Christopher L. Scott

An Introduction to Joel

by

While Joel is famous for its eschatological reference to “locusts” and the “Day of the Lord,” it is perhaps most relevant to our lives as it teaches us about God’s character, the holy lives he calls us to live, and how God is forgiving and patient with us when we repent and return to him. The one-word description I would give for Joel would be “judging.”

BIG IDEA. Joel preached about impending doom that would come upon Judah, however because of God’s loving and forgiving character, God would relent if Judah repented of their wrong, and as a result would punish Judah’s enemies.

KEY VERSES. These are the two verses I believe are the key to this book: “’Yet even now,’ declares the Lord, ‘Return to Me with all your heart, And with fasting, weeping and mourning; And rend your heart and not your garments.’ Now return to the Lord your God, For He is gracious and compassionate, Slow to anger, abounding in lovingkindness And relenting of evil” (Joel 2:12-13, NASB).[1]  I also like Joel 3:20–21 as potential key verses of the book. However, some people see Joel 2:18 as a “hinge” verse or “pivot” verse in the book. Ken Hanna says Joel 1:15 and 2:28-29 are key verses of the book.[2]

AUTHOR. We learn about Joel in the opening verse of the book: “The word of the LORD that came to Joel, the son of Pethuel” (Joel 1:1, NASB). There are twelve other men named “Joel” in the Bible, however none of those men have the same father’s name that Joel has in Joel 1:1.[3] The name joel in Hebrew means “Yahweh is God.” We have no other biographical information about him. “The fact that no other information is included in the superscription may imply that Joel was well known to his contemporaries and that further identification was unnecessary.”[4]

There is no reason (as others have stated) that we should question that Joel was a real prophet responsible for this book. We have no information about which king was in charge when Joel spoke, but we can make a good guess about where he was when he wrote down these words. Joel likely was a native of Jerusalem from where he prophesied (Joel 1:9; 2:15–17, 23, 32; 3:1). Joel likely was in Jerusalem when he recorded this book for two reasons. One, he calls for the trumpet to sound in Zion (Joel 2:1, 15). Two, he speaks of reviving Jerusalem and Judah (Joel 3:1, 16). He was obviously from Judah based on regular references to Zion, Jerusalem, and Judah. Furthermore, some believe that Joel was a priest as well as a prophet based on his mention of both the temple and the priests (Joel 1:13–14; 2:17). However, he at times suggests that he is distinct from the priests (Joel 1:13; 2:17).  

AUDIENCE. Joel’s message is delivered to the people and priests of the temple in Jerusalem (Joel 1:2, 13). Israel is not mentioned except in a generic manner to describe the people of God (Joel 2:27; 3:2, 16). Following are mentions in the book: “Zion”[5] (seven times in Joel 2:1, 15, 23, 32; 3:16, 17, 21), “Jerusalem” (six times in Joel 2:32; 3:1, 6, 16, 17, 20), “Judah” (six times in Joel 3:1, 6, 8, 18, 19, 20), “inhabitants” of the land (three times in Joel 1:2, 14; 2:1), God’s “people” (six times in 2:16, 18, 19, 26; 3:2, 16), and “elders” (1:2, 14). It has been said, and I would agree, that a present crisis among the nation appears to be the occasion for prophesying about a future catastrophe.

DATE. Joel, along with Obadiah, are prophets we cannot date with certainty. Various dates have been proposed from the ninth century until second centuries. “Probably no book of the Bible has had a wider range of dates assigned to it.”[6] We cannot establish the date with dogmatism, however three dates have commonly been proposed.

            In Joel several nations are mentioned as enemies of Israel (Phoenicians, Philistines, Egypt, Edom, the Greeks, Sabateans). It’s tempting to use the names of these enemies to date the book. However, these are traditional enemies of Israel, so to date the book based on when these nations were prominent or simply active is cautious. Greek trade in the Levant is known from sources of Assyria in as early as the eighth century (Joel 3:6).[7] The Sabeans dominated trade routes to the east in the fifth century (Joel 3:8), but they were also active in the period of Solomon (1 Kings 10; 2 Chron 9).[8]

            Another puzzling aspect to Joel’s work is that it is similar to several other prophets. Did Joel prophesy first and others quote him? Did Joel prophesy later and quote those other prophets? Did Joel use common language, images, and metaphors that all prophets used?[9] To be transparent, we are not always sure. With that said, let’s look at the three common dates proposed for Joel.

Early Pre-Exilic (835–796 BC or 835–830 BC). This would be early in the reign of Joash before the Assyrian period. This date coincides with King Joash (835–795 BC) who was under the regency of priests when he ascended to the throne as king (2 Kings 11:12, 17, 21; 12:2; 2 Chron 22:16–17; 24:15).

Strengths.

  1. Location in the Canon between Hosea (8th century) and Amos (8th century)[10] favors an early date.
  2. Presumes the existence and routine operation of the temple (Joel 1:9, 13–16; 2:15–17).
  3. The wall around Jerusalem was still standing (Joel 2:9). This likely points to a time before the destruction of Jerusalem by Babylon in 586 BC.
  4. Reference to pre-exilic enemies such as Tyre, Sidon, Philistia (Joel 3:4), Egypt, and Edom (Joel 3:19) support an early pre-exilic date. If the book was written in post-exilic time, we would expect to see the enemies as Syria, Assyria, and Babylon. “If the Book of Joel was written in the ninth century b.c., the reference to Egypt in Joel 3:19 may allude to her acts of violence committed during the invasion of the Egyptian Pharaoh Shishak (ca 926 b.c.; cf. 1 Kings 14:25–26).”[11]
  5. No mention of kings or monarchy might suggest the monarchy has a limited role when Joash was under the regency of priests when he ascended to the throne at the age of seven (see 2 Kings 11–2; 2 Chron 23–24).
  6. Absence of allusions to Syria, Assyria, and Babylonians suggests an early pre-exilic date before these nations became prominent enemies of Israel.
  7. Conversely, the references to Egypt and Edom do support an early pre-exilic date as these were prominent enemies of Judah during the ninth century.
  8. It appears that the book of Amos, which was written later, borrows from Joel as Joel was written first. For example, it appears Amos 1:2 is a quote of Joel 3:16 and Amos 9:13 is a quote of Joel 3:18.
  9. Assyrian inscriptions made in the eighth century mention the Greeks in a similar way to Joel 3:6.
  10. The style and structure of the Hebrew text in Joel suggests a pre-exilic date. In the book of Joel there does not appear any influence of the Persian language or Greek language into Joel’s wording. We often see this influence in post-exilic books such as Daniel, Haggai, Zechariah, Malachi, etc.

Weaknesses

  1. The LXX does not place Joel between Hosea and Joel, but instead after Micah.
  2. There’s no condemnation of worship of foreign deities or gods in Joel, which was often a pre-exilic staple for prophets of that time.
  3. There’s no mention of a king in Judah. However, Joel (if it’s pre-exilic) is not the only early prophet that does not mention a king. Obadiah, Jonah, Nahum, and Habakkuk do not directly mention a king in Judah even though they were pre-exilic prophets.
  4. Most Old Testament prophets in the Babylonian period delivered oracles against the nations of Tyre, Sidon, Philistia, Egypt, and Edom (Jer 46—47; Ezek 27—30; Zeph 2:4–7).
  5. Joel referenced a dispersion of Jews from Judah into surrounding nations (Joel 3:1–2), which is something Assyria and Babylon both did, but not in the ninth century. “Population relocation was a routine policy of the Assyrians; the annals of Sennacherib report that he had already subjected Judah to a major deportation, so that references to a Diaspora need not refer to the Babylonian captivity alone.”[12]
  6. Joel regularly mentions Judah and Jerusalem, but not Israel or Samaria, thus suggesting a date after 722 BC when the Assyrians destroyed Samaria and took Israel into captivity. However, Joel is a smaller book with only three chapters. If we looked at Amos 1—4 (without a superscription) or Micah 5—7, we might make the same conclusion, but we know from the expanded portions of those books that there was a king at that time.
  7. While a reference to Tyre, Sidon, Philistia, Egypt, and Edom (Joel 3:4, 19) might suggest a ninth century date, Old Testament Babylonian period prophets also delivered oracles against those same nations mentioned (see Jer 46—47; 49:7–22; Ezek 27—30; Zeph 2:4–7).

Post-Exilic. This would be after the exile of 586 BC. This is perhaps the most common view today among Old Testament scholars.

Strengths

  1. There’s no mention of kings or royal officials in Joel. In Joel the leadership of the community appears to be done by elders and priests (Joel 1:2, 13; 2:16).
  2. Joel mentions a dispersion of Jews into the surrounding lands (Joel 3:1–2), which would match the exile.
  3. There is no mention or condemnation of worshipping foreign gods or incorporating them into Yahweh worship. This usually was typical of post-exilic prophets and life in Judah after the exile.
  4. Joel 3:1–2, 17 refers to the destruction of Jerusalem and Babylonian exile. This is an interpretation referencing the temple in Joel 1:9, 13; 2:17 and applies to the second temple rebuilt in 515 BC.
  5. Joel 1:2; 2:16 references elders rather than a king as leaders of the community, which is more consistent with a post exilic period (see Ezra 10:14).
  6. Joel appears to quote other prophets which were written before him. Joel 2:3 quotes Ezekiel 36:35. Joel 2:10 quotes Ezek 32:7. Joel 2:27–28 quotes Ezek 39:28–29. Ezekiel was a post-exilic prophet thus Joel was written after him.

Weaknesses

  1. We would expect the enemies, if Joel was post-exilic, to be identified as Arameans, Assyrians, or Babylonians, but this is not the case (Joel 3:4, 19).
  2. While there is no reference to kings or a monarchy, scripture tells us that elders were prominent in Judean society before the exile (2 Kings 23:1; Jer 26:17; Lam 5:12, 14).
  3. While it might appear Joel quotes earlier prophets, it is not always clear who is quoting who.

Late Pre-Exilic. Some believe the book of Joel was written in 597–587 BC. This we call the “late pre-exilic” period. This view slides in between the two views I’ve shared above.

Strengths

  1. There’s no mention of the northern kingdom. The repeated designation of Judah as “Israel” (Joel 2:27; 3:2, 16) assumes a time when the 10 northern tribes had been taken off to exile in 722 BC.
  2. Joel 3:2b references a scattering of God’s people and dividing the land. This could refer to the Babylonian invasion of 597 BC when 10,000 of Judah’s finest men were deported to Babylon (see 2 Kings 24:10–16).
  3. Joel’s reference to the temple would make sense if he wrote from 597 to 587 BC because the temple (Joel 1:9, 13; 2:17) was not destroyed until 586 BC (2 Kings 25:9).
  4. Joel 1:15 and 2:11 would anticipate the final destruction of Jerusalem (in 586 BC as recorded in 2 Kings 25:1–21) and this would also connect “the day of the Lord” to that event.
  5. The references in Joel 3:6 to the slave trade between the Phoenecians and Greeks (or Ionians) harmonizes well with a late pre-exilic date. See Ezek 27:13 which also references this same type of economic arrangement.
  6. Zephaniah is a late pre-exilic minor prophet and the book of Joel shares many things in common with that book.

Weaknesses

  1. Joel 2:18–19 Appears to reveal God’s mercy to Joel’s generation. This implies that they truly repented. This event is hard to harmonize with Judah’s final days because 2 Kings 23:26–27 indicates that Josiah’s revival was good, but not severe enough to cause God to relent.  

Current Scholars on the Date of Joel. “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 701 B.C., the Babylonian invasion of 598, or the Babylonian invasion of 588. There is no reason to think, therefore, that the book’s content and perspective are preexilic rather than postexilic.”[13]

            “In conclusion, it is impossible to be dogmatic about the date of the writing of Joel. The language of Joel 3:2b seems to favor a postexilic date. This verse suggests that nations in the future will be judged for having continued the policies of ancient Babylon in scattering the Israelites and dividing their land. Such a view is consistent with (but not proved by) several other observations (such as the reference to Phoenician-Ionian slave trade, the form of government implied in the book, and the literary parallels with other prophets). If one accepts a postexilic date, the references to the temple necessitate a date some time after 516 B.C. However, all this must remain tentative. Understandably, conservative scholars differ on the date of Joel.”[14]

            “The dating of Joel has had as much latitude as Obadiah, ranging from the ninth to the forth centuries BC. Fortunately there are no cardinal points of orthodoxy at stake in the matter. With no indication of date in the superscription and no clear corroborative evidence in other prophetic and historical books (as with Jonah), the matter must rest in the uncertain hands of internal evidence.”[15]

Conclusion on the Date of Joel. With that said, no one can be dogmatic on the date of the book of Joel. Just like Obadiah, we might make an educated guess, but we do not know for sure when Joel recorded his words. However, most of the book can be read, studied, and preached with a goal of application without specific requirements on a date. In this way, if we keep our exposition general without a specific date and the sins general without specific sins identified in the book, then the book is applicable to today’s audiences.

THEMES

Yahweh’s Sovereignty over the Nations. God makes it clear that he controls the nations. He states that if his people are not obedient to him (over whom he has given promises) then he will use other nations to punish his nation. “Joel’s depiction of the absolute authority of Yahweh over all the peoples of the earth is among the strongest in the Old Testament.”[16] Duane Garrett reminds us that, “God is merciful, and when his people call on him, he quickly desists from punishing and heals those whom he has wounded.”[17]

Zion. In Joel we learn about both God’s love for his people and his land. (See notes on audience above for references to Zion, Jerusalem, Judah, etc.) In addition to those place names, there are also various addresses to the inhabitants of the land, the elders, and the people of the land. I’ve chosen “Zion” as the theme here instead of “Israel” or “Jerusalem” or “Judah” because “Zion” represents both the geographical location as well as God’s chosen people. As one scholar has suggested, “Zion is connected with Jerusalem but actually transcends the geographical city. It represents the conviction that Israel is the chosen nation; that Yahweh, the God of Abraham, Isaac, and Jacob, is the one true God; and that the Davidic monarch is destined to rule all the nations of the world.”[18] Specifically, Zion is mentioned seven times (Joel 2:1, 15; 23; 32; 3:16, 17; 21). Jerusalem is mentioned six times (Joel 2:32; 3:1, 6, 16, 17, 20). and Judah is mentioned six times (Joel 3:1, 6, 8, 18, 19, 20). I believe that these three words are various addresses to the inhabitants, elders, and people of the land.  

The Day of the LORD.[19] While there are various interpretations of “the day of the Lord” regarding its time (whether past or future) as well as its effect (limited or universal), the day of the Lord is a topic woven throughout this book. While the day of the Lord is referred to many times in the book (and one might even say that the entire book is about the day of the Lord) it is specifically discussed in Joel 1:15; 2:1, 11, 31; 3:14. As a general rule, the day of the Lord is a future time of accountability. The book of Joel provides a more graphic detail of the day of the Lord than any other prophetic book. I like how Charles Ryrie summarizes this theme, “The Day of the Lord, the major theme of this prophecy, involves God’s special intervention in the affairs of human history.”[20]

Locusts. The book of Joel is perhaps best known for the locusts described in it. One of my earliest memories at seminary was in our Bible study methods class where Dr. Mark Bailey said some people believe the locusts described in the book of Joel are modern day helicopters. (I do not hold that interpretation, but I have always remembered it as an option!) Locusts are introduced in chapter one, used in chapter two, and their effect is seen in chapter three. In the NASB we learn about “gnawing locusts” (Joel 1:4; 2:25), “swarming locusts” (Joel 1:4 [2t]; 2:25), “creeping locusts” (Joel 1:4 [2t]; 2:25), and “stripping locusts” (Joel 1:4; 2:25). It’s important to note that locusts are a warning curse. Not the final curse by God.

MISCELANEOUS QUOTES ON JOEL. “Written in Hebrew poetry, the language of the book manifests a poet’s eyes and a scribe’s skilled pen. His imagery is artful, the product of a mind that thinks in similes and poetic images”[21]

“At present, then, virtually no consensus can be claimed for scholarship on Joel, whether as to date, or unity, or theological perspective, or even the literalness of the imagery. Noticeably missing from recent scholarship on Joel has been attention to his dependence on covenantal ideas and structures, particularly those of the Mosaic covenant sanctions.”[22]

“The Book of Joel never views disaster as only a natural event or as an accident. All things are under God’s control and, more specifically, relate to God’s larger purposes for the world and Israel. As such, Joel contributes to our understanding of the problem of theodicy. In particular, Joel enables us to see that while disasters can be very painful and are a legitimate reason for mourning, they are always within the plan of God. There is ample reason to seek for grace here. By grace we remain in a state of repentance, and by grace we discern the larger plans for good behind our temporary setbacks and hardships.”[23]

“The success of the incorporation of the book of Joel into the overall program of the Twelve (Hos. 3:4–5) is attested by the citation of the book to explain the Pentecost event and to look forward to times of refreshing when Christ returns in the Day of the LORD (Acts 2–3). Here is the ongoing significance of the book as Christian Scripture for the church. It is indispensable for our understanding of the eschatological Day of the LORD in the Twelve, the Hebrew Bible, and in Christian theology. Without such hope, it is difficult for the individual believer to make sense of his or her daily life and struggles.”[24]

“A man of implicit faith in God, Joel imparts that reliance on the sufficiency of God and his prior claim on the believer’s life in every section of the book.”[25]

OUTLINE OF THE BOOK OF JOEL

“From Ruin to Renewal: Sermons from Joel”

“From God’s Destruction to Demonstration of Love”

I. LAMENT (Joel 1:1—2:17). One might say that Joel 1:1—2:17 describes judgement against Judah while Joel 2:18—3:21 describes judgment against the nations.

A. Destruction (1:1–20). In this first chapter we see a devastation by locusts in the past (vv. 2–14), a dreadful day of the Lord in the future (v. 15), and a drought following the locusts (vv. 16–20).[26] Another way to view this first chapter is to see the coming of locusts (vv. 2–4), call for personal penitence (vv. 5–12), communal lament (vv. 13–18), and crisis (vv. 19–20).

1. Calamity Comes (vv. 1–7). This provides awareness because of what the locusts destroyed.

2. Call to Cry Out (vv. 8–20). This shows the need for application of what the Lord demanded.

B. Day of the Lord (2:1–17). After a devastating locust plague we would expect a call to lament. Instead, Joel announces a new threat is coming that’s worse than the one they just experienced. My exposition shows, I hope, that from Joel’s standpoint chapter one is past and chapter two is future.

1. Invasion of the Land (2:1–11). In this section the theme of Joel 1:15 is more fully developed.

2. Invitation of the Lord to His People (2:12–17). In this section we see two formal appeals for repentance (vv. 12–14 and vv. 15–17). Joel 2:12–14 is an invitation to repent and Joel 2:15–17 is a summons to assemble.  While the invasion of the land (vv. 1–11) was an imminent event the invitation of the Lord (vv. 12–17) is timeless. Starting in Joel 2:18 we read about God’s predictions of benefit for God’s people and subjugation of God’s people’s enemies.

As we approach Joel 2:12 it’s important to note a chiastic structure that some scholars see in the book of Joel. Here’s one I’ve adapted from Duane Garrett that I think is true to the text:

A–Punishment by Locusts (Joel 1:2-20)

            B–Punishment by Northern Army (Joel 2:1-11)

                        C–Transition because of Repentance (Joel 2:12-19)

            B’–Grace in Northern Army Destroyed (Joel 2:20)

A’–Grace in Rain Poured out to Heal the Land (Joel 2:21-27)[27]

Another chiastic structure of this section could be:

A–Restoration of Crops and Cessation of Shame (Joel 2:19)

            B–Reference to Elimination of Enemies (Joel 2:20a)

                        C– Praise and Exhortation (Joel 2:20b–24). This section has two cycles (vv.                                              20b–21b; 21c–24). The second cycle expands and repeats the three elements of the first cycle (v. 20b with v. 21c; v. 21a with v. 22; v. 21b with vv. 23–24).

            B’– Reference to Elimination of Enemies (Joel 2:25)

A’– Restoration of Crops and Cessation of Shame (Joel 2:26–27)[28]

II. LORD’S RESPONSE (2:18—3:21). The first section of Joel was about Judah’s repentance and lament (1:1—2:17), now we learn about God’s response to that lament (2:18—3:21). The tone of the book of Joel dramatically changes in Joel 2:18. Thus far a lament on the locust plague, its affects, and a more severe judgment have been described. Now the Jews enjoy a “return to prosperity, receive the Holy Spirit, and see their enemies’ armies face the full fury of God.”[29] In this way, a new section begins in Joel 2:18 that focuses on the blessings God gives to his repentant people. Perhaps there is an interval between Joel 2:17 and Joel 2:18 in which the people have repented. Because of that repentance the problems of Joel 1:1—2:17 are fixed by the Lord: physical restoration (Joel 2:18–27), spiritual restoration (Joel 2: 28–32), and national restoration (Joel 3:1–21).

A. Intervention (2:18–32). Joel 1:1–20 has shown us the current crisis of Joel’s day, Joel 2:1–27 has shown us the potential conflict, and Joel 2:28—3:21 will reveal the continuing circumstances Israel will enjoy in the end-times.

1. Forgiveness from God (2:18–27). An interesting observation is while there is an occasional shift to the third person, all of Joel 2:19—3:21 is an oracle of salvation in which God is the speaker. An oracle of salvation “focuses on a change of fortune, situation, or relationship to God.[30]

2. Future for Israel (2:28–32). In the book of Joel we’ve seen the present reality of the locust plague (1:1—2:27), now we see future realities of the eschatological age (2:28—3:21). Joel 2:28–32 is quoted by Peter at Pentecost in Acts 2:16–21.[31] (However, Peter’s quotation contains a few variations from the Hebrew text and Greek text.) These five verses tell us about the Lord’s renewal of his people. Specifically, a promise of spiritual renewal (vv. 28–29), and a promise of deliverance from their enemies (vv. 30–32).

We might, perhaps, see another chiasm here in Joel with the focus of the chiasm being Joel 2:28–32:

A – Northern Army Destroyed (Joel 2:20)

            B – Rain Poured Out to Heal the Land (Joel 2:21–27)

            B’ – Spirit Poured Out to Heal the People (Joel 2:28–32)

A’ – Judgment on Gentile Armies (Joel 3:1–21)[32]

B. Implementation (3:1–21). We could summarize the three chapters of Joel this way: universal lamentation (ch. 1), uncompromising repentance (ch. 2), and unconditional love (ch. 3). In Joel 3:1–21 God reveals his plan for national restoration of Israel. In this national restoration, the people of Israel are regathered to Jerusalem and Israel (see Isa 11:15; Matt 24:31). I once heard the metaphor of a photographer used to describe what Joel does in Joel 2:30–32 and Joel 3:1–21. Joel uses the wide angle for the “big picture” scene in Joel 2:30–32. Then, Joel zooms in for a close look at the Day of the Lord in the future in Joel 3. We could summarize these final two sections as a judgement of the nations (vv. 1–16) and restoration for Israel (vv. 17–21). In Joel 3 we see that the nations are judged (Joel 3:1–16) and God’s people are blessed (Joel 3:17–21).

1. Penalty for the Nations (3:1–16). In this section judgment is announced (vv. 1–8) and described (vv. 9–16).[33] I like Warren Wiersbe’s organization of this section: “Nations, prepare for judgment” (vv. 1–8), “Nations, prepare for war!” (vv. 9–15), and “Nations, prepare for defeat” (v. 16).[34]

2. Peace for Israel (3:17–21). While the focus of Joel 3:1–16 was judgment of the nations, the focus now shifts in Joel 3:17–21 to a just restoration of Israel. In Joel 3:17–21 Joel looks beyond the battle. Again, I like Warren Wierbse’s summary of these five verses: A Holy City (v. 17), a restored land (vv. 18–19), a cleansed people (vv. 20–21a), and a glorious king (v. 21b).[35]

APPLICATION. The imperative mood is used forty-five times in the book of Joel, suggesting an urgency in his message. However, arriving at applications for Joel is difficult because no specific sins are mentioned (with one exception possibly being “drunkenness” in Joel 1:4). I agree with Douglas Stuart who writes, “Joel does not identify any covenant violations on the part of his nation. Nowhere does he specify exactly what Judah and Jerusalem have done to deserve the distress they now face.”[36] With that said, we need to keep our applications “general” because the text describes sin in general. Joel applies to any group of people because all people are sinful, and we don’t know what the specific sins were in the book of Joel. Here are some good applications from the book of Joel.

  1. Develop a distaste for sin.
  2. Discover our sin and find ways to stop it.
  3. Deploy a plan to prevent that sin from happening in the future.
  4. Determine to be sensitive to judgment God sends into our lives and repent of our sins.
  5. Discern how God is getting your attention.

“From Ruin to Renewal: Sermons from Joel”

  1. When Calamity Comes (Joel 1:1–7)
  2. When We Let God Down (Joel 1:8–20)
  3. An Alarm No One Can Ignore (Joel 2:1–11)
  4. When Sorry Isn’t Enough (Joel 2:12–17)
  5. Time to Call God (Joel 2:18–27)
  6. The View from Zion (Joel 2:28–32)
  7. Verdict in the Valley (Joel 3:1–16)
  8. Mind on the Millennium (Joel 3:17–21)

– – – – – – – – – – – –

Christopher L. Scott is a pastor and author of the book, Walking Straight When Life Goes Sideways: Essential Christian Truths for Enduring Life’s Trials (Wipf and Stock). He provides hundreds of free articles, videos, and Bible study resources at his website ChristopherLynnScott.com.

[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Ken Hanna, From Moses to Malachi (Nashville, TN: WestBow Press, 2015), 434.

[3] An interesting fact that both Joel and Obadiah have names which twelve other men have in the Bible. Yet both Joel and Obadiah do not appear to be connected with those twelve men.

[4] Tremper Longman III and Raymond Dillard, An Introduction to the Old Testament, 2nd ed. (Grand Rapids, MI: Zondervan Academic, 2006), 409.

[5] Zion is the same location as “Jerusalem.” However, Zion is often the word used in poetic sections of Scripture.

[6] Duane Garret, Hosea, Joel, New American Commentary vol. 19a (Nashville: Broadman & Holman Publishers, 1997), 286.

[7] Dillard and Longman, Old Testament Introduction, 411–12.

[8] Dillard and Longman, Old Testament Introduction, 412.

[9] This appears to be the case on several occasions. For example, Joel 3:5 is very similar to Obadiah 17. Joel 2:27 is also very similar to Isaiah 44:8; 45:14. Joel 3:10 is the reversed language of both Isaiah 2:4 and Micah 4:3. Most likely, these prophets were using common phrases popular among Israel’s prophets.

[10] An explanation for why Joel is placed between Hosea and Amos might be because of content, not date. Longman and Dillard point out, “The position of Joel in the Hebrew Canon between the eighth-century prophecies of Hosea and Amos has been taken by many as indicative of date; however, in the LXX Joel was found after Micah. Its position between Hosea and Amos is probably the result of the similarities between Amos 1:2; 9:19 and Joel 3:16, 18 [MT 4:16, 18] and the fact that both Amos and Joel mention Tyre, the Philistines, and Edom” (Dillard and Longman, Old Testament Introduction, 413). For example, Michael Shepherd sees Joel 1:2–3 providing a “compositional seam” with Hosea 14:10. Thus, the two works are placed together based on content not date. See A Commentary on the Book of the Twelve (Grand Rapids, MI: Kregel Academic, 2018), 116.

[11] Robert B. Chisholm Jr., “Joel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1423.

[12] Longman and Dillard, Old Testament Introduction, 413.

[13] Douglas Stuart, Hosea–Jonah, Word Biblical Commentary 31 (Grand Rapids, MI: Zondervan Academic, 1988), 226.

[14] Robert B. Chisholm Jr., “Joel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1410.

[15] Bullock, An Introduction to the Old Testament Prophetic Books (Chicago, IL: Moody, 2007),395.

[16] Stuart, Hosea-Jonah, 229.

[17] Garret, Hosea, Joel, 305.

[18] Garret, Hosea, Joel, 306.

[19] “the actual topic of the Book of Joel is not locusts, soldiers, the Holy Spirit, or the last judgment. It is the day of the Lord. This is the real focus of Joel and the theme to which the book repeatedly returns. Everything that happens in Joel is a fulfillment of the day of the Lord, a term that includes both judgment and salvation.” (Garrett, Hosea, Joel, 389.

[20] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1392.

[21] Bullock, Old Testament Prophetic Books, 391.

[22] Stuart, Hosea–Jonah, 235.

[23] Garret, Hosea, Joel, 308.

[24] Michael Shepherd, A Commentary on the Book of the Twelve (Grand Rapids, MI: Kregel Academic, 2018), 147.

[25] Richard D. Patterson, “Joel,” in The Expositor’s Bible Commentary: Daniel–Malachi (Revised Edition), ed. Tremper Longman III and David E. Garland, vol. 8 (Grand Rapids, MI: Zondervan, 2008), 314.

[26] Adapted from Hanna, From Gospels to Glory, 433.

[27] D. A. Garrett, “Joel, Book of,” in Dictionary of the Old Testament: Prophets, ed. Mark J. Boda and Gordon J. McConville (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2012), 452.

[28] Chisholm, “Joel,” in Bible Knowledge Commentary, 1418.

[29] Garrett, Hosea, Joel, 344.

[30] Leland Ryken, Symbols and Reality (Wooster, OH: Weaver Book Company, 2016), 38. Also see pp. 38–42.

[31] Joel 2:28–32 is quoted to some extent in nine places in the New Testament (Matt 24:29; Mark 13:24–25; Luke 21:25; Acts 2:17–21, 39; 21:29; 22:16; Rom 10:13; Tit 3:6; Rev 6:12).

[32] Garrett, “Joel, Book of,” in Dictionary of Old Testament: Prophets, 452.

[33] Chisholm, “Joel,” in Bible Knowledge Commentary, 1421–22.

[34] Warren Wiersbe, Be Amazed (Colorado Springs, CO: David C. Cook, 2010), 78–79.

[35] Wiersbe, Be Amazed, 80–83.

[36] Stuart, Hosea-Jonah, 231.