Seventh-day Adventist Bible CommentaryJoel 1

JOEL INTRODUCTION 1. Title. The book is named after the man whose prophecies it bears. Joel, Heb. Yo’el, probably means, “Yahweh is God.” 2. Authorship. We know nothing of Joel beyond what is revealed in his book. His father was Pethuel, for which the LXX reads Bathouēl (ch. 1:1), but who Pethuel, or Bathouēl, was we do not know. Joel seems to have been a native of Judah. His prophetic mission concerned Judah and Jerusalem (chs. 2:1, 15; 3:1, 6, 18, 20, 21). Throughout his prophecy there is no mention of Israel. 3. Historical Setting. Joel himself tells us nothing about the time of his writing. He does not, as is true of many other prophets (see Isa. 1:1; Hosea 1:1; Amos 1:1; etc.), state under what king or kings he prophesied. It is necessary, therefore, to depend upon the internal evidence of the book to establish the date. Nothing certain can be inferred from the position of the book in the canon, for we cannot be sure that the books are arranged in exact chronological order. In the Hebrew the book stands as it does in the English, between Hosea and Amos. In the LXX it stands fourth in the list of the so-called Minor Prophets, being placed after Micah, which there stands third. Some consider Joel to have been the earliest of the major and minor prophets; others regard him as postexilic. A third view places Joel in the 7th century, in the early years of Josiah. For a summary of the arguments for these different dates see pp. 20, 21. Though no date can be proved conclusively, this commentary has adopted the 7th century date for reasons listed on pp. 20, 21. Joel occupies a high place among Hebrew prophets and has been classed with Isaiah and Habakkuk in sublimity and elevation of style. He is noted for his vividness of description and picturesqueness of diction. His style is pure and clear. 4. Theme. The book is divided into two parts: (1) chs. 1:1 to 2:17, a description of a terrible “locust” invasion (see on ch. 1:4), apparently accompanied by a drought; and (2) chs. 2:18 to 3:21, the promise of restoration to divine favor. Two interpretations have been given to the description of the “locust” plague: (1) the literal, which regards actual swarms of invading locusts as the basis of the prophet’s appeal; and (2) the allegorical, which views “locusts” as a metaphorical representation of the invasion of hostile armies. In general, the literal view seems to have more in its favor (see on ch. 1:4). Whichever view is adopted, the teachings of the book remain materially unchanged. The national disaster, whether actual or in figurative description, is made the basis of an earnest appeal to repentance (chs. 1:13, 14; 2:1, 12–17), and of a dissertation on the “day of the Lord” (chs. 1:15; 2:1, 2, 11, 31; 3:14). The vision of future glory sees the Jews established in their land, with that land restored to productiveness, enjoying Heaven’s favor both temporally and spiritually. It sees further the opposition that would be aroused, and the attempt of enemy nations to crush the thriving nation, and finally God’s judgment upon these enemies and the subsequent continued prosperity of the Jewish nation. In applying the eschatological teachings of the book the principles outlined on pp. 25–38 should be observed (see on chs. 2:18; 3:1, 18). 5. Outline. I. The Plague of Locusts and the Call to Repentance, 1:1 to 2:17. A. The frightful devastation of the plague, 1:1–12.

B. The call to prayer and solemn assembly, 1:13, 14. C. The effect of the plague on man and beast, 1:15–19. D. The drought accompanying the plague, 1:20. E. The day of the Lord, 2:1, 2. F. The locusts compared to a well-disciplined army, 2:3–11. G. The call to genuine repentance and to prayer, 2:12–17. II. The Promise of Restoration, 2:18 to 3:21. A. The removal of the locust army, 2:18–20. B. Reparation for locust damage, 2:21–27. C. The promise of the Holy Spirit, 2:28, 29. D. Physical signs accompanying the day of the Lord, 2:30–32. E. Jehovah’s judgment upon the heathen nations, 3:1–17. F. Judah’s bright future, 3:18–21.

Word of the Lord. Joel assures the reader that his message did not originate with himself. His words were those of the Lord. He claims divine inspiration, as did other prophets (Hosea 1:1; Micah 1:1; etc.; cf. 2 Tim. 3:16; 2 Peter 1:20, 21). Joel. The name probably means, “Yahweh is God.” The Bible mentions several who bore this name (1 Sam. 8:2; 1 Chron. 7:3; 11:38; 15:7, 11). The prophet is distinguished as the son of Pethuel. Of Pethuel nothing further is known. The LXX reading, Bathouēl, sheds no light.

Hath this been? The calamity is something new in the memory of living men. It was unheard of by the fathers, and something to tell future generations about. The plague of locusts God brought upon Egypt through Moses was likewise described as an unprecedented event (Ex. 10:6). In five generations no other such calamity had been, or would be, known. By this effective device Joel stresses the unusual significance of his message.

Their children. Compare Ps. 78:4–7.

Palmerworm. Heb. gazam, from a root meaning “to cut,” hence thought to represent a cutting locust (see RSV). Locust. Heb. ’arbeh, thought to represent the swarming, or migratory, locust. The locusts that plagued the Egyptians are identified as the ’arbeh (Ex. 10:4–19). Cankerworm. Heb. yeleq, thought to represent the creeping, unwinged stage of the locust. Caterpiller. Heb. chasil. This insect cannot be positively identified. Chasil comes from a root meaning “to devour,” hence the RSV translation, “destroying locust.” Some scholars have held that gazam, ’arbeh, yeleq, chasil, are four terms that designate the four stages of the locust, from the worm to the mature insect. However, this cannot be established. In general, two views have been held with regard to this description of the plague of locusts: (1) The literal view, which holds that Joel is describing a particularly devastating

scourge of locusts, and that the prophet makes this disaster the occasion of a call to repentance; the deliverance from the natural scourge is then made an occasion for a discourse on the future day of the Lord, when God’s people will be delivered from all their enemies. (2) The allegorical view, which holds that the description of the plague was merely a figure of coming judgments. For example, in the time of Jerome the four destructive insects were taken as symbols of (a) the Babylonians and Assyrians, (b) the Medes and Persians, (c) the Macedonians and Antiochus Epiphanes, (d) the Romans. No serious Bible student accepts this view today. Inasmuch as locust infestations were rather common occurrences in Palestine, it would be difficult to prove that one such plague may not have formed the occasion of Joel’s prophecy. The arguments that have been presented against this view, such as the fact that the habits of the locust are not accurately described, tend to fall down when it is remembered that the language is highly figurative and poetical. On the other hand, it is impossible to prove that Joel was not employing the description of the insect infestation merely as a figure to represent the invasion of hostile armies (see pp. 937, 938). Whichever interpretation is adopted, the eschatological teachings of the book remain the same. Joel is focusing on the great day of the Lord, and on Israel’s deliverance in that day, if the nation had fully cooperated with God. But Israel failed to do so. Inspired writers show how the prophetic messages that failed of fulfillment because of Israel’s unbelief, are to be fulfilled in the Christian age (see pp. 35, 36).

Drunkards. Poetically the winebibbers are called upon to mourn their fate. Deprived of the means of their favorite indulgence, they are urged to arouse from their stupor to shed the tears of disappointment.

Nation. Heb. goy. Compare Prov. 30:25, 26, where the lower creatures are spoken of as “people” and as “folk” (Heb. ‘am in both cases). This passage in Joel seems to be the only place in the Scriptures where lower creatures are referred to as a nation. It is possible that the reality here breaks through the figure and that the prophet is envisioning a hostile invading army.

My vine. Compare Ps. 80:8; Isa. 5:1–7; Hosea 9:10; 10:1. Waste. After the locusts attack all that is green and succulent, they attack the bark of trees. Barked. Literally, “reduced to a stump.”

Husband of her youth. Doubtless one to whom the maiden is betrothed and whom she sincerely loves, but who dies before they are married. Instead of a wedding dress she puts on the rough sackcloth garment of mourning. Under Mosaic law a betrothal was, in its general aspects, considered to be as binding as a marriage (see on Deut. 22:23; Matt. 1:18–20).

Meat offering. Or, “meal offering,” “cereal offering.” On the nature of this offering see on Lev. 2:1. A share of these offerings was for the livelihood of the priests (Lev. 2:3; 6:16; 10:12–15).

Land mourneth. By the figure of personification the land is presented as mourning its unproductiveness. The Hebrew of this verse displays several interesting alliterations, which cannot be reproduced in the English.

Wheat. Wheat, barley, spelt, and millet were the principal cereal crops of Palestine.

Pomegranate. The enumeration of the effects of the drought (v. 20) on the various plants and trees is doubtless to emphasize its severity. The language of vs. 10–12 also fittingly describes the effects of the fourth of the seven last plagues (Rev. 16:8, 9; cf. GC 628).

Gird yourselves. That is, with sackcloth, normally a symbol of mourning (see v. 8), here of penitence, which Israel should display (see 1 Kings 21:27). Ministers. From the Heb. sharath, “to serve.” The word is here used synonymously with “priests.”

Sanctify. Heb. qadash, “to consecrate,” “to dedicate,” here probably in the sense of consecrating with religious rites or at least with official proclamation. Solemn assembly. Heb. ‘aṣarah, from the root ‘aṣar, “to detain,” “to restrain,” here in the sense of causing all work to cease for the purpose of calling an assembly.

Day of the Lord. A common expression with the prophets (Isa. 2:12; 13:6; Eze. 30:3; Amos 5:18; Zeph. 1:14; etc.). For the significance of the expression see on Isa. 13:6. Primarily, Joel is referring to the impending judgments upon Judah. In principle his predictions apply also to the final day of judgment to come upon the world (see pp. 37, 38). Almighty. Heb. Shaddai (see Vol. I, p. 171).

Meat. Heb. ’okel, food of any kind. From the house. Inasmuch as crops were destroyed, no first fruits or thank offerings could be presented in the Temple. When the Hebrews of old brought these and other offerings to the Lord, it was a time of rejoicing (see Deut. 12:5–7). The plague put an end to this joy.

The seed is rotten. The Hebrew of the first sentence of this verse is uncertain. The words here translated “seed,” “rotten,” and “clods” all appear only this once in the OT, and their meaning is obscure. Instead of “seed” some think “dried figs” should be read; others, “watercourses.” The word for “is rotten,” ‘abash, if it is to be compared with the Arabic ‘abisa, means “to shrivel.” For “clods” some read “shovels.” The LXX supports none of these suggestions. It reads, “the heifers leap at their mangers.” But this leaves the passage no less obscure.

Beasts groan. The effect of the insect infestation and the drought upon the animal kingdom is here shown.

O Lord. Apparently an outburst by the prophet, owing to the intense hardship and suffering caused by the insect visitation and the drought. Fire. The fire and flame are probably figurative of the scorching heat of the sun.

The beasts. See on v. 18.