Chapter 3

1 God’s judgments against the enemies of his people. 9 God will be known in his judgment. 18 His blessing upon the church.

1. Bring again the captivity. This expression may describe a return from literal captivity or may be used metaphorically to describe a general return of prosperity (see on Ps. 14:7; see Introduction to Ps. 126). If the book of Joel was written shortly before the Babylonian captivity (see p. 21), there is probably a reference here to the return from that land. The expression is common in Jeremiah, and is thus applied (chs. 30:3, 18; 31:23; 32:44; 33:7).

The description of the return is in terms of how the promises of God would have met fulfillment if the nation of Israel had cooperated with God (see pp. 27–30; see on Eze. 37:1). The prosperity of Israel would have excited the enmity of the nations, who are here represented as gathered by God into the valley of Jehoshaphat. The prediction parallels that of Eze. 38, where Gog and his bands are represented as brought against Jerusalem, and there judged (see Zech. 14:1–3). The application of this prophecy to the future must be made on the basis of the revelation of the NT (see on Eze. 38:1; see p. 30).

2. Valley of Jehoshaphat. The name occurs only here, but in the time of Eusebius (4th century) it was applied to the Kidron Valley, the depression between Jerusalem and the Mount of Olives, to the east of Jerusalem. However, there is no evidence that anciently the valley was ever thus called. The name seems to have been chosen because of its significance. Jehoshaphat meaning, “Yahweh has judged,” or “Yahweh judges.” See also GC 32.

Some have attempted to connect this valley with the Valley of Berachah, the scene of Judah’s victory over the united forces of Ammon, Moab, and Mt. Seir (2 Chron. 20:1–30). However, that valley was in the wilderness of Tekoa (2 Chron. 20:20), a town 10 mi. (16 km.) south of Jerusalem, probably the Wadi elРФArruЖb, south of Tekoa. The distance of this site from Jerusalem seems to be against the equating of the Valley of Berachan with the valley of Jehoshaphat.

Will plead. Heb. shaphat, which, in the form here found, means “to enter into a legal controversy.” Shaphat the last part of the name Jehoshaphat.

A spiritually revived people of Israel, cooperating with God’s plan, would have enjoyed the favor and protection of Heaven. The blessings promised at the time of the Exodus (Deut. 28:1–14) would have met belated fulfillment. The Jewish nation would have become a marvel of prosperity and would have converted multitudes to the true God. As the numbers increased, Israel would have enlarged its borders until it embraced the world (see COL 290). Naturally such a program would have excited the anger of the heathen nations. Under the leadership of Satan these nations would have banded together to crush the thriving state, and God would have intervened (see p. 30).

With the failure of the Jews, we look to the fulfillment of these predictions in principle in the Christian church (see on Eze. 38:1). The conflict here described will take on the nature of a desperate attempt by Satan, in earth’s last hour, to destroy the true church of God. “As he [Satan] influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God” (9T 231; cf. 5T 524; GC 656; 6T 18, 19, 395). Again God will intervene in behalf of His people, and at the second coming of Christ will destroy the wicked (Rev. 19:19–21), and 1,000 years later annihilate them (Rev. 20:9–15).

3. Cast lots. Distributing slaves by lot seems to have been a common practice in ancient warfare. Compare Obadiah 11; Nahum 3:10.

4. What have ye to do? Literally, “What are ye to me?” God identifies Himself with His people (see Matt. 10:40; 25:40, 45).

Tyre. Tyre and Sidon were two important cities of Phoenicia (see Vol. II, pp. 67–69; see on Eze. 26:2; 28:21).

Palestine. Literally, Philistia.

5. Taken my silver. God regarded the wealth of Israel as His.

6. Have ye sold. The Phoenicians and the Philistines were famous slave traders (see Eze. 27:13).

That ye might remove them. Here, perhaps, an expression of result. As a result of the slave traffic, carried on by the Phoenicians and Philistines, primarily for profit, the Jews had become widely dispersed.

7. Raise. Literally, “rouse,” “stir up.”

8. Sabeans. A people living in southwest Arabia who were famous as traders.

9. Gentiles. Heb. goyim, “nations.” Verses 9–17 return to the topic of v. 2. The subject is expanded and graphically portrayed. As noted in the comments on v. 2 the description of a literal conflict is in terms of how events would have evolved if the nation of Israel had fulfilled her God-given mission. Application to the last days must be made in terms of the information provided by later inspired writers who have shown how events that might have had a fulfillment in literal Israel will be fulfilled with respect to spiritual Israel (see on v. 2; see pp. 35, 36).

Prepare. Heb. qadash, literally, “to sanctify.” Qadash is thus translated in ch. 1:14 (see comments there).

Wake up. Heb. Фur, “to rouse,” “to stir up.” For an application in principle to the stirring up of the wicked powers of earth to destroy the people of God see on v. 2. There will be another rousing of the wicked at the end of the millennium, when Satan “makes the weak strong, and inspires all with his own spirit and energy” to attack the New Jerusalem (GC 663; see on Isa. 24:22).

Adventist expositors have generally seen in this prophecy a forecast, not only of climactic events associated with the great day of the Lord, but also of international military activities in the final days of earth’s history. The gradual withdrawal of God’s Spirit in these last days leaves the way open for a corresponding increase in satanic activity designed to lead men on to destroy one another. This process will reach its climax just before the coming of the Son of man in the clouds of heaven.

10. Plowshares. The economic and industrial forces of the nations were to be turned to purposes of war.

Strong. Heb. gibbor, “a mighty one,” “a warrior.”

11. Gather yourselves. For the conditional fulfillment to literal Israel see p. 30. For the fulfillment to spiritual Israel see on v. 2.

Round about. Literally, “from round about.” The phrase modifies heathen (Heb. goyim, “nations”), rather than “gather.”

Mighty ones. Heb. gibborim, which may be translated “warriors” (see on v. 10).

12. Heathen be wakened. See on v. 9.

Valley of Jehoshaphat. See on v. 2.

Judge. See p. 30; see on v. 2.

13. Harvest is ripe. Apparently two figures are used by which to describe the judgment upon the nations: (1) the reaping of the grain harvest, and (2) the gathering of the vintage and the treading of the grapes. Some think only one figure is intended, that the sickle represents the pruning knife, and that the harvest represents the garnering of the vintage, which came about September. Compare John’s picture of the harvest in Rev. 14:14–20.

Fats. Heb.yeqabim, “wine presses.”

14. Decision. Heb. charus, a word with several possible definitions. The context must decide the choice of meaning in any particular instance. The root of charus is charas, which means “to decide,” “to determine,” “to settle,” “to fix.” Charus may be the passive participle of charas, and hence may mean “decision” in the sense that the fate of the wicked nations is being decided. It should be noted, however, that the “decision” here referred to is that of Jehovah as judge (see on vs. 2, 12), and not that of the people who are being judged. In other words, their probation has already closed. It is now “the day of the Lord” (see on Isa. 13:6). The LXX reads valley of “punishment,” or “vengeance.”

Charus is also an adjective and a noun. As such it may mean “gold” (Ps. 68:13), “moat” (Dan. 9:25), “diligent” (Prov. 10:4), “having a cut” (translated “maimed,” Lev. 22:22), or “threshing instrument” (Job 41:30; Isa. 28:27). Of these definitions only “threshing instrument” fits the context. A number prefer this reading. The picture is then of a valley in which the wicked are being threshed.

The words of the phrase “valley of decision” have frequently been used to describe earth’s multitudes, the destinies of whose souls hang in the balance. Though the words may be borrowed and thus applied, it should be remembered that this is not the primary application of the text, the one intended by Inspiration.

15. Shall be darkened. On the physical signs that will accompany the day of the Lord see on ch. 2:10; cf. EW 41.

16. Roar out of Zion. Compare Amos 1:2; see on Eze. 38:18–23.

Shake. For the application of these prophecies to the future see on v. 2; cf. Rev. 16:17, 18; PP 341.

Hope. Heb.machaseh, “a refuge,” “a shelter.” Judgment upon the enemies of Judah means deliverance for the people of God. Thus it will be when the wicked powers of earth, under the influence of Satan, seek to destroy the faithful remnant (Rev. 13:15). God will intervene to deliver His people (see EW 272, 273).

17. Shall ye know. Because of the misfortunes that had befallen the Jewish nation, many had been led to question the merciful purposes of God. But the Lord declared that He would show forth His mighty power in the deliverance of His people. Thus His character and beneficent design would be fully vindicated before the inhabitants of earth (see on Eze. 6:7; 38:23; cf. Eze. 39:22, 28).

Pass through her. That is, with evil designs. Strangers who had joined themselves to the Lord were, of course, welcome (Isa. 56:6). God’s design was that with regularity “all flesh” would come to worship before Him (Isa. 66:23).

The picture is of the Jerusalem that might have been (see on Isa. 65:17). When the New Jerusalem comes down from God out of heaven (Rev. 21:2), Satan and the vast host with him will seek to overrun the Holy City, but they will perish in the attempt (Rev. 20:9).

18. It shall come to pass. Verses 18–21 describe conditions that would have followed the judgment upon the enemies of Jerusalem if Israel had been faithful. The description parallels that presented in Eze. 40 to Eze. 48 and Zech. 14. Ultimately there was to have come the complete renovation of the earth (see on Isa. 65:17; Eze. 38:1; 40:1; see pp. 29, 30).

A fountain. See Eze. 47:1–12. See on Eze. 40:1 on principles of interpretation.

Valley of Shittim. Literally, “valley of acacias.” There was a Shittim in Moab, opposite Jericho, where the children of Israel encamped before entering the land of Canaan (Num. 25:1; cf. Num. 22:1). It is doubtful, however, that this is the region here designated. A comparison with Eze. 47:1–12 suggest that this valley was possibly the Kidron with its wadies.

19. A desolation. See on v. 18.

For the violence. See p. 30.

20. For ever. The previous residence in Canaan, though designed to be permanent, was interrupted because of a failure of the people to cooperate with the program of Heaven. The people had built houses, but strangers dwelt in them. Now they were again offered the promise of permanence (see on Isa. 65:21). If the discipline of the Captivity had done its designed work, and the returning exiles had continued to carry out the divine objective, residence would have been permanent.

21. Cleanse. Heb. naqah, “to acquit,” “to hold exempt from punishment.” In the gospel plan such acquittal comes through the imputation of the righteousness of Christ (see on ch. 2:23).

Ellen G. White comments

14  4T 446; 6T 406

16   DA 780; EW 15, 272, 285; PP 340, 341; 1T 184