JOEL—NOTE ON 1:1–2:17 The Judgment against Judah and the Day of the Lord. This first part of Joel introduces the Lord’s judgment in the form of a locust infestation, drought, and the coming of a great army. These events on the “day of the LORD” are followed by a call to seek the Lord.
JOEL—NOTE ON 1:1–20 Locust Invasion: Forerunner of the Day of the Lord. The first unit (vv. 1–14) describes the devastation that has come upon Judah, providing the reason for the call to lament in the second unit (vv. 15–20).
JOEL—NOTE ON 1:1 The word … came to. (See Hos. 1:1; Jonah 1:1; Mic. 1:1; Zeph. 1:1; Zech. 1:1.) This message has a divine source, and the prophet is given the privilege and responsibility of bearing that message to his hearers.
JOEL—NOTE ON 1:2 Elders (see v. 14; 2:16) likely refers to older members of the community rather than a formal office (cf. 2:28; but see also note on 1 Sam. 4:3). Commands are imparted to a wide range of groups (elders, drunkards, priests, farmers) within the community. Verses 2 and 14 of Joel 1 set limits for the first subsection (vv. 2–14) as each mentions “elders” and all inhabitants.
JOEL—NOTE ON 1:3 Tell your children. The people of Judah should recount this to four generations (cf. Ex. 10:1–2, 4–6). The telling of the Lord’s great deeds and words occurs in the context of the covenant community (Ex. 13:8, 14; Deut. 4:9; 6:4–7, 20–21; Ps. 78:4–6).
JOEL—NOTE ON 1:4 The locust is a kind of grasshopper; under the right conditions they travel in large swarms and devastate all plant life in their path. cutting … swarming … hopping … destroying. Joel likely uses these terms as names for one kind of locust (perhaps in successive swarms), rather than four different types, in order to emphasize the totality of destruction (note the different sequence in 2:25). The Bible often uses four agents of destruction to stress utter devastation (cf. Jer. 15:2–3; Ezek. 14:21; Rev. 6:1–8; 9:15).
JOEL—NOTE ON 1:5 drunkards, drinkers of wine. Both groups, unaware of the coming chaos, must be aroused from their ignorance. They will have no sweet wine to drink when the locusts lay waste to the vines. Sweet wine was intoxicating, though its shorter fermentation time made it less so than wine fermented for a longer period.
JOEL—NOTE ON 1:6 Locusts are compared to a nation, equivalent to a great army (cf. Prov. 30:27; Jer. 5:15–17; Joel 2:25; Rev. 9:7). Armies are compared to locusts elsewhere in the OT (Judg. 6:5; 7:12; Isa. 33:4; Jer. 46:23; 51:14, 27) and other ancient Near Eastern texts.
JOEL—NOTE ON 1:7 The vine and fig tree are symbols of a prosperous and peaceful life for Israel (2 Kings 18:31; Mic. 4:4), which the Lord sees as his property. With the destruction of vine and fig tree, the validity of the “lions’ teeth” metaphor (Joel 1:6) becomes clear.
JOEL—NOTE ON 1:8 bridegroom of her youth. Or, “husband of her youth.” The people are called to a grief as deep as that of a betrothed virgin whose promised husband dies before the marriage is consummated. sackcloth. A garment of goat or camel hair worn during times of mourning, repentance, or fasting.
JOEL—NOTE ON 1:9 offering. Nothing is left for the offerings that accompany the daily burnt offering (Ex. 29:38–42; Lev. 23:13). priests mourn. Their loss is personal since they ate a portion of the offering.
JOEL—NOTE ON 1:10 ground mourns … oil languishes. Joel poetically personifies these things as experiencing grief. The presence of grain, wine, and oil is evidence of God’s covenant blessing (Deut. 7:13; 11:14; Joel 2:19, 24), and their absence is evidence of God’s judgment (Deut. 28:49–51; Hos. 2:8–9).
JOEL—NOTE ON 1:11–12 Be ashamed (Hb. hobishu) sounds like dries up (Hb. hobish, used to say that “wine dries up” in v. 10 and “gladness dries up” in v. 12; also Hb. hobishah, used to say the “vine dries up” in v. 12). The loss of harvest means a loss of joy.
JOEL—NOTE ON 1:13 This is the peak of this section, filled with specific commands to priests. The commands to put on and lament mimic the actions of the virgin (v. 8). The reason for the priests’ lament is that the offering is withheld.
JOEL—NOTE ON 1:14 Consecrate and gather are further tasks for the priests. a fast … cry out. OT fasts are undertaken as a sign of mourning, repentance, humility, and as a means of seeking God’s help, guidance, or forgiveness (Judg. 20:26; 1 Sam. 7:6; 2 Sam. 1:12; Ezra 8:21–23; Neh. 1:4; 9:1; Dan. 9:3).
JOEL—NOTE ON 1:15–20 These verses, forming the second unit of vv. 1–20, comprise the content of the communal “cry” mentioned in v. 14.
JOEL—NOTE ON 1:15 The day of the LORD (see Introduction: Key Themes) is a major theme in Joel; it can refer both to the particular devastation of the locusts (v. 15) and to a final vindication of God and his people (3:18–21). It can refer to a day of destruction and threat for Israel (2:1, 11), or for the nations (3:14). However, for God’s people, it is also associated with his presence (2:27), blessing (3:18), and salvation (2:31–32; 3:16). For more on “the day of the Lord,” see note on Amos 5:18–20; and The Day of the Lord in the Prophets. destruction … Almighty. Joel uses an alliteration with the Hebrew words shod … Shadday (see esv footnote), which suggests that the wordplay implies something like “destruction of the Destroyer.”
JOEL—NOTE ON 1:17 seed shrivels … clods. These three words occur only here in the Masoretic text, and thus their precise meaning is uncertain (see esv footnote). Nevertheless, it is clear from what follows that a drought has also come upon the land (v. 20).
JOEL—NOTE ON 1:18 the flocks of sheep suffer. The Hebrew for “suffer” is ’asham, and here it means “to suffer punishment” or “to bear guilt.” The idea would be that creation suffers for Israel’s guilt. It is also possible to read this as a form of shamem, “to be desolate” (see esv footnote).
JOEL—NOTE ON 1:19–20 To you, O LORD, I call (2:32; Ps. 28:1; 30:8). The devastation brought by the Lord can be relieved only by him. Fire is sometimes an expression of divine judgment (Gen. 19:24; Num. 11:1; Deut. 32:22; Jer. 4:4; Hos. 8:14; Amos 1:4, 7, 10, 12, 14; Zeph. 1:18; 3:8).
JOEL—NOTE ON 2:1–17 Army Invasion: The Arrival of the Day of the Lord. Joel describes the coming of an army, whose arrival may yet be averted by wholehearted return to the Lord. Verses 1–11 describe the coming of this great army, and vv. 12–17 describe the command to return to the Lord.
JOEL—NOTE ON 2:1 Zion is the place of the Lord’s throne. The word generally refers to the temple region but could also signify Jerusalem in its entirety.
JOEL—NOTE ON 2:2 Darkness recalls the Lord’s appearance at Sinai (Ex. 19:16–19; Deut. 4:11; 5:22–23). God’s appearance at Sinai foreshadows his “day” in the future (Amos 5:18–20; Zeph. 1:14–15).
JOEL—NOTE ON 2:3 Fire devours … flame burns. In keeping with biblical imagery regarding God’s coming (Ps. 50:3; 97:3; Isa. 30:27; 66:15), the army is associated with destructive fire (see Joel 1:19). like the garden of Eden … a desolate wilderness. The destructive power of this “great … people” (Hb. ‘am rab, 2:2) can only be compared to the devastation wrought to God’s original creation by mankind’s fall (Gen. 2:8, 10; 3:17–19; 13:10).
JOEL—NOTE ON 2:4–5 like … horses. (Cf. Job 39:19–20; Jer. 51:27.) Locusts and armies have an analogous appearance, movement, and sound; both are used by Joel to capture the presence of the ultimate powerful army (lit., “mighty people” [Hb. ‘am ‘atsum]).
JOEL—NOTE ON 2:7–9 they do not swerve. … They do not jostle. This army cannot be thwarted from its assigned course as every member of the unified ranks advances. It executes its actions (leap, run, climb, enter) at will, moving from outside to inside (city, walls, houses, windows).
JOEL—NOTE ON 2:10 before them (lit., “before him”; as in vv. 3, 6). quakes … tremble. … darkened. Only the day of the Lord could produce this “cosmic shakedown.” In many cases in the Prophets, the Hebrew verb ra‘ash (here translated “tremble”) was associated with the end of the age, the return of chaos, and God’s final judgment (Isa. 13:13; 24:18; Jer. 4:23–24; Amos 8:8–9; Nah. 1:5; Hag. 2:6, 21).
JOEL—NOTE ON 2:11 utters his voice. Thunder is associated with the cosmic events of v. 10 (cf. Job 37:4; Ps. 18:13; 77:17; Jer. 10:13). his army. The force that brings such dread and terror is under God’s command. he who executes. The parallelism suggests that “he” refers to the army as executor of the Lord’s command (cf. Ezek. 9:1–11).
JOEL—NOTE ON 2:12 Yet even now … return. There is still time for the people to return to the Lord, that is, to repent of their coldness toward him. all your heart. God calls for undivided devotion.
JOEL—NOTE ON 2:13 Rend your hearts is an expression of internal anguish. This command, coupled with the wholehearted devotion prescribed in v. 12, echoes Deut. 30:6, where a circumcised heart is one that loves God completely. gracious and merciful. God’s unchanging character, described throughout Scripture, is the grounds for his people’s repentance (cf. Ex. 34:6–7).
JOEL—NOTE ON 2:14 Who knows. The sovereign God acts according to his own purposes. turn and relent. The language leaves open the possibility that the Lord, in keeping with his revealed character (cf. Jonah 3:9; 4:2), will bring blessing instead of disaster.
JOEL—NOTE ON 2:16 Consecrate the congregation. As in 1:14, every segment of the religious community assembles for worship, readying themselves to call upon the Lord with a fast (2:15). Even nursing infants, i.e., children still being breast-fed, and newlyweds are not exempt.
JOEL—NOTE ON 2:17 The place of prayer was between the entrance hall to the temple (the vestibule or portico) and the altar. Your people is an appeal to God’s covenantal care for his people. A byword means a “proverb” or “common saying,” often used in scorn. An alternative translation is “to rule over them” (see esv footnote), which makes sense if a foreign, human invasion is in view. Where is their God? is a mocking question from those who doubt that God defends his people (Ps. 79:10; 115:2).
JOEL—NOTE ON 2:18–3:21 The Mercy of the Lord and Judgment against the Nations. The second part of Joel is signaled by the appearance in 2:18 of the Hebrew narrative tense for the first time in the book.
JOEL—NOTE ON 2:18–32 Mercy: The Lord Responds by Restoring His People. The Lord answers the prayer of v. 17. He restores the reputation of his people (vv. 18–20), the land (vv. 21–27), and his presence through pouring out the Spirit (vv. 28–32). Much of this unit is spoken by the Lord himself in the first person.
JOEL—NOTE ON 2:18 jealous. Jealousy here is a deep devotion that leads the Lord to intervene, saving his people for the sake of his own glory (Ezek. 39:25; Zech. 1:14; 8:2).
JOEL—NOTE ON 2:19 answered. The Lord hears the prayers of his people.
JOEL—NOTE ON 2:20 The northerner may be the locusts, an invading army, or a final apocalyptic enemy of Israel. Arguments for the third option include: (1) reference to locusts as the “northerner” would be unusual, as they typically came from the south or the east; (2) Jeremiah and Ezekiel portray a great enemy coming from the north (see Jer. 1:14–15; 4:6; 6:1, 22–23; Ezek. 23:24; 26:7; 38:6, 15; 39:2); and (3) the words vanguard … rear guard (lit., “his face” and “his end”) show that destruction is complete and final. eastern sea … western sea. The Dead Sea and the Mediterranean.
JOEL—NOTE ON 2:21 Ironically, the “foul smell” (v. 20) of corpses is all that remains of the great deeds of this enemy (Isa. 34:3). This contrasts with the great things done by the Lord, whose acts of salvation form the basis of the command to fear not.
JOEL—NOTE ON 2:22 are green. The underlying Hebrew verb (dasha’) is found elsewhere in Scripture only at Gen. 1:11. Perhaps Joel wants his readers to envisage the restoration of the land to an Eden-like state (see Joel 2:3).
JOEL—NOTE ON 2:23 early rain (Hb. hammoreh) … vindication (Hb. litsdaqah). The clause by itself can also be understood as “the teacher [Hb. hammoreh] for righteousness,” a figure mentioned in the Qumran Scrolls of the Dead Sea. But the word moreh in the final line of the verse clearly means “early rain,” and thus the context supports the esv translation.
JOEL—NOTE ON 2:25 Being human often means bearing loss never to be regained (the years that the swarming locust has eaten), and yet the Lord, the bringer of the calamity (Ps. 90:15), is also the Lord of mercy and abundant grace who is fully able to recompense: I will restore to you. On “locust,” see Joel 1:4. my great army … I sent. As at 2:11 and elsewhere (e.g., Amos 4:6–13), those whom the Lord uses to judge his people are under his authority.
JOEL—NOTE ON 2:27 You shall know. The great purpose of the nation’s trauma is for them to know God’s presence, that he is the covenant-keeping God, and that he will remove their shame. I am the LORD your God is a recognition of God’s covenantal bond with Israel (Ex. 6:7; Deut. 5:6; Isa. 43:3; Ezek. 20:5). The perpetual removal of shame unites God’s provision (Joel 2:26) with his presence and peerless nature (v. 27).
JOEL—NOTE ON 2:28–32 Some past Jewish interpreters understood this passage to be referring to the messianic age. The early church followed this line of thinking, as Peter quoted this passage on the day of Pentecost (Acts 2:17–21).
JOEL—NOTE ON 2:28–29 Afterward refers to a time after the assurances of vv. 18–27 and a time that is parallel with in those days (v. 29). pour out my Spirit. The abundant, life-giving rains (v. 23), which God will shower on his people, illustrate the way in which God will pour out his Spirit on his people in the future (cf. Isa. 32:15; 44:3; Ezek. 39:29). all flesh. All God’s people will experience the outpouring of the Spirit and intimate communication with the Lord. The sign of this outpouring will be that not just a few but all (sons and … daughters, old … and … young, male and female) will prophesy and dream dreams and see visions.
JOEL—NOTE ON 2:30–31 Universal wonders related to the day of the Lord are war-like activities on earth (fire … columns of smoke) and unnatural events in the sky (darkness, see 2:10; 3:15; Isa. 13:10; Amos 8:9). Some interpreters hold that these events of judgment, which did not take place at Pentecost (see notes on Acts 2:17; 2:19–21), will still take place sometime in the future, at the return of Christ. These interpreters hold that OT prophecies should often be understood in terms of both a near-term and a long-term fulfillment—with some long-term events being fulfilled when Jesus brought the good news of salvation at his first coming, but with other long-term events being fulfilled when he will return in judgment at his second coming. Other interpreters hold that the language used here should be understood as prophetic symbolism for God’s judgment, and that no specific literal fulfillment is intended.
JOEL—NOTE ON 2:32 everyone. Salvation is extended beyond the devastation caused by the locusts. calls on the name. This implies exclusive, covenantal worship of the only God who is able to save (Ps. 116:4; Prov. 18:10; Isa. 44:5–8). Paul quotes this in Rom. 10:13 because he, along with other Christians, understood these verses to describe events in the messianic age, when Jews and Gentiles alike would be saved. The words as the LORD has said may refer to Isa. 4:3; Joel 2:27; or Obad. 17. Those who escape are parallel to survivors … whom the LORD calls. Those whom the Lord calls are those who respond by calling on his name (Gen. 12:8; 13:4; Isa. 51:2).
JOEL—NOTE ON 3:1–21 Judgment: The Lord’s Judgment against the Nations and His Dwelling with His People. The Lord provides reasons for judgment (vv. 1–8), a description of judgment on the day of the Lord that will be their climax (vv. 9–16), and the certainty of the Lord’s dwelling with his people (vv. 17–21).
JOEL—NOTE ON 3:1 in those days. This generic reference recalls the events of 2:28–32 and particularly the day of the Lord (Jer. 33:15; 50:4, 20).
JOEL—NOTE ON 3:2 all the nations. That is, all oppressors of God’s people (cf. Ps. 110:6; Isa. 66:18; Jer. 25:31; Ezek. 39:21; Mic. 4:11–12; Zeph. 3:8). Valley of Jehoshaphat (“Yahweh has judged”) refers to a place of final judgment rather than a known geographical location. Scattered refers to deportation associated with exile.
JOEL—NOTE ON 3:3 cast lots for my people. In order to take them away as slaves. See Obad. 11.
JOEL—NOTE ON 3:4–8 As if in a courtroom, the Lord brings the questions, charges, and verdict directly to specific nations.
View this chart online at http://kindle.esvsb.org/c104
| Isaiah | Jeremiah | Ezekiel | Joel | Amos | Obadiah | Jonah | Nahum | Zephaniah | Zechariah* | |
|---|---|---|---|---|---|---|---|---|---|---|
| Ammon | 49:1–6 | 25:1–7 | 1:13–15 | |||||||
| Arabia | 21:13–17 | |||||||||
| Assyria (Nineveh) | 10:5–19; 14:24–27 | (Nineveh) | (Nineveh) | |||||||
| Babylon | 13:1–14:23; 21:1–10; 46:1–47:15 | 50:1–51:64 | 2:9–12? | |||||||
| Damascus | 17:1–6? | 49:23–27 | 1:3–5 | 9:1 | ||||||
| Edom | 21:11–12 | 49:7–22 | 25:12–14 | 1:11–12 | 1–14? | |||||
| Egypt | 18:1–20:6 | 46:2–26 | 29:1–32:32 | |||||||
| Elam | 49:34–39 | |||||||||
| Ethiopia | 2:12–15 | |||||||||
| Gaza | 1:6–8 | 9:5 | ||||||||
| Kedar and Hazor | 49:28–33 | |||||||||
| Lebanon | 11:1–3? | |||||||||
| Moab | 15:1–16:14 | 48:1–47 | 25:8–11 | 2:1–3 | 2:8–11 | |||||
| Philistia | 14:28–32 | 47:1–7 | 25:15–17 | 3:4–8 | 2:5–7 | 9:6 | ||||
| Tyre Sidon |
23:1–18 | 26:1–28:19; 28:20–23 | 3:4–8 | 1:9–10 | 9:2–3 |
*Additional cities/states are denounced in 9:1–8: Hadrach, Aram (v. 1); Ashkelon, Ekron (v. 5); Ashdod (v. 6)
JOEL—NOTE ON 3:4 Tyre and Sidon were Phoenician cities along the Mediterranean coast. Relations between Israel and Phoenicia were occasionally good (cf. 1 Kings 5:1), but sometimes Phoenicia was a polluting influence (1 Kings 16:31). Philistia, on the other hand, was a longtime enemy of Israel (Jer. 47:4). I will return your payment. Restoration for God’s people becomes God’s recompense against the nations. Cf. “restore” in Joel 3:1—the same Hebrew verb as “return” in v. 4.
JOEL—NOTE ON 3:6 sold … to the Greeks. The Hebrew, hayyewanim (“Javan”; see Gen. 10:2; 1 Chron. 1:7; Isa. 66:19), refers to Greek-speakers on both sides of the Aegean Sea. Both the Philistines and the Phoenicians are accused of selling slaves to the Edomites (Amos 1:6–9). Slave trade between Tyre and Javan is mentioned in Ezek. 27:13.
JOEL—NOTE ON 3:7–8 stir them up. Cf. vv. 9, 12. The enslaved (people of Judah) will become the enslavers. Sidon was destroyed by Artaxerxes III in 343 B.C., and resistant Tyre was defeated by Alexander the Great in 332. Sabeans. Most commentators identify this people as inhabitants of the land of Sheba or Saba located in far away southern Arabia (1 Kings 10:1–13; Job 1:15).
JOEL—NOTE ON 3:9 Consecrate. (Cf. 1:14; 2:15.) Warriors were to seek the will of their deity prior to military engagement (e.g., Judg. 20:19–28). Some commentators view this as an ironic statement: the nations are told to consecrate themselves for war, unaware that the Lord of heaven and earth is their adversary (Isa. 8:9–10; Jer. 46:9–10).
JOEL—NOTE ON 3:10 Beat your plowshares into swords. This is the reverse of Isa. 2:4 and Mic. 4:3. The warfare preparation is so comprehensive that implements of agriculture must be transformed into weapons of warfare. the weak. The great need for soldiers means that even those unfit for battle must become warriors.
JOEL—NOTE ON 3:12 sit to judge. The connection between the place (Valley of Jehoshaphat) and the action of the Lord (judgment) is made explicit. The irony of v. 9 is apparent as there is no battle, only the Lord’s verdict upon surrounding nations (v. 11).
JOEL—NOTE ON 3:13 Lack of harvest due to the locusts (1:11) is now a full harvest of the gathered nations cut with a sickle like grain (Isa. 17:4–5; Jer. 9:22; 51:33; Mic. 4:11–12). winepress … vats. The evil of the nations is so great that the vats of judgment are overflowing (Isa. 63:1–6; Rev. 14:14–20). This is an ironic reversal of the promise of Joel 2:24 that the threshing floors and wine vats would be full!
JOEL—NOTE ON 3:14 Multitudes, multitudes is a picture of all the people of the world standing before the Lord for judgment. valley of decision. This is the Valley of Jehoshaphat (vv. 2, 12), where the Lord will be the judge. Only the Lord makes decisions in this valley, and his decree is absolute. the day of the LORD is near. While the day was near for Israel (1:15; 2:1), the Lord’s covenant love and the people’s repentance halted his judgment.
JOEL—NOTE ON 3:15 darkened. See note on 2:10.
JOEL—NOTE ON 3:16 roars … utters his voice. Cf. Amos 1:2. God thunders as he engages the battle (Jer. 25:30–31; Joel 2:11 and note). refuge. Cf. Ps. 73:28; 91:2, 9. stronghold. Cf. Ps. 27:1; 37:39; Isa. 25:4. Amid the cosmic and military confusion, the people of God are held secure and spared destruction.
JOEL—NOTE ON 3:17 you shall know that I am the LORD your God. Judgment and salvation lead to knowledge of the covenant Lord, his presence, and the removal of the people’s shame (see 2:27). Zion (cf. 3:21) is the original stronghold (see note on 2:1); here it denotes the promise of God’s intimate residence among his people (cf. Rev. 21:3). strangers. Those who do not worship the Lord. Jerusalem shall be holy. Where God is present, all is purified and even ordinary deeds become acts of holy worship. Nothing unacceptable is found in a place of such holiness (cf. Isa. 35:8; 52:1; Nah. 1:15; Zech. 14:21).
JOEL—NOTE ON 3:18 in that day. I.e., the day of the Lord (2:2; 3:1). wine … milk … water. (Cf. Amos 9:13.) This and other descriptions of God’s provision (Joel 2:19, 22–26) recall the earlier scarcity (1:5, 9, 12, 16–20). a fountain … from the house of the LORD. Cf. Ezek. 47:1–13; Zech. 14:8; Rev. 22:1–2. Abundant waters extend even to the arid-dwelling acacia trees (Shittim). The location of this “fountain” may be Wadi en-Nar, extending from the Kidron Valley to the Dead Sea.
JOEL—NOTE ON 3:19 The restoration of God’s people (v. 18) is contrasted with the judgment upon the nations (2:19–20; 3:1–3). Egypt and Edom were ancient adversaries representing all of those opposed to the people of God (cf. 1 Kings 14:25–26; 2 Kings 23:29–34; Isa. 34:5–17; Obad. 1–21). Desolation was prophesied against Egypt (Ezek. 29:10, 12; 32:15) and Edom (Ezek. 35:3, 4, 7, 9, 14, 15). shed. The nations “poured out” (Hb. shapak) blood but the Lord will “pour out” (Hb. shapak) his Spirit (Joel 2:28–29).
JOEL—NOTE ON 3:20 The Lord’s residence in Zion (vv. 17, 21) coincides with that of his people living in unending security.
JOEL—NOTE ON 3:21 The first two lines are difficult to interpret; God will either avenge what he has not avenged (esv text), or “acquit” what he has “not acquitted” (esv footnote). The context seems to favor the esv text. their blood. This is a comment on the “innocent blood” of the Judeans in v. 19. The verse brings together the two primary themes of Joel: judgment on the day of the Lord, and the fact that the Lord dwells in Zion (2:27; 3:17).