AUTHOR

Joel was the son of Pethuel, about whom we know nothing. That the prophet lived in Jerusalem is probable because of his avid interest in the city, his repeated references to Zion, his call to the people to assemble for worship, and his interest in the temple rituals and sacrifices. His use of the popular formula, “The word of the LORD that came,” demonstrates his devotion as God’s prophet. Distinguishing himself from the priests, he respectfully urged them to lead the people in repentance. As many as twenty references to and quotations from other prophets attest to his position in the prophetic ministry.

Joel prophesied about the future day of the Lord in terms of a locust plague and the specific events that would accompany it. He spoke about God’s judgment of all the nations but also promised a renewed blessing in the land of Judah.

HISTORICAL BACKGROUND OF JOEL

Joel’s book does not state when it was written, and the main historical event it mentions is the locust plague—hardly something that helps to date the book. Since the book does not mention a king, one suggestion is that Joel lived during the minority of Joash (835–789 BC), when Jehoiada the high priest was the regent. The position of the book among the early prophets in the Hebrew canon is considered evidence for an early date. An alternative hypothesis dates Joel around 500 BC. In the period after the Babylonian exile, Judah had no king. Of the nations mentioned in chapter 3, all except Sheba show up in Zechariah 9 or 14. While the mention of Greeks and Sabeans does not rule out a preexilic date, the reference fits naturally with the postexilic period (Zch 9:13). Joel’s description of what the nations did to the Judeans (3:2-3) sounds like an event that was past, and it most likely refers to the fall of Jerusalem in 587 BC. Certainty is not possible, but a date between 500 and 400 BC seems most likely.

THE MEANING OF JOEL’S MESSAGE

The effects of the locust plague and drought were so severe in Judah that sacrifices could not be provided for the temple. Joel suggested that this could be a sign that God’s covenant with Israel had been broken and that Judah could be destroyed. Therefore Joel called the people to repent. Perhaps in his mercy, God would relent (2:13-14) and renew the covenant, restoring and blessing the nation.

The second part of Joel (2:28–3:21) turns to the future when the Lord will judge the nations and restore Judah and Jerusalem. By intertwining the concepts of judgment and repentance, Joel stressed that while that day will be utter blackness, God will hear those who call on him. The response of the Lord to Judah’s repentance during the locust plague therefore prefigured his response to all Israel in the last days. God will destroy the nations who have harmed Judah just as he destroyed the locusts, and he will restore the fortunes of his people just as he made up for the devastation of the locusts.

Joel tells us how God will make his Spirit abundantly available in the last days and be a refuge to all who call upon him (2:28-32; see Ac 2:14-39). Prophecy is meant to challenge God’s people to live righteously in the face of opposition and struggle. Prophets like Joel show us the cosmic dimensions of life. Joel also shows us that God is at work in all aspects of life; even disasters are a part of his plan. Joel underlines God’s control of the physical aspects of life in an age that increasingly seeks only scientific explanations. Such explanations may be helpful, but they do not explain why, only how.

Joel also teaches the importance of repentance and regular communication with God. The greatest tragedy of the locust plague was not the loss of daily bread but the loss of fellowship with God. Jesus reiterated the words of Deuteronomy 8:3, “Man must not live on bread alone” (Mt 4:4).