The Lord Judges the Nations
Let
the heathen be wakened, and come up to the valley of Jehoshaphat: for
there will I sit to judge all the heathen round about. Joel 3:12
Let
the Heathen... That is, let the enemies of Christ and his church be
aroused from that state of security in which they are, and prepare
for their own defense. For in such a state the antichristian powers
will be before their destruction (see Rev. 18:7).
גּוֹי
gôy,
גּוֹיִם
gôyim,
הַגּוֹיִם
hāggôyim
A
masculine noun meaning nation, people, Gentiles, country. The word is
used to indicate a nation or nations in various contexts and
settings: it especially indicates the offspring of Abraham that God
made into a nation (Gen. 12:2) and thereby set the stage for Israel's
appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel
was to be a holy nation (Exo. 19:6). Even the descendants of Abraham
that did not come from the seed of Isaac would develop into nations
(Gen. 21:13). God can create a nation, even a holy nation like
Israel, through the descendants of the person whom He chooses, as He
nearly does in the case of Moses when Israel rebels (Exo. 32:10).
Edom refers to Israel and Judah as two separate nations (Eze. 35:10),
but God planned for them to be united forever into one nation (Eze.
37:22). Then they would become the head of the nations (Deut. 28:12).
In this overall literary, theological, and historical context, it is
clear that Israel would share common ancestors and would have a
sufficient increase in numbers to be considered a nation. It would
have a common place of habitation and a common origin, not only in
flesh and blood, but in their religious heritage. It would share a
common history, culture, society, religious worship, and purposes for
the present and the future.
This
noun is used to mean nations other than Israel as well; pagan,
Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all
the earth and all the nations belong to God (cf. Exo. 19:5). Israel
was to keep herself from the false religions, unclean practices, and
views of these nations (Ezra 6:21). In the plural, the noun may
indicate the generic humankind (Isa. 42:6). In a few instances, the
word refers to a group of people rather than to a nation (2Kgs. 6:18;
Psm. 43:1; Isa. 26:2), although the exact translation is difficult in
these cases.
The
word is used in a figurative sense to refer to animals or insects,
such as in Joel 1:6 where it depicts locusts.
be
awakened...
עוּר
‛ûr
I.
A verb meaning to stir, to arouse, to awaken. It is used of raising
something or someone to action, of agitating someone, of motivating
him or her. It is used of stirring oneself to action (Jdg. 5:12; Psm.
57:8, 9); especially of the Lord's arousing Himself or His arm (Psm.
7:6, 7; 59:4, 5; Isa. 51:9). In its passive use, it means to be
stirred up (Jer. 6:22; 25:32; Zec. 4:1). It means to rouse someone to
action (Zec. 9:13); to use a weapon (2Sam. 23:18); to stir up a nest
of young birds (a figure of the Lord toward His people) (Deut.
32:11).
and
come up... Let them bestir themselves and exert all the rigor and
strength they have. Let them come in high spirits against the people
of God; let them invade the holy land, and come even to the valley of
Jehoshaphat. And, when come thither, let them, descend into the place
appointed for their ruin.
The
land of Judea being said to be higher than other countries, going to
it is generally expressed by going up to it. Otherwise, it is more
usual to say that men go down to a valley than come up to it; and
mention being made again of this valley, shows that the same thing is
referred to here (as in Joel 3:2).
These
words are said in answer to the petition (in Joel 3:11); for they are
spoken by the Lord, as appears by what follows.
עָלָה
‛ālāh
A
verb meaning to go up, to ascend, to take away, to lift, to offer.
This Hebrew word carries with it the connotation of an upward motion.
It is used generically to denote an ascension to a higher place (Num.
13:17); a departure in a northerly direction (Gen. 45:25); the flight
of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the
preference of one thing above another (Psm. 137:6); and the offering
of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is
the fact that this verb is used in relationship to a person's
appearance before God. One must go up to stand before the Lord (Exo.
34:24; see also Gen. 35:1).
to...
אֵל
’ēl,
אֶל
’el
A
preposition meaning to, into, concerning. It has the basic meaning of
toward. It is used in all kinds of situations indicating direction
(Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to
refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen.
16:2; Num. 25:1). It indicates direction when things face each other
(Num. 12:8). Its use in the idiom hinneni
’ēl indicates motion toward (Gen.
4:8). Other meanings according to context are as far as (Jer. 51:9);
into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used
figuratively, it can mean with regard to something (2Sam. 1:24). When
used with other prepositions, it indicates direction or location
according to the preposition it is being combined with (Jos. 15:13;
17:4; 1Kgs. 8:6; 2Kgs. 9:18).
It
is used in place of or interchangeably for the preposition ‛al
and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).
the
valley...
עֵמֶק
‛ēmeq
I.
A masculine noun designating a valley, a plain. It refers to a vale,
a valley, a lowland, the opposite of hilly or mountainous land. It is
used of this kind of land in general (Isa. 22:7; Jer. 31:40). It is
used of the Jordan Valley area (Jos. 13:19, 13:27). It was a place
where chariotry would be used in battle (Jos. 17:16). Many specific
places have names featuring ‛ēmeq,
valley, e.g., the Valley of Siddim, the
Valley of the King, etc. (Gen. 14:17).
II.
The phrase ‛ēmeq
qeṣiys
occurs in Jos. 18:21 as the proper name Emek Keziz.
of
Jehoshaphat...
יְהוֹשָׁפָט
yehôšāp̱āṭ
A
proper noun designating Jehoshaphat:
A.
A good king of Judah, son of Asa. His name means the Lord has judged.
He ruled twenty-five years (872-852 B.C.). He tried to keep Judah and
Israel united as one people (1Kgs. 22:4-5). He kept peace (1Kgs.
22:44) and followed the Lord in every way (1Kgs. 22:41-43),
consulting the true prophet of God for leadership (1Kgs. 22:7; 2Kgs.
3:11-25). He had the Law of God taught throughout Judah (2Chr.
17:1-9). He removed religious male prostitutes from the land (1Kgs.
4:6). He built ships for commerce, but they were all wrecked at Ezion
Geber (1Kgs. 22:48). His son Jehoram succeeded him. The Books of 1
and 2 Chronicles consider his reign a great success as well.
B.
The father of Jehu who was king in Israel (2Kgs. 9:2). His father was
Nimshi.
C.
He was the recorder or secretary under David and son of Ahilud (2Sam.
8:16).
D.
He was one of Solomon's twelve area governors. He was over Issachar
and was son of Paruah (1Kgs. 4:17).
E.
A valley into which the Lord will bring all nations for judgment
(Joel 3:2). The name means the Lord judges. The Lord will judge them
with respect to how they treated His people, Israel. It appears to be
a symbolic use of the term or name or refers also to this valley near
Jerusalem.
for...
כִּי
kiy
A
demonstrative particle meaning because, for, that, when, whenever;
indeed, even; if; even when, even though. It is used in various ways
and must be translated accordingly. In every case, the context in
which the word functions will be the key to translating correctly.
Here is a listing of the major ways it is used: as a conjunction
meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10;
1Kgs. 21:15); as a conjunctive time or condition indicator, when or
if (Gen. 4:12); in a clause of condition, it means if, in fact, or in
case (Job 7:13); as a demonstrative particle translated as yes,
indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in
oaths (Gen. 42:16); used with ’im
(H518) . . . kî
. . . , it means if . . . then (Isa. 7:9);
in combination with kî ’az,
it is best rendered as then; kî ‛attāh
usually means for them (Job 3:13).
After a negative clause, kî
is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the
negative lō’,
it is no, but . . . In clauses that concede something, it has the
sense of even though, although, even when (Ecc. 4:14). It is used to
show comparison when used in the construction kî
. . . kēn,
as . . . so (Isa. 55:9).
there...
שָׁם
šām
An
adverb meaning there, were, in that direction. It indicates a place
or the place where: there (Gen. 2:8, 2:12); where (Job 39:30); where,
when preceded with the relative ’ašer
(Gen. 2:11; Exo. 20:21); to were, thither after motion verbs (Deut.
1:37; Jdg. 19:15). It often has he ה
on
the end indicating motion there, to a place (Gen. 19:20, Deut. 1:38).
With min
(H4480) on the front, it means from there miššām
(Gen. 2:10; 11:8-9; 12:8). It can express the source or origin of
something, e.g., man from the ground (Gen, 3:23); Philistines from .
. . (Gen. 10:14; Jdg. 19:18); a goat from the flock (Gen. 27:9).
will
I sit...
This not only refers to Armageddon, but to the judgment of the
nations (Mat.
25:31-46).
There
gathered together from all parts. The allusion is to a judge upon the
bench, sitting to hear and try causes, and pass a definitive
sentence. And here it signifies the execution of that sentence; such
a pleading the cause of his people, as to take vengeance and inflict
just punishment upon their enemies (see Psm. 9:4).
יָשַׁב
yāšaḇ
A
verb meaning to sit, to dwell, to inhabit, to endure, to stay.
Apparently, to sit is the root idea, and other meanings are derived
from this. The subject of the verb may be God, human, animal (Jer.
50:39), or inanimate matter. The word sometimes emphasizes the
location of persons, whether they were sitting under a tree (Jdg.
6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a
person's position: one sat as a judge (Prov. 20:8; Isa. 28:6); as a
widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13).
Sometimes it indicated one's companions; one sits with scoffers (Psm.
1:1); or with the elders of the land (Prov. 31:23). The word may
signify to dwell, either temporarily (Lev. 23:42) or in a permanent
dwelling (Gen. 4:16; Zeph. 2:15). Sometimes the word means that an
object or person stays in a limited area (Exo. 16:29); or abides for
a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm.
9:7, 8; 102:12, 13; 125:1). The years are even said to sit, that is,
to pass (1Kgs. 22:1).
to
judge...
שָׁפַט
šāp̱aṭ
A
verb meaning to judge, to govern. This word, though often translated
as judge, is much more inclusive than the modern concept of judging
and encompasses all the facets and functions of government:
executive, legislative, and judicial. Consequently, this term can be
understood in any one of the following ways. It could designate, in
its broadest sense, to function as ruler or governor. This function
could be fulfilled by individual judges (Jdg.
16:31; 1Sam. 7:16); the king (1Kgs. 3:9); or even God Himself (Psm.
50:6; 75:7, 8); since He is the source of authority (cf. Rom. 13:1)
and will eventually conduct all judgments (Psm. 96:13). In a judicial
sense, the word could also indicate, because of the exalted status of
the ruler, the arbitration of civil, domestic, and religious disputes
(Deut. 25:1). As before, this function could be fulfilled by the
congregation of Israel (Num. 35:24); individual judges (Exo. 18:16;
Deut. 1:16); the king (1Sam. 8:5-6, 8:20); or even God Himself (Gen.
16:5; 1Sam. 24:12, 13, 24:15, 16). In the executive sense, it could
denote to execute judgment, to bring about what had been decided.
This could be in the form of a vindication (Psm. 10:18; Isa. 1:17,
1:23); or a condemnation and punishment (Eze. 7:3, 7:8; 23:45).
all...
כֹּל
kōl
A
particle meaning each, every, all, everything, the whole, entire. It
has an inclusive meaning of all or every one of something. Its exact
meaning must be discerned from its usage in its context. Some
representative samplings will help: With the definite article, it
means the whole or everything of something (Ecc. 11:5); used before a
definite noun, it expresses the whole of that noun, the whole earth
(Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can
refer to the whole or entirety of the preceding noun (2Sam. 2:9);
before a plural noun, it usually means all, all the nations (Isa.
2:2); before a collective noun, it means all or every, all people
(Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other
nuances of its use can be discerned from studying its context
closely.
the
heathen...
גּוֹי
gôy,
גּוֹיִם
gôyim,
הַגּוֹיִם
hāggôyim
A
masculine noun meaning nation, people, Gentiles, country. The word is
used to indicate a nation or nations in various contexts and
settings: it especially indicates the offspring of Abraham that God
made into a nation (Gen. 12:2) and thereby set the stage for Israel's
appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel
was to be a holy nation (Exo. 19:6). Even the descendants of Abraham
that did not come from the seed of Isaac would develop into nations
(Gen. 21:13). God can create a nation, even a holy nation like
Israel, through the descendants of the person whom He chooses, as He
nearly does in the case of Moses when Israel rebels (Exo. 32:10).
Edom refers to Israel and Judah as two separate nations (Eze. 35:10),
but God planned for them to be united forever into one nation (Eze.
37:22). Then they would become the head of the nations (Deut. 28:12).
In this overall literary, theological, and historical context, it is
clear that Israel would share common ancestors and would have a
sufficient increase in numbers to be considered a nation. It would
have a common place of habitation and a common origin, not only in
flesh and blood, but in their religious heritage. It would share a
common history, culture, society, religious worship, and purposes for
the present and the future.
This
noun is used to mean nations other than Israel as well; pagan,
Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all
the earth and all the nations belong to God (cf. Exo. 19:5). Israel
was to keep herself from the false religions, unclean practices, and
views of these nations (Ezra 6:21). In the plural, the noun may
indicate the generic humankind (Isa. 42:6). In a few instances, the
word refers to a group of people rather than to a nation (2Kgs. 6:18;
Psm. 43:1; Isa. 26:2), although the exact translation is difficult in
these cases.
The
word is used in a figurative sense to refer to animals or insects,
such as in Joel1:6 where it depicts locusts.
round
about...
מִן
min,
מִנִּי
minniy,
מִנֵּי
minnēy
A
preposition used to indicate from, out of, away from; more than:
after, since; immediately; because of, since so that; without;
direction as southward, etc.). Its spelling varies according to its
location and usage. Its basic meaning is from, away from, out of. Its
basic meanings only can be noted here, but its exact meaning is
easily discerned from its context: (1) With verbs, it expresses
separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos.
10:7). It can be used with a verb not indicating separation, e.g., to
stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic
sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9; 5;
Jdg. 15:7; Psm. 40:2, 3), it often indicates what something is made
of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix
meaning from it, it means of one piece with it (Exo. 25:19, 25:31).
It indicates a cause for something, on account of, because (Exo.
2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean
something is a part of something else, a part or share of it (Gen.
6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite
sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means
some . . . others or its equivalent expression (1Chr. 9:28-29). (4)
It is used to mark time: from, since (Deut. 9:24), from a certain day
or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases
to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa.
42:14). It indicates right after a certain time (Gen. 38:24; Jos.
23:1; Eze. 38:8). (5) Paired with ‛aḏ
(H5704) it usually means from . . .
even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a
figurative sense, this same construction can mean e.g., from young .
. . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It
may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18).
(7) Prefixed to an infinitive, it is often translated as from (Gen.
16:2); a few times as on account of or because (Deut. 7:7-8); or
temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often
attached to other words in compounds and is sometimes used in front
of infinitives of verbs: e.g., with ‛āḇaḏ
(H5647) meaning from serving (Exo.
14:5); with bāla‛
(H1104) meaning from destroying (Lam.
2:8). (9) It is used in front of a verb form once as a conjunction
indicating a negative purpose, that . . . not (Deut. 33:11). Other
uses almost always fall under one of the above categories.
This
is the same battle where 2/3 of Gog in the land of Magog will die in
battle. So many die in this battle, that people on the Mediterranean
Sea must put clothes pins on their noses to stop the death odor. All
Israel will be 7 months burying the dead.
Eze.
39:12 "And seven months shall the house of Israel be burying of
them, that they may cleanse the land."
This
plainly says that the deaths in this great battle are a judgment of
God against the heathen people.
The
Lord Himself now repeated the summons of the preceding verses,
instructing the
nations to enter the Valley of Jehoshaphat (cf. Joel 3:2).
Employing agricultural imagery, He then commanded His warriors to
destroy His enemies.
