place, and taken from that of the King, the Prophet here meant, that its etymology should be considered; as though he said, “God will call all nations to judgment, and for this end, that he may dwell in the midst of his people, and really testify and prove this.”
Some apply this passage to the last judgment, but in too strained a manner. Hence also has arisen the figment, that the whole world shall be assembled in the valley of Jehoshaphat: but the world, we know, became infected with such delirious things, when the light of sound doctrine was extinguished; and no wonder, that the world should be fascinated with such gross comments, after it had so profaned the worship of God. (13)
But with respect to the intention of the Prophets he, no doubt, mentions here the valley of Jehoshaphat, that the Jews might entertain the hope that God would be the guardian of their safety; for he says everywhere that he would dwell among them, as we have also seen in the last chapter, “And God will dwell in the midst of you.” So also now he means the same, I will assemble all nations, and make them to come down to the valley of Jehoshaphat; that is, though the land shall for a time be uncultivated and waste, yet the Lord will gather his people, and show that he is the judge of the whole world; he will raise a trophy in the land of Judah, which will be nobler than if the people had ever been safe and entire: for how much soever all nations may strive to destroy the remnant, as we know they did, though few remained; yet God will sit in the valley of Jehoshaphat, he will have there his own tribunal, that he may keep his people, and defend them from all injuries. At the same time, what I have before noticed must be borne in mind; for he names here the valley of Jehoshaphat rather than Jerusalem, because of the memorable deliverance they had there, when God discomfited so many people, when great armies were in an instant destroyed and without the aid of men. Since God then delivered his people at that time in an especial manner through his incredible power, it is no wonder that he records here the name of the valley of Jehoshaphat.
I will contend, he says, with them there for my people, and for my heritage, Israel. By these words the Prophet shows how precious to God is the salvation of his chosen people; for it is no ordinary thing for God to condescend to undertake their cause, as though he himself were offended and wronged; and God contends, because he would have all things in common with us. We now then, see the reason of this contention, — even because God so regards the salvation of his people, that he deems himself wronged in their person; as it is said in another place, “He who toucheth you toucheth the apple of mine eye”. And to confirm his doctrine still more, the Prophet adds, For mine heritage, Israel. God calls Israel here his heritage, to strengthen distressed minds, and also to comfort them; for if the Jews had only fixed their minds on their own state, they could not but think themselves unworthy of being regarded by God; for they were deemed abominable by all nations; and we also know that they were severely chastised for having departed from all godliness and for having, as it were, wholly alienated themselves from God. Since, then, they were like a corrupted body, they could not but despond in their adversity: but the Prophet here comes to their assistance, and brings forward the word heritage, as though he said, “God will execute judgment for you, not that ye are worthy, but because he has chosen you: for he will never forget the covenant which he made with your father Abraham ” We see, then, the reason he mentions heritage: it was, that the Jews might not despair on account of their sins; and at the same time he commends, as before, the gratuitous mercy of God, as though he had said, “The reason for your redemption is no other, but that God has allotted to himself the posterity of Abraham and designed them to be his peculiar people ” What remains we must defer until to-morrow.
(13) “To this valley or glen, in which is the celebrated burying-place of the Jews, the Rabbins have appropriated the name, (the valley of Jehosaphat,) and maintain, that in it the final judgment of the world is to be held; — a conceit in which they have been followed by many Christian writers, as well as by the Mohammedans.” — Dr. Henderson.
Fuente: Calvin’s Complete Commentary
(2) The valley of Jehoshaphat.Some fifty years before Joel prophesied the kingdom of Judah had been menaced by an imposing confederacy of hostile tribes. It was an occasion of great anxiety. A national fast was proclaimed, and after it Jehoshaphat engaged and completely routed the enemy in a valley in the wilderness of Tekoa. (See 2 Chronicles 20) The victory was an occasion of immense exultation, and seems to supply the imagery with which Joel describes the day of the Lord. The name of Jehoshaphat was at some period given to the Kedron Valley, but it is here used rather in its grammatical meaning as the scene of the Divine judgment, the words signifying the valley where Jehovah judgeth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. At the time of the restoration Jehovah will gather all nations All that are guilty of hostility toward the people of God; and that included all the nations known to the prophet, for all had sinned at some time against the covenant people.
Valley of Jehoshaphat This name is given to the scene of the final conflict because of the meaning of the name: Jehovah judges. It is thought by some that the place is to be identified with the valley in which several nations were conquered by Jehoshaphat (2Ch 20:26 ff.), and which received the name, valley of blessing. That valley, however, was farther from Jerusalem than the scene of this conflict. Tradition, from the time of Eusebius on, has identified the valley of Jehoshaphat with the depression between Jerusalem and the Mount of Olives, otherwise called valley of the Kidron. This may be a correct identification; but it is by no means certain that the prophet had in mind any particular spot; the meaning of the name would account satisfactorily for the use of the same. Hostility against the people was hostility against the God of the people; he now interferes on their behalf.
Plead Or, enter into judgment; R.V., “execute judgment.”
Heritage They belong to Jehovah, and they are as dear and precious to him as an heirloom; therefore he will not “on any terms part with them or suffer them to be lost.”
Now follow the specific charges against the nations; they are twofold: (1) they have deported the Jews, and (2) they have parted divided among themselves the land of Jehovah.
Scattered among the nations, parted my land These words cannot refer to the invasion of Judah by the Philistines and Arabians in the time of Jehoram (2Ch 21:16-17), for their deeds of violence would not warrant the use of these expressions; they can refer only to a dispersion of great numbers of Jews and the occupying of their territory by foreign invaders. But the statement of Keil, that this takes us to the dispersion of the Jews after the fall of Jerusalem in 70 A.D., and that therefore we have the prediction of an event in the distant future, finds no support in the context. The words are explained best as presupposing the exiles of 597 and 586 B.C. (Eze 11:17; Eze 12:15). The attempt of Koenig to identify Israel with the northern kingdom only cannot be considered successful, since the terms Israel and Judah are used interchangeably in the Book of Joel. For the expression “parted my land” compare Mic 2:4; Amo 7:17.
Joe 3:3 depicts the ignominious treatment which the captive Jews received from their conquerors.
Cast lots The distribution of captives among their captors by lot seems to have been a common custom with ancient peoples (Oba 1:11; Nah 3:10; Thucid., 3:50). This made the captives the absolute property of their masters, who could do with them as they pleased, even might dispose of them if they could do so to greater advantage.
Boy Since he would be of little immediate use, they exchanged him for a harlot To satisfy their lusts.
A girl Too young to serve their purposes, or after having satisfied their lusts, they give away for wine To indulge in licentious revelry.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joe 3:2. I willgather all nations, &c. It is very evident from the phrase at the close of the verse, Who have parted my land, that all is not to be taken in a very extensive sense. It is to be understood of the neighbouring nations;All the heathen round about, as in Joe 3:12. In this third and last part of his prophesy, Joel relates what will come to pass in those days, and in that time, when the Lord shall bring again the captivity of Judah and Jerusalem. He apparently describes the great actions of the Maccabees; and that this is the period of time, to which this part of the prophesy relates, is evident from the raising up the children of Judah and of Jerusalem, whom their enemies had sold to the Greeks; Joe 3:7. This return happened under Demetrius. The nations gathered in the valley of Jehoshaphat, which was near to Jerusalem, are the Seleucidae, who were afterwards destroyed in the same valley, which is therefore called The valley decision, or of the threshing.Tyre and Sidon, and the coasts of Palestine, Joe 3:4 mean the descendants of the ancient enemies of the Jews; who assisted in the destruction and plundering of Jerusalem, and whose posterity were destroyed by the Maccabees. The word Jehoshaphat signifies, The Lord judges, or the judgment of the Lord. See Joe 3:14. And possibly, says Dr. Chandler, thus translated, the valley of Jehoshaphat may denote no particular place in the country of Judaea, but only some place where God would execute his vengeance on the enemies of the Jews. Houbigant renders the last clause, Because they have scattered them among the nations, and have parted my land. See Chandler, and Sharpe.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joe 3:2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land.
Ver. 2. I will also gather all nations ] That are adverse to my Church, that I may have my pennyworths of them, and do execution upon them with ease (troubling those troublers of his Israel, 2Th 1:6 , licet videantur plures et potiores ), as he dealt by Jehoshaphat’s enemies, 2Ch 20:25 , and leaving them no more place to escape than those have who are surrounded in a valley by a potent enemy, who hath gotten them into a pound, as the proverb is. And this God will do in the valley of Jehoshaphat (a valley, saith Lyra, Adrichomius, and Montanus, between Jerusalem and Mount Olivet), in the very view of the Church, that the righteous may rejoice when he seeth the vengeance, and wash his feet in the blood of the wicked. So that a man shall say, Verily, there is a reward for the righteous, see Joe 3:4 ; verily, he is a God that judgeth in the earth, as in the valley of divine judgment (so some render Jehoshaphat here, as if it were an appellative, Chaldeus R. Salmon, Mercer), called, Joe 3:14 , the valley of decision, and the words that next follow seem to favour, “and I will plead with them” ( iudicio I judge again), judicially plead with them there, for my people; which word also God useth when he foretelleth the destruction of Gog and Magog in Ezekiel. So that the valley of Jehoshaphat, saith Mercer, is the place wheresoever God shall please to punish the enemies of his people. As for that conceit of Lyra and others, who gather out of this text that this valley near Jerusalem shall be the very place where Christ shall sit to judge the world at the last day, and for confirmation allege Act 1:11 . Mercer judgeth it to be a childish conceit, and Luther asketh where all mankind shall have room to stand in so small a valley? Though others judge it not unlikely that it shall be thereabouts, because Jerusalem is in the middle and about the centre of the earth, and besides, it will be the more for the glory of Christ, to sit there as judge where he himself was judged; but it is probable he will sit in the air, near the earth, whither the elect shall be raptured up to meet the Lord. 1Th 4:17 , that the devils may be subdued and sentenced in the air, where they have ruled and played Rex, king, Eph 2:2 , and that the wicked may be doomed on the earth, where they have offended.
For my people and for my heritage Israel
And for my heritage Israel
Whom they have scattered among the nations
And parted my land
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will also gather. Compare Zec 14:2-4.
all nations. Put by Figure of speech Synecdoche (of the Whole), App-6, for representatives or people from all nations.
the valley of Jehoshaphat. Between Jerusalem and the Mount of Olives. The name then existing is still preserved in the village of Sh’afat; now the Wady Sidi Miriam and Wady Far’aun. Mentioned only here, and in Joe 3:12; the event recorded in 2Ch 20:21-26 being typical of this scene of the future judgment of the nations. Note “to this day”.
Jehoshaphat = Jehovah hath judged.
will plead with them = will judge them. Note the Figure of speech Paronomasia (App-6) for emphasis. Hebrew. yehoshaphat vnishpatti. Compare Isa 66:16. Eze 38:22.
My. Note the force of this pronoun when Jehovah calls Israel again “Ammi” (Hos 2:23). The judgment of Mat 25 turns on how the nations had treated “My brethren”, and not upon the grounds of justification by faith.
My heritage. Reference to Pentateuch (Deu 32:9). App-92. Israel. Note this; not merely Judah, but the twelve-tribed nation.
Fuente: Companion Bible Notes, Appendices and Graphics
also: Zep 3:8, Zec 14:2-4, Rev 16:14, Rev 16:16, Rev 19:19-21, Rev 20:8
the valley: Joe 3:12, 2Ch 20:26, Eze 39:11, Zec 14:4
will plead: Isa 66:16, Eze 38:22, Amo 1:11, Oba 1:10-16, Zec 12:3, Zec 12:4, Rev 11:18, Rev 16:6, Rev 18:20, Rev 18:21
and parted: Jer 12:14, Jer 49:1, Eze 25:8, Eze 35:10, Zep 2:8-10
Reciprocal: Lev 25:23 – for ever 2Ki 10:21 – And they came Isa 51:22 – pleadeth Isa 66:18 – that I Jer 12:7 – have forsaken Jer 25:31 – plead Jer 50:17 – a scattered Jer 51:12 – the standard Eze 38:15 – and many Joe 3:11 – Assemble Joe 3:14 – multitudes Amo 9:14 – I will bring Mic 4:3 – and rebuke Mic 4:11 – many Zep 3:19 – I will undo Zec 2:8 – the nations Zec 14:3 – General Zec 14:12 – the plague wherewith Mat 22:7 – his
Fuente: The Treasury of Scripture Knowledge
Joe 3:2. Valley of Jehoshaphat is a figure of speech intended to mean the judgment of God upon the nations that had oppressed His people. Moffatt renders the term valley of Jehoshaphat by Judgment Valley,” and that agrees with the figurative sense of the term attributed to it above.
Fuente: Combined Bible Commentary
3:2 I will also gather all nations, and will bring them down into the {b} valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land.
(b) It appears that he alludes to the great victory of Jehoshaphat, whom God used without man’s help to destroy the enemies, 2Ch 20:20-26 ; also he is referring to this word Jehoshaphat, which signifies pleading or judgment, because God would judge the enemies of his Church, as he did there.