Joel 3:3

KJV

And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

KJV (with Strong's)

And they have cast {H3032} lots {H1486} for my people {H5971}; and have given {H5414} a boy {H3206} for an harlot {H2181}, and sold {H4376} a girl {H3207} for wine {H3196}, that they might drink {H8354}.

Complete Jewish Bible

They drew lots for my people, traded boys for whores, sold girls for wine to drink.

Berean Standard Bible

They cast lots for My people; they bartered a boy for a prostitute and sold a girl for wine to drink.

American Standard Version

and have cast lots for my people, and have given a boy for a harlot, and sold a girl for wine, that they may drink.

Commentary

### SUMMARY
Joel 3:3 vividly portrays the extreme dehumanization and exploitation suffered by God's people at the hands of hostile nations, serving as a foundational justification for the divine judgment prophesied in the broader context of Joel 3. This verse encapsulates the profound contempt and cruelty of the oppressors, who treated human lives, particularly those of vulnerable children, as mere commodities to be bartered for the most base and fleeting pleasures. It highlights a profound moral depravity that provokes God's righteous indignation and sets the stage for His decisive intervention.

### CONTEXT
* **Literary Context:** Joel 3:3 is situated within a prophetic oracle concerning the "Day of the Lord," specifically focusing on God's judgment against the nations that have oppressed Judah and Jerusalem. Following Joel's vivid descriptions of a locust plague and a call to repentance in earlier chapters, Joel 2 concludes with promises of restoration and blessing for Israel. Chapter 3 then shifts focus, declaring God's intent to gather all nations in the Valley of Jehoshaphat for judgment. Verses 1-2 establish the reason for this judgment: the scattering of God's people, the division of His land, and the plundering of His treasures. Joel 3:3 then provides a concrete, shocking example of this mistreatment, detailing the specific atrocities that warrant divine retribution, thereby reinforcing the severity and justice of the impending judgment. The verse serves as a powerful indictment, justifying the call for the nations to prepare for war against the Lord in [Joel 3:9-12](/joel/3-9-12 "Joel 3:9-12 - Call to War and Judgment").
* **Historical & Cultural Context:** The imagery in Joel 3:3 reflects common, brutal practices of ancient warfare and conquest in the Near East. When a city or nation was conquered, its population, especially women and children, often became spoils of war. The phrase "cast lots" (Hebrew: _gôwrâl_) refers to the practice of dividing captives or plunder by drawing lots, a method that stripped individuals of their identity and reduced them to mere objects of chance. This was a profoundly dehumanizing act. The selling of children for the services of a harlot or for wine was an extreme form of commodification, illustrating the utter disregard for human dignity and life. Such acts were not only economically exploitative but also deeply morally repugnant, demonstrating the profound spiritual depravity of the oppressors. This context underscores the gravity of the nations' offenses against God's covenant people, a people whom God had uniquely chosen and protected, as seen in His covenant with Abraham in [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - God's Promise to Abraham").
* **Key Themes:** Joel 3:3 powerfully contributes to several major themes within the book of Joel and broader biblical theology. Firstly, it highlights the theme of **Extreme Dehumanization and Exploitation**. The casual trading of children for base pleasures underscores the ultimate degradation of human beings, treating them as less valuable than fleeting gratification. Secondly, it emphasizes **Divine Justice and Retribution**. The atrocities described here are presented as direct provocations for God's judgment upon the nations. God, as the righteous judge, will not overlook such profound injustices against His people, affirming His commitment to upholding righteousness and protecting the vulnerable. This aligns with the broader prophetic warning of the "Day of the Lord," a time of divine reckoning for all nations, as prophesied throughout [Joel 2](/joel/2 "Joel 2 - The Day of the Lord"). Lastly, the verse implicitly reinforces the **Sovereignty of God** over nations and history, demonstrating that even in their cruelest acts, the oppressors are ultimately accountable to the Lord, who will decisively intervene on behalf of His covenant people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **lots (Hebrew, _gôwrâl'_):** From an unused root meaning to be rough (as stone), properly, a pebble, i.e., a lot (small stones being used for that purpose); figuratively, a portion or destiny (as if determined by lot). In this context, it signifies the arbitrary and dehumanizing distribution of captives as mere objects, stripped of their personhood and reduced to items of chance in a game.
* **harlot (Hebrew, _zânâh'_):** A primitive root meaning to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively, to commit idolatry (the Jewish people being regarded as the spouse of Jehovah). Here, it refers to a prostitute, emphasizing the depraved and illicit nature of the transaction for which a boy's life was bartered, highlighting the moral bankruptcy of the oppressors.
* **sold (Hebrew, _mâkar'_):** A primitive root meaning to sell, literally (as merchandise, a daughter in marriage, into slavery), or figuratively (to surrender). This word underscores the commodification of human life, specifically a young girl, treating her as mere property to be exchanged for a trivial and indulgent pleasure like wine, rather than a being with inherent dignity.

#### Verse Breakdown
* **"And they have cast lots for my people;":** This opening clause immediately establishes the core offense: the arbitrary and dehumanizing treatment of God's chosen people. "Casting lots" implies a casual, almost gambling-like distribution, stripping individuals of their identity and reducing them to mere objects of chance. The possessive "my people" emphasizes God's personal identification with and ownership of Israel, making their mistreatment a direct affront to Him.
* **"and have given a boy for an harlot,":** This phrase reveals the shocking depth of the oppressors' depravity. A young, vulnerable boy, a symbol of future hope and life, is traded for the services of a prostitute. This transaction highlights the extreme moral corruption, valuing fleeting sexual gratification over the immense worth of a human life, particularly an innocent child. It underscores the utter contempt for human dignity and the sacredness of life.
* **"and sold a girl for wine, that they might drink.":** Parallel to the previous clause, this further illustrates the grotesque commodification of human beings. A young girl is sold into slavery or prostitution for the price of wine, a substance consumed for temporary pleasure and intoxication. The phrase "that they might drink" emphasizes the triviality and self-indulgence of the oppressors' motives, revealing a society where human suffering was casually disregarded for base desires.

#### Literary Devices
Joel 3:3 employs several powerful literary devices to convey its message of profound injustice and divine indignation. The most prominent is **Contrast**, starkly juxtaposing the immense value of human life, especially that of innocent children, with the trivial and debased commodities for which they are exchanged—the services of a harlot and wine. This sharp contrast underscores the moral bankruptcy and dehumanizing cruelty of the oppressors. **Symbolism** is also at play, as the "boy" and "girl" symbolize the most vulnerable and precious elements of a society, while the "harlot" and "wine" symbolize the depths of human depravity and self-indulgent pleasure. The actions described evoke strong **Pathos**, appealing to the reader's emotions by depicting such egregious acts of cruelty against the innocent, thereby justifying the severity of the impending divine judgment. Furthermore, the repetitive structure of the two parallel clauses ("given a boy for an harlot, and sold a girl for wine") functions as a form of **Parallelism**, intensifying the impact and emphasizing the systematic nature of the exploitation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joel 3:3 stands as a powerful testament to God's unwavering commitment to justice and His profound indignation at the exploitation and dehumanization of His people. The actions described—the casual commodification of human life, particularly innocent children, for base pleasures—are not merely social injustices but direct affronts to the Creator who imbues every human being with inherent dignity as being made in His image. This verse underscores the biblical principle that God sees and remembers every act of oppression, and He will ultimately hold nations accountable for their treatment of the vulnerable and His chosen people. It reflects a theology where divine justice is not an abstract concept but a concrete reality that will manifest in history, ensuring that the cries of the oppressed are heard and answered.

* [Amos 2:6](/amos/2-6 "Amos Condemns Selling the Righteous")
* [Obadiah 1:11](/obadiah/1-11 "Obadiah's Condemnation of Edom's Indifference")
* [Deuteronomy 28:68](/deuteronomy/28-68 "Deuteronomy's Prophecy of Slavery")

### REFLECTION AND APPLICATION
Joel 3:3, though rooted in an ancient context, carries profound and timeless implications for reflection and application in our contemporary world. It serves as a stark reminder of the inherent dignity of every human being, created in the image of God, and the profound evil of any system or act that reduces individuals to mere commodities. The casual cruelty depicted—the bartering of children for fleeting pleasures—challenges us to confront modern forms of exploitation, such as human trafficking, forced labor, and sexual slavery, where individuals are still "sold" and dehumanized for profit or gratification. This verse compels believers to cultivate a deep empathy for the oppressed and to actively champion justice, advocating for the vulnerable and marginalized in society. It reminds us that God is not indifferent to suffering and injustice; He sees, He remembers, and He will ultimately act. Therefore, our faith calls us not only to pray for justice but to be agents of it, standing against all forms of dehumanization and working towards a world where every person's dignity is honored and protected.

#### Questions for Reflection
* **In what ways do we, in our modern society, still see human beings treated as commodities or exploited for selfish gain?**
* **How does the casualness of the oppressors' actions in Joel 3:3 challenge our own potential indifference to injustices happening around us?**
* **What practical steps can individuals and communities take to uphold human dignity and combat exploitation in our world today?**

### FAQ
**Who are "my people" in Joel 3:3, and why is their treatment so offensive to God?**

Answer: In Joel 3:3, "my people" refers specifically to the nation of Israel, or more precisely, Judah and Jerusalem, as God's covenant people. Their treatment is profoundly offensive to God because they are His chosen inheritance, a people He set apart and with whom He established a unique relationship. Any act of oppression, enslavement, or dehumanization against them is seen as a direct affront to God Himself. This is rooted in the covenant promises, such as those found in [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - God's Covenant with Abraham"), where God declares, "I will bless those who bless you, and whoever curses you I will curse." The casual and cruel exploitation of His people, particularly the vulnerable children, for trivial gains demonstrates a complete disregard for God's ownership and His moral law, thus provoking His righteous judgment.

**What does "cast lots" signify in this context, and why is it significant?**

Answer: "Casting lots" (Hebrew: _gôwrâl_) refers to the ancient practice of using pebbles or other small objects to make decisions, distribute spoils, or determine destiny, similar to drawing straws or rolling dice. In the context of Joel 3:3, it signifies the arbitrary and dehumanizing manner in which the captured people of Judah were divided among their conquerors. It is significant because it highlights the extreme contempt shown to human life; individuals were not treated as persons with inherent worth but as mere objects to be parceled out randomly, like common plunder. This practice underscores the oppressors' utter lack of respect for human dignity and their reduction of God's people to chattel, further justifying the severity of God's impending judgment.

**How does the exchange of a "boy for an harlot" and a "girl for wine" emphasize the oppressors' depravity?**

Answer: This exchange vividly emphasizes the oppressors' extreme depravity by contrasting the immense value of human life, particularly that of innocent children, with the trivial and morally debased commodities for which they are traded. Selling a boy for the services of a harlot and a girl for wine demonstrates a shocking spiritual and moral corruption. It reveals that human life was valued less than fleeting sexual gratification or temporary intoxication. This casual commodification of the most vulnerable members of society for such base pleasures illustrates a profound disregard for human dignity, a complete absence of moral boundaries, and a deep-seated wickedness that justly incurs God's wrath.

### CHRIST-CENTERED FULFILLMENT
Joel 3:3, with its stark portrayal of dehumanization and the promise of divine judgment against oppressors, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While the immediate context speaks of God's judgment on ancient nations, the underlying principles of divine justice, the sanctity of human life, and God's unwavering defense of His people are perfectly embodied in Christ. Jesus, as the righteous judge, will ultimately execute the final judgment against all forms of injustice and oppression, as prophesied in passages like [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations"), where He separates the righteous from the unrighteous based on their treatment of "the least of these." Furthermore, Christ's redemptive work liberates humanity from the ultimate forms of spiritual slavery and commodification—slavery to sin and the dominion of death. Through His sacrifice, He paid the ultimate price to redeem us, not with perishable things like silver or gold, but with His precious blood, as declared in [1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Precious Blood"). He restores dignity to those who were spiritually "sold" into bondage, offering true freedom and adoption into God's family. Thus, Joel 3:3 foreshadows the coming of a King who will not only judge the oppressors but also bring ultimate liberation and restoration to all who have been exploited and dehumanized, establishing a kingdom where justice and righteousness reign supreme, as described in [Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - Christ's Return as Righteous Judge").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Nahum 3:10

Yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.

Amos 2:6

Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes;

Obadiah 1:11

In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.

Revelation 18:13

And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

2 Chronicles 28:8

And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.

2 Chronicles 28:9

But a prophet of the LORD was there, whose name [was] Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage [that] reacheth up unto heaven.