Joel 3:1Meaning & Commentary from the Church Fathers

Upon the Israelites' return to Judah and a respite from their slavery's hardships, they quickly reverted to their past frivolous behavior, neglecting to faithfully uphold the laws handed down by Moses. Despite the divine prohibition against intermarriage with foreign women, they chose to disregard God's command and engaged with them. Ezra, deeply distressed, tore his garments, lamented for the Israelites, and urged them to separate from these foreign women. In fear of divine retribution, the people resolved to heed his call and reconsidered the teachings of their mentor regarding the consequences of dishonoring the law. The expulsion of numerous foreign women from Jerusalem likely incited anger among neighboring nations, who must have felt deeply offended.

Those neighbors likely reasoned that because the Jews had strengthened Jerusalem's walls and zealously rebuilt the temple, they became inflamed with envy and sought to obstruct these efforts. They probably feared that if Israel regained its former power and established fortified cities with divine assistance in the temple’s ancient practices, it would once again rise to dominance—an idea intolerable to all, sparking the possibility of imposing taxes on neighboring lands and subjugating any who dared oppose them.

Consequently, the adversaries persuaded some to prevent the rebuilding of the temple and walls. However, despite their failed endeavors, as God supported the Israelites in their work, they escalated their opposition, choosing to wage war against them. Ultimately, they faced defeat; their gathering was in the valley of Jehoshaphat, located a short distance from Jerusalem on the eastern side, known as a convenient area for cavalry maneuvers.

The powerful Gentiles’ hostility toward the Israelites building the temple proved unproductive, as Ezra recounts: "In the days of Artaxerxes king of Persia, they wrote to him of those who dwelt in Judah and Jerusalem: Bilemos, and Mythridates, and Tavellius, and Raphim, and Beeltefm, and Samellius the scribe, and other companions, who dwelt in Samaria and in other places" (2 Ezra 2:16). The letter claimed that Jerusalem was an indomitable city, historically resistant to foreign kings. They feared that should it regain its former strength, it would trouble even Babylon’s rulers.

While some inhabitants of Samaria and those who traveled from Babylon sought collaboration with the Jews to build the temple, the latter refused, resulting in considerable strife against those who wished to cooperate. As noted in Ezra, "And the enemies of Judah and Benjamin heard that the children of the transgression were building a church to the Lord God of Israel, and they came to Zerubbabel, and to the princes of the fatherland, and said unto them, Let us build with you, for as ye also seek your God, and to him we have eaten a sacrifice from the days of Asaradan king of Asshur, who brought us this day." But Zerubbabel's associates replied, "We cannot build a house unto our God, for we ourselves will build unto the Lord our God in a special way, as Cyrus king of Persia commanded us." Thus, the local inhabitants weakened the resolve of Judah's people, thwarting their rebuilding efforts while mounting counsel against them to undermine their plans" (1 Ezra 4:1-5).

Despite their conspiracies, their malice proved futile. Subsequently, neighboring nations engaged the Jews in open conflict but faced defeat; you will learn more about this from the same source. Ezra’s second book recounts, "And it came to pass, when Sanballat, and Tobiah, and the Arabians, and the Ammonites heard that a branch of the walls of Jerusalem had risen, they began to barricade the settlements, and evil appeared to them greatly. And all the people gathered together, that they might come and fight against Jerusalem. And unto the Lord our God, saith he, we pray, and we set guards on the wall against them day and night from their face. And Judah said, 'The power of the enemy is exhausted, and the people are many'" (Nehemiah 4:7-10). Although the valley is not explicitly named here, tradition does provide insight into this matter.

It is widely believed that the prophecy regarding the gathering of nations into the valley of Jehoshaphat refers to this very event. It is understood that He will not compel them against their will; rather, He will allow those who wish to come. When reflecting on redemption through Christ, we find a parallel to our own experience. We were once captives in bondage to a cruel oppressor—Satan—who liberated and elevated us to the sacred realm of the Gospel, to a state of comfort within the fortified spiritual Jerusalem, which is the living Church of God. He transforms us into precious stones, capable of contributing to the holy temple, "in the dwelling of God by the Spirit" (Eph. 2:22; cf. 1 Pet. 2:5).

However, a wicked horde of demons, driven by envy and malice against the saints, launched attacks, yet they were unable to harm us, for God safeguarded His people and Christ empowered them, declaring, "In the world you will be sorrowful: but have courage, because I have overcome the world" (John 16:33). The Jews hold onto a baseless and feminine fable that God will judge everyone in the valley of Jehoshaphat following the resurrection; they believe that all who inhabit the earth will face punishment for actions taken against them. This absurd notion, however, will not come to pass, for Holy Scripture affirms that the prophecy has already been fulfilled, and that neighboring nations faced righteous retribution when the battle in the valley of Jehoshaphat occurred. These nations attacked the remnants of Israel, who had already endured great suffering due to their betrayal by the Babylonians.

For behold, in those days and at that time, when I shall restore the captivity of Judah and Jerusalem, I will gather all the nations, and will take them into the valley of Jehoshaphat, and there I will execute judgment upon them for My people and for My inheritance, Israel, which they have scattered among the nations, and have divided My land. And among My people they cast lots, and gave the young man for an unclean thing, and sold the young woman for wine to drink. For behold, in those days and at that time, when I will restore the captivity of Judah and Jerusalem, I will gather all the nations; and I will take them into the valley of Jehoshaphat, and there I will execute judgment upon them for My people and for My inheritance, Israel, which has been scattered among the nations, and My land they have divided. And of My people they cast lots, and gave the young man for a fool, and sold the young women for wine, and drank.

In accordance with their promise, let us first reference the allegorical sense, attempting to connect these themes with the preceding concepts, and strive to relate all to the day of judgment. After the salvation of believers on Mount Zion and in Jerusalem, and after the calling of the remnant of the Jewish people who believed in the apostles, at the moment the Lord will restore the captivity of Judah and Jerusalem—For He came to preach sight to the blind and freedom to captives, delivering those who confess Him within the Church of peace—He will gather the nations that have refused faith and will take them to the valley of Jehoshaphat, which in Greek is interpreted to mean ‘I will bring them down.’

Note, however, that when the Lord summons all unbelievers or opposing forces to judgment, declaring, "I will take them into the valley of Jehoshaphat," and when He calls believers to the battle, He exhorts them to “stir up the strong, let all the warriors come forth.” He invites the nations to rise up to the valley of Jehoshaphat, signaling an ascent rather than a descent. Anyone judged for their sins is found in the valley of Jehoshaphat, indicating the judgment of the Lord; whereas those who believe in Him shall not face condemnation.

There, He will dispense judgment not through might but through the power of truth, revealing those who have divided God’s people and scattered His inheritance among the nations. They have sought to dominate the servants of God, leading to the division of His land amidst various errors. Some have worshiped idols, while others have embraced false deities. Consequently, the people of God faced not only division among themselves but were also misled by the adversaries—rulers of this world and spiritual darkness—who exploited young men for immoral purposes and forced them to abandon their natural identities.

As the Apostle writes, "For this cause God gave them over to the passions of dishonor" (Rom 1:26). Thus they sold young women for wine, prioritizing pleasure over moral decency. Historically, as the Jews claim, these events culminated during the reigns of Vespasian, Titus, and especially Hadrian. However, if we relate these writings to the judgment day, we affirm that salvation is found in the Church or the heavenly Jerusalem. When the captivity of Judah and Jerusalem is restored, all will be gathered and taken to the valley of Jehoshaphat, where the Lord will judge those who have persecuted His people and divided His heritage while casting lots over His land.

This application extends beyond heretics who have fragmented God’s people and lured them into paganism, encompassing all harsh and domineering leaders who, under the guise of teachers, dominate the clergy and exploit those under their authority. When negligent, they lead the vulnerable astray or subject youths to moral decay. For their pleasure, they exploit them, seeking gratification over righteousness, and in their greed, they sell young women for debauchery. The one who allows young men to be led into sin and sells young women for immorality stands guilty for failing to denounce those sins, motivated purely by shameful gain.