Joel, Book of
Joel, Book of
(Hebrew: Jehovah is God)
Second in the list of the twelve Minor Prophets. No definite information about his life has been trans.mitted to us. We may conclude that he was a Judean by birth, because his ministry seems limited to Juda and Jerusalem. The time when he exercised his ministry is a matter of much dispute. The dates assigned range from 837 BC to 400 BC. The most probable theory attaches his work to the reign of King Azarias, 789-738 BC, relying on the place traditionally assigned to him in the list of the minor prophets, where he stands between Osee and Amos. The opening verses of both these books name Azarias as the king under whom they preached. Besides which some passages are so identical in Joel 3, and Amos 1, as to appear evident citations; after weighing the peculiarities of the context it seems that Amos borrows from Joel. Hence Joel was a contemporary of Osee and Amos, but a little in advance of them. The book of Joel consists of four chapters in the Hebrew; but only three in the English Bible. The Hebrew adds no material; it merely divides our second chapter into two. It opens with a magnificent description of the dreadful havoc wrought by a plague of locusts (1:1 to 2:11), then invites all to repent and implore God’s mercy (2:12-17), whereupon the Lord promises fertility and victory (2:18-27); and for a later period, He adds the prospect of the abundant pouring out of the spirit of God on His people, while judgment will be visited upon the hostile nations in the Valley of Josaphat (2:28 to 3:21). All but a few admire the literary unity of the composition, and infer that the prophet committed his message to writing at the close of his life. His style is almost classic; his thoughts are gracefully woven together; his language is clear, fluent, elegant. The interpretation, however, is quite difficult; not in consequence of the language, but of the things expressed. For instance, whether the plague of the locusts is to be taken in an historical or a metaphoric sense. Joel is the prophet of repentance in view of the Lord’s Day. The canonical authority of Joel is proclaimed in the New Testament by Saint Peter who quotes Joel 2:28 and 32 (Acts 2); and by Saint Paul who quotes Joel 2:32 (Romans 9). Portions of the Book of Joel are used in the Office, Tuesday and Wednesday of the fourth week of November, and in the Mass, Ash Wednesday; antiphon, 2:13; response, 2:17; lectio, 2:12-19; Friday in Ember Week of Pentecost, lesson, 2:23-24 and 26-27; Saturday in Ember Week of Pentecost, first lesson, 2:28-32.
Fuente: New Catholic Dictionary
Joel, Book Of
I. Personal Circumstances.
1. Birthplace. Pseudo-Epiphanius (2, 245) records a tradition that the prophet Joel was of the tribe of Reuben, born and buried at Bethhoron (v.r. Bethoim, etc.), between Jerusalem and Caesarea. It is most likely that he lived in Judaea. for his commission was to Judah, as that of Hosea had been to the ten tribes (Jerome, Comment. in Joel.). He exhorts the priests, and makes frequent mention of Judah and Jerusalem (1, 14; 2, 1, 153 32; 3, 1, 12, 17, 20, 21). It has been made a question whether he were a priest himself (Winer, Realw.), but there do not seem to be sufficient grounds for determining it in the affirmative, though some recent writers (e.g. Maurice, Prophets and Kings, p. 189) have taken this view.
2. Date. Various opinions have been held respecting the period in which Joel lived. It appears most probable that he was contemporary with Amos and Isaiah, and delivered his predictions in the reign of Uzziah, B.C. cir. 800. This is the opinion maintained by Abarbanel, Vitringa, Rosenmller, De Wette, Holzhausen, and others (see D.H. v. Klln, Diss. de Joel oetate, Marb. 1811; Jger, in the Tbing. theol. Zeitschr. 1828, 2, 227). Credner (Joel, p. 38 sq.), with whom agree Movers (Chronicles 119 sq.), Hitzig (Kleine Proph. p. 4), and Meier (Joel, p. 16 sq.), places him in the time of Joash; Bertholdt (Einleit. 4, 1604) in that of Hezekiah; Cramer and Eckermann in Josiah’s reign; Jahn (Einl. 2, 476) in Manasseh’s; and Schrder still later; while some have placed him during the Babylonian captivity (Steudel, in Bengel’s Archiv., 2, 232), and even after it (Vatke. Bibl. Theol. p. 462). The principal reason for the above conclusion; besides the order of the books (the Sept., however, places Joel after Amos and Micah), is the special and exclusive mention of the Egyptians and Edomites as enemies of Judah, no allusion being made to the Assyrians or Babylonians, who arose at a later period.
II. Contents. We find, what we should expect on the supposition of Joel being the first prophet to Judah, only a grand outline of the whole terrible scene, which was to be depicted more and more in detail by subsequent prophets (Browne, Ordo Soecl. p. 691). The scope, therefore, is not any particular invasion, but the whole day of the Lord. This book of Joel is a type of the early Jewish prophetical discourse, and may explain to us what distant events in the history of the land would expand it, and bring fresh discoveries within the sphere of the inspired man’s vision (Maurice, Prophets and Kings, p. 179). The proximate event to which the prophecy related was a public calamity, then impending on Judaea, of a twofold character: want of water, and a plague of locusts, continuing for several years. The prophet exhorts the people to turn to God with penitence, fasting, and prayer, and then, he says, the plague shall cease, and the rain descend in its season, and the land yield her accustomed fruit nay, the time will be a most joyful one; for God, by the outpouring of his Spirit, will impart to his worshippers increased knowledge of himself, and, after the excision of the enemies of his people, will extend through them the blessings of true religion to heathen lands. Browne (Ordo Soecl. p. 692) regards the contents of the prophecy as embracing two visions, but it is better to consider it as one connected representation (Hengstenberg, Winer). For its interpretation we must observe not isolated facts of history, but the idea. The swarm of locusts was the medium through which this idea, the ruin upon the apostate Church, was represented to the inward contemplation of the prophet; but, in one unbroken connection, the idea goes on to penitence, return, blessing, outpouring of the Spirit, judgments on the enemies of the Church (1Pe 4:17), final establishment of God’s kingdom. All prior destructions, judgments, and victories are like the smaller circles, the final consummation of all things, to which the prophecy reaches, being the outmost one of all. There are thus four natural divisions of the entire book.
1. The prophet opens his commission by announcing an extraordinary plague of locusts, accompanied with extreme drought, which he depicts in a strain of animated and sublime poetry under the image of an invading army (Joe 1:1-2; Joe 1:11). The fidelity of his highly wrought description is corroborated and illustrated by the testimonies of Shaw, Volney, Forbes, and other eminent travelers, who have been eye witnesses of the ravages committed by this most terrible of the insect tribe. SEE LOCUST.
It is to be observed that locusts are named by Moses as instruments of the divine justice (Deu 28:38-39), and by Solomon in his prayer at the dedication of the Temple (1Ki 8:37). In the second chapter the formidable aspect of the locusts, their rapid progress, their sweeping devastation, the awful murmur of their countless throngs, their instinctive marshalling, the irresistible perseverance with which they make their way over every obstacle and through every aperture, are delineated with the utmost graphic force (Justi, Die Heuschrecken-Verwstung Joel 2, in Eichhorn’s Bibliothek, 4, 30-79). Dr. Hengstenberg calls in question the reality of their flight, but, as it appears to us, without adequate reason. Other particulars are mentioned which literally can apply only to locusts, and which, on the supposition that the language is allegorical, are explicable only as being accessory traits for filling up the picture (Davidson, Sacred Hermeneutics, p. 310).
Maurice (Prophets and Kings, p. 180) strongly maintains the literal interpretation of this judgment. Yet the plague contained a parable in it which it was the prophet’s mission to unfold (comp. heathen, 1, 6). Hence a figurative interpretation was adopted by an early paraphrast, Ephrem the Syrian (A.D. 350), who supposes that by the four different denominations of the locusts were intended Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar. The Jews, in the time of Jerome (A.D. 400), understood by the first term the Assyrians and Chaldeans; by the second, the Medes and Persians; by the third, Alexander the Great and his successors, and by the fourth, the Romans. By others, however, the prophecy was interpreted literally, and Jerome himself appears to have fluctuated between the two opinions, though more inclined to the allegorical view. Grotius applies the description to the invasions by Pul and Shalmaneser. Holzhausen attempts to unite both modes of interpretation, and applies the language literally to the locusts, and metaphorically to the Assyrians. It is singular, however, that, if a hostile invasion be intended, not the least hint is given of personal injury sustained by the inhabitants; the immediate effects are confined entirely to the vegetable productions and the cattle. Dr. Hengstenberg, while strongly averse from the literal sense, is not disposed to limit the metaphorical meaning to any one event or class of invaders. The enemy, he remarks, are designated only as north countries. From the north, however, from Syria, all the principal invasions of Palestine proceeded. We have, therefore, no reason to think exclusively of any one of them; nor ought we to limit the prophecy to the people of the old covenant. Throughout all centuries there is but one Church of God existing in unbroken connection. That this Church, during the first period of its existence, was concentrated in a land into which hostile irruptions were made from the north was purely accidental. To make this circumstance the boundary stone of the fulfilment of prophecy were just as absurd as if one were to assert that the threatening of Amos, By the sword shall all sinners of my people die,’ has not been fulfilled in those who perished after another manner (Christology Keith’s translation, 3, 104). In accordance with the literal (and certainly the primary) interpretation of the prophecy, we should render as in our A.V., the former rain, with Rosenmller and the lexicographers, rather than a (or the) teacher of righteousness, with margin of A.V., Hengstenberg, and others. The allusion to the Messiah which Hengstenberg finds in this word, or to the ideal teacher (Deu 18:18), of whom Messiah was the chief, scarcely accords with the immediate context.
2. The prophet, after describing the approaching judgments, calls on his countrymen to repent, assuring them of the divine placability and readiness to forgive (Joe 2:12-17). He foretells the restoration of the land to its former fertility, and declares that Jehovah would still be their God (Joe 2:18-26; comp. Mller, Anmerk. ib. 2, 16, in Brenz. and Verd. Biblioth. 2, 161).
3. The of 3:1 in the Hebrew, afterwards, 2:27 of the A.V., raises us to a higher level of vision, and brings into view Messianic times and scenes (comp. Tysche, Illustratio vaticinii. Joelis 3 [Gtt. 1788]; Steudel, Disq. in Joelis 3 Tbing. 1820]). Here, says Steudel, we have a Messianic prophecy altogether. If this prediction has ever yet been fulfilled, we must certainly refer the event to Acts 2. The best commentators are agreed upon this. We must not, however, interpret it thus to the exclusion of all reference to preparatory events under the earlier dispensation, and still less to the exclusion of later Messianic times. Acts 2 virtually contained the whole subsequent development. The outpouring of the Spirit on the day of Pentecost was the , while the full accomplishment and the final reality are yet to come. But here both are blended in one, and the whole passage has therefore a double aspect (see Dresde, Proph. Joelis de effusione Sp. S. [Witt. 1782]). The passage is well quoted by Peter from the first prophet to the Jewish kingdom. His quoting it shows that the Messianic reference was the prevailing one in his day, though Act 2:39 proves that he extended his reference to the end of the dispensation. The expression all flesh (Act 2:17) is explained by the following clauses, by which no principle of distribution is meant, but only that all classes, without respect of persons, will be the subjects of the Spirit’s influences. All distinction of races, too, will be done away (comp. Joe 2:32 with Rom 10:12-13).
4. Lastly, the accompanying portents and judgments upon the enemies of God (ch. 3, A.V.; 4, Hebrews), and their various solutions, according to the interpreters, in the repeated deportations of the Jews by neighboring merchants, and sale to the Macedonians (1Ma 3:41; Eze 27:13), followed by the sweeping away of the neighboring nations (Maurice); in the events accompanying the crucifixion, in the fall of Jerusalem, in the breaking up of all human polities. But here again the idea includes all manifestations of judgment, ending with the last. The whole is shadowed forth in dim outline, and, while some crises are past, others are yet to come (comp. 3:13-21 with Matthew 24 and Revelation 19). SEE DOUBLE SENSE.
III. The style of Joel, it has been remarked, unites the strength of Micah with the tenderness of Jeremiah. In vividness of description he rivals Nahum, and in sublimity and majesty is scarcely inferior to Isaiah and Habakkuk (Couz, Diss. de charactere poetico Joelis [Tb. 1783]). Imprimis est elegans, clarus, fusus, fluensque; valde etiam sublimis acer, fervidus (Lowth, De Sacra Poesi Hebr. Prael. 21). Many German divines hold that Joel was the pattern of all the prophets. Some say that Isa 2:2-4; Mic 4:1-3, are direct imitations of him. Parts of the New Test. also (Rev 9:2 sq.; Rev 14:18) are pointed out as passages in his style.
The canonicity of this book has never been called in question, IV. Commentaries. The special exegetical helps on the book of Joel as a whole are the following, to the most important of which we prefix an asterisk: Ephrem Syrus, Explanatio (in Syr., in Opp. 5, 249); Hugo a St. Victor, Annotationes (in Opp. 1); Seb. Mnster, Commentarius (Aben- Ezra’s, Basil. 1530, 8vo).; Luther, Enarratio [brief, with Amos and Obadiah] (Argent. 1536, 8vo); also Commentarius (Vitemb. 1547, 4to; both in German, Jen. 1553, 4to; and, together with Sententioe, in Opp. 3, 497; 4, 781, 821); Seb. Tuscan, Commentarius (Colon. 1556, fol.); Topsell, Commentarius (London, 1556, 1613, 4to; also in Engl. ib. 1599, 4to); Mercier, Commentarius [on first five minor proph.] (Paris, s. a. fol.; Lugd. 1621, 4to) ; Genebrard, Adnotationes (from Aben-Ezra and others, Paris, 1563, 4to); Draconis, Explicatio [with Micah and Zechariah] (Vitemb. 1565, fol.; and later separately); Selnecker, Anmerkungen (Lpz. 1578, 4to); Schadaeus, Synopsis (Argent. 1588, 4to); Matthias, Proelectiones (Basil. 1590, 8vo); Simonis, Joel propheta (Cracov. 1593, 4to); Bunny, Enarratio (Lond. 1583, 1595, 8vo); Bonerus, Paraphrasis (F. ad O. 1597, 4to); Wolder, Diexodus (Vitemb. 1605, 4to); Gesner, Comment. (Vitemb. 1614. 8vo); Tarnovius, Commentarius (Rost. 1627, 4to) ; Ursinus, Commentarius (Francf. 1641, 8vo); Strahl, Erklr. (Wittenb. 1650, 4to); Leusden, Explicatio [Rabbinical, includ. Obad.] (Ultraj. 1657, 8vo); De Veil, Commentarius (Par. 1676, 8vo); *Pocock, Commentary (Oxf. 1691, fol.; in Latin, Lipsiae, 1695, 4to) ; Hase, Analysis (Brem. 1697, 4to); *Van Toll, Vitlegginge (Utrecht, 1700, 4to); Schurrmann, Schaubhne (Wesel, 1700, 4to; in Dutch, ib. 1703, 4to); Zierold, Auslegung [mystical] (Francfort, 1720, 4to); J.A. Turretin, in his De S. S. Interpretatione, p. 307-45 (ed. Teller, Tr. ad Rh. 1728, 8vo); Chandler, Commentary (Lond. 1735, 4to); Richter, Animadversiones (Vitemb. 1747, 8vo), Baumgarten, Auslegung (Halle, 1756, 4to); Cramer, Commentarius (in his Scyth. Denkm. Kiel and Hamb. 1777-8, p. 143-245); Couz, Dissertatio, etc. (Tb. 1783, 4to); Bttner, Joel vates (Coburg, 1784, 8vo); Eckermann, Erklrung (Tb. u. Lpz. 1786, 8vo); Justi, Erluterung (Lpz. 1792, 8vo); Wiggers, Erklrung (Gtt. 1799, 8vo); Horsley, Notes (in Bibl. Crit. 2, 390); M. Philippson, [including Hosea] (Dessau, 1805, 8vo); Swanborg, Notoe (Upsala, 1806, 8vo); *Rosenmller, Scholia (in vol. 7, pt. 1, Lipsiae, 1827, 8vo); Schrder, Anmerk. [includ. other poet. books] (in Harfenklnge, etc., Hildsh. 1827, 8vo; also separately, Lpz. 1829, 8vo); Holzhausen, Weissagung, etc. (Gtting. 1829, 8vo); *Credner, Erklrung [Rationalistic] (Halle, 1831, 8vo); *Meier, Erklrung (Tb. 1844, 8vo); Robinson, Homilies (Lond. 1865, 8vo). SEE PROPHETS, MINOR.
8. A chief of the Gadites, resident in Bashan (1Ch 5:12). B.C. cir. 782.
9. A Levite, son of Uzziah or Azariah, and father of Elkanah, of the family of Kohath (1Ch 6:36), and one of those who cooperated with Hezekiah in his restoration of the Temple services (2Ch 29:12). B.C. 726. In 1Ch 6:24 he is called SHAUL by an evident error of transcribers.
10. A descendant of Simeon, apparently one of those whose enlarging families compelled them to emigrate to the valley of Gedor, whose aboriginal inhabitants they expelled (1Ch 4:35). B.C. cir. 712.
11. Son of Zichri, and prefect of the Benjamites resident at Jerusalem after the captivity (Neh 11:9). B.C. 536.
12. One of the sons of Nebo, who divorced his Gentile wife after the return from Babylon (Ezr 10:43). B.C. 459.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Joel, Book of
Joel was probably a resident in Judah, as his commission was to that people. He makes frequent mention of Judah and Jerusalem (1:14; 2:1, 15, 32; 3:1, 12, 17, 20, 21).
He probably flourished in the reign of Uzziah (about B.C. 800), and was contemporary with Amos and Isaiah.
The contents of this book are, (1.) A prophecy of a great public calamity then impending over the land, consisting of a want of water and an extraordinary plague of locusts (1:1-2:11). (2.) The prophet then calls on his countrymen to repent and to turn to God, assuring them of his readiness to forgive (2:12-17), and foretelling the restoration of the land to its accustomed fruitfulness (18-26). (3.) Then follows a Messianic prophecy, quoted by Peter (Acts 2:39). (4.) Finally, the prophet foretells portents and judgments as destined to fall on the enemies of God (ch. 3, but in the Hebrew text 4).
Fuente: Easton’s Bible Dictionary
Joel, Book Of
JOEL, BOOK OF
1. Analysis.The Book of Joel clearly falls into two parts: (1) a call to repentance in view of present judgment and the approaching Day of Jahweh, with a prayer for deliverance (Joe 1:1 to Joe 2:17); (2) the Divine answer promising relief, and after that spiritual blessing, judgment on the Gentile world, and material prosperity for Judah and Jerusalem (Joe 2:18-32; Joe 3:1-21).
(1) The immediate occasion of the call to repentance is a plague of locusts of exceptional severity (Joe 1:2 f.), extending, it would seem from the promise in the second part (Joe 2:25), over several years, and followed by drought and famine an severe as to necessitate the discontinuance of the meal- and drink-offering, i.e. probably the daily sacrifice (cf. Exo 29:41, where the same Heb. words are used of the daily meal-offering and drink-offering). This fearful calamity, which is distinctly represented as present (before our eyes Joe 1:16), heralds the great and very terrible day of Jahweh (Joe 2:11), which will be ushered in by yet more fearful distress of the same kind (Joe 2:1-11). The reason of all this suffering actual and prospective is national sin, which, however, is not specified. Jahwehs people have turned away from Him (implied in Joe 2:12). Let them turn back, giving expression to their penitent sorrow in tears, mourning garb, general fasting, and prayer offered by priests in the Temple (Joe 2:12-17).
(2) The second part opens with the declaration that the prayer for mercy was heard: Then the Lord had pity on his people (Joe 2:18 RV [Note: Revised Version.] ). It seems to be implied that the people had repented and fasted, and that the priests had prayed in their behalf. The rendering of this passage in the AV [Note: Authorized Version.] , Then will the Lord pity his people, is generally rejected by modern scholars as inaccurate, being, according to Driver, grammatically indefensible. What we have in the original is not prediction, but historical statement. This Divine pity, proceeds the prophet, speaking in Jahwehs name, will express itself in the removal of the locusts (Joe 2:20), and in the cessation of the drought, which will restore to the land its normal fertility, and so replace famine by plenty (Joe 2:22-26). But higher blessings yet are in store for the people of Jahweh. His Spirit shall afterwards be poured but on all, inclusive even of slaves (Joe 2:28 f.). And when the Day of Jahweh comes in all its terror, it will be terrible only to the Gentile world which has oppressed Israel The gathered hosts of the former, among whom Phnicians and Philistines are singled out for special condemnation (Joe 3:4-8), shall be destroyed by Jahweh and His angels in the Valley of Jehoshaphat (Joe 3:11 b f.]), and then Jerusalem shall be a holy city, no longer haunted by unclean aliens (Joe 3:17), and Judah, unlike Egypt and Edom, will be a happy nation dwelling in a happy because well-watered land, and Jahweh will ever abide in its midst (Joe 3:18-21).
2. Integrity.The unity of the book was questioned by the French scholar Vernes (in 1881), who, however, admitted the weakness of his case, and by the German scholar Rothstein (in 1896), the latter finding a follower in Ryssel (in the JE [Note: Jewish Encyclopedia.] ). These critics assign the two parts to different writers in different ages. Baudissin (Einleitung) suggests extensive revision. These theories have found little acceptance. Recent criticism generally regards the book, with the exception of a gloss or two, as the work of one hand.
There are indeed two distinctly marked parts, as was shown in the analysis, but that is in no way incompatible with unity of authorship, for the following reasons: (a) The second part does not contradict but supplements the first. (b) The thought of the day of Jahweh as a day of terror is common to both (Joe 1:15 and Joe 2:31). (c) The alleged lack of originality in the second part, in so far as it exists, can bereasonably accounted for by its apocalyptic character. (d) The distinctive features of the first part, which is mainly historic, are largely due to the special themethe description of locusts and their ravages, which is unique in Heb. literature.
3. Date.There is no external evidence. The place of the book in the Canon is not conclusive, for the Book of Jonah, which was manifestly written after the fall of Nineveh, is also found in the former part of the collection of the Twelve, and comes before Micah, the earliest portions of which are beyond doubt much older. Hence the question can be answered, in so far as an answer is possible, only from the book itself.
The facts bearing upon it may be briefly stated as follows: (1) The people addressed are the inhabitants of Judah (Joe 3:1; Joe 3:6; Joe 3:8; Joe 3:18 ff.), and Jerusalem (Joe 2:32; Joe 3:6; Joe 3:16 f., Joe 3:20). Zion is mentioned in Joe 2:1; Joe 2:15; Joe 2:23; Joe 2:32; Joe 3:16-17; Joe 3:21. There is no trace of the kingdom of Samaria. The name Israel is indeed used (Joe 2:27; Joe 2:3), but, as the first and last of these passages clearly show, it is not the kingdom of Israel that is meant, but the people of God, dwelling mainly about Jerusalem. (2) There is no mention of royalty or aristocracy. (3) The Temple is repeatedly referred to (Joe 1:9; Joe 1:13 f., Joe 1:15, Joe 2:17; Joe 2:3), and by implication in the phrase my holy mountain (Joe 2:1; Joe 2:3): its ritual is regarded as of high importance (Joe 1:9; Joe 1:18, Joe 2:14), and its ministers stand between the people and their God, giving expression to their penitence and prayer (Joe 1:9; Joe 1:13, Joe 2:17). (4) The people are called on to repent of sin (Joe 2:12 f.), but in general terms. No mention is made of idolatry or formalism, or sensuality, or oppressionthe sins so sternly denounced by Amos and Isaiah. (5) The foreign nations denounced as hostile to Israel are the Phnicians (Joe 3:4), the Philistines (ib.), Egypt and Edom (Joe 3:19). Reference is also made to the Grecians (sons of the Ionians, 3 [Heb 4:1-16]:6). and the Sahans or S. Arabians (Joe 3:8) as slave-dealers. Assyria, Babylonia, and Aram are neither named nor alluded to. (6) The history of Judah and Jerusalem includes a national catastrophe when the people of Jahweh were scattered among the nations and the land of Jahweh was divided amongst new settlers (Joe 3:2). (7) This book of 73 verses contains 27 expressions or clauses to which parallels, more or less close, can be adduced from other OT writings, mainly prophetic. In 12 passages there is verbal or almost verbal correspondence: cf. Joe 1:15 b and Eze 30:2 f.; Joe 1:15 c and Isa 13:6; Isa 2:2 and Zep 1:15; Zep 2:6 and Nah 2:10; Joe 2:13 and Exo 34:6; Exo 2:14 and 2Sa 12:22; 2Sa 2:27 b and Eze 36:11 etc.; Joe 2:27 c and Isa 45:5 f., Isa 45:18; Joe 2:31 b, and Mal 4:5; Joe 2:32 and Oba 1:17; Oba 1:3; and Amo 1:2; Amo 3:1 and Jer 33:15 etc. In two other places there is contrast as well as parallelism. Joe 2:28 answers to Eze 39:29, but the latter has on the house of Israel, the former on all flesh, and Joe 3:10 is the reverse of Isa 2:4 and Mic 4:3. The last clause of Joe 2:13 is found also in Jon 4:2 in the same connexion and nowhere else. (8) The Heb. exhibits some features which are more common in late than in the earlier literature. There are a few Aramaisms: lh lament (Joe 1:8); sph hinder part (Joe 2:20) for qts; the Hiphil of nchath Joe 3:11), and rmach (Joe 3:10)a word of Aramaic affinities; and several expressions often met with in late writers. Still, it is not advisable to lay much stress on this point.
With these facts before them critics have concluded that the book must be either very early or late. Many, led by Credner, found evidence of pre-exilic date, and most of these, after him, selected the minority of Joash of Judah (c [Note: circa, about.] . b.c. 737). Knig prefers the latter part of the reign of Josiah (b.c. 640609). Recent critics with a few exceptions (Orelli, Kirkpatrick, Volck, and to some extent Baudissin) regard the book as post-exilic: c [Note: circa, about.] . b.c. 500 (Driver, but not without hesitation); after the reforms of Ezra and Nehemiah (E.Kautzsch, W. R. Smith, G. A. Smith on the whole, Martl, the school of Kuenen, Nowack, Cornill, and Horton). Positive decision between these widely divergent views is at present impossible. Much can be said, as Baudissin has recently shown, in favour of a pre-exilic date, which, if proved, would modify our conception of the growth of Israelitish religion; but several points seem to strongly favour post-exilic origin: the religions atmosphere, the political situation in so far as it can be discerned, reference to the Greeks, and the literary parallelisms, most of which are more intelligible on the assumption of borrowing by Joel than vice versa.
4. Interpretation.The ancient Jews, as represented by the Targum, and the Fathere, who have been followed by Pusey, Hengstenberg, and others, to some extent even by Merx, regarded the locusts of the Book of Joel as not literal but symbolic. That view, however, is now generally abandoned. The seemingly extravagant descriptions of the locust-swarms, and the havoc wrought by them, have been confirmed in almost every point by modern observers. What is said about their number (Joe 1:6), the darkness they cause (Joe 2:10), their resemblance to horses (Joe 2:4), the noise they make in flight and when feeding (Joe 2:5), their irresistible advance (Joe 2:7 ff.), their amazing destructiveness (Joe 1:7; Joe 1:10 ff., Joe 2:3), and the burnt appearance of a region which they have ravaged (Joe 2:3 ab)can hardly be pronounced exaggerated in view of the evidence collected by Pusey, Driver, G. A. Smith, and other commentators. The colouring of the picture is no doubt Oriental and poetic, but when allowance is made for that, it is seen to be wonderfully true to life. The description of the locusts as the northern army (Joe 2:20) is indeed still unexplained, but is insufficient of itself to overthrow the literal interpretation. On the apocalyptic character of the latter portion of the book there is general agreement.
5. Doctrine.As compared with some of the other prophetic writings, say with Deutero-Isaiah and Jonah, the Book of Joel as a whole is particularistic. The writers hopes of a glorious future seem limited to Judah and Jerusalem, and perhaps the Dispersion (Joe 2:32 [Heb 3:5]). On the other hand, it is remarkable that the outpouring of the Spirit is promised to all flesh, not merely to the house of Israela general way of stating the promise which made the NT application possible (Act 2:16 ff.). So the book may be said to contain a germ of universalism. Its other most striking characteristic, from the doctrinal standpoint, is the importance attached to ritual and the priesthood, and the comparatively slight stress laid on conduct. Still, it is here that we find the caustic words: Rend your heart and not your garments (Joe 2:13).
6. Style.In style the Book of Joel takes a very high place in Hebrew literature. It is throughout clearly, elegantly, and forcefully written. Skilful use is made of parallelismnote the five short clauses in Joe 1:10; of Oriental hyperbole (Joe 2:30 f. [Heb 3:3 f.]); and of word-play, e.g. shuddadh sadheh the field is wasted (Joe 1:10), ybhshu hbhsh are withered is ashamed (Joe 1:12), shd mish-shaddai destruction from the Almighty (Joe 1:15), and the play on the verb shphat and the name Jeho-shaphat in Joe 3:2; Joe 3:12).
W. Taylor Smith.
Fuente: Hastings’ Dictionary of the Bible
Joel, Book of
[Jo’el]
Of the minor Prophets, Joel is judged to be the earliest in connection with Judah, though there are no dates given in the prophecy itself. The key-note of the prophecy is ‘the day of Jehovah,’ which is five times mentioned in connection with the future judgements, which will bring in the full blessing of Israel and the earth, when the Lord also will have His portion, a meat offering, and a drink offering for Himself.
Joel 1. The Prophet takes occasion by the devastation wrought in his day by an army of insects to call the priests, the princes, and the people to a fast, and a solemn assembly in the house of the Lord, there to cry unto Jehovah. Then he adds, “Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come.” Here it is destruction, open judgement, as in the day when God will judge the world in righteousness. The army of insects was but a precursor, but as a present thing, instead of joy and gladness being in the house of God, God was judging. The prophet said ‘is at hand ;’ but God’s long-suffering deferred its full execution, and defers it still.
Joel 2. The day of Jehovah is nigh at hand, and the trumpet is to sound an alarm of war: cf. Num 10:9. The army of insects is still alluded to, but it looks forward to the future, when God will bring His judgements upon the land. The army is His, and the camp is His: the day of Jehovah. is great and very terrible. The people are called to repentance, to rend their hearts and not their garments, for God is merciful and gracious. The trumpet was to be blown in Zion for a solemn assembly: cf. Num 10:7. Priests and all are called to weep and pray. God will hear, and will destroy their enemies, especially the northern army (Joe 2:20, elsewhere alluded to as Assyria) and He will bring His people into great blessing. When they repent, the Holy Spirit will be poured out upon them and upon all flesh. This was quoted by Peter in Act 2:16-21, but the nation did not then repent, it was only a remnant that turned to the Lord and entered into the blessing that God was bestowing – not outward and visible benefits as it will be in the future. There will also be signs in the heavens and in the earth before the great and terrible day of the Lord. There were some such omens, according to the historians, before the destruction of Jerusalem, so this passage, quoted in Acts 2, may have had a partial fulfilment then, though it remains to be fully verified in a future day.
Joel 3. This enters into the details of the last days as far as Judah and Jerusalem are concerned, the restoration of the ten tribes not being the subject here. The nations have oppressed God’s people in many ways, and sold them as slaves. God will requite this on their own heads. They are called to arm themselves, to bring all their mighty men, and to come unto the valley of Jehoshaphat, which is the valley of judgement, and there God will deal with them. In the valley of decision (or threshing) they will be cut to pieces. The enemies of God and of Judah being destroyed, there will be great blessing for His people, whom He had chastened in His love; but, cleansed and restored, He will dwell among them.