John Calvin Commentary Joel 3:1-3

"For, behold, in those days, and in that time, when I shall bring back the captivity of Judah and Jerusalem, I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment upon them there for my people and for my heritage Israel, whom they have scattered among the nations: and they have parted my land, and have cast lots for my people, and have given a boy for a harlot, and sold a girl for wine, that they may drink." — Joel 3:1-3 (ASV)

The Prophet confirms in these words what he had taught before concerning the restoration of the Church, for it was difficult to believe. When the body of the people was so mutilated, their name obliterated, all power abolished, the worship of God also, together with the temple, subverted, and when there was no longer any form of a kingdom or even of any civil government, who could have thought that God had any concern for a people in such a wretched condition?

It is no wonder, then, that the Prophet speaks so extensively about the restoration of the Church; he did so to confirm more fully what would have otherwise been incredible.

He therefore says, Behold, in those days, and at that time, when I restore the captivity of Judah and Jerusalem, I will then make all Gentiles come down into the valley of Jehoshaphat. The Prophet says this because the Jews were then hated by all people, and were the execration and the dregs of the whole world.

The Jews had as many enemies as there were nations under heaven. A fall then into despair was easy when they saw the whole world enraged against them: “Though God may wish to redeem us, there are still so many obstacles that we must inevitably perish; not only are the Assyrians enraged against us, but we have found even greater hatred in our own neighbors.”

We indeed know that the Moabites, the Ammonites, the Syrians, the Sidonians, the Idumeans, the Philistines, and, in short, all in the surrounding countries, were very hostile to the Jews. Since every access to their land was closed off to the Jews, it was difficult to entertain any hope of deliverance, though God encouraged them.

For this reason, the Prophet now says that God would be the judge of the whole world, and that it was in His purpose and power to call together all the Gentiles, as if He said, “Do not let the number and variety of enemies frighten you. The Assyrians alone, I know, are not your enemies, but also all your neighbors. But when I undertake the defense of your cause, I alone will be sufficient to protect you; and however much all people may oppose, they will not prevail. Then believe that I will be a sufficient defender and will deliver you from the hand of all the nations.”

We now perceive the Prophet’s design when he declares that God would come to the valley of Jehoshaphat, and there call together all nations.

But the Prophet says, In those days, and at that time, when the Lord restores the captivity of Judah and Jerusalem, etc. The Jews limit this time to their return: they therefore think that when liberty to return was granted them by Cyrus and Darius, what the Prophet declares here was then fulfilled. Christian theologians apply this prediction to the coming of Christ, but both interpret the words of the Prophet differently than the context of the passage requires.

The Prophet, no doubt, speaks here of the deliverance we have just noted, and at the same time includes the kingdom of Christ; this, as we have seen in other passages, is very commonly done. While the prophets testify that God would be the redeemer of His people and promise deliverance from Babylonian exile, they lead the faithful, as it were, by a continuous progression to the kingdom of Christ.

For what else was the Jewish restoration but a prelude to that true and real redemption afterwards effected by Christ? The Prophet, then, does not speak only of the coming of Christ, or of the return of the Jews, but includes the whole of redemption. This redemption was only begun when the Lord restored His people from the Babylonian exile; it will then continue from the first coming of Christ to the last day.

It is as if he said, “When God redeems His people, it will not be a short or momentary benefit, but He will continue His favor until He punishes all the enemies of His Church.” In a word, the Prophet here shows that God will not be a partial Redeemer, but will continue to work until He completes everything necessary for the blessed state of His Church and makes it perfect in every respect. This is the overall meaning.

We also see that the Prophet Haggai speaks in the same manner of the second temple—that the glory of the second temple will be greater than that of the first (Haggai chapter 2). 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. Even so, Ezekiel did not confine what he said of the second temple to four or five centuries; on the contrary, he meant that the favor of God would be continued until the coming of Christ.

So also Joel means here, when he says, When God restores the captivity of Judah and Jerusalem, He will then call together all the nations. It is as if 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 rises against Him, He will still prevail; He will undertake the cause of His Church and will secure the salvation of His people. Whoever then attempts to delay or hinder the restoration of the Church will 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 the valley intended is the one called the Valley of Blessing, where Jehoshaphat obtained a significant and memorable victory, although he was not provided with large forces and when many nations conspired against him.

Though Jehoshaphat fought against a large army with few people, he nevertheless wonderfully succeeded; and the people there gave thanks to God and gave a name to the place. Hence, many think that this valley is mentioned so that the Prophet might remind the Jews how wonderfully they were saved, for their enemies had come for the very purpose of destroying all of God’s people and thought that this was entirely in their power.

The memory of this history, then, 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, indeed, against many and powerful nations. This view seems probable to me. Some place this valley of Jehoshaphat halfway between the Mount of Olives and the city, but I do not know how probable their conjecture is.

Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a reminder of God’s favor, which can 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 accepted, I do not oppose it.

And, doubtless, though it is a proper name, and the Prophet speaks here of that holy King to encourage the Jews to follow his example, he nevertheless 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 is the proper name of a place and taken from that of the King, the Prophet here meant that its etymology should be considered; as if he said, “God will call all nations to judgment, and for this purpose, 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 forced a manner. Hence also has arisen the figment that the whole world will 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 it is no wonder that the world should be fascinated with such gross comments after it had so profaned the worship of God.

But with respect to the intention of the Prophet, he, no doubt, mentions here the valley of Jehoshaphat so 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 the Prophet means the same: I will assemble all nations and make them come down to the valley of Jehoshaphat.

That is, though the land may 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 always been safe and whole. For however much 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 His own tribunal there, so that He may keep His people and defend them from all injuries.

At the same time, what I have previously noted must be borne in mind: the Prophet names the valley of Jehoshaphat here rather than Jerusalem because of the memorable deliverance they had there, when God discomfited so many people, when great armies were instantly destroyed without human aid. Since God then delivered His people at that time in a special manner through His incredible power, it is no wonder that the Prophet 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 see, then, the reason for this contention—namely, 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 touches you touches the apple of mine eye.” To confirm his doctrine still more, the Prophet adds, For mine heritage, Israel.

God calls Israel His heritage here 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 help but think themselves unworthy of being regarded by God, for they were deemed abominable by all nations. 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 help but despond in their adversity. But the Prophet here comes to their assistance and brings forward the word heritage, as if he said, “God will execute judgment for you, not because you 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 the Prophet mentions heritage: it was so that the Jews might not despair on account of their sins. At the same time, he commends, as before, the gratuitous mercy of God, as if he had said, “The reason for your redemption is no other than that God has allotted to Himself the posterity of Abraham and designed them to be His peculiar people.” What remains we must defer until tomorrow.

Prayer:

Grant, Almighty God, that as You not only invite us continually by the voice of Your Gospel to seek You, but also offer to us Your Son as our Mediator, through whom access to You is open, so that we may find You a propitious Father—O grant that, relying on Your kind invitation, we may through life exercise ourselves in prayer. As so many evils disturb us on all sides, and so many wants distress and oppress us, may we be led more earnestly to call on You and, in the meantime, never be wearied in this exercise of prayer. May we, being heard by You throughout life, at length be gathered into Your eternal kingdom, where we will enjoy that salvation which You have promised to us, and of which You also daily testify to us by Your Gospel. May we be forever united to Your only begotten Son, of whom we are now members, so that we may be partakers of all the blessings which He has obtained for us by His death. Amen.

[Exposition continues from previous day's lecture]

We said in our yesterday’s lecture that God proves the singular love He has for His Church by condescending to undertake her cause and contend as a worldly man would for his paternal inheritance. He says that His heritage, Israel, had been dispersed among the nations, as if He said that it was an intolerable thing that enemies should, like robbers, thus divide His heritage. He speaks first of the people, then of the land, for God, as is well known, consecrated the land to Himself, and He would not have it occupied by profane nations. There was then a twofold sacrilege: the people were carried away into distant lands, and others were sent to inhabit and possess their land, which God had destined for His children and elect people.

There follows now another indignity still greater, for they cast lot on God’s people: On my people they have cast lot, and prostituted a boy for a harlot, and a girl have they sold for wine, that they might drink. By these words, the Prophet heightens the injury done to them, for the Jews had been reproachfully treated.

Some measure of humanity is usually shown when people are sold, but the Prophet here complains in the person of God that the Jews had been put up for sale as if they were the offscourings of mankind and of no account. They have cast lots, he says, and this was to show contempt. The Prophet expresses more clearly what he meant and says that a boy had been given for a harlot, and a girl for wine.

Some consider the Prophet as saying that boys were prostituted for base and scandalous purposes. However, I prefer another view: that the enemies sold them for a meager price to gratify their gluttony or their lust, as if the Prophet had said that the Jews had to endure a grievous reproach by being put up for sale, so to speak, and that at the lowest price.

He further adds another kind of contempt: whatever price the enemies procured by selling, they spent it either on harlotry or on feasting. Hence, we see that a twofold injury is mentioned here: the Jews had been so despised as not to be regarded as human beings, and had been sold not for the usual prices, but had been disposed of in contempt by their enemies for almost nothing. The other reproach was that the price obtained for them was afterwards spent on gluttony and prostitution. Yet this people was sacred to God.

Now this scornful treatment, the Prophet says, God would not endure, but would avenge such a wrong as if done to Himself. This, then, is the meaning.

But the reason that induces me to interpret the Prophet in this way is because he says that a girl was sold for wine, just as the boy was for a harlot; and the construction of the Prophet’s words is the same. It is indeed certain that in the latter clause, the Prophet meant nothing other than that the price was wickedly spent for vile and shameful purposes; therefore, the former clause must be understood in the same way. Let us proceed—