Author
Joel (Heb. “Yahweh is God”), the son of Pethuel, states that this prophecy is “the word of the Lord” (Joel 1:1). Most scholars agree that Joel was highly educated, perhaps a member of the priesthood, and that he lived in or around Jerusalem. He is mentioned nowhere else in Scripture.
Date
Several dates have been proposed, ranging from the preexilic time of King Joash (835–796 B.C.) to the postexilic period after or during the restoration of the wall of Jerusalem (400 B.C.), but no date is given in the text. The earlier traditional date has been favored for these reasons:
• the absence of the influence of a king or government in the book (King Joash ascended the throne as a child, and the priest Jehoiada actually ruled);
• the strong influence of the priesthood;
• the names of foreign nations found in the book.
The books of Joel and Amos have similar material (compare Joel 2:2 with Amos 5:18; Joel 3:16 with Amos 2:2; Joel 3:18 with Amos 9:13). These similarities could suggest an eighth century B.C. date for Joel, that Amos preached from the writings of Joel, or that both were inspired with the same prophecies. Fortunately, an understanding of Joel’s message does not depend on a precise dating of its composition.
Background
Setting
Joel apparently was a prophet in Judah, the southern kingdom. The capital of Judah was Jerusalem. Joel’s frequent references to the temple and its rituals suggest that he was a resident of Jerusalem, and perhaps a priest.
Purpose
Joel’s prophecy stressed that calamities were judgments from God and warnings of the final judgment to come. He strongly proclaimed that judgment was coming on Judah because of sin, and he exhorted the covenant people to observe the events around them, to repent, and to return wholeheartedly to God. Finally, he wanted to impress on all people that the coming culmination of history would put the scales of God’s justice in perfect balance.
Audience
Joel’s message was first to the people in Jerusalem and Judah—they would be judged first and restored first. He boldly identified their sins and called for repentance. Then he expanded his prophecy to include all people—Jew and Gentile, present and future.
Literary Characteristics
Joel wove together the three concepts of ruin, repentance, and restoration. His literary style is exceptional and unique in this respect. The focus and clarity of his images are almost lifelike. He builds toward the denouement (the revelation or outcome), and the book is tied together with the powerful and beautiful concluding image of believers living in the presence of a loving and eternal God.
Themes
Three themes are evident:
• God judges sin;
• God demands repentance; and
• God restores and blesses those who repent and commit themselves to Him. Overriding these is the dominant idea that God is merciful and patient as seen in His repeated warnings; but there will be an end to His favor. He will judge the unrepentant (those who choose to stand against Him), while blessing the faithful.
Outline
Introduction (1:1)
I. The Locust Plague and the Call to Repentance (1:2–20)
A. The destruction of the plague (1:2–12)
B. The instructions to priests and people to repent (1:13, 14)
C. The devastation of the day of the Lord (1:15–20)
II. The Coming Ruin and Promised Restoration (2:1–27)
A. A description of the invading army (2:1–11)
B. The continued call for repentance (2:12–17)
C. God’s promise of restoration (2:18–27)
III. God’s Promise of the Holy Spirit (2:28–32)
A. The availability of the Spirit to all (2:28, 29)
B. The accessibility of salvation to all (2:30–32)
IV. The Final Day of the Lord, Judgment, and Restoration (3:1–21)
A. The judgment of the wicked (3:1–16)
B. The fulfillment of the promised eternal restoration (3:17–21)