joel

Background

Author.   As is true of many of the prophets, nothing significant is known of this prophet personally. His father’s name was Pethuel, a fact which helps us not at all. He seems to have been a resident of Jerusalem, and some suggest he may have had special contact with the temple (1:9, 13f, 16; 2:14–17, 32; 3:1, 6, 16f), perhaps as either a priest or a temple prophet.

Date of composition.   Ellisen notes that “Joel is one of six Minor Prophets not specifically dated in the text (with Obadiah, Jonah, Nahum, Habakkuk, and Malachi).”[1] Scholarly opinion is perhaps more varied on this book’s date than any other prophet’s. Chisholm presents the arguments for and against the three leading positions: early preexilic, late preexilic, and postexilic, and, though preferring a postexilic date, concludes “it is impossible to be dogmatic about the date of the writing of Joel.”[2] LaSor’s answer is that “Happily, Joel’s message does not hinge on the date.”[3]

Historical setting.   In light of the agnostic position that must be taken on the date, all that can be said with any definiteness is that there had recently been a devastating locust invasion (unless that was hyperbolic rhetoric) of unprecedented and unforgettable proportions which left the people numb and susceptible to panic at the thought of the future occurrence of its equal, much more its greater.

Argument

In the first chapter the prophet describes the devastating effects of a contemporary and unprecedented locust plague. That devastation was then used as a foreshadowing of an ultimate judgment in chapters 2 and 3. Joel opens his prophecy by focusing his congregation’s attention on that plague, describing it as the worst any of them could recollect (1:1–4). The agricultural disaster impacted on all levels of society—from the drunkard to the priest, and especially the farmer, the common man (1:5–13). The only solution to this problem would be divine mercy, in response to the people’s humble pleas (1:14). The rehearsal of its effects emphasizes the people’s complete helplessness apart from divine intervention (1:15–20, especially verse 19).

A greater day of judgment, however, lay yet in the future. If the contemporary locusts were God’s instrument of covenantal discipline, he had an army that would be unspeakably more fearsome (2:1–11), seemingly innumerable (2:2–3) and imperturbable in their military discipline (2:7–9). Who would not pale in fear (6)? How could even the entire universe fail to tremble (10)?

The only hope in the face of such devastation was spiritual: to get right with God (2:12–17). While the God of Israel is the captain of the terrible army, he is also the savior of his people, and indeed of all (note 2:28, 32) who would meet the conditions of 2:12–17 (2:18–32). He would provide both physical restoration and bounty (2:18–27) and spiritual salvation (2:28–32).

He would as well turn his attention to the nations that opposed him and his people, and exact justice (in the valley of “Yahweh judges”; 3:1–16). The final statement that could be made then is that Zion would be glorified by Yahweh’s abode there, and her enemies would suffer their just recompense (3:17–21).

Outline

I. Contemporary locust plague  1

A. Introduction: unprecedented plague  1:1–4

B. Calls to mourning  1:5–13

1. To the drunkards  1:5–7

2. To the farmers  1:8–12

3. To the Priests  1:13

C. Call to repent  1:14

D. Effects of the plague  1:15–20

II. Eschatological Day of the Lord  2–3

A. The fearsomeness of Yahweh’s army  2:1–11

1. Alarm  2:1

2. Its destructiveness  2:2–6

3. Its discipline  2:7–11

B. Call to repent: prerequisite for deliverance  2:12–17

C. Yahweh’s plan to care for Israel  2:18–32

1. Promise of Yahweh’s merciful restoration of his land and people  2:18–27

2. Promise of Yahweh’s Spirit and salvation  2:28–32

D. Yahweh’s judgment on his and Zion’s enemies  3:1–16

1. Judgment announced  3:1–8

2. Judgment accomplished  3:9–16

E. Ultimate blessing and vengeance for Zion  3:17–21