During this time, each community in Judah was governed locally by a group of respected elders. This type of government was known as a regency. Joel appealed to these community leaders rather than to the king. See Introduction: When was it written?.
When were these predictions fulfilled? (1:2, 4, 15)
The plague of locusts probably occurred not long after the writing of Joel. Some also think that, in addition to the locust plague, Joel was predicting a military invasion. It is believed that the Scythians, a tribe from the Black Sea region, were the vehicle by which God punished Judah. Several centuries later, the Scythians put an end to the career of Alexander the Great.
The locust is an aggressive type of grasshopper. An army of these insects can devastate entire fields of crops within minutes, bringing economic ruin and destroying food supplies. A locust can consume every green thing in its path, all the while making a loud, terrifying noise with its wings.
Was drunkenness a problem in Judah? (1:5)
Yes. Apparently Judah’s upper classes consumed great quantities of wine. Times were prosperous and, perhaps out of boredom or a twisted sense of competition to outdrink each other, they shamelessly drank themselves into oblivion.
It was the newly pressed juice of the grape. It contained less flavor and less alcohol because of the short aging process. See What was the difference between old wine and new wine? (Hos 4:11).
Joel used this metaphor to describe the swarms of insects that would later invade Judah. Some believe it also refers, in a secondary sense, to the Scythians, a tribe from the Black Sea region, who would later invade from the north (2:20). See When were these predictions fulfilled? (1:2).
Why ask for a holy fast and sacred assembly? (1:14)
Because of impending doom, Joel told Judah to show God their seriousness by declaring a national day of fasting and prayer.
What is the day of the LORD? (1:15)
This refers to any time God deals with a nation or generation so that it will return to its spiritual senses. The final day of reckoning, however, will be when Christ returns. See the article What is the day of the LORD? (Isa 13:6).
Mount Zion, the mountain where Solomon built the temple. Today it lies south of Jerusalem’s city walls.
What kind of army was this? (2:2)
Joel used this metaphor to describe the swarms of insects that would later invade Judah. Some believe it also refers, in a secondary sense, to the Scythians, a tribe from the Black Sea region, who would later invade from the north (2:20).
What was the purpose of this terrible army? (2:11)
Though this terrifying event may seem to have been a harsh judgment, it was consistent with God’s clear communication to the Israelites in Leviticus 26 and Deuteronomy 28. God had warned them that disobedience would be judged. The poor physical conditions of the land were God’s “light” discipline, urging the Israelites to return to him. They refused, so God increased the magnitude of his discipline, as depicted in these verses. But he did so with the purpose of helping the Israelites turn back to him. God’s discipline, though heavy at times, is always grounded in mercy.
Does repentance prevent catastrophe? (2:12–14)
Like removing a cancerous growth from the body, God sometimes uses a catastrophe to perform spiritual surgery. If repentance does not follow sin, judgment will. With repentance, however, the full weight of God’s wrath is restrained or sometimes averted altogether. Natural consequences of sin may still follow, but repentance restores the relationship with God. See the article Why does God send calamity? (La 3:38).
Why broken hearts instead of torn clothes? (2:13)
To tear one’s clothes was a traditional sign of sorrow. See Where did the custom of ashes and torn clothing come from? (2Sa 13:19). However, outward actions don’t always correspond to the heart’s condition. What matters most to God is not outward show but an inner attitude of sincere grief and loathing of sin (see Mic 6:6–8).
Why ask for a holy fast and sacred assembly? (2:15)
Because of impending doom, Joel told Judah to show God their seriousness by declaring a national day of fasting and prayer.
What did it mean to be a byword among the nations? (2:17)
A byword is a proverb-like saying or an everyday expression that is used with the intent to scorn (Isa 14:4). The idea here is that Judah would not be feared but taunted by her enemies.
How was God jealous for his land? (2:18)
God’s jealousy is an expression of his loyal love for and commitment to his people. It stems from a love that claims a special relationship with the beloved. If a wife turns her attention to another man, the husband, because he loves her, acts to recover her. God could have wiped his hands of Judah, but instead he used a foreign oppressor to convince his beloved to return. See Why was God burning with jealousy? (Zec 8:2).
Why the sudden shift from punishment to blessing? (2:18)
Time and again in the Prophets, God abruptly and graciously shifted from declaring punishment to displaying divine pity for his people. The shift here underscores the undeserved nature of this divine compassion.
How was Judah an object of scorn? (2:19)
Judah was humiliated as a result of the famine caused by the invasion of locusts. The surrounding enemies looked on with scorn and satisfaction at her misfortune.
Why tell the land and animals not to be afraid? (2:21–23)
The unit of thought here includes three entities, all of which suffered in the plague: the land, the wild animals and the people of Zion. A similar command was given to each (Be not afraid and Be glad), along with a reason for hope. For the animals, there was a complete reversal of the plague’s devastation (1:10–20). The land would again produce food for the ongoing sustenance of both the animals and the people.
How could locusts eat the years? (2:25)
The locusts destroyed years’ worth of crops in Judah. Joel cited this plague as a symbol of the devastation that Judah brought upon itself through unfaithfulness and idolatry. If Judah would repent, God promised to make the land so fruitful that the abundance of crops would make up for what the locusts had destroyed.
How would this work of the Spirit be different from that of before? (2:28–29)
In the Old Testament, access to God was restricted to priests and specially selected individuals such as the 70 elders of Moses’ time (Nu 11:16–17). But Joel predicted a fresh work of God’s Spirit, available to everyone regardless of position or status. God said he would pour out his Spirit on all people—men and women, servants and free, young and old. All would be given equal access to God and his power.
LINK (2:28–32) I will pour out my Spirit on all people
Peter said this passage was fulfilled in the events that occurred on the day of Pentecost (Ac 2:16–21).
When will the moon turn to blood? (2:30–32)
At the final judgment when the Messiah returns. The coming of the Holy Spirit on all believers at Pentecost ushered in the era of the last days (Ac 2:14–21). At the end of the last days, God will judge the earth. The moon will appear blood red, signaling the end of human rule on Earth and the subsequent rule of the Messiah (Mt 24:29–30).
Why will the day of the LORD be dreadful? (2:31)
The idea behind this description is that no one will be able to endure such a visitation of God upon this world (see 2:11, who can endure it?). Joel used the word dreadful to convey the idea of irreconcilable fear. When the day of the LORD comes, the only hope will be to call upon the one who is coming with power and great glory (v. 32; Mt 24:30).
What time does this refer to? (3:1)
The final, cosmic struggle between good and evil when Christ returns.
What is the Valley of Jehoshaphat? (3:2)
The city of Jerusalem overlooks this valley, which cuts a swath north of the Mount of Olives southward past the Old City of Zion. This valley eventually joins the Valley of Hinnom, located southwest of Jerusalem.
What had Tyre and Sidon done? (3:4–8)
They had invaded and plundered Judah repeatedly, taking Israelites captive and selling them in the Greek slave markets across the Aegean Sea. They treated their captives inhumanely, holding them in the bellies of overcrowded ships and selling them like cattle to the highest bidder.
Did God challenge the nations to battle? (3:9–11)
In a sense, yes. The theme is still judgment, but now Joel’s prophecy extends far into the future. At the great final battle, all the armies of darkness (Rev 19:19) will march against God and his armies of righteousness. In the end, they will be utterly crushed by God’s total and final victory.
What kind of harvest does God intend to take? (3:13)
Soldiers or perhaps nations will be mowed down as grain is cut down by a sickle. The harvest is the slaughter—those cut down by God’s judgment—in the final battle between good and evil.
What is the valley of decision? (3:14)
The Valley of Jehoshaphat, where the final battle will take place. See What is the Valley of Jehoshaphat? (3:2). The decision may reflect the outcome of the battle: God will win decisively. On the other hand, this may speak of God’s judgment as a decision handed down by a judge.
What is the day of the LORD? (3:14)
This refers to any time God deals with a nation or generation so that it will return to its spiritual senses. The final day of reckoning, however, will be when Jesus returns. See the article What is the day of the LORD? (Isa 13:6).
How will the sun, moon and stars be darkened? (3:15)
We can only guess, but it seems that Joel was describing a cataclysmic event that will obscure the skies and contaminate the atmosphere. See When will the moon turn to blood? (2:30–32).
When will Jerusalem finally be holy and safe? (3:17)
Some say Jerusalem’s security will occur as soon as Jesus returns to rout Satan and his evil armies (Mt 24:30–31). Others—those who believe in a literal thousand-year, peaceful reign of Christ on Earth (Rev 20:4)—think Jerusalem will be secure in the end. See the article When will the Lord be king over the whole earth? (Zec 14:9).
This is a picture of a flowing source of fresh water that washes away filth and contamination. It also depicts a fresh water spring invigorating all who dwell by it and drink from it (see Eze 47:1–12).