Joel 3:17–21

3:17 Earlier in the prophecy (2:27), the Lord had assured the people that they would have certain knowledge of him and would understand that he was in their midst. “I am the LORD your God” is repeated in exactly the same form here as another reaffirmation of self-identification and personal identity. The Lord declares that he “dwells in Zion.” This phraseology was significant for the people, and from the verb “to dwell” came the primary name for the tabernacle, mishkan. The Lord’s holiness was associated with the tabernacle/temple, situated as it was on Mount Zion, the location described by God as “my holy mountain.”

The consequence of this was that Jerusalem as a whole would be regarded as holy. It was the place where God symbolically resided, although foreigners were permitted to come and worship at the temple (1 Kings 8:41–43). The reference to strangers’ “never again pass[ing] through it” is probably not a reference to that provision but rather a declaration that foreign armies would never again conquer the city. The unique character of Jerusalem will be protected.

3:18 A vision of a complete change in the city’s physical surroundings is introduced by the phrase “in that day.” This is part of the terminology used by the prophets to speak of days to come. “In that day” and “in those days” are indefinite expressions used by the prophets to depict time in the future without giving sufficient details to pinpoint with accuracy the chronology of the events (cf. Response section on 2:28–32). Joel depicts future blessing for Judah by describing a time when wine and milk will be in abundance and dry streams will again flow. From a fountain in the temple, water will flow to the “Valley of Shittim.” This valley cannot be identified today, but as Shittim is elsewhere mentioned as being opposite Jericho, on the eastern bank of the Jordan, it is probably a reference to that area (cf. Num. 33:49; Josh. 2:1; Mic. 6:5).

3:19 Two old enemies of Judah will be judged. Egypt was the old enslaving enemy, whose treatment of Israel could never be forgotten. Edom’s people were descended from Esau, Jacob’s brother, and while earlier in the OT Edom and Israel appeared to have been comparatively friendly with each other, in later periods the prophets invoked curses against her, implying she had been hostile to Israel (cf. Jer. 49:7–22; Amos 1:11–12; Obadiah; Mal. 1:2–5). Joel depicts a reversal of fortunes for these nations descended from two brothers. While Judah had become a “desolate wilderness” under the locust plague (Joel 2:3), her enemy will be reduced to the same situation (the Hebrew word is identical in both verses), for they had shed innocent blood during attacks perpetrated against Judah. (Not enough information is given to identify with precision the specific violence against Judah by Egypt and Edom that are in view here.)

3:20 God’s blessing on his people will be shown in the constant habitation of Judah and Jerusalem. The promise is “forever” (leʻolam) and “to all generations” (ledor wador). Neither of these expressions necessarily means “eternally.” “Forever” is used in contexts in the OT that indicate it could mean “for a lifetime” (cf. its use in Ex. 21:6 in reference to a slave who loved his master and did not want to go free).¹ It is also used in at least one covenantal context to refer to a promise that would be continually experienced, provided the one to whom it was made remained faithful to the covenant (1 Sam. 2:30). Here the promise is meant to encourage the Israelites; it is an assurance that the Lord will be continually faithful to his covenant.

3:21 The first part of this verse has vexed translators as far back as the Greek and Syriac translations. The ESV rendering, “I will avenge their blood, blood I have not avenged,” makes good sense in light of the context (cf. v. 19). The assurance is that blood that has not yet been avenged will be avenged in the future, for God ensures that the guilty will not go unpunished.

The final clause, “for the LORD dwells in Zion,” ties the section together, echoing the phrase “the LORD your God, who dwells in Zion” in verse 17. The closing section of the prophecy thus focuses on how the dwelling of the Lord in the temple in Jerusalem ought to reassure his people. He is there in their midst and will continue to be a “stronghold to the people of Israel” (v. 16).