Joe 1 | TNotes | STEP | Book of Joel — Quick facts: Purpose: To display God’s sovereignty and judgment, to spur readers to repentance, and to promise restoration Author: Joel Date: Unknown Setting: The land of Judah, during a catastrophic locust plague (interpreted variously as literal or figurative) Book of Joel — Overview: Setting Joel prophesied to the people of Judah and Jerusalem in the midst of a catastrophe that threatened their very existence. A locust plague of unprecedented proportions had struck the land. Millions of voracious insects arrived in wave after wave to consume every green plant—vegetable gardens, grain crops, grapevines, fruit trees, and even the grass upon which their sheep and goats grazed. In the face of such a disaster, all human and animal life was at risk. In the ancient world, there were no insecticides to kill the locusts, no stocks of nonperishable food for emergencies, and no relief agencies to bring in food supplies. Such a plague brought with it the specter of death for thousands upon thousands, especially the very young and the very old. During such a perilous time, it was only natural that the people of Judah and Jerusalem would ask hard questions about the justice and mercy of God. Is God truly in charge of heaven and earth? Is he good? They also looked inward at their own sin and moral responsibility for the plague. Has God sent the locust plague to punish us for our failure to live in right relationship with him? Will God be merciful to us? Do we have a future? In response to such questions, the prophet Joel delivered the word of the Lord to his people. Summary The book of Joel consists of two nearly equal parts. In the first section (1:1–2:17 ), the prophet describes the devastating locust plague that afflicted Judah and Jerusalem. The plague was so severe that it laid waste to the entire land, destroying grains, vines, and trees. The effects of the plague were further compounded by a drought that left the land parched and burned. As a result, both humans and animals groaned with hunger, and the people had nothing left to bring to the Temple as an offering to the Lord. Therefore, in 2:12-17 , Joel calls on the people to repent and throw themselves on the mercy of their compassionate God. (Other commentators have understood this passage as an apocalyptic description of the coming day of the Lord, using the language of a locust plague to describe an invading human army.) In the second part of the book (2:18–3:21 ), the Lord promises to take pity on his people and restore their land following the locust plague. In 2:18-27 , Joel describes how God will restore their material lives in the immediate future, replenishing their fields, orchards, vineyards, and flocks. In 2:28–3:21 , Joel turns his attention to the more distant future when God will restore their spiritual lives. At that time, God will pour out his Spirit on all people who respond to him in faith. God will also render judgment on the peoples and nations that refuse to acknowledge his lordship. Date of Writing We do not know when the prophet Joel lived and prophesied. Joel does not list the kings under whom he ministered (cp., e.g., Amos 1:1 ; Mic 1:1 ), nor does he provide any other clear historical information. For this reason, scholars have proposed many different dates for Joel. In the Hebrew and English Bibles, Joel is placed between Hosea and Amos, who prophesied during the 700s BC . This has led some to propose that Joel was an early prophet who may have lived even before Amos and Hosea. Because the book makes no mention of a king and regards the priesthood favorably, these interpreters believe that Joel prophesied while Joash (835–796 BC ) was still a child, when the kingdom was under the oversight of Jehoiada the priest (see Joel 2:17 ; see also 2 Kgs 12:1-21 ). On the other hand, several considerations seem to point to a much later date for Joel. Joel never refers to the northern kingdom of Israel or to its capital city, Samaria, suggesting that the prophet lived after their destruction in 722 BC . Likewise, Joel never mentions Assyria or Babylon, Israel’s great enemies from the 700s to 500s BC , leading many to argue that these two empires were already long past for Joel. Because the monarchy ended with the Exile in 586 BC , many scholars locate Joel in the postexilic period, after the Jewish people began returning to their own land in 538 BC . Finally, there are numerous passages in which Joel could be seen as drawing upon or directly quoting the words and ideas of prophets such as Amos, Zephaniah, Obadiah, and Ezekiel. Although it is possible that Joel ministered before these prophets and that they were borrowing from him, it is also possible that Joel adapted the earlier prophetic words to speak God’s word to people who faced an entirely new situation. These observations do not prove that Joel lived and prophesied after the Exile, but they are convincing enough that the majority of biblical scholars accept a postexilic date. Fortunately, knowing the exact time in history that Joel prophesied is less important in his case than it is for other prophets. Joel’s message concerns issues that are relevant to every age. Meaning and Message Throughout the book of Joel, we clearly see God’s sovereignty over all creation. He is Lord of both the natural world and human civilization. The locust plague was not merely a natural event; the army of insects came at God’s command (2:11 ). The Lord controls rain and drought, fertility and famine, blessing and destruction. All peoples, both Israelites and non-Israelites, are subject to his sovereign judgment, but divine sovereignty does not negate human responsibility. Because human sin has so negatively affected the natural world, Joel calls the people of Judah and Jerusalem to repentance. Joel can offer the Israelites the opportunity to repent because he knows that God is merciful and compassionate. It is God’s nature to forgive those who repent rather than to judge them, to restore rather than to destroy. Quoting an ancient text (Exod 34:6-7 ), Joel extends God’s gracious invitation to the Israelites: “Return to the Lord your God, for he is merciful and compassionate, slow to get angry and filled with unfailing love” (Joel 2:13 ). For Joel, the proper way to express repentance was through the official Temple worship presided over by the priests. This may seem surprising because several other prophets denounce the official worship because of widespread corruption among the priests and leaders (see Isa 1:10-18 ; Amos 5:21-24 ), but Joel recognized the value in worship when it is performed with a sincere heart that is fully open to God (an attitude characteristic of postexilic prophets—see Haggai, Zechariah, and Malachi). In worship, invisible eternal realities are represented by physical objects and actions. However, the prophet reminds the Israelites that religion is much more than outward display; true worship is founded on inward transformation (Joel 2:13 ). The solution to corrupt worship is not to abandon worship, but to worship God in spirit and in truth (see John 4:23-24 ). To a people who faced disaster, Joel brought the message that their God was fully in control of the future. He assured them that on the day of the Lord , God would intervene in the world to judge the wicked and to establish peace and justice (Joel 1:15 ; 2:1 ). Then he will pour out his Spirit on people of every class, gender, and age, making it possible for his people to live in accord with his law. The wrongs that all too often dominate our fallen world will only be righted when God fully and finally comes into his creation (Joel 2:28–3:21 ; see Matt 16:27 ; Acts 2:16-40 ; Col 2:13-22 ; Rev 21–22 ). Summary for Joel 1:1-2:17: 1:1–2:17 Joel describes the devastating locust plague that afflicted Judah and Jerusalem. 1:1 TheThe word of the Lord gave this message (literally The word of the Lord came ): The Lord, not the human prophet, was the ultimate source of these words. • The name Joel means “the Lord [Yahweh] is God.” Joel’s father, Pethuel , is unknown apart from this verse.

Book of Joel — Quick facts:

Purpose: To display God’s sovereignty and judgment, to spur readers to repentance, and to promise restoration

Author: Joel

Date: Unknown

Setting: The land of Judah, during a catastrophic locust plague (interpreted variously as literal or figurative)

Book of Joel — Overview:

Setting
Joel prophesied to the people of Judah and Jerusalem in the midst of a catastrophe that threatened their very existence. A locust plague of unprecedented proportions had struck the land. Millions of voracious insects arrived in wave after wave to consume every green plant—vegetable gardens, grain crops, grapevines, fruit trees, and even the grass upon which their sheep and goats grazed. In the face of such a disaster, all human and animal life was at risk. In the ancient world, there were no insecticides to kill the locusts, no stocks of nonperishable food for emergencies, and no relief agencies to bring in food supplies. Such a plague brought with it the specter of death for thousands upon thousands, especially the very young and the very old.
During such a perilous time, it was only natural that the people of Judah and Jerusalem would ask hard questions about the justice and mercy of God. Is God truly in charge of heaven and earth? Is he good? They also looked inward at their own sin and moral responsibility for the plague. Has God sent the locust plague to punish us for our failure to live in right relationship with him? Will God be merciful to us? Do we have a future? In response to such questions, the prophet Joel delivered the word of the Lord to his people.

Summary
The book of Joel consists of two nearly equal parts. In the first section (1:1–2:17 ^a), the prophet describes the devastating locust plague that afflicted Judah and Jerusalem. The plague was so severe that it laid waste to the entire land, destroying grains, vines, and trees. The effects of the plague were further compounded by a drought that left the land parched and burned. As a result, both humans and animals groaned with hunger, and the people had nothing left to bring to the Temple as an offering to the Lord. Therefore, in 2:12-17 ^b, Joel calls on the people to repent and throw themselves on the mercy of their compassionate God. (Other commentators have understood this passage as an apocalyptic description of the coming day of the Lord, using the language of a locust plague to describe an invading human army.)
In the second part of the book (2:18–3:21 ^c), the Lord promises to take pity on his people and restore their land following the locust plague. In 2:18-27 ^d, Joel describes how God will restore their material lives in the immediate future, replenishing their fields, orchards, vineyards, and flocks. In 2:28–3:21 ^e, Joel turns his attention to the more distant future when God will restore their spiritual lives. At that time, God will pour out his Spirit on all people who respond to him in faith. God will also render judgment on the peoples and nations that refuse to acknowledge his lordship.

Date of Writing
We do not know when the prophet Joel lived and prophesied. Joel does not list the kings under whom he ministered (cp., e.g., Amos 1:1 ^f; Mic 1:1 ^g), nor does he provide any other clear historical information. For this reason, scholars have proposed many different dates for Joel.
In the Hebrew and English Bibles, Joel is placed between Hosea and Amos, who prophesied during the 700s BC. This has led some to propose that Joel was an early prophet who may have lived even before Amos and Hosea. Because the book makes no mention of a king and regards the priesthood favorably, these interpreters believe that Joel prophesied while Joash (835–796 BC) was still a child, when the kingdom was under the oversight of Jehoiada the priest (see Joel 2:17 ^h; see also 2 Kgs 12:1-21 ⁱ).
On the other hand, several considerations seem to point to a much later date for Joel. Joel never refers to the northern kingdom of Israel or to its capital city, Samaria, suggesting that the prophet lived after their destruction in 722 BC. Likewise, Joel never mentions Assyria or Babylon, Israel’s great enemies from the 700s to 500s BC, leading many to argue that these two empires were already long past for Joel. Because the monarchy ended with the Exile in 586 BC, many scholars locate Joel in the postexilic period, after the Jewish people began returning to their own land in 538 BC.
Finally, there are numerous passages in which Joel could be seen as drawing upon or directly quoting the words and ideas of prophets such as Amos, Zephaniah, Obadiah, and Ezekiel. Although it is possible that Joel ministered before these prophets and that they were borrowing from him, it is also possible that Joel adapted the earlier prophetic words to speak God’s word to people who faced an entirely new situation.
These observations do not prove that Joel lived and prophesied after the Exile, but they are convincing enough that the majority of biblical scholars accept a postexilic date. Fortunately, knowing the exact time in history that Joel prophesied is less important in his case than it is for other prophets. Joel’s message concerns issues that are relevant to every age.

Meaning and Message
Throughout the book of Joel, we clearly see God’s sovereignty over all creation. He is Lord of both the natural world and human civilization. The locust plague was not merely a natural event; the army of insects came at God’s command (2:11 ^j). The Lord controls rain and drought, fertility and famine, blessing and destruction. All peoples, both Israelites and non-Israelites, are subject to his sovereign judgment, but divine sovereignty does not negate human responsibility.
Because human sin has so negatively affected the natural world, Joel calls the people of Judah and Jerusalem to repentance. Joel can offer the Israelites the opportunity to repent because he knows that God is merciful and compassionate. It is God’s nature to forgive those who repent rather than to judge them, to restore rather than to destroy. Quoting an ancient text (Exod 34:6-7 ^k), Joel extends God’s gracious invitation to the Israelites: “Return to the Lord your God, for he is merciful and compassionate, slow to get angry and filled with unfailing love” (Joel 2:13 ^l).
For Joel, the proper way to express repentance was through the official Temple worship presided over by the priests. This may seem surprising because several other prophets denounce the official worship because of widespread corruption among the priests and leaders (see Isa 1:10-18 ^m; Amos 5:21-24 ⁿ), but Joel recognized the value in worship when it is performed with a sincere heart that is fully open to God (an attitude characteristic of postexilic prophets—see Haggai, Zechariah, and Malachi). In worship, invisible eternal realities are represented by physical objects and actions. However, the prophet reminds the Israelites that religion is much more than outward display; true worship is founded on inward transformation (Joel 2:13 ^o). The solution to corrupt worship is not to abandon worship, but to worship God in spirit and in truth (see John 4:23-24 ^p).
To a people who faced disaster, Joel brought the message that their God was fully in control of the future. He assured them that on the day of the Lord, God would intervene in the world to judge the wicked and to establish peace and justice (Joel 1:15 ^q; 2:1 ^r). Then he will pour out his Spirit on people of every class, gender, and age, making it possible for his people to live in accord with his law. The wrongs that all too often dominate our fallen world will only be righted when God fully and finally comes into his creation (Joel 2:28–3:21 ^s; see Matt 16:27 ^t; Acts 2:16-40 ^u; Col 2:13-22 ^v; Rev 21–22 ^w).

Summary for Joel 1:1-2:17: 1:1–2:17 ^x Joel describes the devastating locust plague that afflicted Judah and Jerusalem. 1:1 ^y TheThe word of the Lord gave this message (literally The word of the Lord came): The Lord, not the human prophet, was the ultimate source of these words.

• The name Joel means “the Lord [Yahweh] is God.” Joel’s father, Pethuel, is unknown apart from this verse.
1:2 ^z Hear this: Joel summoned the inhabitants of the land to pay close attention to the prophetic word.

• Leaders (literally elders): The prophet asked the community elders, has anything like this happened before? It hadn’t—this disaster was unique in the history of God’s people.
1:3 ^aa God’s people would tell future generations about what was taking place so that their descendants would benefit from the lessons they had learned (cp. Deut 4:9 ^ab; 6:20-25 ^ac).
1:4 ^ad The disaster that had befallen Judah was a catastrophic plague of locusts. Some commentators have understood the four kinds of locusts mentioned here to represent four ancient empires that conquered Israel. Others have suggested that the words indicate four stages in the development of locusts. Most likely, the prophet was using multiple terms to emphasize the extent of the destruction wrought by wave after wave of the voracious insects.
1:5 ^ae Wake up ... Wail: The prophet sought to arouse the people and alert them to the gravity of the locust plague.
1:7 ^af The destructive power of locusts is well documented in both ancient and modern times. The insatiable insects consume annual crops such as grains and vegetables, and they destroy perennial fruit-bearing trees and vines, leaving the branches white and bare.
1:8 ^ag Weep like a bride (literally a virgin): Judah is compared to a young betrothed woman whose marriage is never consummated due to the death of her husband.
1:9 ^ah The locust plague threatened the people of Judah with starvation and brought the regular daily animal sacrifices and offerings of grain and wine at the Temple in Jerusalem to a halt (cp. Exod 29:38-41 ^ai; Num 28:2-8 ^aj).
1:10 ^ak The locusts destroyed the three essential staple crops of ancient Israel: grain . . . grapes and olive oil.
1:12 ^al Drought had intensified the devastation of the locust plague; everything had withered and dried up (see also 1:19-20 ^am). Spiritually, the people’s joy had dried up along with the fruit trees.
Summary for Joel 1:13-14: 1:13-14 ^an The priests were to lead all the people in public rites of mourning at the Temple. Their outward actions must be matched by authentic inward change (see 2:13 ^ao).
1:15 ^ap The locust plague was not simply a natural event, but a sign that the day of the Lord was near. Beginning with Amos in the 700s BC (Amos 5:18 ^aq), the prophets had spoken of a future time when God would intervene in human history to judge the wicked and vindicate the righteous.

• destruction ... from the Almighty: The Hebrew text highlights the similar sounds of the word destruction (shod) and the title the Almighty (shadday).
1:17 ^ar Plague and drought had so reduced the food supply that the barns stood empty.
1:18 ^as The inhabitants of Judah were hard pressed by the famine; even sheep and goats, animals that can live on very meager forage, bleat in misery for lack of food.
1:19 ^at Lord, help us! (literally to you, Lord, I cry): Joel responded to the plague with an earnest prayer. The people’s only recourse was to turn to the sovereign Lord of heaven and earth and appeal to his goodness; he alone could reverse their desperate situation.
1:20 ^au All creation suffers because of human sin (Gen 3:17-18 ^av; 9:2 ^aw; Rom 8:20-21 ^ax)—even the wild animals cry out to God. The Hebrew word translated “cry out” is the same word used in Ps 42:1 ^ay of the deer that “longs” for streams of water. The beasts, urgently requiring their food and drink, set an example of how the people of Judah and Jerusalem should seek their Lord (cp. Isa 1:3 ^az).