The Glorious Future of Judah
For I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion. Joel 3:21
For I will... Which some understand, as the Targum, of the Lord's, inflicting further punishments on the enemies of his people, for shedding their innocent blood.
For I will cleanse...
נָקָה
nāqāh
A verb meaning to be free, to be clean, to be pure. Originally, this verb meant to be emptied; therefore, its most basic sentiment is to be poured out and can have a negative or positive connotation. In the negative sense, it refers to a city which has been deserted, emptied of people (Isa. 3:26). In the positive sense, it is used to connote freedom from the obligations of an oath (Gen. 24:8, 24:41); from guilt (Num. 5:31; Jdg. 15:3; Jer. 2:35); and from punishment (Exo. 21:19; Num. 5:28; 1Sam. 26:9). Regardless of whether the connotation is positive or negative, most occurrences of this verb have a moral or ethical implication. Aside from the passive or stative form, this verb also has a factitive form. The factitive concept is to make something a certain state, in this instance, to make something clean or pure. The factitive form has two aspects: (1) acquittal, the declaration of someone as innocent (Job 9:28; 10:14; Psm. 19:12,13); (2) leaving someone unpunished (Exo. 20:7; 34:7; Jer. 30:11).
And that he will not expiate their sins, nor hold them guiltless, or suffer them to go unpunished. But rather this is to be interpreted in a way of grace and mercy, as a benefit bestowed on Judah and Jerusalem, who are the immediate antecedents to the relative here.
And in the words a reason is given why they should dwell safely and peaceably for ever, because the Lord will justify them from their sins; forgive their iniquities; cleanse them from all their pollution, signified by blood. Of which grace they will have had no application made to them till this time.
their blood...
דָּם
dām
A masculine singular noun meaning blood of either humans or animals. It is commonly used with the verb šāp̱aḵ meaning to shed. Figuratively, it signifies violence and violent individuals: man of blood (2Sam. 16:8); house of blood (2Sam. 21:1); in wait for blood (Prov. 1:11); shedder of blood (Eze. 18:10). Blood also carries religious significance, having a major role in sacrificial rituals. The metaphor "blood of grapes" is used for wine (Gen. 49:11).
that I have...But now all their guilt and faith will be removed; and particularly God will forgive and declare to be forgiven their sin of crucifying Christ. Whose blood they had imprecated upon themselves and their children, and which has remained on them.
But now will be removed, with all the sad effects of it. Though this may also refer to the conversion of the Gentiles, and the pardon of their sins. And the sanctification of their persons, in such places and parts of the world, where such blessings of grace have not been bestowed in times past for many ages, if ever.
that i have not...
לֹא
lō’, לוֹא
lô’, לֹה
lōh
An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Gen. 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not do not ever steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job. 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deut. 32:21; Prov. 30:25). When prefixed by the preposition be, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition le, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deut. 5:3).
cleansed... same as above.
the Lord dwelleth... The prophecy ends like that of Ezekiel, with the fact of God living visibly on earth with men (cp. Eze. 48:30-35). And therefore, will diffuse his grace, and spread the blessings of it all around. Or "even the Lord that dwelleth in Zion"; He will do what is before promised; being the Lord, He can do it. And dwelling in Zion with all His children, it may be believed He will do it; and this will be forever, when His Shekinah shall return thither in the days of the Messiah.
The world had shed the blood of God's people, and God will punish them for it. It will be enough when they are destroyed, and Judah established forever. The LORD dwelleth in with His children.
For the Lord...
יְהוָֹה
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14, Exo. 17:15; Jdg. 6:24).
dwelleth...
שָׁכַן
šāḵan
A verb meaning to settle down, to dwell. In its most simple form, three slight variations of meaning are found for this verb. First, it simply means to settle down (Exo. 24:16; Num. 24:2; Psm. 102:28,29). Second, it can mean to lie down or rest. When used this way, it can refer to objects (Num. 9:17; Job 3:5); animals (Isa. 13:21); and people (Jer. 23:6; 33:16). When people are the object of the verb, it means that they are resting in peace and security. Third, it may mean to dwell or abide. Again, this can have several referents such as people (Psm. 37:27; Prov. 2:21); the dead (Job. 26:5); God (1Kgs. 8:12; Isa. 8:18); or objects such as the Tabernacle (Jos. 22:19). In the intensive form, it means to establish. The word is used in this way in Deut. 12:11 and Psm. 78:60 to describe how God set up a dwelling place for His name, establishing Himself in Israel. Finally, the causative form means to lay, to place, to set (Gen. 3:24; Jos. 18:1); or to cause to dwell (Job 11:14; Psm. 78:55).
in Zion...
צִיּוֹן
ṣiyyôn
A proper noun designating Zion. The meaning of the word is most likely fortress, and the word refers to (1) the city of Jerusalem, the City of David (2Sam. 5:7); (2) the Temple Mount or Temple (Psm. 9:11,12); or (3) to the area or cities of larger Judah (Psm. 69:35,36). It was God's chosen location for His people. It was recognized ideally to be none other than a reference on earth to the city of our God, His holy mountain (Psm. 48:2, 3, NASB), the city and country that God would show to Abraham and his descendants (Gen. 12:1). The word occurs most often in poetic/prophetic literature, only ca. seven times in historical prose. It occurs most often in Psalms, Isaiah, Jeremiah, Lamentations (a small book, but the word occurs 15 times in this poetic material lamenting the fall of Jerusalem in 586 B.C.), Micah, and Zechariah.
This verse has posed problems for interpreters. The NIV suggests that the first part of the verse is a declaration that Judah will be forgiven (I will pardon). Against this is the fact that the sin of bloodguilt on the part of Judah is not mentioned elsewhere in the Book of Joel. A better reading is that of the NASB (following the LXX), which relates the passage to the judgment on the nations (cf. Joel 3:19) by portraying the Lord as the Avenger of Judah’s blood I will avenge their blood. Another option is to translate, and shall I leave their bloodshed the Judean blood shed by the nations go unpunished? I will not (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 117; for a similar rhetorical question and response using the same Hebrew verb, niqqâh; cf. Jer. 25:29).
The book ends with an affirmation of the Lord’s presence in Zion (cf. Joel 3:17). It is this fact, above all else, which will assure the nation’s glorious future, portrayed in Joel 3:17-21.
The prophecy ends like that of Ezekiel, with the fact of God living visibly on earth with men (cp. Eze. 48:30-35).
And Jerusalem for generation upon generation. And I will declare innocent their blood, which I have not declared innocent, Jehovah who dwelleth in Zion.
This verse has posed problems for interpreters. The NIV suggests that the first part of the verse is a declaration that Judah will be forgiven (I will pardon). Against this is the fact that the sin of bloodguilt on the part of Judah is not mentioned elsewhere in the Book of Joel. A better reading is that of the NASB (following the LXX), which relates the passage to the judgment on the nations (cf. Joel 3:19) by portraying the Lord as the Avenger of Judah’s blood (“I will avenge their blood”). Another option is to translate, “And shall I leave their bloodshed [the Judean blood shed by the nations] go unpunished? I will not” (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 117; for a similar rhetorical question and response using the same Hebrew verb, niqqâh; cf. Jer. 25:29).
The book ends with an affirmation of the Lord’s presence in Zion (cf. Joel 3:17). It is this fact, above all else, which will assure the nation’s glorious future, portrayed in Joel 3:17-21.
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