Joel — Introduction & Outline

Very little can be said about the author Joel. He was the son of Pethuel (1:1) and may have been a priest, a fact inferred from his references to priests (1:13-14; 2:17). Frequent mention of Zion and the temple indicate he was a prophet to Judah and Jerusalem (1:9,13-14; 2:15-17,23,32: 3:1,5-6,16-17,20-21).

The question of the date of Joel's ministry and the writing of his prophecy must first be determined as whether they are preexilic or postexilic. A postexilic dating is least preferable as seen in the arguments and answers below.

The first argument for a postexilic date is the absence of any mention of the northern kingdom which was taken captive in 722 B.C. But Joel was a prophet to Judah and needn't mention Israel. Second, Joel mentions priests and elders but not kings, which would fit the circumstances after the captivity. In answer, it is noted that other prophets never mention a king (Obadiah, Jonah, Nahum, and Habakkuk). Also, Joel omits any reference to Assyria and Babylon which shows they have been overthrown. But then one would expect mention of Persia. Besides, if the prophecy is from the ninth century, as some suppose, then Assyria and Babylon had not yet risen to prominence. Instead, Joel mentions Tyre, Sidon, Philistia, Edom, and Egypt which were all Judah's enemies before the exile, especially in the ninth century. Another argument for a late date supposes 3:2 refers to the Babylonian captivity as history, but in context it may be considered history from the perspective of the future day of the Lord. Finally, it is argued that a late date is indicated by mention of Greek slave trade (3:6), but records show that this activity existed at least as early as the seventh century.

The next question concerns whether Joel wrote at an early or a late preexilic date. An earlier date of the ninth century is favored by many for several reasons. First, is the position of Joel in the Hebrew canon between Hosea and Amos. Also, as already mentioned, is the reference to Israel's ninth century enemies. Moreover, it is noted that the mention of priests but no king aptly fits the circumstances after the execution of Queen Athaliah when Jehoiada the high priest set up six-year old Jehoash as king but actually exercised the rule himself (835 B.C.). Finally it is claimed that Joel was more likely quoted by later preexilic prophets than vice versa (cf. 3:10 and Isa. 2:4 and Micah 4:3; 3:16 and Amos 1:2; 3:18 and Amos 9:13).

Proponents of a later preexilic date (597-587 B.C.) claim these are not conclusive arguments for a ninth century date. They go on to argue that 3:2 refers to the Babylonian invasion of 597 B.C. which saw many Jews deported. Thus 1:15 and 2:1-11 anticipate the final destruction of Jerusalem by the Babylonians, an event referred to here as the "day of the Lord," a term used by other late preexilic prophets (Lam. 1:12; 2:1,21-22; Eze. 7:19; 13:5; Zeph. 2:2-3). Also, it is argued that Greek slave trade (3:6) better described this period than the ninth century period. A problem with this dating is 2:18-19 which may depict Judah's repentance and God's blessing in Joel's day, something not true in Judah's last days.

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Though impossible to be dogmatic, a ninth century date has many of the better arguments. Also, if Joel was written about 825 B.C. there is demonstrable consistency in the argument of the book.

Much has already been said of the historical circumstances if a ninth century date is assumed. This period was characterized by rebuilding after the evil rule of Athaliah (841-835 B.C.) and by religious indifference: the temple was in disrepair until the twenty-third year of Jehoash (813 B.C.). Joel's ministry would have been contemporary with Elisha's in the North.

The purpose of Joel's prophecy is to call Judah to repentance in the face of the approaching judgment of the day of the Lord. This repentance would bring Judah blessing and deliverance. The prophetic significance of Joel is debated, but he probably uses a past or present locust invasion to describe both a near future and far future day of judgment for Judah.

Joel begins with a description of a near past or present locust plague and its devastating effect on the people (1:1-20). The plague is used to call the people to repentance (1:13-14) and to prefigure a future day of judgment which will also consume the land (1:15-20).

Joel then predicts an imminent invasion of Judah called "the day of the Lord" (2:1- 27). It's announcement as a certain event (2:1-2) and the description of the power, destruction, and magnitude of the army (2:1-11) is a terrifying prospect for Judah and issues in another invitation to repentance personally and nationally (2:12-17). As if to assume their repentance in the future, God declares His forgiveness and restoration for the nation (2:18-27). He will bless them agriculturally, restore what the invaders destroyed, and renew His relationship with them (2:21-27). Though the invasion refers to a present foreign threat, this restoration may refer to the Judah in the last days.

The prophecy intensifies and broadens in scope as Joel describes the ultimate, or eschatological, day of the Lord (2:28-3:21). The locust invasion and the imminent invasion prefigure a far greater judgment to come. Before the great day of the Lord, some last events are described (2:28-32): God will pour out His Spirit, show cosmic wonders, and deliver the remnant of Israel. God will then judge the nations which persecuted Israel (3:1-16a). After this, Judah will be restored (3:16b-21). In contrast to the desolated enemies, Judah and Jerusalem will be blessed and will abide with God forever fully forgiven. The prophetic elements of Joel may be blurred, but the purpose of God's pronouncements of future judgment are clear: He wants Judah to come to repentance that He might pour His blessing on them.

1. The Locust Plague 1:1-20

   1. Introduction 1:1
   2. The devastation of the locust plague 1:2-4

      1. It is a unique event. 1:2-3
      2. It is a thorough devastation. 1:4
   3. The effect of the locust plague on the people 1:5-12

      1. Wine drinkers are distressed. 1:5-7

         1. They are called upon to mourn. 1:5
         2. The locust plague is explained. 1:6-7
      2. The priests are distressed. 1:8-9

         1. There is a call to lament. 1:8
         2. There is a lack of offerings. 1:9
      3. The farmers are distressed. 1:10-12

         1. The produce of the fields is ruined. 1:10
         2. The farmers are called to mourn. 1:11
         3. The fruit of the trees is ruined. 1:12
   4. The call for repentance 1:13-14

      1. The priests are called to repent. 1:13
      2. The people are called to cry out to God. 1:14
   5. The significance of the locust plague. 1:15-20

      1. It prefigures a coming Day of the Lord. 1:15
      2. It devastates all agriculture. 1:16-18

         1. Food is cut off. 1:16
         2. Grain crops are ruined. 1:17
         3. Livestock suffers. 1:18
      3. It consumes the land with drought. 1:19-20
2. The Imminent Day of the Lord 2:1-27

   1. The prophecy of the imminent invasion of Judah 2:1-11

      1. The imminent Day of the Lord is announced. 2:1-2

         1. The announcement of its arrival 2:1
         2. The awefulness of its judgment 2:2
      2. The power of the Lord's army is described. 2:3-9

         1. Nothing escapes their desolation. 2:3
         2. They advance rapidly. 2:4-5
         3. Their victims agonize in pain and fear. 2:6
         4. The soldiers advance relentlessly. 2:7-9
      3. The magnitude of the Lord's army is described. 2:10-11

         1. It has cosmic effects. 2:10
         2. It is too terrible to endure. 2:11
   2. The renewed call to repentance 2:12-17

      1. God appeals for a sincere change of heart. 2:12-14

         1. The appeal is for true repentance. 2:12-13a
         2. The motivation is God's graciousness. 2:13b-14
      2. God appeals for national repentance. 2:15-17

         1. God desires a national assembly. 2:15-16
         2. God desires priestly prayers for mercy. 2:17
   3. God's forgiveness and restoration 2:18-27

      1. God declares His restored favor. 2:18-19
      2. God declares deliverance from the northern army. 2:20
      3. God declares restored agricultural blessing. 2:21-27

         1. He calls for rejoicing. 2:21
         2. There will be an abundance of produce. 2:22-24
         3. He promises to restore what the army destroyed. 2:25
         4. He promises a restored relationship to Israel. 2:26-27
3. The Ultimate Day of the Lord 2:28-3:21

   1. The last events before the terrible Day of the Lord 2:28-32

      1. God will pour out His Spirit on all people. 2:28-29
      2. God will show cosmic wonders. 2:30-31
      3. God will deliver the remnant of Israel. 2:32
   2. The judgment of the nations in the Day of the Lord 3:1-16a

      1. The judgment is announced. 3:1-2a
      2. The reasons for judgment are given. 3:2b-8

         1. The nations persecuted Israel. 3:2b-3
         2. Tyre, Sidon, and Philistia are indicted. 3:4-8

            1. God threatens them with retaliation. 3:4
            2. They sold Israelites into slavery. 3:5-6
            3. God will sell them into slavery. 3:7-8
      3. The judgment is executed. 3:9-16a

         1. God tells the nations to prepare for war. 3:9-10
         2. God calls the nations to assemble together. 3:11-12a
         3. God commences His judgment. 3:12b-16a

            1. He proclaims judgment on the wicked. 3:12b-13
            2. He proclaims the imminence of His judgment. 3:14
            3. He judges from Zion. 3:15-16a
   3. The restoration of Judah in the Day of the Lord 3:16b-21

      1. God will be a refuge for Israel. 3:16b-17
      2. Israel will be abundantly blessed. 3:18
      3. Judah and her enemies are contrasted. 3:19-21

         1. Egypt and Edom will be desolate. 3:19
         2. Judah and Jerusalem will abide forever. 3:20
         3. Judah and Jerusalem will be forgiven. 3:21