The book of Joel is one of the shortest in the Old Testament. The first part (1:1–2:17) describes a terrible locust plague concluding with a plea for confession of sins. The second part (2:18–3:21) proclaims hope for the repentant people coupled with judgment upon their enemies.

"The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come." (2:31)

Circumstances of Writing

Author: Joel ("Jehovah is God") is identified as the son of Pethuel. He is not easily identified with the other Joels of Scripture (1 Sam. 8:2; 1 Chron. 4:35; 6:33; 11:38; 15:7; Ezra 10:43; Neh. 11:9), leaving us only his book to know him, his calling from God, and his work. The book itself gives no biographical information other than his father's name.

Background: Dating the book of Joel has always been difficult and mainly conjecture, with suggestions ranging as widely as premonarchic Israel to the postexilic period, sometimes well into the Hellenistic period.

Message and Purpose

What is striking about the book of Joel is that it has no indictment section listing the offenses of the people. The only clue as to what sins called forth the prophet's message is found in the instruction of 2:12-13 to repent, that is, to "turn ye even to me with all your heart" and "rend your heart, and not your garments." All the other prophets (except Jonah, who does not use the prophetic genre) have at least some explicit indication of what behavior needed to be changed. Joel was concerned mainly with motivation, with messages of judgment and hope.

There are many exhortations in the book, but they are almost all formal rather than ethical or moral. Joel calls readers to hear (1:2-3), to war (2:1; 3:9-13), to lament (1:5,8,11,13-14; 2:15-16; though some interpreters understand these as indirect calls to repent), and to celebrate (2:21-23). The only true instruction message in Joel occurs in 2:12-13, the call to repent.

Joel's message was concerned primarily with motivating repentance by proclaiming the day of the Lord, which is "at the same time one event and many events" and "refers to a decisive action of Yahweh to bring His plans for Israel to completion" (D. A. Garrett). The locust plague is understood as judgment from God and a harbinger of the day of the Lord (1:2-20, especially v. 15). Then Joel announced that a worse judgment was coming through a human army (2:1-11). This is also called the day of the Lord (2:1,11).

Joel insisted that the only hope for God's people was through repentance (2:12-17). He assured Judah that repentance would be rewarded with physical (2:18-27) and spiritual (2:28-32) restoration associated with the day of the Lord (2:31). He concluded by promising a day of the Lord that would bring judgment against the nations opposing the Lord and His people (3:14).

Locusts: The book of Joel contains four specific words (1:4 and 2:25) that designate the four stages that a locust goes through in its life cycle: "palmerworm," "locust," "cankerworm," and "caterpiller."

Interpreters have long asked what relationship exists between the locusts and the army that is mentioned later in Joel. Are they distinct from each other? Is one a metaphor for the other? Or are they two aspects of God's judgment against Israel and the nations? Are the locusts actual, metaphorical, or typological?

It is important to note that both the army of invading locusts and the foreign army came as judgments of God. Also, locusts can be described as an invading army, and an army of men could aptly be called a plague of destructive locusts.

The day of the Lord: The phrase "day of the Lord" figures prominently in the book of Joel. This describes the judgment day of God. That judgment could be directed both against the nation of Israel and against the "nations." The specific phrase occurs in the OT in Isa. 2:12; 13:6,9; Ezek. 13:5; 30:3; Joel 1:15; 2:1,11,31; 3:14; Amos 5:18,20; Obad. 15; Zeph. 1:7,14; Zech. 14:1; and Mal. 4:5. The concept may also be found in Jer. 46:10 and several other passages.

The "day of the Lord" has several adjectives attached to it: "darkness and not light" (Amos 5:18,20), "great and dreadful" (Mal. 4:5), "great and notable" (Acts 2:20). Associated with it are cosmic calamities: the sun will be turned to darkness and the moon to blood (Acts 2:20; Rev. 6:12).

Extended descriptions of the day of the Lord are found in Isaiah 13; 34; Ezekiel 7; and Joel 2. In Ezekiel 7 we find that the Lord will send His anger against the land of Israel and judge it according to its ways. He will punish it for all its abominations. Disasters are coming, one after another. The judgment theme is prominent in Joel, as is the idea that the day is near when God will make Himself known through His judgments. In a move that shocked the Hebrews, God brought the most evil of nations to take possession of Judah and Israel.

Timeline of Joel

850 b.c.: Joash reigns in Judah 835; Joel prophesies to Joash? 800?
760 b.c.: Samaria falls to Assyria 722
670 b.c.: Joel prophesies in Judah? 650?; Jerusalem falls 586
580 b.c.: Cyrus decrees Jews' release 538; Second temple dedicated 516
490 b.c.: Nehemiah rebuilds walls of Jerusalem 445
400 b.c.

Contribution to the Bible

The book of Joel shows us the Creator and Redeemer God of all the universe in complete control of nature. Joel made it clear that the God of judgment also is a God of mercy who stands ready to redeem and restore when His people come before Him in repentance. Joel points to a time when the Spirit of God would be present upon all people. On the day of Pentecost, Peter proclaimed that the new day of Spirit-filled discipleship, foretold by Joel, had arrived (Acts 2:17-21).

Structure

Joel's use of repetition gives the book the appearance of a series of folding doors, in some cases doors within doors. As Garrett has shown, the overall structure balances the section on God's judgment through the locust plague (1:1-20) with a section on the land's physical restoration (2:21-27). The prophecy of an invading army (2:1-11) is balanced by a prophecy on the destruction of this army (2:20). In the center is the highly prominent call to repent and the promise of renewal (2:12-19). But this balanced structure overlaps with another. The prophecy of the destruction of the invading army (2:20) is also balanced with the final prophecy of the Lord's vengeance against all the nations (3:1-21). Finally, the assurance of the land's physical restoration through rain (2:21-27) is balanced by the promise of the people's spiritual restoration through the outpouring of God's Spirit (2:28-32).

"That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten." (1:4). A locust swarm could destroy crops.

Joel Study Notes

1:2-3 Joel addressed both the elders and the inhabitants of the land with a question designed to arrest their attention. A unique locust plague had come to the land. It was so unusual that it served as a warning of two future events: a coming war and the day of the Lord.

1:4 The use of four different Hebrew words for "locusts" in this verse emphasizes the totality of their destruction.

1:5 Joel addressed a third group—the drunkards. Their wine-induced stupor kept them from realizing what was happening around them. Now out of wine, they sobered up and faced the devastation.

1:6-7 Grapevines and figs were two of the principle crops of the land. They were damaged during war or plague, impacting the food supply and the economy.

1:8 The proper response to this catastrophe was grief, symbolized by donning sackcloth, a rough, uncomfortable fabric that chaffed and irritated the skin.

1:9 The priests lamented the fact that offerings were cut off not just because the temple would lack its sacrifices, but also because they would lack the food portion they received from these offerings.

1:10-12 The farm workers were to mourn and wail because the agricultural economy had been ruined. The crops that sustained both humans and animals were gone. Even the fruit trees were destroyed. Starvation was imminent.

1:13-14 The priests were to take the lead in mourning rituals by dressing in sackcloth and spending the night at the temple. The whole assembly was to gather together and cry unto the Lord, an expression of their corporate guilt before God.

1:15-20 The people gathered at the temple for a communal lament. These verses give the content of their prayer. The major theme of the book is the day of the Lord, and the people were terrified as they considered that coming day. It would be a time when Jehovah punished sin and judged the nations. The people knew they were sinners. They were out of food and could not offer fellowship offerings to commune with God. The garners for grain were empty. The plague appears to be compounded with a drought and perhaps with a fire, so the pastures were ruined. Even sheep that could survive in barren lands were suffering. The speaker in verse 19 expressed the community's complaint and petition for mercy. The beasts, domestic and wild, also joined in crying out to Jehovah, who controlled the elements. Without water, death would soon come to man and beast.

2:1 Commentators are divided over the identity of the invading northern army (see note at v. 20) described in chapter 2. (1) Some see it as a figurative description of the locust invasion of chapter 1. (2) Some see literal enemy troops coming from the north, described as invading locusts. (3) Revelation 9:3-11 compares demonic forces to locusts. Whether this army was man or insect, it represented the judgment force of Jehovah. Joel as a spiritual watchman sounded the alarm, just as other prophets did. Jehovah warned the people through His spokesman Joel from Zion in Jerusalem, from the mountain where the temple stood.

2:2 The people of God have often longed for the coming of Jehovah. Isaiah declared, "If only You would tear the heavens open and come down, so that the mountains would quake at Your presence" (Isa. 64:1). But Joel insisted that this day would be a dark and destructive day (Zeph. 1:14-17).

2:3 The coming destructive army would be like a forest fire or a locust invasion. Paradise would be turned into a desert.

2:4-5 An attack of war horses and chariots was the ancient equivalent to blitzkrieg—the lightning war. As Germany overran entire countries in World War II, so this army of locusts would run. The deafening noise of their charge and the roaring of a forest fire are compared to the sounds heard on the coming day of the Lord.

2:6 As in Ps. 96:9 and 97:4, all the people or nations will be terrorized by the appearance of the Lord.

2:7-8 In many biblical passages (e.g., Judg. 6:5; Isa. 33:4; Jer. 51:14) armies are compared to locusts and sometimes locusts are compared to armies (Prov. 30:27).

2:9-11 Joel continued the interplay of soldiers with the imagery and actions of a locust plague. The swarming locusts ate everything in the fields and then came into the city and finally into the houses. So also invading armies breached the city walls and then plundered the houses. Joel used end-time language and moved beyond what happens in normal locust or military invasions. The very heavens were now engaged; Jehovah and His heavenly armies were ready to wreak havoc. Judgment day had come.

2:12-13 The tone of the prophet changes from this verse to the end of his message. The phrase also now, saith the Lord announces a wonderful possibility. Jehovah is a God of mercy and compassion to repentant sinners. Even the worst king of Judah, Manasseh, who sinned more heinously than all the rest, repented and received forgiveness (2 Chron. 33:10-13). This is the only place where "saith the Lord" appears in Joel; it is a solemn promise. Solomon's prayer was answered by Jehovah, who promised that He would forgive and heal the land from a locust plague (2 Chron. 7:12-16), but Jehovah required genuine and sincere repentance from the people for this to happen.

2:14 The question who knoweth expresses hope based on the fact that God is free to choose pardon or punishment (2 Sam. 12:22; Jon. 3:9). God never changes, but He may relent (see notes at Exod. 32:9-14; Amos 7:3). There is always hope for repentant persons, for God knows our hearts.

2:15-17 The trumpet call summoned the people to a solemn assembly for worship and petition. This contrasts with the trumpet call of verse 1, which heralded war. This time everyone was to come, even those who normally were exempt from such gatherings. The priests were given special instructions because they were to lead the expression of the national lament and petition.Verse 17 fits the interpretation of a northern army invasion better than a literal locust invasion.

2:18-19 Joel announced the Lord's decision to turn away His judgment and spare the nation. Starting in verse 19, Jehovah speaks directly to the people. His covenant blessings will be restored, and the people will be protected from their enemies.

2:20 Who was this northern army? Though some interpreters say it was an army of locusts, the language of the passage makes this view difficult. Almost every military invasion of Israel came from the north, so it would be hard to identify a specific army. The best approach is to interpret the enemy from the north as a reference to the end-time attack of the nations against God's people (Isa. 34:1-7; Ezek. 38; Dan. 11:36-45).

2:21-22 The destruction caused by the locust invasion (or the invading army) is now reversed. Both land and beasts will participate in the salvation of God's people (Rom. 8:19-23; Rev. 21). Covenant blessings will be restored to the land (Deut. 11:13-15).

2:23-24 Israel was dependent on former (autumn) and latter (spring) rains for the prosperity of the land. Egypt could irrigate their crops from the Nile River, but Israel needed the Lord's special provision. They must depend on Him. The phrase former rain moderately can also be translated as "teacher of righteousness." Some scholars link this phrase to the "teacher of righteousness" at the Qumran community. This could be a veiled allusion to a coming Davidic leader-teacher who would bring righteousness to the believing remnant (Deut. 18:15; Isa. 30:20; Jer. 33:14-17; Hos. 10:12).

2:25-27 The locusts served as symbols of all the invading armies that had attacked Israel and decimated the land. That God would say my great army of a pagan military force reminded Israel that Jehovah is the sovereign Lord of history. He is in control of all nations and they ultimately serve His purposes no matter their intentions (Isa. 45:1-7). Our food comes from Jehovah, who is Lord of all nature. Thus when we have plenty to eat, we should praise God. As important as food is, the greatest blessing of all is the presence of the Lord and our knowledge of Him (Isa. 45:4-7).

2:28-29 The OT prophets looked forward to the day when Jehovah would enable His people to keep the covenant and His laws by giving them a new heart and mind (Isa. 32:15-20; Jer. 31:33; Ezek. 36:26-30). The giving of His spirit would take place at the time of the forgiveness of their sins. Peter on the day of Pentecost announced the gift of the Spirit and the forgiveness of sins by calling on God's name (Acts 2:21,38-40). If the people accepted Jesus as Messiah and Saviour, they would receive this gift of the Holy Spirit. Jehovah's promise of the Spirit in Joel was not reserved for a few but for anyone who would believe from all flesh. Peter saw that this gift was not limited to Israel, but was for "all that are afar off, even as many as the Lord our God shall call" (Acts 2:39). This prophecy from Joel was partly fulfilled in the days of Pentecost as well as in the "Gentile Pentecost" (Acts 10), and the fulfillment has continued throughout the church age (Rom. 10:13). The final fulfillment will take place at the conversion of the Jewish people (Rom. 11:26-27). Moses was glad when Joshua told him that others gave evidence of having God's Spirit by prophesying. Said Moses, "would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them" (Num. 11:29).

2:30-31 The cosmic signs that are part of the day of the Lord inspire awe for believers and terror for unbelievers. This day is one of salvation as well as judgment (Rev. 6:12-17).

2:32 This verse shows the human obligation (whosoever shall call) and the divine role in salvation (whom the Lord shall call). Both "calls" are necessary for salvation. God does not save those who do not call on Him, and none call whom He has not called.

3:1-2 The phrase literally translated bring again the captivity means that God would "restore the fortunes" that were lost when Judah went into captivity. Moses predicted that the Jewish people would be scattered among the nations, and that when they came to their senses and returned to God, He would restore them to their land and cause them to prosper (Deut. 30:1-10). To plead is a judicial term; in this context it means "execute judgment" (Isa. 66:16), so sometime after this the Lord will gather and judge the nations (Isa. 66:18; Zeph. 3:8; Rev. 16:14-16; 19:11-16). The valley of Jehoshaphat is literally "the valley where Jehovah judged," but no valley by this name is known. Most likely this is the valley of Jezreel near Megiddo where the battle of Armageddon will take place (Rev. 16:16).

3:3-4 When Israel lost wars, their children would be sold by their enemies as slaves. Tyre and Zidon were trading hubs for slaves. The Lord is the defender of widows and orphans and will bring retribution on the guilty.

3:5 The crimes of these enemies were not only against Israel but against Jehovah.

3:7-8 The (Lat) lex talionis (Deut. 19:21) will be applied, where punishment for wrongdoing is meted out "eye for eye, tooth for tooth," etc. The Jews were sent in exile to the northwest, and so those who exiled them would be sent to the southeast. The Sabeans dominated the trade routes to the south.

3:9-12 The Gentiles are summoned to battle (in Rev. 16:14 demonic spirits are used to motivate the nations for the final battle). Agricultural tools are to be repurposed for war (cp. the opposite in Isa. 2:4; Mic. 4:3).

3:13 The Lord will trample His enemies like grapes in a winepress (Isa. 63:1-6; Rev. 14:14-20).

3:14-17 The decision is the verdict that Jehovah is pronouncing on an unbelieving world, not a decision that people are making to follow God. It is too late because it is judgment day for Israel's enemies but salvation day for the people of God. This will be a time of revelation to Israel and the nations because Jehovah will be fully and accurately known.

3:18-21 Joel summarized the result of the day of the Lord. The land of Israel will have miraculous fertility and fruitfulness. Traditional enemies will be punished. Jehovah will dwell with His people, and they will receive pardon for their sins.

Joel Cross-References

a 1:2 ch. 2:2

b 1:3 Ps. 78:4

c 1:4 ch. 2:25; Deut. 28:38

d 1:5 Isa. 32:10

e 1:6 ch. 2:2,11, 25; So Prov. 30:25-27

fRev. 9:8

g 1:7 Isa. 5:6

h 1:8 Isa. 22:12

iProv. 2:17; Jer. 3:4

j 1:9 ver. 13; ch. 2:14

k 1:10 Jer. 12:11; 14:2

lver. 12; Isa. 24:7

m 1:11 Jer. 14:3-4

n 1:12 ver. 10

a 1:12 Isa. 24:11; Jer. 48:33; See Ps. 4-7; Isa. 9:3

b 1:13 ver. 8; Jer. 4:8

cver. 9

d 1:14 ch. 2:15-16; 2 Chron. 20:3-4

eLev. 23:36

f2 Chron. 20:13

g 1:15 Jer. 30:7

hch. 2:1; Isa. 13:6,9

i 1:16 See Deut. 12:6-7; 16:11,14-15

j 1:18 Hos. 4:3

k 1:19 Ps. 50:15

lch. 2:3; Jer. 9:10

m 1:20 Job 38:41; Ps. 104:21; 145:15

n1 Kings 17:7; 18:5

o 2:1 ver. 15; Jer. 4:5

pNum. 10:5,9

qch. 1:15; Obad. 15; Zeph. 1:14-15

r 2:2 Amos 5:18,20

sver. 5,11,25; ch. 1:6

tExod. 10:14

u 2:3 ch. 1:19-20

vGen. 2:8; 13:10; Isa. 51:3

wZech. 7:14

x 2:4 Rev. 9:7

y 2:5 Rev. 9:9

zver. 2

aa 2:6 Jer. 8:21; Lam. 4:8; Nah. 2:10

a 2:9 Jer. 9:21

bJohn 10:1

c 2:10 Ps. 18:7

dver. 31; ch. 3:15; Isa. 13:10; Ezek. 32:7; Matt. 24:29

e 2:11 ch. 3:16; Jer. 25:30; Amos 1:2

fver. 25

gJer. 50:34; Rev. 18:8

hJer. 30:7; Amos 5:18; Zeph. 1:15

iNum. 24:23; Mal. 3:2

j 2:12 Jer. 4:1; Hos. 12:6; 14:1

k 2:13 Ps. 34:18; 51:17

lGen. 37:34; 2 Sam. 1:11; Job 1:20

mExod. 34:6; Ps. 86:5,15; Jon. 4:2

n 2:14 Josh. 14:12; 2 Sam. 12:22; 2 Kings 19:4; Amos 5:15; Jon. 3:9; Zeph. 2:3

oIsa. 65:8; Hag. 2:19

pch. 1:9,13

q 2:15 ver. 1; Num. 10:3

rch. 1:14

s 2:16 Exod. 19:10,22

tch. 1:14

u2 Chron. 20:13

v1 Cor. 7:5

w 2:17 Ezek. 8:16; Matt. 23:35

xExod. 32:11-12; Deut. 9:26-29

yPs. 42:10; 79:10; 115:2; Mic. 7:10

z 2:18 Zech. 1:14; 8:2

aaDeut. 32:36; Isa. 60:10

ab 2:19 See ch. 1:10; Mal. 3:10-12

ac 2:20 See Exod. 10:19

adJer. 1:14

aeEzek. 47:18; Zech. 14:8

afDeut. 11:24

ag 2:22 ch. 1:18,20

ahZech. 8:12; See ch. 1:19

a 2:23 Isa. 41:16; 61:10; Hab. 3:18; Zech. 10:7

bLev. 26:4; Deut. 11:14; 28:12

cJames 5:7

d 2:25 ch. 1:4

ever. 11

f 2:26 Lev. 26:5; Ps. 22:26; See Lev. 26:26; Mic. 6:14

g 2:27 ch. 3:17

hLev. 26:11-12; Ezek. 37:26-28

iIsa. 45:5,21-22; Ezek. 39:22,28

j 2:28 Isa. 44:3; Ezek. 39:29; Acts 2:17

kZech. 12:10; John 7:39

lIsa. 54:13

mActs 21:9

n 2:29 1 Cor. 12:13; Gal. 3:28; Col. 3:11

o 2:30 Matt. 24:29; Mark 13:24; Luke 21:11,25

p 2:31 ver. 10; ch. 3:1,15; Isa. 13:9-10; Matt. 24:29; Mark 13:24; Luke 21:25; Rev. 6:12

qMal. 4:5

r 2:32 Rom. 10:13

sIsa. 46:13; 59:20; Obad. 17; Rom. 11:26

tIsa. 11:11,16; Jer. 31:7; Mic. 4:7; 5:3,7-8; Rom. 9:27; 11:5,7

u 3:1 Jer. 30:3; Ezek. 38:14

v 3:2 Zech. 14:2-4

wver. 12; 2 Chron. 20:26

xIsa. 66:16; Ezek. 38:22

a 3:3 Obad. 11; Nah. 3:10

b 3:4 Amos 1:6,9

cEzek. 25:15-17

d 3:7 Isa. 43:5-6; 49:12; Jer. 23:8

e 3:8 Ezek. 23:42

fJer. 6:20

g 3:9 See Isa. 8:9-10; Jer. 46:3-4; Ezek. 38:7

h 3:10 See Isa. 2:4; Mic. 4:3

iZech. 12:8

j 3:11 ver. 2

kPs. 103:20; Isa. 13:3

l 3:12 ver. 2

mPs. 96:13; 98:9; 110:6; Isa. 2:4; 3:13; Mic. 4:3

n 3:13 Matt. 13:39; Rev. 14:15

oJer. 51:33; Hos. 6:11

pIsa. 63:3; Lam. 1:15; Rev. 14:19

q 3:14 ver. 2

rch. 2:1

s 3:15 ch. 2:10,31

t 3:16 ch. 2:11; Jer. 25:30; Amos 1:2

uHag. 2:6

vIsa. 51:5-6

w 3:17 ch. 2:27

xDan. 11:45; Obad. 16; Zech. 8:3

yIsa. 35:8; 52:1; Nah. 1:15; Zech. 14:21; Rev. 21:27

z 3:18 Amos 9:13

aaIsa. 30:25

abPs. 46:4; Ezek. 47:1; Zech. 14:8; Rev. 22:1

acNum. 25:1

ad 3:19 Isa. 19:1, etc.

aeJer. 49:17; Ezek. 25:12; Amos 1:11; Obad. 10

af 3:20 Amos 9:15

ag 3:21 Isa. 4:4

ahver. 17; Ezek. 48:35; Rev. 21:3

Joel