4.0 Introduction

1
4.0 Introduction Studies in Joel

• Studies in the Scroll of the Twelve

2
4.1 General Introduction

• "The fundamental problem of the book of Joel, and
  that on which its interpretation is based, is
  twofold What is the character of the natural
  catastrophe described in the first two chapters?
  and What is the relationship of this catastrophe
  to the proclamation of the day of Yahweh? In
  other words, how does Yahweh's activity in human
  history relate to and involve the natural world
  in which it is set? This crux of the Book of
  Joel, therefore, is essentially a problem of
  ecology." Simkins, "God, History, and the
  Natural World in the Book of Joel," CBQ, 55,
  (1993), 435

3
4.1 General Introduction

• "Underlying all aspects of the study of Joel is
  the fundamental issue of the book's unity. Though
  one of the shortest prophetic books in the canon,
  Joel contains two distinct parts...." Hiebert,
  "Joel, Book of," ABD, III, 873-874
• The character of the book of Joel is not easy to
  define. Two particular elements stand out on the
  one hand marked liturgical forms of speech
  (especially in 1.5-20 2.12-17) and on the other
  hand large-scale eschatological descriptions
  (especially in 2.1-11 3f.). Both have been
  combined into an artistic composition.
  Rendtorff, The Old Testament An Introduction,
  218

4
4.2 The Text MT

• "The MT is, in general, well preserved. An early
  witness to the textual tradition preserved by the
  Masoretes is a scroll of the Minor Prophets from
  the era of the Second Jewish Revolt which has
  been recovered from the Wadi Murabba'at (DJD 2).
  It contains portions of Joel 2.20-4.21 (Eng.
  2.20-3.21). Fragments of the Hebrew text of Joel
  are now available from an even earlier manuscript
  of the Minor Prophets (75 B.C.E) discovered among
  the Qumran Scrolls (4QXII DJD, 1154-99). This
  manuscript, which contains portions of Joel
  1.10-2.1, 2.8-23, and 4.6-21 Eng 3.6-21, stands
  in the same textual tradition as the MT and the
  versions. It relative affiliation with MT or OG
  cannot be determined." Hiebert, ibid., 879

5
4.2 The Text LXX

• "A unique feature of the Greek versions is their
  division of Joel into only three chapters instead
  of the four of the MT, a division followed in
  modern English Bibles. Joel 3.1-5 of the MT is
  affixed by G to Joel 2 as vv28-32. Joel 4.1-21 of
  the MT thus becomes Joel 3.1-21 in G." Hiebert,
  ibid., 879

6
4.2 The Text Verse Divisions

• The verse divisions of the OT text originate in
  ancient Jewish tradition as it was written into
  the text by the Masoretes of Tiberias in the
  Middle Ages. However, the chapter divisions were
  given to the Vulgate text by Stephen Langton (ca.
  AD 1205). He subdivided the text of Joel into
  three chapters, a division that was introduced
  into the Septuagint and most other translations
  in the fourteenth century. That division was
  imposed even on the Hebrew Bible for a brief
  time, but in the second Rabbinic Bible of Jacob
  ben Hayyim (1524-1525) the text was redivided
  into four chapters, subdividing chapter 2 into
  chapters (2.1-32 became 2.1-27 and 3.1-5). Thus
  the English versions and the Hebrew compare as
  follows . . . . Bullock, An Introduction to the
  Old Testament Prophetic Books, 327

7
4.2 Text English vs. Hebrew
8
4.3 Date of Composition

• "The placement of Joel together with the 8th
  century prophets near the beginning of the Book
  of Twelve in both the Hebrew and Greek canons
  reflect a traditional understanding of Joel as
  preexilic prophet. This view is still common with
  estimate ranging from the late 9th century (Bic,
  1960) to the early 6th century just before the
  fall of Jerusalem (Rudolph, Joel... KAT). Most
  scholars, however now place Joel in the
  postexilic period, somewhere between the late 6th
  (Ahlstrm, 1971 129) and the early 4th centuries
  (Wolff, Joel and Amos, Hermeneia, 4-6)."
  Hiebert, ibid., 878

9
4.3 Date of Composition

• "Ultimately...any dating of the book of Joel can
  be only inferential and speculative. It is on the
  basis of the conditions apparently reflected in
  the prophecy that one assigns a tentative date. .
  . . our assumption is that Joel is a unified work
  composed under the circumstances of an invasion
  against the city of Jerusalem (and thus, of
  course, Judah) by Mesopotamian enemy forces,
  either Assyria or Babylonia. If this admittedly
  speculative assessment is correct the words of
  the book would likely have been spoken on one of
  these occasions the Assyrian invasion of the 701
  BC, the Babylonian invasion of 598, or the
  Babylonian invasion of 588." Stuart, WBC
  Hosea-Jonah, 226

10
4.3 Factors for Dating Joel

• Temple worship?
• Lack of the mention of a King
• The Apocalyptic portions in the last section
• The mention of Phoenicia and Philistia dealing
  with Greece Persian era, _at_ 4th century BCE
• Canonical ordering, i.e., placing Joel between
  Hosea and Amos
• Quotations and parallels with other prophetic
  writings The reason for this evaluation
  (post-exilic or Persian period) turned on such
  evidence as Joels heavy dependence on earlier
  written prophets (Isa 13 Oba 17, etc.).
  Childs, Introduction of the Old Testament as
  Scripture, 387

11
4.4 Unity Diversity

• The text is thematically broken up 1-2 (Eng
  1.1-2.27) which focus on a Locust plague, its
  disastrous result, the solemn assembly, and God's
  deliverance and 3-4 (Eng 2.28-3.21) an
  apocalyptic presentation. These two sections have
  similarities of language, and thought.
• Unity
• "The identification of both events with the day
  of Yahweh 1.15 2.1, 11 3.4 (Eng 2.31) 4.14
  (Eng 3.14) links them together under a single
  concern the ultimate vindication of Judah."
  Hiebert, ibid., 874

12
4.4 Unity Diversity

• . . . H. W. Wolff has been highly successful in
  showing the literary unity of the book which is
  characterized by its striking symmetry. The
  lament (1.4-20) parallels the promise (2.21-27),
  the announcement of a catastrophe (2.1-11)
  matches the promise of better days (4.1-3, 9-17),
  and the summons to repentance (2.12-17) is set
  over against the promise of the spirit (3.1ff.).
  Such obvious paralleled expressions in 2.27 and
  4.17 (EVV 3.17) speaks against separating the
  first two chapters from the last. Childs,
  Introduction of the Old Testament as Scripture,
  389

13
4.4 Unity Diversity

• Diversity
• This view takes the Locust plague and the
  apocalyptic material and argue that the Locust
  plague had already occurred and the people had
  sensed God's deliverance in it, while the
  apocalyptic material pointed to a impending
  threat that the people look back on the locust
  incident as paradigmatic for handling this new
  enemy.

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4.5 The Prophet, Joel

• 1. Name lawy
• "His name contains a confession of faith, Yahweh
  is God! and may reflect the piety of his parents.
  But there is not the challenge in the historical
  situation that there is in the similar name
  Elijah, My God is Yahweh! For there is no trace
  that the people of his day were idolators, and
  our prophet was not the first bearer of this
  rather frequent name." Brewer, ICC, 67
• The name Joel was not uncommon in ancient Israel.
  It appears, for example, as Samuel's oldest son
  (1 Sam 8.2) and as one of David's heroes (1 Chr
  11.38). The occurrence of the name Joel chiefly
  in the Chronicler's History is regarded by

15
4.5 The Prophet, Joel

• Wolff (Joel and Amos, Hermeneia, 24-25) as
  evidence of its popularity in the postexilic
  period, and an indication of the postexilic date
  of the prophet. Its use in the Deuteronomistic
  History, however, makes this argument
  inconclusive (1 Sam 8.2)." Hiebert, ibid., 878

16
4.5 The Prophet, Joel
17
4.5 The Prophet, Joel Social Role

• 1. Cult-Prophet Theory
• "A popular theory. . . , describes Joel as a cult
  prophet, an official related to the temple in
  Jerusalem. Especially prominent among
  Scandinavian scholars (Kapelrud, 1948 176
  Ahlstöm 1971 130-37), this theory is based on
  the fact that Joel calls the people to a
  community ceremony of repentance at the Temple
  (2.15-17) and employs features of temple prayers
  to call the people to lament (1.5-10). In fact
  Kapelrud has argued that the book of Joel
  represents a unified Temple liturgy designed for
  communal worship (1948 3-9)." Hiebert, ibid.,
  878

18
4.5 The Prophet, Joel Social Role

• His avid interest in Jerusalem, particularly the
  temple (1.9, 13f., 16 2.14-17, 32 MT 3.5 3
  MT 41, 6, 16f.), suggests that he... was a
  resident. His stress on priestly ceremonies and
  religious festivities supports the theory that he
  was a temple prophet. La Sor, Hubbard Bush,
  Old Testament Survey, 438
• Was he... a cult-prophet? It is difficult to
  give a sure answer to this question, since in the
  postexilic period the prophets generally, and
  Malachi in particular, regarded the cult as very
  important. It seem in fact that Joels ministry
  was not too far removed in time from that of
  Malachi - around 400 or in the fourth century
  BC. Schmidt, Old Testament Introduction, 283

19
4.5 The Prophet, Joel Social Role

• Judging the disposition of the Temple prophets
  by the political coalition the priests and
  prophets had formed during Jeremiahs time (Jer
  29.24-32), then Joel was not a Temple prophet. If
  more honest, less politicized Temple prophets
  existed in OT times, then we may entertain the
  notion that Joel belonged among them. However,
  the respect and sympathy that he bore toward the
  Temple and priesthood are more likely the healthy
  side of the prophets view of the cult, a side we
  rarely see in the pre-exilic prophets, but which
  become evident among the post-exilic prophets,
  especially Haggai and Zechariah. Bullock, An
  Introduction to the Old Testament Prophetic
  Books, 325

20
4.5 The Prophet, Joel Social Role

• 2. Arguments against the Cult-Prophet Theory
• "Many features of the book, however, argue to the
  contrary Joel's authority and stance toward
  society derived not from his official status in
  the cult but from the personal reception of
  divine revelation which marked out prophetic
  figures in Israel (1.1a). Prophets in Israel
  commonly delivered speeches as religious
  sanctuaries (e.g., Jeremiah 7 Amos 7.10-17) and
  even came from priestly families (e.g., Jeremiah
  1.1 Ezekiel 1.3), yet they do not appear to be
  professional members of Israel's religious
  institutions. They spoke on the basis of their
  own charismatic gifts (e.g., Amos 7.14-15). Joel
  addresses the priests not as part of

21
4.5 The Prophet, Joel Social Role

• his own social group, but as one sector of
  society which must respond to the crisis.
  Furthermore, his own words heavily reflect
  prophetic forms of speech (1.1-4 2.18-27), and
  his language makes use of traditional prophetic
  phraseology (e.g., 1.5 and Isa 13.6 2.2 and Zeph
  1.15-16). Thus the common characterization of
  Joel as a cult prophet is by no means assured. He
  may well have found his place among prophetic
  circles who represented an institution in
  Israelite society distinct form the cult."
  Hiebert, ibid., 878
• "The prophet has made heavy use of earlier
  prophetic books, and whole sayings and phrases
  are sometimes quoted in Joel's work. The major
  citations come from the writings of Judean

22
4.5 The Prophet, Joel Social Role

• prophets (Oba 17 Joel 3.5 Isa 13.6 Eze
  30.2-3 Joel 1.15 Amos 1.2 Joel 4.16 Zeph
  1.14-15 Joel 2.1-2), but Ephraimite influences
  can also be seen in Joel's theology and
  vocabulary." Wilson, Prophecy and Society in
  Ancient Israel, 290

23
4.5 The Prophet, Joel Social Role

• 3. Apocalyptic Social Dynamics
• "The apocalyptic orientation seems to arise
  especially among members of prophetic schools who
  have been excluded from current power structures
  and have lost hope of achieving salvation within
  the status quo. The loss of status, power, and
  wealth was a common experience of the Jews
  following the destruction of Jerusalem and the
  fall of the monarchy. The experience of
  disenfranchisement may have been even more acute
  as Hanson (1975) has argued, among particular
  groups within postexilic society who found
  themselves outside the restructured temple
  hierarchy and its vision for a restored Judah."
  Hiebert, ibid., 878

24
4.5 The Prophet, Joel Social Role

• "The book of Joel reflects a fairly long history
  of development, throughout which the
  eschatological dimension of prophetic Yahwism was
  preserved and deepened. In its present form, the
  book presents a powerful protest against the
  claims of the Zadokite hierocracy in a manner
  reminiscent of Ezekiel 38-39. Whereas the
  Zadokites responded to the historical crises of
  the postexilic period as challenges that could be
  met successfully through renewed commitment
  within the context of the existing sacral
  institutions, the book of Joel interprets them as
  the final out break of evil leading to a fearsome
  battle in which only the Divine Warrior could
  prevail (1.15 2.1-2, 11,

25
4.5 The Prophet, Joel Social Role

• 27). According to this eschatological view, what
  the people were witnessing were not events with
  which Judah's institutions and its leaders could
  cope but the prelude to a final confrontation
  between God and all the evil forces of the world,
  in which that latter would be judged
  definitively. Thus, while Ezra, Nehemiah, and the
  Chronicler represent an ideology emphasizing
  continuity with the past, and a claim to the
  absolute authority of existing institutional
  structures, the Book of Joel espouses the model
  of discontinuity we associate with the
  apocalyptic eschatology of postexilic dissident
  groups." Hanson, The People Called The Growth
  of Community in the Bible, 313

26
4.6 Structure

• Two popular divisions of the book are found in
  the literature, each dividing the book into the
  book into two major parts. The one, based mainly
  upon content, insists that part I deals with the
  present reality of a locust plague (1.1-2.27),
  and Part II presents the future realities of the
  eschatological age (2.28-3.21). The other
  division, based upon literary form, views part I
  to be a lament (1.2-2.17) and Part II Yahwehs
  response to the lamentation (2.18-3.21). The
  later partition seems more satisfactory, for a
  Hans W. Wolff observes, 2.19b-20 already tells
  about the reversal of the disaster. Thus 2.18
  becomes the hinge Then the Lord will be zealous
  for His land, and will have pity on His people.
  Bullock, An Introduction to the Old Testament
  Prophetic Books, 326

27
4.6 Structure Wolff

• 1. 1.1-2.17
• 1.1 Lament over scarcity 1.1-20
• 1.2 Announcement of Catastrophe 2.1-11
• 1.3 A call to Repentance 2.12-17
• 2. 2.18-4.21 Eng 2.18-3.21
• 2.1 Promise of economic restoration 2.21-27
• 2.2 Promise of Jerusalem's salvation 4.1-3, 9-17
  Eng 3.1-3, 9-17
• 2.3 Promise of the Spirit 3.1-5 Eng 2.28-32

28
4.7 Style

• 1. Major Catchwords and word groups that unite
  chapters 1-2 and 3-4 Wolff, Joel and Amos,
  Hermeneia, 8
• 1.1 wvdq cf. 1.14 and 4.9
• 1.2 hwhy wy bwrq yk cf. 1.15 and 2.1bb-2aa with
  4.14
• 1.3 hwhy wy awb cf. 2.1ba and 3.4b
• 1.4 vx cf. 2.2 and 3.4
• 1.5 hjylp hyht "to be one who escapes" cf. 2.3
  and 3.5
• 1.6 raw ymv wvr "the heavens and the earth
  quake" cf. 2.10a and 4.16ab

29
4.7 Style

• 1.7 hgn wpsa ybkwkw wrdq xryw fmv "the sun and
  the moon are darkened and the brightness of the
  stars is extinguished" cf. 2.10b and 4.15
• 1.8 wlwq !tn hwhyw "and Yahweh gives forth his
  voice" cf. 2.11a and 4.16aa
• 1.9 arwnhw lwdgh hwhy wy "the great and terrible
  Day of Yahweh" cf. 2.11b and 3.4b
• 1.10 wcbq "gather" cf. 2.16 and 4.(2), 11
• 1.11 ywgh... ytlxnw ym "the nations... my
  people and my heritage" cf. 2.17 and 4.2

30
4.7 Style

• 2. Grammatical Emphasis
• 2.2 The impact of Joels literary style is
  further seen in the numerous imperatives with
  which his book is punctuated. Some forty-five
  occurrences of the imperative mood declare the
  urgency of his message. Bullock, An
  Introduction to the Old Testament Prophetic
  Books, 326
• 3. Variations on a Theme
• 3.1 "Joel's style is especially characterized...
  by variations on a theme. In chap. 1, for
  example, he effectively portrays the need for
  universal lamentation by demanding consideration
  of this action form a series of disparate types
  including, on the one hand drunks (1.5, an
  imaginative way

31
4.7 Style

• to begin a lament call) and, on the other,
  temple priest (1.13). Or in his awesome portrait
  of Yahweh's invading army (2.1-11), the constant
  unstoppable progress of the enemy toward and
  against Jerusalem courses along in a series of
  images from that of specks of movement visible on
  the crests of faraway hills (v2) to the feel and
  sound of the foe right on top of the defenders
  (vv9-11). Likewise, Joel's description of the
  democratization of the Holy Spirit (3.1-5 Eng
  2.28-32) is perhaps the most comprehensive
  elaboration of this doctrine anywhere in
  Scripture. And his vision of the valley of
  judgment (4.1-16) is one of the OT's most graphic
  assurances of the eventual defeat of the enemies
  of God's people, portrayed via a thorough,
  repetitious attention to the "nations" and their
  just desert." Stuart, ibid., 227

32
4.8 The Theology of Joel

• 1. The Day of Yahweh 1.15 2.1, 11 3.4 Eng
  2.31 4.14 Eng 3.14
• More than the locust invasion, the Day of the
  Lord is the true message to Joel. By his time the
  tradition that had developed into a complex form.
  Basically two-sided, a time of judgment and
  subsequent blessing for Israel and judgment for
  the nations, since the fall of Jerusalem the
  thought of the nations portion of the Day of the
  Lord had been a troublesome pondering for the
  prophets.... Yet Joel saw another potential
  dimension in the tradition, that Israels Day of
  the Lord could strike again if he did not repent
  and humble himself before his God. Bullock, An
  Introduction to the Old Testament Prophetic
  Books, 332-33

33
4.8 The Theology of Joel

• "In general the day of Yahweh is used by biblical
  writers for a decisive divine intervention in
  human affairs (Everson 1974 335-37). In the
  earliest actual occurrence of the phrase, Amos
  5.18-20, the prophet Amos employs it for an act
  of divine judgment when Israel will experience
  defeat and disaster (cf. Eze 7.1-20 13.1-5 Zeph
  1). Amos implies, however, that his audience
  thinks of the day of Yahweh as a day of salvation
  and good fortune rather than a day of punishment,
  a fact which has led scholars to the conclusion
  that the phrase traditionally had a positive
  meaning, describing either a victory of Yahweh on
  Israel's behalf in a holy war (von Rad, 1959) or
  the enthronement of Yahweh in Israel's cult
  (Mowinckel, 1961 2.229). This positive use of
  the concept is in fact revived among apocalyptic
  authors following the exile who apply it to the
  anticipated restoration of Judah and judgment of
  its enemies (e.g., Zech 14.1-9, Oba 15-21, Isa
  63.1-4)." Hiebert, ibid., 876

34
4.8 The Theology of Joel

• 2. Joel and the Covenant
• ". . . Joel depended on the Mosaic covenant of
  the Pentateuch for the basic points of his
  message the covenant's curses must come as a
  result of national disobedience but after a
  period of chastisement, God will restore his
  people and bless them in ways they had not yet
  experienced." Stuart, ibid., 228
• The parallels between 1.1-2.27 and Deut 32.

35
4.8 The Theology of Joel

• 3. Joel and Yahweh's Sovereignty
• ". . . Joel is notable for (1) its routine,
  generalized reference to "the nations" (1.6
  2.17, 19 4.2, 9, 11 12 Eng 3.2, 9, 11, 12
  only Obadiah has proportionately as many
  references), especially in contexts of Yahwehs
  judgment against them (2) its extensive
  prediction that all the nation will be required
  to assemble for a final, decisive, cosmic battle
  of judgment in which Yahweh will punish the
  nations "all around" (3.12 4.12) and (3) its
  insistence that moving at his command (2.11, 25)
  in fulfillment of the punishment due his people
  via the Day of Yahweh." Stuart, ibid. 229

36
4.8 The Theology of Joel

• . . . Joel teaches some valuable lessons about
  Gods complete control of nature. Nowhere does
  Joel hint that anyone or anything else is
  responsible for the locusts they are Gods army
  (2.11), dispatched and withdrawn by (v. 20). No
  dualism which would seek to attribute calamities
  to forces outside Gods authority and no
  pantheism which would identify God with his
  creation find a niche here. God is Lord over all
  yet active in all. La Sor, Hubbard Bush, Old
  Testament Survey, 442

37
4.8 The Theology of Joel

• 4. The Democratization of the Spirit
• The lawgiver himself had once wished that all
  Gods people were prophets (Num 11.29). Joel
  finally envisions that society, open to the voice
  of God in oracle, dream, and vision, with every
  social rank of society responsive to His
  revelation (2.28-29). It is another form of the
  recognition formula, another way of declaring
  that finally the covenant people would recognize
  their God, acknowledge Him alone as Sovereign
  Lord, and submit to His commands (cf. 2.27
  3.17). Bullock, An Introduction to the Old
  Testament Prophetic Books, 333

38
4.8 The Theology of Joel

• 5. The General Nature of the Distress
• . . . it is generally agreed that a real plague
  of locust is envisaged. However, the prophets
  conception are interesting. Joel is clearly
  dependent on traditional and, to a greater or
  lessor degree, conventional, prophetic concepts
  for the vivid way in which he illustrates the
  distress that is to say, on concepts which he
  only secondarily relates to the distress itself.
  He equates the locusts with the armies of the Day
  of Yahweh marching into battle, and is thus able
  to draw on the whole ranger of war concepts
  connected with the Day of Yahweh. von Rad, Old
  Testament Theology, Volume II, 121

39
4.8 The Theology of Joel

• 6. Eschatology and Silence on Judah's Sins
• Joel also has been contrasted with Israels
  great prophets because he makes not mention of
  the sins which precipitated the calamity.
  However, where they look forward to impending
  doom, Joel stands in the midst of it. Solution,
  no cause, is the pressing problem.... La Sor,
  Hubbard Bush, Old Testament Survey, 441-42