Joel 3:18Meaning & Commentary from the Church Fathers

The mountains may symbolize those who have attained a high level of virtue, standing out by the radiance of a righteous life, celebrated by all, akin to the disciples and especially John the Baptist, of whom the Savior remarked: "Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist" (Matt. 11:11). Such illustrious figures dispense sweetness and enrich the message of the Savior as if it were blended with honey, eliciting from all who hear it the joyful declaration: "How sweet are your words to my taste" (Psalm 118:103). The words of the saints resonate with sweetness to those who desire to please God.

The "hills" represent those who, though slightly less lofty, still occupy a higher place among others. They provide "pure spiritual milk" (1 Pet. 2:2) to new believers, nurturing them with the spiritual sustenance suited for infants; for “solid food is for the mature” (Heb. 5:12-14). However, we must not conclude that their capacity to nourish merely the weaker souls defines their strength; they possess the ability to offer more substantial nourishment to those who are spiritually more mature, guided by the principle: "Know well the condition of your flocks" (Prov. 27:23). Thus, the divine disciples, while Christ has given us numerous commandments, wisely instruct Gentile believers to refrain from immorality, suffocation, and blood: "For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements" (Acts 15:28). Notice how this directive aligns with the needs of the spiritually immature, reflecting the gentle nature of milk.

Spiritual waters abound for those "planted in the house of the Lord," where they are nourished by divine streams and enriched with heavenly teachings, allowing them to thrive "in the courts of God" (Psalm 91:14). The declaration that "all the springs of Judah shall flow with waters" signifies the divine disciples’ acknowledgment of their calling by God. The very first sources of these spiritual waters are the gifts bestowed upon the saints by God through the Spirit. The second sources can be understood as their teachings to us, which fill us with spiritual blessings. Who else but Christ can be seen as the fountain flowing from the house of the Lord? The Psalmist refers to Him as such, speaking to God: "For with you is the fountain of life" (Psalm 36:9). Christ embodies the stream and source of life.

The prophet also alludes to a stream of offerings, likening it to the same current where, as the Evangelist recounts, the Lord was seized when the betraying disciple approached with a cohort of soldiers (John 18). It would not be inappropriate to draw a parallel between the stream of offerings and the Church, into which our Lord flows like a river of peace, continuously nourishing the living souls of the saints, analogous to how the sieve plant thrives on water and remains ever lush. Even when cut, it retains its vitality. Similarly, while the saints’ virtues shine brightly, they are not devoid of suffering, for they are humble adherents to virtue while also being engaged in spiritual battles.

"The fountains of Judah shall gush forth waters"—the prophet likens the springs of the Church to teachers, for from their mouths continuously flows spiritual instruction. "And a spring shall come forth from the house of the Lord, and shall water the valley of Shittim." Just as the valley of Shittim lies below the spring that fills it, the people who receive the Law of God will become a humble and pure field, accepting the waters that flow from the house of the Lord—namely, the Law of God itself, as it is written, "from Zion shall the law come forth" (Micah 4:2). Furthermore, the spring that emerges from the house of God signifies Holy Baptism, known as the Source of life, which cleanses the sins of the faithful within the Holy Church.

All the streams of Judah will be filled with water, ensuring nothing remains parched, as they are filled with the grace of the Spirit. A spring will emerge from the house of the LORD, and there will be a stream, described as one of thorns in some translations. The LXX refers to it as a stream of cords, implying a measure of distance, as in the Psalmist’s declaration, “Thou hast searched my path” (Psalm 138:3). In the context of the Nile, ships would pull using ropes over a measured distance, allowing those fatigued by labor to be replaced by fresh workers.

Different cultures have their own terms for these measures; for example, it is called milleia by the Latins, levki by the Gauls, parasangs by the Persians, and rasti in Germany, each with distinct names. This discussion arises because we have translated the Hebrew term “sattim” through the LXX. It is widely accepted that the tabernacle of God was constructed from settim wood, which the LXX describes as incorruptible. This tree grows in the wild, resembling white thorn in color and leaves, albeit larger. The trees are sufficiently massive to produce wide planks, yielding wood that is strong, lightweight, and lovely; hence, the most affluent and industrious individuals create vessels from it for winemaking. These trees are not found in cultivated areas or Roman lands, but only in the Arabian desert. Simmachus, instead of a stream of thorns, interpreted this as the valley of thorns, located near Liviada, six miles from the Dead Sea, where Israel once engaged with the Midianites. The prophet Micah references this site, reminding the people of God about Balak, king of Moab, and Balaam, son of Beor, stating “from Sitia (Settim) to Galgal” (Micah 6:5), while the LXX translates this as “from Beor to Galgal.”

Thus, a spring will emerge from the house of the Lord, symbolizing the Church. Both Ezekiel (chapter 47) and Zechariah (chapter 13) mention it towards the conclusion of their writings. The Lord will transform our thorns, sins, and vices, previously devoid of righteousness, into fruitful fields. He will quench our dryness with abundant waters, ensuring that in place of thorns and thistles, we will blossom with a variety of virtuous flowers. Where Israel once strayed and worshipped the Baal of Peor, the lilies of purity and the roses of chastity and virginity will bloom abundantly.

The prophet Ezekiel provides further insight, affirming that along the banks of this rejuvenated watercourse, ‘every tree of every kind shall grow for food; their leaves shall not wither, neither shall their fruit be exhausted; every month new ones shall ripen, because the water for them flows from the sanctuary; their fruit shall be used for food, and their leaves for healing’ (Ezekiel 47:12). It is reasonable to interpret these sensory details as symbols of the heavenly Jerusalem, as they are echoed in the visions within the Apocalypse. The seer who beheld the radiance of the heavenly city after the world’s reckoning witnessed ‘a pure river of the water of life flowing from the throne of God and of the Lamb. On the other side of the river was the tree of life, bearing fruit twelve times, giving its fruit for every month, and the leaves of the tree for the healing of the nations’ (Rev. 22:1-2). This water, emanating from the sanctuary in the visions of both the Old and New Testament prophets, along with the tree of life and immortality, symbolizes the grace of the Holy Spirit, which has the ability to satisfy the spiritual thirst and hunger of those in the heavenly Jerusalem – fulfilling their needs for truth, spiritual peace, and joy. In their earthly existence, individuals who encounter this hunger and thirst can sometimes find fulfillment through the life-giving power of the Holy Spirit's grace, though this satisfaction is incomplete. True and ultimate fulfillment will be realized in the kingdom of glory, where truth will shine forth in all its brilliance, without the obscurity of a dim mirror or the struggle against sinful temptations, and where spiritual joy will remain untainted by the inevitable trials of earthly life. In this same spiritual context, the sweetness and milk represented by the mountains and hills must be understood. It is essential to recognize these earthly forms of nourishment as foreshadowing the deep spiritual fulfillment that awaits in the age to come, just as the promised land, abundant in honey and milk, served as a symbol of the heavenly kingdom rich in spiritual treasures.