Joel 3

Joel 3

Wiersbe writes on Joel 3:18-21 - As Joel preached, the people could see the dry fields, the starving cattle, and the empty barns. They could see and hear the locusts as they ravaged the country. But Joel is picturing a time when wine, milk, and water shall flow in ceaseless measure in the land. This is, of course, the kingdom age when Jesus Christ shall sit on David's throne in Jerusalem, and when the land shall be healed and the blessing of God restored. The nation will be cleansed, and God shall dwell in Zion. This reminds us of Ezekiel's final words: "And the name of the city from that day shall be, THE LORD IS THERE." (Wiersbe's Expository Outlines on the Old Testament.) Michael Bentley on Joel 3:18 - This verse starts with the phrase ‘In that day’. This is the same period of time that we find at Joel 3:1—‘In those days and at that time’. The prophet continued to outline the blessings of being restored to the Lord’s favour. Just as two lovers may suddenly experience a rekindling of the joy of their first love (but see Rev. 2:4), so God’s people would know the return of all past favour—except that, this time, these gifts would be ‘pressed down … and running over’ (see Luke 6:38). ‘In that day’, bountiful harvests would again be given; in fact, on the great day of the Lord there will be a triumphal time of harvest. We have already seen in 3:13 that the harvest of the wicked will be all-encompassing so that no one will escape. (Opening Up Joel) Trent Butler on Joel 3:18 - When this promise of the final Day of the Lord reaches fulfillment, the entire situation will be turned on its heels. The Day of the Lord will be a day of total reversal. No more complaints about locusts and droughts and armies destroying the crops. Vineyards on the mountainsides will drip new wine (Joel 1:10). Animals threatened with extinction by the drought and lack of pastures (Joel 1:18) will now produce so much milk that it will literally flow down the hills. Dried-up streams (cp. Joel 1:20, where the same word is used as ravines in Joel 3:18) will now run with water. (Hosea, Joel, Amos, Obadiah, Jonah, Micah) Thomas J Finley on Joel 3:18 - The Hebrew prophets used the phrase וְהָיָה בַיּוֹם הַהוּא (wĕhāyâ bayyôm hahûʾ, “and it will happen in that day”) to mark off a new section, as here in v. 18. As is so often the case in predictive portions of the OT, “that day” refers to the general events surrounding the day of the Lord. Judgment of the nations and deliverance for Israel do not exhaust God’s purposes. He has planned a new blessing for the land that will be unsurpassed, even beyond the splendor of the kingdom of David and Solomon. (Joel, Amos, Obadiah Commentary) Hans Wolff on Joel 3:18 - The conception of the Day of Yahweh as a day of judgment on the nations and a day of deliverance for Israel (4:1–3*, 9–17*) is thus supplemented by the paradisal motif. (Joel and Amos: A Commentary) Leander Keck - The day of the Lord will bring not only the destruction of God’s enemies and the rescue of repentant Jerusalem and Judah, but it will also usher in a paradisiacal existence for the faithful. Borrowing partially on the thought of Amos 9:13, Joel picks up themes from the first chapter of his book and portrays their reversal. Once the sweet wine was cut off (Joel 1:5); now the mountains with their vineyards will yield wine in abundance (Joel 3:18). Previously there was no milk from the cattle, because they had no pasture (Joel 1:18); now the rich grasslands on the hills will furnish an ample supply. During the drought, there was no water anywhere (Joel 1:17–20); in God’s future, the rivers and wadis of Judah will flow full all year round. Once again, borrowing an earlier prophetic theme, a fountain will flow forth from the Temple and water even the Valley of Shittim (Ezek 47:1–12; cf. Ps 46:4; Zech 14:8; Rev 22:1–2)—a symbol of the life-giving power of God’s presence (cf. Ps 36:8; Isa 33:21). (New Interpreter's Bible) Walter Kaiser in a discussion entitled God’s Blessing as the Day of the Lord Climaxes—Joel 3:18–21 - The day of the Lord in this section is also called “in that day” (Joel 3:18). This is not unusual, for the Hebrew prophets often used the expression “in that day” instead of the full title “the day of the Lord.” In fact, this shortened form appeared so frequently, that no other modifiers were needed for the prophet’s audience, for the pointing to a particular day meant a time when God would act in judgment and blessing, depending on the state of the receiver. Just as there were four reasons for divine judgment on the nations in the previous section, so this final section of the prophet Joel describes four blessings God is to pour out on the covenant people (Joel 3:18–21). These are the blessings: 1. the healing of the land of Israel (3:18), 2. the punishment of all of Israel’s enemies (3:19), 3. the designation of the land to Israel for all times to come (3:20), and 4. the pardon of Israel and the dwelling of God in the land (3:21). (Preaching and Teaching the Last Things) Cornerstone Bible Commentary on Joel 3:18 in that day - This is a familiar prophetic formula used to introduce details relative to the eschatological future (e.g., Isa 24:21; 26:1; 27:1; Jer 30:8; Amos 9:11; Mic 4:6; Zeph 3:16; Zech 14:4).....Joel ends his prophecy on a high note. He predicts that the environment where God’s future people will live will be marked by superabundant fertility. All that had been lost in the locust plague will, as God promised (2:18–27), be restored in effusive quantity. The landscape will flourish again; the streams and even the dry wadis will flow freely, bringing life and health to the land and all its inhabitants. Jerusalem’s underground water sources will also gush forth, bringing refreshing vitality to ground that has long been parched with aridity. Even the Dead Sea will come alive and be rejuvenated by the fresh waters of Jerusalem’s Temple Mount (see note on 3:18). Duane Garrett writes on Joel 3:18 - “In that day” refers to the day of the Lord (cf. Hos 2:16,18,21; Amos 8:9,13; 9:11). As in 1:5 “new wine” symbolizes not mere sufficiency but abundance. The promise that all the ravines would flow with water no doubt gave hope to a people who had seen their land parched with drought (Joel 1:12,17). (The New American Commentary) See the discussion by Dr Tony Garland who also favors the Day of the Lord as including the time of the millennial reign of Christ. I could quote other conservative sources which make similar comments. The upshot is that while one might say there are 2 stages of the Day of the Lord (Tribulation and End of Millennium), it is just as reasonable and Scripturally supportable to say that the Day of the Lord is a prolonged period when God intervenes in human history and this includes His establishment of His glorious Millennial Kingdom. CONDITIONS EXISTING WITHIN THE MILLENNIUM Dwight Pentecost See also Summary of Scriptures describing conditions during the Millennium. Much Scripture is devoted to stating the untold blessing and glory poured out upon earth through the beneficence of the Lord Jesus Christ in the kingdom. Many of these have been alluded to previously, but an outline of the conditions on the earth will show the “greatness of the kingdom” (Dan. 7:27). A. Peace. The cessation of war through the unification of the kingdoms of the world under the reign of Christ, together with the resultant economic prosperity, since nations need not devote vast proportions of their expenditure on munitions, is a major theme of the prophets. National and individual peace is the fruit of Messiah’s reign (Isa. 2:4; 9:4-7; 11:6-9; 32:17-18; 33:5-6; 54:13; 55:12; 60:18; 65:25; 66:12; Ezek. 28:26; 34:25, 28; Hos. 2:18; Mic. 4:2-3; Zech. 9:10). B. Joy. The fulness of joy will be a distinctive mark of the age (Isa. 9:3-4; 12:3-6; 14:7-8; 25:8-9; 30:29; 42:1, 10-12; 52: 9; 60:15; 61:7, 10; 65:18-19; 66:10-14; Jer. 30:18-19; 31:13-14; Zeph. 3:14-17; Zech. 8:18-19; 10:6-7). C. Holiness. The theocratic kingdom will be a holy kingdom, in which holiness is manifested through the King and the King’s subjects. The land will be holy, the city holy, the temple holy, and the subjects holy unto the Lord (Isa. 1:26-27; 4:3-4; 29:18-23; 31:6-7; 35:8-9; 52:1; 60:21; 61:10; Jer. 31:23; Ezek. 36:24-31; 37:23-24; 43:7-12; 45:1; Joel 3:21; Zeph. 3:11, 13; Zech. 8:3; 13:1-2; 14:20-21). D. Glory. The kingdom will be a glorious kingdom, in which the glory of God will find full manifestation (Isa. 24:23; 4:2; 35:2; 40:5; 60:1-9). E. Comfort. The King will personally minister to every need, so that there will be the fulness of comfort in that day (Isa. 12:1-2; 29:22-23; 30:26; 40:1-2; 49:13; 51:3; 61:3-7; 66: 13-14; Jer. 31:23-25; Zeph. 3:18-20; Zech. 9:11-12; Rev. 21:4). F. Justice. There will be the administration of perfect justice to every individual (Isa. 9:7; 11:5; 32:16; 42:1-4; 65:21-23; Jer. 23:5; 31:23; 31:29-30). G. Full knowledge. The ministry of the King will bring the subjects of His kingdom into full knowledge. Doubtless there will be an unparalleled teaching ministry of the Holy Spirit. (Isa. 11:1-2, 9; 41:19-20; 54:13; Hab. 2:14). H. Instruction. This knowledge will come about through the instruction that issues from the King (Isa. 2:2-3; 12:3-6; 25:9; 29:17-24; 30:20-21; 32:3-4; 49:10; 52:8; Jer. 3:14-15; 23: 1-4; Mic. 4:2). I. The removal of the curse. The original curse placed upon creation (Gen. 3:17-19) will be removed, so that there will be abundant productivity to the earth. Animal creation will be changed so as to lose its venom and ferocity. (Isa. 11:6-9; 35:9; 65:25). J. Sickness removed. The ministry of the King as a healer will be seen throughout the age, so that sickness and even death, except as a penal measure in dealing with overt sin, will be removed (Isa. 33:24; Jer. 30:17; Ezek. 34:16). K. Healing of the deformed. Accompanying this ministry will be the healing of all deformity at the inception of the millennium (Isa. 29:17-19; 35:3-6; 61:1-2; Jer. 31:8; Mic. 4:6-7; Zeph. 3:19). L. Protection. There will be a supernatural work of preservation of life in the millennial age through the King (Isa. 41: 8-14; 62:8-9; Jer. 32:27; 23:6; Ezek. 34:27; Joel 3:16-17; Amos 9:15; Zech. 8:14-15; 9:8; 14:10-11). M. Freedom from oppression. There will be no social, political or religious oppression in that day (Isa. 14:3-6; 42:6-7; 49:8-9; Zech. 9:11-12). N. No immaturity. The suggestion seems to be that there will not be the tragedies of feeble-mindedness nor of dwarfed bodies in that day (Isa. 65:20). Longevity will be restored. O. Reproduction by the living peoples. The living saints who go into the millennium in their natural bodies will beget children throughout the age. The earth’s population will soar. These born in the age will not be born without a sin nature, so salvation will be required (Jer. 30:20; 31:29; Ezek. 47:22; Zech. 10:8). P. Labor. The period will not be characterized by idleness, but there will be a perfect economic system, in which the needs of men are abundantly provided for by labor in that system, under the guidance of the King. There will be a fully developed industrialized society, providing for the needs of the King’s subjects (Isa 62:8-9; 65:21-23; Jer. 31:5; Ezek. 48:18-19). Agriculture as well as manufacturing will provide employment. Q. Economic prosperity. The perfect labor situation will produce economic abundance, so that there will be no want (Isa. 4:1; 35:1-2, 7; 30:23-25; 62:8-9; 65:21-23; Jer. 31:5, 12; Ezek. 34:26; Mic. 4:1, 4; Zech. 8:11-12; 9:16-17; Ezek. 36:29-30; Joel 2:21-27; Amos 9:13-14). R. Increase of light. There will be an increase of solar and lunar light in the age. This increased light probably is a major cause in the increased productivity of the earth (Isa. 4:5; 30:26; 60:19-20; Zech. 2:5). S. Unified language. The language barriers will be removed so that there can be free social intercourse (Zeph. 3:9). T. Unified Worship. All the world will unite in the worship of God and God’s Messiah (Isa. 45:23; 52:1, 7-10; 66:17-23; Zech. 13:2; 14:16; 8:23; 9:7; Zeph. 3:9; Mal. 1:11; Rev. 5:9-14). U. The manifest presence of God. God’s presence will be fully recognized and fellowship with God will be experienced to an unprecedented degree (Ezek. 37:27-28; Zech. 2:2, 10-13; Rev. 21:3). V. The fulness of the Spirit. Divine presence and enablement will be the experience of all who are in subjection to the authority of the King (Isa. 32:13-15; 41:1; 44:3; 59:19, 21; 61:1; Ezek. 36:26-27; 37:14; 39:29; Joel 2:28-29; Ezek. 11:19-20). W. The perpetuity of the millennial state. That which characterizes the millennial age is not viewed as temporary, but eternal (Joel 3:20; Amos 9:15; Ezek. 37:26-28; Isa. 51:6-8; 55:3, 13; 56:5; 60:19-20; 61:8; Jer. 32:40; Ezek. 16:60; 43:7-9; Dan. 9:24; Hos. 2:19-23). The wide diversity of the realms in which the blessings of the King’s presence is felt is thus clearly seen. (Things to Come: A Study of Biblical Eschatology) THE MILLENNIUM Charles Simeon COMMENT - Charles Simeon could hardly be depicted as a dispensationalist and yet he clearly holds to a literal millennium, which is a reflection of the fact that he interpreted the Scriptures literally, which is always the safest approach to take! It has been stated that only half of the churches in America (2024) are millennial with over 30% amillennial and 11% post-millennial which probably explains why many churches tend to avoid preaching messages on prophetic passages in the Bible! Joel 3:18. It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the House of the Lord, and shall water the valley of Shittim. THE return of the Jews to their own land at some future period seems to be predicted so plainly and so frequently, that no reasonable doubt can be entertained respecting it. As for their future conversion to the faith of Christ, that is absolutely certain. But previous to their final settlement in their own land, there will be a violent contest with them in Palestine: but their enemies will be defeated with great slaughter: and after that will the long-wished-for period arrive, when all, both Jews and Gentiles, shall turn unto the Lord, and all “become one fold, under one Shepherd.” Had the metaphorical expressions “of the mountains dropping with new wine, and the hills flowing with milk” been used alone, we might have supposed that the prediction related only to temporal prosperity, and the restoration of Canaan to that measure of fertility which it possessed in the days of old: but “the fountain coming forth from the House of the Lord” must have a spiritual import; and consequently the whole passage must be understood as designating and describing the Millennial period. From this sublime passage we shall take occasion to consider, I. The blessings of that day— The terms under which these blessings are set forth, will lead us to notice, 1. Their richness and variety— [There are no terms whatever that can give us a sublimer idea of the Gospel than these: its blessings are here represented as most reviving and comforting, most salubrious and nutritious, suited to every age, and every condition of the human race. Let us contemplate them a moment. Reconciliation with God through the blood of the cross, is the first that obtrudes itself upon our notice: and O! who can tell how refreshing this is to a weary heavy-laden soul? With this, peace is introduced into the conscience, even that “peace of God which passeth all understanding.” Friendship being thus cemented between God and man, the person who was till lately an enemy to his God, and an object of his everlasting indignation, is now adopted into his family, and enabled to look up with a spirit of adoption, crying Abba, Father! To the Lord Jesus Christ he now looks as his friend and his beloved; and to the Father he draws nigh with confidence, saying “O God, thou art my God!” Now he has access to God at all times, with a liberty to pour out his heart before him, and an assurance that “whatever he shall ask shall be done unto him.” Now also he enjoys an union with the Lord Jesus Christ, even such an union as a branch has with the vine, or a member with the head: and, by means of that union, he receives constant communications from the fulness that has been treasured up for him in that living Fountain of all good. The Holy Spirit is now poured out upon him as a Comforter, and is imparted in all his sanctifying operations, to mortify all his corruptions, and to transform him into the Divine image. Assured prospects of glory are now opened to him, so that he has both the earnest and foretaste of his heavenly inheritance. But where shall we end, if we attempt to enumerate one hundredth part of the blessings which the Gospel makes over to us, and which are here characterized as “hills flowing with milk, and mountains dropping down new wine?” Suffice it to say, that all the blessings of the everlasting covenant, all that Christ has purchased by his blood, and all that are made over to us in the exceeding great and precious promises, all are ours, if we are Christ’s———But to declare fully their richness and variety exceeds the powers of any finite intelligence.] 2. Their universality and abundance— [These blessings will not be so limited as they now are, either in the measure of their communication, or the objects on whom they are bestowed: they will “flow” in all the abundance of the most majestic “rivers,” and that even “to the valley of Shittim;” which being situated on the borders of Moab, and the shores of the Dead Sea, may well be considered as characterizing the most distant and barren places of the earth. There shall not be a human being to whom its blessings do not extend: for “all flesh shall see the salvation of God.” The high and the low, the rich and the poor, shall equally be partakers of them; for “all shall know the Lord, from the least to the greatest.” “Kings will be the nursing-fathers of the Church, and queens her nursing-mothers:” and with “the lofty firs and pines shall be united the humble box, to glorify the house of God’s glory, and to make the place of his feet gloriousb.” So universal shall be the reign of Christ on earth, that “holiness to the Lord shall be written upon the bells of the horses” which the peasants use in agriculture: the smallest vessel in the sanctuary shall be as highly sanctified as the largest; and “there shall no more be the Canaanite in the house of the Lord of Hostsc.” “All in that day will be righteous;” and so righteous as to need no addition to their happiness from any creature-comforts: “The sun shall be no more their light by day, neither for brightness shall the moon give light unto them; but the Lord shall be unto them an everlasting light, and their God their gloryd.” It is not in respect of universality only that “the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea,” but of depth also; for “the light of the moon shall be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wounde.” O glorious period! “May the Lord hasten it, in His time!”] Whilst we behold such a period predicted, it becomes us to consider, II. Our duty in the prospect of it— This is doubtless, 1. To help it forward by all possible means— [God works by means: and, however fixed the times and the seasons may be in the Divine mind, it is by the use of means that he will accomplish these most glorious events. The first advent of Christ was proclaimed by his Forerunner, John the Baptist, who by his ministrations “made ready a people prepared for the Lord.” And we in like manner are to act as heralds and harbingers of the Messiah’s second advent. As pioneers, we are to prepare his way. By us must his path be levelled, to facilitate his march: we must go before him, to “prepare his way, to make strait in the desert a highway for our God.” Through the instrumentality of men “shall every valley be exalted, and every mountain and hill be made low; and the crooked be made straight, and the rough places plain; and the glory of the Lord be revealed, and all flesh see it together:” yes, “by a voice crying in the wilderness shall all this be done: for the mouth of the Lord hath spoken it.” Is it asked then, What shall we do to advance this glorious work? I answer, God has already gone out before us, and shewn us what to do. The Societies which, by his gracious providence, have already been established, shew in what line we may direct our efforts to the best advantage. The Bible is now translating into the different languages of men, and circulating to the ends of the earth: that is obviously the first and most important method of diffusing the knowledge of of salvation through the world. Mission Societies also are in full activity, sending forth pious men to preach the everlasting Gospel, and to explain to the benighted nations of the earth the glorious mysteries which are there revealed. At last, too, attention begins to be paid to that “people, wonderful from their beginning hitherto,” the lost sheep of the House of Israel. They are the people spoken of more especially by the prophet, in the preceding context; and they are the people whom God will make use of for the bringing in the period described in our text: “the fulness of the Jews will be the riches of the world;” and “the receiving of the Jews will be to the whole world as life from the deadg.” To aid these Societies, therefore, and to unite our efforts with them, and especially by prayer to bring down the Divine blessing upon them, is the most effectual way we can take to accelerate the arrival of that glorious day. And, if we should not live to see the temple raised ourselves, we shall at least have the satisfaction of having provided materials for it, and contributed towards it to the utmost of our power.] 2. To seek the foretaste of it in our own souls— [All these blessings are to be enjoyed now, as well as at the period before referred to. They are all promised to us under the very same images: “Ho! every one that thirsteth, come to the waters, and he that hath no money; come ye, buy and eat; come, buy wine and milk, without money, and without priceh!” This invitation is given to all without exception: “Whosoever will, let him come, and take of the water of life freelyi.” Nor is it in small measure only that these blessings may be now possessed: for our Divine Master says, “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living waterk.” Let those who desire these blessings be in as unfavourable a state as “the vale of Shittim,” they have no need to be discouraged on that account: for “God will open for them rivers in high places, and fountains in the midst of the valleys: he will make the wilderness a pool of water, and dry land springs of waterl.” What hinders then, but that we should partake of all those mercies ourselves? If we really believe, as all profess to do, that the enjoyment of them will exalt man so highly in the latter ages of the world, and bring down, as it were, a heaven upon earth, surely we should now aspire after a foretaste of that heavenly feast; and “not give rest unto our Godm,” till he “bring us to his banquetin-house, and till his banner over us be loven.” To entertain an idea of the Millennium being a state of inconceivable felicity, and not to seek those graces and consolations which constitute its happiness, is a grievous inconsistency. Let all then be consistent: and now take their portion at that glorious feast which is spread for them in the Gospel, even “the feast of fat things, of fat things full of marrow, of wines on the lees well refinedo———] ADDRESS— 1. To those who think of religion as a source of melancholy— [Does it wear that aspect in the passage before us? or can language be found to depict it in more lovely colours? Verily, if the transformation of a wilderness into the garden of the Lord be a joyful change, then is religion a source of unmingled joy and blessedness. But it may be said, that repentance and mortification of sin are painful works. True; but whence do they proceed? not from religion, but from sin, which must be repented of, and must be mortified. We are diseased, and must be cured, before we can enjoy health in our souls. If we were diseased in body, and needed a painful course of medicine, or the amputation of a limb, would any one ascribe our pains to health? Health would supersede the necessity of such a process: and when the soul is brought to the enjoyment of God’s presence, and the possession of his image, it shall “have beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness”———Let this erroneous notion then be put away; and let religion be regarded in its true light, as an anticipation and foretaste of the heavenly bliss.] 2. To those who profess to regard religion as a source of joy— [You are correct in your sentiments on this momentous subject; but you must remember, that religion is a source of joy to those only who live nigh to God, and devote themselves unreservedly to his service. To those who give to God only a divided heart, it can administer no solid comfort. Indeed they are less happy than the ignorant ungodly world; for, whilst their profession keeps them from enjoying the vanities of the world, their distance from God prevents them from having any delight in him: so that there is nothing but an aching void, or a corroding anguish, in their hearts. O ye professors of godliness, either follow not the Lord at all, or “follow him fully.” Live nigh to him, and walk with him, as Enoch did, and you shall never be disappointed of your hope: you shall never find that “he is a wilderness to you;” but you shall have the light of his countenance lifted up upon you, and “your mouth shall be satisfied as with marrow and fatness, whilst you are praising him with joyful lips.” But we trust that many do really experience all the blessedness of true piety: and they will need no exhortation to diffuse the blessings which they themselves enjoy. The wine and milk which they find so nutritious and comforting to their own souls, they will gladly impart to others. Combine then, brethren, your energies for that purpose. The whole world, except a small inclosure, is at this hour a wilderness. The Jewish people, with all their advantages, have reduced themselves almost to a level with the Gentile world: for whilst the Gentiles are “without God,” the Jews are “without Christ, and therefore without hope” of ultimate acceptance before God. They believe not that Jesus is their Messiah; and therefore, as Jesus has said, “they die in their sins.” O! rise ye as one man, and hold out to them the cup of salvation; and labour by all possible means to lead them to the “living Fountain of waters,” that they may drink thereof, and live for ever.] Joel 3:19 Egypt will become a waste, And Edom will become a desolate wilderness, Because of the violence done to the sons of Judah, In whose land they have shed innocent blood. Egypt will become a waste: Isa 11:15 19:1-15 Zec 10:10 14:18,19 And Edom will become a desolate wilderness: Isa 34:1-17 63:1-6 Jer 49:17 La 4:21 Eze 25:1-17 35:1-15 Am 1:11,12 Ob 1:1,10-14 Mal 1:3,4 Because of the violence done to the sons of Judah: Ps 137:7 Jer 51:35 Ob 1:10-16 2Th 1:6 EGYPT AND EDOM RECEIVE THEIR JUST DESERTS! Egypt will become a waste and Edom will become a desolate wilderness - The Egyptians and the Edomites were two peoples who constantly troubled the Jews. While we cannot be dogmatic these two nations are most likely representative all of the enemies of Israel (for she had far more than just these two nations!). Keil and Delitzsch on Egypt and Edom - These nations and lands had both thereby become types of the power of the world in its hostility to God. Bentley - While the Egyptians experienced floods of water containing the rich nutrients of the Nile, all that the Israelites experienced was a harsh drought. However, Joel explains that ‘in that day’ the tables would be turned. Egypt would end up as a ‘desolate’ place, while God’s people would revel in an abundance of good things. Edom also had behaved very badly towards Judah. The people of Edom were descended from Esau, the greedy brother of Jacob, but had refused to let the children of Israel pass through their territory when they journeyed from Egypt. Instead they made these weary pilgrims go all the way round their land before they could enter the Promised Land (Nu 20:20). Later, the people of Edom had watched and mocked while Judah’s enemies had carried the Judeans away into captivity. Obadiah tells us that they had proudly ‘looked down’ on their brother nation and did nothing to help them (see Obad 1:8–12). But on the day of the Lord, Edom, which had once boasted of its great wealth which was ‘safely’ hidden away in its caves, would become a ‘desert waste, because of violence done to the people of Judah’.(Opening Up Joel) Because of the violence done to the sons of Judah, In whose land they have shed innocent blood - Obviously this passage refers to divine payback for the injustices committed by Egypt and Edom (and presumably other nations) against the Jews, not violence that the Jews had committed against others. Obadiah's theme is Edom stands judged and her doom is certain, because of her pride in rejoicing over the misfortunes that befell Jerusalem. Ryrie writes that "The Edomites descendants of Esau, Jacob's twin, were in constant conflict with Israel, the descendants of Jacob. They rejected Moses' request to pass through their land (Nu 20:14-20), they opposed King Saul (1 Sa 14:47), they fought against David (1 Ki 11:14-17), opposed Solomon (1 Ki 11:14-25) and Jehoshaphat (2 Chr 20:22), and rebelled against Jehoram (2 Chr 21:8). From the thirteenth to the sixth centuries B.C. they settled in Mount Seir, a mountainous region S of the Dead Sea, of which Sela (Petra) was the capital. So rugged is the terrain that the valley in which Petra is located can be reached only through a narrow canyon guarded by towering mountain walls 200-250 ft (61-76 m) high (see Obad 1:3-4). During the fifth century B.C., the Nabataeans dislodged the Edomites from their territory, causing them to withdraw to Idumea in southern Palestine. Herod the Great was an Edomite. (Ryrie Study Bible) The prophet Obadiah pronounces judgment on Edom “Because of violence to your brother Jacob, You will be covered with shame, And you will be cut off forever. 11“On the day that you stood aloof, On the day that strangers carried off his wealth, And foreigners entered his gate And cast lots for Jerusalem– You too were as one of them. 12“Do not gloat over your brother’s day, The day of his misfortune. And do not rejoice over the sons of Judah In the day of their destruction; Yes, do not boast In the day of their distress. 13“Do not enter the gate of My people In the day of their disaster. Yes, you, do not gloat over their calamity In the day of their disaster. And do not loot their wealth In the day of their disaster. 14“Do not stand at the fork of the road To cut down their fugitives; And do not imprison their survivors In the day of their distress. 15“For the day of the LORD draws near on all the nations. As you have done, it will be done to you. Your dealings will return on your own head. 16 “Because just as you drank on My holy mountain, All the nations will drink continually. They will drink and swallow And become as if they had never existed. 17 “But on Mount Zion there will be those who escape (cf almost the exact phrase in Joel 2:32-note = THE REDEEMED REMNANT OF ISRAEL) and it will be holy. (Joel 3:17) And the house of Jacob will possess their possessions. (cf Joel 3:20) 18 “Then the house of Jacob will be a fire And the house of Joseph a flame; But the house of Esau will be as stubble. And they will set them on fire and consume them, So that there will be no survivor of the house of Esau,” For the LORD has spoken. (Ob 1:10-19) Henry Morris on possess their possessions (Obad 1:17) - possess their possessions. The children of Esau, as well as those of Ishmael, Lot, and others, have thus far kept "the house of Jacob" from obtaining their divine inheritance, as promised by God to Abraham, Isaac and Jacob, as well as David. Eventually, however, God's Word will be vindicated, and Israel will "possess their possessions" in the coming age of Christ's kingdom. (Defender's Study Bible) Chuck Swindoll writes that the Edomites "had thought themselves greater than they actually were; great enough to mock, steal from, and even harm God’s chosen people. But the “Lord GOD,” a name Obadiah used to stress God’s sovereign power over the nations, will not stand idly by and let His people suffer forever (Oba 1:1). Through Obadiah, God reminded Edom of their poor treatment of His people (Oba 1:12–14) and promised redemption, not to the Edomites but to the people of Judah (Obad 1:17–18). The nation of Edom, which eventually disappeared into history, remains one of the prime examples of the truth found in Proverbs 16:18: “Pride goes before destruction, / And a haughty spirit before stumbling.” Obadiah’s prophecy focuses on the destructive power of pride. It reminds us of the consequences of living in a self-serving manner, of following through on our own feelings and desires without considering their impact on those around us. Do you struggle to set aside your own wants and desires for those of God and others? Though such pride has been part of the lives of fallen human beings since the tragedy of the fall in Eden, Obadiah offers us a stark reminder to place ourselves under God’s authority, to subject our appetites to His purposes, and to find our hope in being His people when the restoration of all things comes. (Book of Obadiah) The payback to Edom is even an answer to prayers such as the prayer of the psalmist to "Remember, O LORD, what the Edomites did on the day Jerusalem fell. They said, "Tear it down, tear it down (literally "lay bare, lay bare"), right to its (speaking of Jerusalem) very foundation!" (Psalm 137:7NET, cf Jer 51:35) Paul sums up this section well (writing to NT saints but applicable to the nation of Israel) "it is only just for God to repay with affliction those who afflict you." (2 Th 1:6). Caveats Regarding Some Older Commentaries Caveat emptor: Beware that many (most) of the older commentaries (prior to 1900) do not always interpret prophetic texts literally/ While Keil and Delitzsch generally (in my opinion) interpret the text literally, unfortunately they also occasionally spiritualize the text as attested by their comments on Joel 3:17, 18, 19... "this passage does not teach the earthly glorification of Palestine, and desolation of Egypt and Idumaea, but that Judah and Jerusalem are types (Ed: see discussion of typology) of the kingdom of God, whilst Egypt and Edom are types of the world-powers that are at enmity against God; in other words, that this description is not to be understood literally, but spiritually." (Joel 3 Commentary) Note also the non-literal interpretations of Joel 3:17 by the respected commentators Matthew Henry and John Gill. It is noteworthy that Matthew Henry, John Gill and Keil & Delitzsch each end up with different interpretations of Joel 3:17 -- Henry and Gill differ from Keil in stating that Jerusalem is actually the church, which is a perfect illustration of why one must assiduously avoid allegorizing or spiritualizing the Scriptures! (See discussion of the Rise of Allegorical Interpretation) John Gill interprets "Jerusalem will be holy" (Joel 3:17) as "not Jerusalem literally...but rather the church of God everywhere consisting of holy persons". Yet there is absolutely nothing in the context that allows for the such free spiritualizing of the name of the city, Jerusalem. The interpretation as a literal city is very clear from the context. Comments of this ilk can be very misleading and cause one to completely miss God's intended meaning of the passage being studied! John Calvin, Matthew Henry and Adam Clarke are among a number of older commentators who exhibit a similar propensity to identify OT references to the literal nation of Israel as references to the New Testament church (see replacement theology / supersessionism). Jamieson, Fausset and Brown's commentary is generally more literal (see his notes on 3:17) In sum, the older commentaries have some good material (e.g., Gill does occasionally inject interesting comments by Jewish writers) but clearly must be approached with a Berean mindset (Acts 17:11-note). The best rule to apply in the interpretation of the OT (especially the prophetic) passages is to remember the maxim that if the plain sense of the text (the literal sense) makes good sense in context, seek to make no other sense lest it turn out to be nonsense! As a defense of this simple maxim, think of how absurd it would be to spiritualize the over 300 Messianic prophecies rather than interpret them literally which Henry, Gill, Calvin, et al do. And yet they morph to spiritualizing the hundreds of prophetic texts which of the fate of the nation of Israel! If you are one who spiritualizes Israel, can you see how this is not a consistent hermeneutic (interpretative) approach when compared to the passages that speak of the first and second comings of the Messiah? Just a thought to ponder. Matthew Henry's comments on the OT like John Gill's (and Adam Clarke and John Calvin) are not always literal. For example, his interpretation of "Jerusalem will be holy" (Joel 3:17) is that "The saints are the Israel of God; they are his people; the church is his Jerusalem". This genre of interpretation totally jettison's a literal reading of the text and borders on being absurd (see Israel of God). It is as if Henry totally disregards this is a Jewish prophet writing to Jewish people! To make the beloved literal holy city of God "the church" is nonsense and makes the text almost impossible to comprehend (See Tony Garland's article - Rise of Allegorical Interpretation). On the other hand, Matthew Henry often has very practical, poignant devotional thoughts and/or pithy points of application. In addition one needs to be a Berean (Acts 17:11-note) should when reading John Calvin's comments, for he often interprets passages that in context clearly relate to the literal nation of Israel as if they spoke of the Church. Furthermore, he makes no mention of a future Millennial Reign of Messiah as described in passages like Joel 3:17, 18. Commenting on Joel 3:18, Chisholm says that "At that time (in that day, when Messiah will reign over His people in the Millennium) the land will be a virtual paradise, enabling the Lord’s people to enjoy His agricultural blessings to the fullest. [Bible Knowledge Commentary]. Now back to Joel 3:17-19. To the contrary, there is nothing in the text or context of Joel 3:17-19 which warrants spiritualization or typological interpretation because the plain (normative) reading of the name Jerusalem (Zion) dictates that it is most logically, normally interpreted as a literal city and it is this literal city which will be the future dwelling place of the LORD (Joel 3:17). To be sure, the "hills will drip with sweet wine" is figurative language (see Guidelines for Figuring our Figurative Language), but remember that even figurative language has a literal meaning and in this context this description speaks of the extreme fertility of the land that will follow the Lord's return (Joel 3:16). When one begins to spiritualize God's Word, the range of interpretations is limitless as illustrated in the previous paragraph. Literal interpretation is always the safest road to accurate interpretation. However, remember that commentaries (even those that are conservative and literal, including the one you are reading at present!) should be secondary resources. It is always best to first make your own observations of the Scriptures and arrive at your own interpretation (see Inductive Bible Study) before consulting the commentaries. In so doing, you will be better prepared to "comment on the commentaries"! (See Consult Conservative Commentaries) Arno Gaebelein (who wrote in the early 1900's) is an excellent expositor of the prophetic books because he assiduously adheres to the literal approach to interpretation. Compare his comments on the same passage (Joel 3:17, 18, 19)... It is the literal Zion and not something spiritual. (Ed: The exact opposite of Keil and Delitzsch!) Even good expositors of the Bible have missed the mark. One good commentator says: “For Zion or Jerusalem is of course not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with His redeemed, sanctified and glorified church.” Such exposition emanates from ignorance of God’s purposes with His earthly people and in not dividing the Word of Truth rightly. (see his commentary which is recommended) James Rosscup writes that Keil and Delitzsch "is the best older, overall treatment of a critical nature on the Old Testament Hebrew text verse by verse and is a good standard work to buy. The student can buy parts or the whole of this series. Sometimes it is evangelical, at other times liberal ideas enter." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works) Joel 3:20 But Judah will be inhabited forever, And Jerusalem for all generations. Judah: Isa 33:20 Eze 37:25 Am 9:15 NET But Judah will reside securely forever, and Jerusalem will be secure from one generation to the next. NLT "But Judah will be filled with people forever, and Jerusalem will endure through all generations. JUDAH AND JERUSALEM RESTORED But - term of contrast. The waste and desolate wilderness of Israel's longtime adversaries is contrasted with Judah and Jerusalem being inhabited forever. Judah will be inhabited forever, (But Judah will reside securely forever = NET) This was God's goal of Joel 3:1-note to "restore the fortunes of Judah and Jerusalem." What God purposes, God "polishes off!" NET Note adds that "The phrase “will be secure” does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness." (Net Notes Joel 3) And Jerusalem for all generations - This promise is echoed by other OT prophets Isaiah 33:20 Look upon Zion, the city of our appointed feasts; Your eyes will see Jerusalem, an undisturbed habitation, A tent which will not be folded; Its stakes will never be pulled up, Nor any of its cords be torn apart. Ezekiel 37:25-note “They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever. Amos 9:15 “I will also plant them on their land, And they will not again be rooted out from their land Which I have given them,” Says the LORD your God. Henry Morris on will be inhabited forever - God's promises to Abraham, Isaac, Jacob and David will surely be fulfilled, as they were unconditional and eternal. (Defender's Study Bible) (See Covenant: Abrahamic vs Old vs New; New Covenant in the Old Testament) Joel 3:21 And I will avenge their blood which I have not avenged, For the LORD dwells in Zion. And I will avenge their blood which I have not avenged: Isa 4:4 Eze 36:25,29 Mt 27:25 For the LORD dwells in Zion, Joe 3:17 Eze 48:35 Rev 21:3 ISRAEL'S SINS PURGED AND PARDONED And - The description of the blessings of the Millennium continue. Some commentaries interpret the avenging of the blood that had not been avenged as relating to the enemies of Israel who had shed innocent blood. Others (including translations like the NIV, CSB, and NLT) favor that the LORD is saying He will purge away the bloodguiltiness of Judah whose hands were "covered with blood" (cf Isa 1:15). Assuming this latter is the correct interpretation the avenging of Judah's blood of course is only by their repenting and believing in the Messiah who shed His blood to cover their (and our) bloodguiltiness. Daniel 12:10 has a similar prophecy declaring that "Many (JEWS) will be purged, purified and refined." Zechariah also speaks of this purging writing “It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off and perish; But the third will be left in it. “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name (cf Joel 2:32-note), And I will answer them; I will say, ‘They are My people,’ and they will say, ‘The LORD is my God.’” (Zech 13:8-9-note, cf Zech 12:10-14-note and Zech 13:1-note) I will avenge their blood which I have not avenged - Who is "their"? This is not Israel's Gentile enemies, for they have been destroyed in the valley of decision. No, this refers to the redeemed remnant of Israel who by grace through faith have come into the Kingdom of God ruled by Messiah. The NIV and CSB both read "Their bloodguilt, which I have not pardoned, I will pardon." The LORD dwells in Zion!" The NLT has "I will pardon My people's crimes, which I have not yet pardoned; and I, the LORD, will make my home in Jerusalem with my people." Isaiah gives a parallel promise In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the earth will be the pride and the adornment of the survivors of Israel. It will come about that he who is left in Zion and remains in Jerusalem will be called holy–everyone who is recorded for life in Jerusalem. When the Lord has washed away the filth of the daughters of Zion and purged the bloodshed of Jerusalem from her midst, by the spirit of judgment and the spirit of burning, (Isaiah 4:2-4-note). Zechariah speaks of this future day of cleansing of the Jewish remnant “In that day (the Millennium) a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. 2 “It will come about in that day,” declares the LORD of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land. (Zechariah 13:1-2-note) Ezekiel adds that in that day... “Then (WHEN THE REMNANT IS SAVED BY GRACE THROUGH FAITH) I will sprinkle clean water on you, and you will be clean (COMPARE "FOUNTAIN" IN Zech 13:1); I will cleanse you from all your filthiness and from all your idols....29 “Moreover, I will save you from all your uncleanness; and I will call for the grain and multiply it, and I will not bring a famine on you (COMPARE THE PENALTY FOR SIN IN Joel 1:7, 9-12-note). (Ezekiel 36:25; 29-note) Jamieson explains that God is promising "I will purge away from Judah the extreme guilt (represented by “blood,” the shedding of which was the climax of her sin, Isaiah 1:15-note = "Your hands are covered with blood.") which was for long not purged away, but visited with judgments (Isaiah 4:4). Messiah saves from guilt, in order to save from punishment (Mt 1:21)." Avenge (05352)(naqah) to be free, to be clean, to be empty, to be pure. In most occurrences, nāqāh refers to freedom from regulations (Ex 21:19). Keil says naqah "means to wipe away or expunge blood-guiltiness by punishment." The idea in Joel 3:21 is to avenge and the Septuagint uses ekdikeo which means helping someone secure justice, which would support the interpretation that God will redeem a remnant of Jews. Baker - Originally, this verb meant to be emptied; therefore, its most basic sentiment is to be poured out and can have a negative or positive connotation. In the negative sense, it refers to a city which has been deserted, emptied of people (Isa. 3:26). In the positive sense, it is used to connote freedom from the obligations of an oath (Ge 24:8, 41); from guilt (Nu 5:31; Jdg. 15:3; Jer. 2:35); and from punishment (Ex 21:19; Nu 5:28; 1 Sa. 26:9). Regardless of whether the connotation is positive or negative, most occurrences of this verb have a moral or ethical implication. Aside from the passive or stative form, this verb also has a factitive form. (The factitive concept is to make something a certain state, in this instance, to make something clean or pure.) The factitive form has two aspects: (1) acquittal, the declaration of someone as innocent (Job 9:28; 10:14; Ps. 19:12[13]); (2) leaving someone unpunished (Ex. 20:7; 34:7; Jer. 30:11). (Complete Word Study Dictionary – Old Testament) Naqah - 42x in 33v - acquit(3), acquitted(2), avenge(1), avenged(1), blameless(1), by means clear(1), completely acquitted(1), completely free(1), completely free from punishment(1), deserted(1), free(4), free from punishment(1), go unpunished(8), immune(1), innocent(1), leave unpunished(2), means leave(4), by means leave unpunished(2), by means leave unpunished(2), purged(2), unpunished(1), without guilt(1). Gen. 24:8; Gen. 24:41; Exod. 20:7; Exod. 21:19; Exod. 34:7; Num. 5:19; Num. 5:28; Num. 5:31; Num. 14:18; Deut. 5:11; Jdg. 15:3; 1 Sam. 26:9; 1 Ki. 2:9; Job 9:28; Job 10:14; Ps. 19:12; Ps. 19:13; Prov. 6:29; Prov. 11:21; Prov. 16:5; Prov. 17:5; Prov. 19:5; Prov. 19:9; Prov. 28:20; Isa. 3:26; Jer. 2:35; Jer. 25:29; Jer. 30:11; Jer. 46:28; Jer. 49:12; Joel 3:21; Nah. 1:3; Zech. 5:3 For the LORD dwells in Zion - The glorified Lord Jesus Christ will dwell in Zion, reigning as King of kings and Lord of lords (Rev 19:16). So certain was this event to occur that the Psalmist quoting God speaks of it in the past tense even though it is yet to be fulfilled in the future “But as for Me, I have installed My King Upon Zion, My holy mountain.” (Psalm 2:6) In Ezekiel's prophetic description of Jerusalem in the Millennium we read... “The city shall be 18,000 cubits round about; and the name of the city from that day shall be, ‘The LORD is there.’” (Ezekiel 48:35) Comment: See study of this great Name of God - Jehovah Shammah - The LORD is There Isaiah speaks of this glorious day How lovely on the mountains are the feet of him who brings good news, Who announces peace And brings good news of happiness, Who announces salvation, and says to Zion, "Your God reigns!" (Isaiah 52:7) Comment: Play the spiritual song Our God Reigns.