Joel 3:2Meaning & Commentary from the Church Fathers

So, when the Israelites resettled in Judah and found relief from the suffering of their captivity, they reverted to their previous lightheartedness, neglecting their duty to uphold the commandments of Moses. Although the Law warned against intermarriage with foreign women, they flouted this divine command and engaged with them. Ezra, deeply troubled by this, tore his garments, lamented for the Israelites, and urged them to dissociate from these foreign women. Fearing divine retribution, they agreed to comply and sought to heed the prophetic warnings about the consequences of dishonoring the Law. However, when a multitude of foreign women was expelled from Jerusalem, those residing nearby likely reacted with anger, feeling wronged. They may have reflected that the Jews, who had fortified Jerusalem and zealously rebuilt the temple, posed a potential threat if they regained their former strength, would revive their dominion, and impose taxes on their neighbors. Hence, they incited others to obstruct the construction of the temple and the city walls. Yet, when these efforts were ineffective due to God's support for the Israelites, they resorted to warfare against them. Their attempt was in vain, and they suffered defeat, for God aided His people in their endeavors.

The assembly of those who plotted was in the valley of Jehoshaphat, a few stadia east of Jerusalem, reputed to be a spacious area suitable for cavalry. Despite some powerful Gentiles being hostile toward the Israelites rebuilding the temple, their schemes failed—Ezra recounts, ‘In the days of Artaxerxes king of Persia, they wrote to him concerning those who dwelled in Judah and Jerusalem: Bilemos, and Mythridates, and Tavellius, and Raphim, and Beeltefm, and Samellius the scribe, along with their companions in Samaria and other regions’ (2 Ezra 2:16). This correspondence claimed that Jerusalem was a city of great power, one that had never yielded to foreign kings and would be a force against Babylon should it regain its strength. However, their efforts bore no fruit. Certain inhabitants of Samaria, along with those from Babylon, offered to collaborate with the Jews in constructing the temple; yet, the latter declined this proposal and faced considerable opposition from those who sought to impede their work. The book of Ezra records, ‘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. And they that were with Zerubbabel said, 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. And the people of that land weakened the hands of the men of Judah, and hindered them in building, and called counsellors against them, that they might destroy their counsel’ (1 Ezra 4:1-5).

Despite their malicious designs, these attempts were ultimately futile. Subsequently, neighboring nations declared open war against the Jews, only to suffer defeat. In the second book of Ezra, we find, ‘And it came to pass, when Sanballat, and Tobiah, and the Arabians, and the Ammanites heard that a branch of the walls of Jerusalem had risen, for 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, said 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 words do not mention the valley, tradition attests to it. Indeed, prophecy is quite trustworthy, and it names the location of the battle. Thus, when it is said that all nations will be gathered in the valley of Jehoshaphat, this is likely the event referred to, indicating that while God will allow those willing to come, He will not compel them.

Reflecting on our redemption through Christ, we see a parallel occurrence. We, once captives under a cruel tyrant—Satan—were liberated and elevated to a sacred land, embodying the life of the Gospel, within the fortified city of spiritual Jerusalem, the living Church of God. Here we are shaped as precious stones, fit for the holy temple, ‘in the dwelling of God by the Spirit’ (Eph. 2:22; cf.: 1 Pet. 2:5). Yet, a malicious host of demons stirred with envy, while many adversaries of the truth attacked the faithful, but these endeavors did them no harm, for God’s protection and Christ’s strength were with them, as He reassured us: ‘In the world you will be sorrowful: but have courage, because I have overcome the world’ (John 16:33). The Jews hold an unfounded belief that God will judge all in the valley of Jehoshaphat following the resurrection; they envision a reckoning for all who have acted against them. This notion lacks foundation, as Scripture asserts that divine prophecy has already come to pass, evidenced by the righteous punishment of the neighboring nations during the battle in the valley of Jehoshaphat, who attacked the remnant of Israel after enduring tremendous adversity due to their betrayal by the Babylonians.

After the salvation of the faithful on Mount Zion and in Jerusalem, and following the call of the remnant of the Jewish people who believed through the apostles, at the time when Judah and Jerusalem's captivity is restored by the Lord—who came to give sight to the blind and freedom to the captives, and delivered those who profess the Lord and belong to the Church of peace—He will gather all the unrepentant nations and lead them to the valley of Jehoshaphat, which in Greek more clearly translates to 'I will bring them down'—indicating a descent from heights.

Notice that when the Lord summons all non-believers or opposing forces to judgment, He states He will take them to the valley of Jehoshaphat. Conversely, when He invites believers to engage in battle, He calls forth the mighty, urging all warriors to rise and ascend to the valley of Jehoshaphat. For those who are judged for their transgressions find themselves in the valley of Jehoshaphat—symbolizing the Lord's judgment. Yet, whoever believes in the Lord shall not face judgment. There, He will pass judgment not through brute strength, but through the power of truth, exposing those responsible for dividing God's people and scattering His inheritance among the nations, compelling His servants to become their slaves, and fragmenting His land through numerous errors—where some honored Jupiter, others Juno, Minerva, fever, rust, Anubis, crocodile, ibis, owls, hawks, and storks.

Thus, the people of God were once fragmented, and these hostile nations—the rulers of this world and the authorities of darkness—not only took the people of God for themselves but also led the young men into immorality, forcing them to forsake their male nature, as the apostle declares: 'For this cause God gave them over to the passions of dishonor: for their women exchanged the natural for the unnatural. Likewise, also the men, abandoning the natural use of the woman, burned in their lust for one another, men with men, committing shameless acts and receiving in themselves the penalty of their error' (Rom. 1:26-27). Not content with this, they sold young women for wine, choosing delicacies over wholesome enjoyment. According to Jewish tradition, these events were literally fulfilled during the reigns of Vespasian, Titus, and particularly Hadrian.

However, if we apply the written word to the Day of Judgment, we must acknowledge that all who are saved find their refuge in the Church or in the heavenly Jerusalem. When the captivity of Judah and Jerusalem is restored, then all will be gathered and taken to the valley of Jehoshaphat, where the Lord will execute judgment upon those who persecuted His people, took possession of the Lord's inheritance, scattered them among the nations, and cast lots over His land. This application is not limited to heretics who have divided God's people and turned them into pagans but extends to all harsh and prideful teachers who, under the guise of knowledge and priesthood, dominate the clergy and oppress their followers. When they are negligent and lead astray one of the least among them, they also entrust adolescents to immorality or deliver them to harlots, all for their own pleasure—those for whom their belly is their god, and whose glory is their shame (Phil. 3:19)—selling young maidens for drinks. But the one who succumbs to selling young men to prostitutes and young women for debauchery acts out of shameful gain, remaining silent towards those who sin.