Joel 3

Joel’s message to Judah (and to us) is reaching its conclusion. He has described the immediate “day of the Lord,” the terrible plague of the locusts. This led to a description of the imminent “day of the Lord,” the impending invasion of the northern army. All that remains is for him to describe the ultimate “day of the Lord” when God will judge all the nations of the earth. “For the day of the Lord is near upon all the heathen” (Obad. 15).

Joel describes a sequence of events relating to this “great and terrible day of the Lord” (Joel 2:31), what will happen before that day, during that day, and after that day.

The phrase “bring again the captivity” (3:1) means “reverse the fortunes” or “restore the fortunes” (niv). Because of the judgments set during the “day of the Lord,” Israel’s situation in the world will be dramatically changed, and God will deal justly with the nations of the world for the way they have treated His people Israel. Joel gives three important announcements.

“Nations, prepare for judgment!” (vv. 1–8). This great battle will take place in the Valley of Jehoshaphat (vv. 2, 12), a site mentioned nowhere else in Scripture. In verse 14, it’s called “the valley of decision,” referring to God’s decision (decree) to punish the nations. Since the name “Jehoshaphat” means “the Lord judges,” the name “Valley of Jehoshaphat” might well be symbolic, but some students believe it refers to the Plain of Esdraelon where the “battle of Armageddon” will be fought (Rev. 16:16).

Joel lists some of the sins that the Gentiles have committed against the Jews: scattering them among the nations; selling them into slavery; treating them like cheap merchandise for which people cast lots; plundering the land of its wealth; and taking what belonged to the Lord and using it for their own gods. Of course, many of the tragic experiences that came to the Jewish people were disciplines from God because they had violated His covenant, but the Gentile nations went beyond discipline to exploitation. Jeremiah said to the Babylonians, “[Y]ou rejoice and are glad, you who pillage my inheritance, because you frolic like a heifer threshing grain and neigh like stallions” (Jer. 50: niv).

It’s worth noting that God refers to the Jews as “my people” and to the land as “my land.” The wealth is “my silver and my gold.” Even though the Jews have not obeyed the covenant or sought to please the Lord, He has not abandoned them. Even when they rejected their Messiah, God was merciful to them. He has preserved them as a nation and will one day come to their aid and defeat their enemies.

“Nations, prepare for war!” (vv. 9–15). This passage describes what is generally called “the battle of Armageddon,” when the armies of the nations unite against the Lord and His Christ (Ps. 2:1–3) and gather to destroy Jerusalem (Joel 3:16; Zech. 12—14). Joel compares the battle to the harvesting of grain and grapes, when God will defeat the enemy as easily as a farmer wields a sickle or plucks grapes and crushes them to make wine (Joel 3:13). You will find a similar image in Revelation 14:14–20, when God reaps “the harvest of the earth” and “the vine of the earth” and crushes armies like clusters of grapes.

Frightening signs from the Lord will accompany this battle (Joel 3:15; see 2:10, 30–31), signs that Jesus mentioned in His prophetic discourse on the Mount of Olives (Matt. 24:29–31; Mark 13:19–27; Luke 21:25–28). Jesus taught that these signs would prepare the way for His personal coming to earth when He will defeat Israel’s enemies, cleanse His people, and establish His kingdom (Zech. 12—14; Rev. 19:11ff.).

Joel 3: commands the nations to arm for battle, even to the point of turning farm tools into weapons, but Isaiah 2: and Micah 4: describe a different scene: “they shall beat their swords into plowshares, and their spears into pruning hooks” (Isa. 2:4). But Isaiah and Micah are describing the future kingdom, when people will learn war no more and no longer need weapons; while Joel is describing the battle that ushers in that peaceful kingdom.

“Nations, prepare for defeat!” (v. 16). The name “Armageddon” is found only in Revelation 16:16, referring to the Plain of Esdraelon, where many major battles were fought in Old Testament times. Revelation 16:13–16 informs us that Satan, through his demonic powers, gathers the armies of the nations to fight against God at Jerusalem. But the invasion will fail, because Jesus will return in power and slaughter the enemy, turning the whole “battle” into a supper of flesh for the scavengers of the earth (19:17–19).

Like a fierce lion, God will “roar out of Zion” and conquer the enemy (see Amos 1:2, Hos. 11:10–11). When the Lamb becomes a Lion, the nations had better tremble (Rev. 5:5). The lost nations of the earth will perish when He utters His voice in judgment, but to His own people the Lord will be a refuge and a stronghold. “Come, My people, enter your chambers, and shut your doors behind you; hide yourself as it were, for a little moment, until the indignation is past. For behold, the Lord comes out of His place to punish the inhabitants of the earth for their iniquity” (Isa. 26:20–21 nkjv).

A Jewish proverb says, “No misfortune avoids a Jew.” No people have suffered more at the hands of their fellow men than have the Jews. Pharaoh tried to drown the Jews, but instead, his own army was drowned by God (Ex. 14—15). Balaam tried to curse the Jews, but God turned the curse into a blessing (Num. 22:25; Deut. 23:5; Neh. 13:2). The Assyrians and Babylonians captured the Jews and put them in exile, but both of those great kingdoms are no more, while the Jews are still with us. Haman tried to exterminate the Jews, but he and his sons ended up hanging on the gallows (the book of Esther). Nebuchadnezzar put three Jews into a fiery furnace, only to discover that their God was with them and was able to deliver them (Dan. 3).

My friend the late Dr. Jacob Gartenhaus, gifted missionary to his own people, used to say, “We Jews are waterproof and fireproof; God has blessed us so that nobody can successfully curse us, and we shall be here long after our enemies have perished.” God knows what the nations have done to the Jews, and He will one day settle accounts. Meanwhile, believers must pray for the peace of Jersusalem (Ps. 122:6) and lovingly witness to them in word and deed that Jesus is indeed their Messiah and Lord.

Everything will change when the King comes back and begins His reign! Joel promises a Holy City, a restored land, a cleansed people, and a glorious King.

A Holy City (v. 17). When Solomon dedicated the temple, the glory of the Lord came down and filled the building (1 Kings 8:10–11; 2 Chron. 5:11–14). Mount Zion, on which Jerusalem was built and the temple stood, was a very special place to the Jews because it was the place God chose for His own dwelling (Ps. 48; 87; 132:13). When the Babylonians destroyed the temple, the Jews prayed for the time when their temple would be restored and God’s glory would return. “For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession” (69:35).

Today, the Jewish people have no temple on Mount Zion; instead, a mosque stands there. But God promises that He will restore Zion and dwell there in all His glory. “For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody” (Isa. 51:3). The prophets anticipate that great day when “sorrow and mourning shall flee away” (v. 11) and God will once again dwell with His people (see Isa. 12; 33:20–24; 35; 52; Jer. 31; Mic. 4; Zech. 1).

Jerusalem is called “the Holy City” at least eight times in Scripture (Neh. 11:1, 18; Isa. 48:2; 52:1; Dan. 9:24; Matt. 4:5; 27:53; Rev. 11:2), and we still call it “the Holy City” today. Like every other city in this world, Jerusalem is inhabited by sinners who do sinful things. But the day will come when Jerusalem shall be cleansed (Zech. 13:1) and truly become a Holy City dedicated to the Lord (Isa. 4:1–6).

A restored land (vv. 18–19). Over the centuries, the land of Israel had been ravaged by wars, famines, droughts, and the invasions of marauding insects such as Joel wrote about in the first chapter of his book, but there is coming a day when the land will be like the Garden of Eden for beauty and fruitfulness. “He will make her deserts like Eden, her wastelands like the garden of the Lord” (Isa. 51: niv).

In the first chapter of Joel’s prophecy, the people were wailing because they had no food, but that will not happen when God restores His people and their land. It will not only be a “land of milk and honey,” but it will have plenty of wine and water as well. The land of Israel has always depended on the early and latter rains for water, but God will give them fountains and a river to water the land.

Jerusalem is the only city of antiquity that wasn’t built near a great river. Rome had the Tiber; Nineveh was built near the Tigris and Babylon on the Euphrates; and the great Egyptian cities were built near the Nile. But in the kingdom, Jerusalem will have a river that proceeds from the temple of God. “On that day living water will flow out from Jerusalem, half to the eastern sea [the Dead Sea] and half to the western sea [the Mediterranean], in summer and in winter” (Zech. 14: niv). You find this river and its special blessings described in Ezekiel 47.

In contrast to the land of Israel, the lands of their enemies, Egypt and Edom, will be desolate as a punishment for the way they treated the Jewish people. This means that Egypt and Edom will have to depend on Israel for the basic things of life, such as food and water.

A cleansed people (vv. 20–21a). What good would it be to have a restored land if it were populated with a sinful people? God’s people must be cleansed before they can enter into the promised kingdom. God promises to cleanse His people of their sins, forgive them, and restore them to Himself. “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zech. 13:1).

The prophet Ezekiel describes this cleansing: “For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them” (Ezek. 36:24–27 nkjv).

Under Old Testament law, the Jews could cleanse that which was defiled by using water, fire, or blood. The priests were washed with water and sprinkled with blood when they were installed in office (Lev. 8—9), and the healed lepers were likewise washed with water and sprinkled with blood (Lev. 14). The priests had to wash their hands and feet and keep ceremonially clean as they served in the tabernacle (Ex. 30:17–21). If anything became defiled, it had to be purified with “the water of sprinkling” (Num. 19). Zechariah used this Old Testament truth to teach about the permanent internal cleansing that would come when the people saw their Messiah and trusted Him (Zech. 12:10). They would experience a new birth and become a new people for the Lord.

A glorious King (v. 21b). What a wonderful way to close a book: “The Lord dwells in Zion!” (niv). The prophet Ezekiel watched as the glory of God departed from the temple that was about to be destroyed (Ezek. 8:4; 9:3; 10:4, 18; 11:23), and then he saw that glory return to the new temple in the restored nation (43:1–5). He saw a new Jerusalem that had been given a new name: “Jehovah Shammah—the Lord is there” (48:30–35).

The prophecy of Joel begins with tragedy, the invasion of the locusts, but it closes with triumph, the reign of the King of Kings and Lord of Lords. Jesus said to His disciples, “Assuredly I say to you, that in the regeneration [the future kingdom], when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging [ruling over] the twelve tribes of Israel” (Matt. 19: nkjv).

May we never lose the wonder of His glorious kingdom!

A M O S“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever” (Rev. 11: niv). “Thy kingdom come” (Matt. 6:10)! “Even so, come, Lord Jesus” (Rev. 22:20)!

Eight nations judged A. Six Gentile nations condemned—1:1—2:

B. Judah condemned—2:4–5 C. Israel condemned—2:6–16 Three sermons to the people of Israel

A. Message #1: Israel’s judgment certain— 3:1–15 B. Message #2: Israel’s sins denounced— 4:1–13

C. Message #3: Israel’s doom lamented— 5:1—6:

A. Five visions of judgment—7:1—9: 1. The locusts—7:1–3 2. The fire—7:4–6 3. The plumb line—7:7–9 Historical interlude: Amos at Bethel— 7:10–17 4. The basket of summer fruit—8:1–14 5. The ruined temple—9:1–10

B. A vision of the glorious kingdom— 9:11–15 J o n a h E s t h e r J e r e m i a h M i c a h J o b L a m e n t a t i o n s N a h u m P s a l m s E z e k i e l H a b a k k u k P r o v e r b s D a n i e l Z e p h a n i a h E c c l e s i a s t e s H o s e a H a g g a i S o n g o f J o e l

A m o s Z e c h a r i a h S o l o m o n M a l a c h i I s a i a h O b a d i a h

Amos in His Time Amos (“burden bearer”) was a herdsman and a cultivator of sycamore trees (Amos 1:1; 7:14) when the Lord called him to be a prophet. He lived in the village of Tekoa, about eleven miles from Jerusalem, during the reigns of Uzziah in Judah (790–740 BC) and Jeroboam II in the northern kingdom of Israel (793–753). Amos was a “layman,” a humble farmer and shepherd who was not an official member of the Jewish religious or political establishment.

At this time, both Judah and Israel were enjoying prosperity and security. Luxury abounded (3:10–15; 5:1–6), and “religion” was popular. Israel flocked to the royal chapel at Bethel (4:4–5), and Judah celebrated the feasts enthusiastically (5:21–22), but the sins of both nations were eroding the religious and moral fiber of the people. Making money was more important than worshipping God (8:5); the rich exploited the poor, the judicial system was corrupt, and injustice flourished (5:11–15, 24; 8:4–6).