Text -- Joel 1:9 (NET)

1:9 No one brings grain offerings or drink offerings to the temple of the Lord anymore. So the priests, those who serve the Lord, are in mourning.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Joe 1:9

By the destruction of the vines, all wine (out of which they ought to offer the drink-offering) failed.

JFB: Joe 1:9

The greatest sorrow to the mind of a religious Jew, and what ought to impress the whole nation with a sense of God's displeasure, is the cessation of the usual temple-worship.

JFB: Joe 1:9

Hebrew, mincha; "meat" not in the English sense "flesh," but the unbloody offering made of flour, oil, and frankincense. As it and the drink offering or libation poured out accompanied every sacrificial flesh offering, the latter is included, though not specified, as being also "cut off," owing to there being no food left for man or beast.

JFB: Joe 1:9

Not for their own loss of sacrificial perquisites (Num 18:8-15), but because they can no longer offer the appointed offerings to Jehovah, to whom they minister.

Clarke: Joe 1:9

The meat-offering and the drink-offering is cut off - The crops and the vines being destroyed by the locusts, thee total devastation in plants, trees, corn, etc., is referred to and described with a striking variety of expression in this and the following verses.

Calvin: Joe 1:9

Here, in other words, the Prophet paints the calamity; for, as it has been said, we see how great is the slowness of men to discern God’s judgments; and the Jews, we know, were not more attentive to them than we are now. It was, therefore, needful to prick them with various goads, as the Prophet now does, as though he said, “If ye are not now concerned for want of food, if ye consider not even what the very drunkards are constrained to feel, who perceive not the evil at a distance, but taste it in their lips — if all these things are of no account with you, do at least look on the temple of God, which is now destitute of its ordinary services; for through the sterility of your fields, through so great a scarcity, neither bread nor wine is offered. Since then ye see that the worship of God has ceased, how is it ye yourselves still remain? Why is it that ye perceive not that God’s fury is kindled against you? For surely except God had been most grievously offended, he would at least have had some regard for his own worship; he would not have suffered his temple to remain without sacrifices.”

The Jews, we know, daily poured their libations, and offered meat-offerings. When, therefore, Joel mentions מנחה meneche and libation, he doubtless meant to show that the worship of God was nearly abolished. But God would have never permitted such a thing, had he not been grievously offended by the sins of men. Hence the indifference, or rather the stupidity of the people, is more clearly proved, inasmuch as they perceived not the signs of God’s wrath made evident even in the very temple. It follows —

TSK: Joe 1:9

meat : Joe 1:13, Joe 1:16, Joe 2:14; Hos 9:4

the priests : Joe 2:17; Lam 1:4, Lam 1:16

the Lord’ s : Exo 28:1; 2Ch 13:10; Isa 61:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joe 1:9

The meat offering and the drink offering is cut off - The meat offering and drink offering were part of every sacrifice. If the materials for these, the grain and wine, ceased, through locusts or drought or the wastings of war, the sacrifice must become mangled and imperfect. The priests were to mourn for the defects of the sacrifice; they lost also their own subsistence, since the altar was, to them, in place of all other inheritance. The meat and drink offerings were emblems of the materials of the holy eucharist, by which Malachi foretold that, when God had rejected the offering of the Jews, there should be a "pure offering"among the pagan Joe 1:11. When then holy communions become rare, the meat and drink offering are literally cut off from the house of the Lord, and those who are indeed priests, the ministers of the Lord, should mourn. Joel foretells that, however love should wax cold, there should ever be such. He forsees and foretells at once, the failure, and the grief of the priests. Nor is it an idle regret which he foretells, but a mourning unto their God. : "Both meat offering and drink offering hath perished from the house of God, not in actual substance but as to reverence, because, amid the prevailing iniquity there is scarcely found in the Church, who should duly celebrate, or receive the sacraments."

Poole: Joe 1:9

The meat-offering which by Divine appointment was to be of fine flour, oil, and frankincense, as Lev 2:1 , &c.; vi. 14, &c. This meat-offering was necessary to every sacrifice offered under the law; so that without the mincha , or meat-offering, the sacrifice was maimed and illegal.

The drink-offering required daily, as appears Exo 29:40,41 Nu 28:8 ; a fourth part of a hin of wine for one lamb, Num 28:7 .

Is cut off by the destruction of the vines by the locusts forementioned, all that wine (out of which they ought to, offer the drink-offering) did fail.

From the house of the Lord it was to be poured out, if wine, and part of the meat-offering was to be burnt on the altar, so both were disposed according to the law in the house of the Lord.

The priests sons of Aaron, with the Levites.

The Lord’ s ministers who did serve the Lord in the services of the temple.

Mourn grieve inwardly, and express it by outward signs. These had more cause than others to mourn, for as they had equal cause with others in respect to God, whose service hereby failed, so the priests, in respect to their private gain and maintenance, had more cause to mourn, their provision was by this means shortened.

Haydock: Joe 1:9

Lord. No harvest being reaped, the fruits could not be paid. Yet it is thought that what was requisite for sacrifice, would be procured from other countries. (Calmet) ---

When Jerusalem was destroyed, sacrifices ceased. (Worthington)

Gill: Joe 1:9

The meat offering and the drink offering is cut off from the house of the Lord,.... The meat offering was made of fine flour, oil, and frankincense; and the drink offering was of wine; and, because of the want of corn and wine, these were not brought to the temple as usual; and which was matter of great grief to religious persons, and especially to the priests, as follows:

the priests, the Lord's ministers, mourn; partly because they had no work to do, and could not answer to their character, the ministers of the Lord, in ministering about holy things, and bringing the sacrifices and offerings of the people to him; and partly because of their want of food, their livelihood greatly depending on the offerings brought, part of which belonged to them, and on which they and their families lived.

Commentary -- Verse Notes / Footnotes

NET Notes: Joe 1:9

¹ tn Heb “house.” So also in vv. 13, 14, 16.

² tn Heb “grain offering and drink offering are cut off from the house of the Lord,”

Geneva Bible: Joe 1:9

The meat offering and the drink offering is ^{( f )} cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

^{( f )} The signs of God's wrath appeared in his temple, in so much that God's service was discontinued.

Commentary -- Verse Range Notes

TSK Synopsis: Joe 1:1-20

1 Joel, declaring sundry judgments of God, exhorts to observe them,

8 and to mourn.

14 He prescribes a solemn fast to deprecate those judgments.

MHCC: Joe 1:8-13

All who labour only for the meat that perishes, will, sooner or later, be ashamed of their labour. Those that place their happiness in the delights of sense, when deprived of them, or disturbed in the enjoyment, lose their joy; whereas spiritual joy then flourishes more than ever. See what perishing, uncertain things our creature-comforts are. See how we need to live in continual dependence upon God and his providence. See what ruinous work sin makes. As far as poverty occasions the decay of piety, and starves the cause of religion among a people, it is a very sore judgment. But how blessed are the awakening judgments of God, in rousing his people and calling home the heart to Christ, and his salvation!

Matthew Henry: Joe 1:8-13

The judgment is here described as very lamentable, and such as all sorts of people should share in; it shall not only rob the drunkards of their pleasure (if that were the worst of it, it might be the better borne), but it shall deprive others of their necessary subsistence, who are therefore called to lament (Joe 1:8), as a virgin laments the death of her lover to whom she was espoused, but not completely married, yet so that he was in effect her husband, or as a young woman lately married, from whom the husband of her youth, her young husband, or the husband to whom she was married when she was young, is suddenly taken away by death. Between a new-married couple that are young, that married for love, and that are every way amiable and agreeable to each other, there is great fondness, and consequently great grief if either be taken away. Such lamentation shall there be for the loss of their corn and wine. Note, The more we are wedded to our creature-comforts that harder it is to part with them. See that parallel place, Isa 32:10-12. Two sorts of people are here brought in, as concerned to lament this devastation, countrymen and clergymen.

I. Let the husbandmen and vine-dressers lament, Joe 1:11. Let them be ashamed of the care and pains they have taken about their vineyards, for it will be all labour lost, and they shall gain no advantage by it; they shall see the fruit of their labour eaten up before their eyes, and shall not be able to save any of it. Note, Those who labour only for the meat that perishes will, sooner or later, be ashamed of their labour. The vine-dressers will then express their extreme grief by howling, when they see their vineyards stripped of leaves and fruit, and the vines withered, so that nothing is to be had or hoped for from them, wherewith they might pay their rent and maintain their families. The destruction is particularly described here: The field is laid waste (Joe 1:10); all is consumed that is produced; the land mourns; the ground has a melancholy aspect, and looks ruefully; all the inhabitants of the land are in tears for what they have lost, are in fear of perishing for want, Isa 24:4; Jer 4:28. "The corn, the bread-corn, which is the staff of life, is wasted; the new wine, which should be brought into the cellars for a supply when the old is drunk, is dried up, is ashamed of having promised so fair what it is not now able to perform; the oil languishes, or is diminished, because (as the Chaldee renders it) the olives have fallen off. "The people were not thankful to God as they should have been for the bread that strengthens man's heart, the wine that makes glad the heart, and the oil that makes the face to shine (Psa 104:14, Psa 104:15); and therefore they are justly brought to lament the loss and want of them, of all the products of the earth, which God had given either for necessity or for delight (this is repeated, Joe 1:11, Joe 1:12) - the wheat and barley, the two principal grains bread was then made of, wheat for the rich and barley for the poor, so that the rich and poor meet together in the calamity. The trees are destroyed, not only the vine and the fig-tree (as before, Joe 1:7), which were more useful and necessary, but other trees also that were for delight - the pomegranate, palm-tree, and apple-tree, yea, all the trees of the field, as well as those of the orchard, timber-trees as well as fruit-trees. In short, all the harvest of the field has perished, Joe 1:11. And by this means joy has withered away from the children of men (Joe 1:11); the joy of harvest, which is used to express great and general joy, has come to nothing, is turned into shame, is turned into lamentation. Note, The perishing of the harvest is the withering of the joy of the children of men. Those that place their happiness in the delights of the sense, when they are deprived of them, or in any way disturbed in the enjoyment of them, lose all their joy; whereas the children of God, who look upon the pleasures of sense with holy indifference and contempt, and know what it is to make God their hearts' delight, can rejoice in him as the God of their salvation even when the fig-tree does not blossom; spiritual joy is so far from withering then, that it flourishes more than ever, Hab 3:17, Hab 3:18. Let us see here, 1. What perishing uncertain things all our creature-comforts are. We can never be sure of the continuance of them. Here the heavens had given their rains in due season, the earth had yielded her strength, and, when the appointed weeks of harvest were at hand, they saw no reason to doubt but that they should have a very plentiful crop; yet then they are invaded by these unthought-of enemies, that lay all waste, and not by fire and sword. It is our wisdom not to lay up our treasure in those things which are liable to so many untoward accidents. 2. See what need we have to live in continual dependence upon God and his providence, for our own hands are not sufficient for us. When we see the full corn in the ear, and think we are sure of it - nay, when we have brought it home, if he blow upon it, nay, if he do not bless it, we are not likely to have any good of it. 3. See what ruinous work sin makes. A paradise is turned into a wilderness, a fruitful land, the most fruitful land upon earth, into barrenness, for the iniquity of those that dwelt therein.

II. Let the priests, the Lord's ministers, lament, for they share deeply in the calamity: Gird yourselves with sackcloth (Joe 1:13); nay, they do mourn, Joe 1:9. Observe, The priests are called the ministers of the altar, for on that they attended, and the ministers of the Lord (of my God, says the prophet), for in attending on the altar they served him, did is work, and did him honour. Note, Those that are employed in holy things are therein God's ministers, and on him they attend. The ministers of the altar used to rejoice before the Lord, and to spend their time very much in singing; but now they must lament and howl, for the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and the same again (Joe 1:13), from the house of your God. "He is your God in a particular manner; you are in a nearer relation to him than other Israelites are; and therefore it is expected that you should be more concerned than others for that which is a hindrance to the service of his sanctuary."It is intimated, 1. That the people, as long as they had the fruits of the earth brought in in their season, presented to the Lord his dues out of them, and brought the offerings to the altar and tithes to those that served at the altar. Note, A people may be filling up the measure of their iniquity apace, and yet may keep up a course of external performances in religion. 2. That, when the meat and drink failed, the meat-offering and drink-offering failed of course; and this was the sorest instance of the calamity. Note, As far as any public trouble is an obstruction to the course of religion it is to be upon that account, more than any other, sadly lamented, especially by the priests, the Lord's ministers. As far as poverty occasions the decay of piety and the neglect of divine offices, and starves the cause of religion among a people, it is indeed a sore judgment. When the famine prevailed God could not have his sacrifices, nor could the priests have their maintenance; and therefore let the Lord's ministers mourn.

Keil-Delitzsch: Joe 1:8-12

The whole nation is to mourn over this devastation. Joe 1:8 . "Lament like a virgin girded with sackcloth for the husband of her youth. Joe 1:9. The meat-offering and the drink-offering are destroyed from the house of Jehovah. The priests, the servant of Jehovah. mourn. Joe 1:10. The field is laid waste, the ground mourns: for the corn is laid waste: the new wine is spoiled, the oil decays. Joe 1:11. Turn pale, ye husbandmen; howl, ye vinedressers, over wheat and barley: for the harvest of the field is perished. Joe 1:12. The vine is spoiled, and the fig-tree faded; the pomegranate, also the palm and the apple tree: all the trees of the field are withered away; yea, joy has expired from the children of men." In Joe 1:8 Judah is addressed as the congregation of Jehovah. אלי is the imperative of the verb אלה , equivalent to the Syriac 'elā' , to lament. The verb only occurs here. The lamentation of the virgin for the בּעל נעוּריה , i.e., the beloved of your youth, her bridegroom, whom she has lost by death (Isa 54:6), is the deepest and bitterest lamentation. With reference to חגרת־שׂק , see Delitzsch on Isa 3:24. The occasion of this deep lamentation, according to Joe 1:9, is the destruction of the meat-offering and drink-offering from the house of the Lord, over which the servants of Jehovah mourn. The meat and drink offerings must of necessity cease, because the corn, the new wine, and the oil are destroyed through the devastation of the field and soil. Hokhrath minchâh does not affirm that the offering of the daily morning and evening sacrifice (Exo 29:38-42) - for it is to this that מנחה ונסך chiefly, if not exclusively, refers - has already ceased; but simply that any further offering is rendered impossible by the failure of meal, wine, and oil. Now Israel could not suffer any greater calamity than the suspension of the daily sacrifice; for this was a practical suspension of the covenant relation - a sign that God had rejected His people. Therefore, even in the last siege of Jerusalem by the Romans, the sacrificial worship was not suspended till it had been brought to the last extremity; and even then it was for the want of sacrificers, and not of the material of sacrifice (Josephus, de bell. Jud. vi. 2, 1). The reason for this anxiety was the devastation of the field and land (Joe 1:10); and this is still further explained by a reference to the devastation and destruction of the fruits of the ground, viz., the corn, i.e., the corn growing in the field, so that the next harvest would be lost, and the new wine and oil, i.e., the vines and olive-trees, so that they could bear no grapes for new wine, and no olives for oil. The verbs in Joe 1:11 are not perfects, but imperatives, as in the fifth verse. הבישׁ has the same meaning as bōsh , as in Jer 2:26; Jer 6:15, etc., to stand ashamed, to turn pale with shame at the disappointment of their hope, and is probably written defectively, without ו , to distinguish it from הובישׁ , the hiphil of יבשׁ , to be parched or dried up (Joe 1:10 and Joe 1:12). The hope of the husbandmen was disappointed through the destruction of the wheat and barley, the most important field crops. The vine-growers had to mourn over the destruction of the vine and the choice fruit-trees (Joe 1:12), such as the fig and pomegranate, and even the date-palm ( gam - tâmâr ), which has neither a fresh green rind nor tender juicy leaves, and therefore is not easily injured by the locusts so as to cause it to dry up; and tappūăch , the apple-tree, and all the trees of the field, i.e., all the rest of the trees, wither. "All trees, whether fruit-bearing or not, are consumed by the devastating locusts"(Jerome). In the concluding clause of Joe 1:12, the last and principal ground assigned for the lamentation is, that joy is taken away and withered from the children of men ( hōbbı̄sh min , constr. praegn. ). כּי introduces a reason here as elsewhere, though not for the clause immediately preceding, but for the הבישׁוּ and הילילוּ in Joe 1:11, the leading thought in both verses; and we may therefore express it by an emphatic yea .

Constable: Joe 1:2-20

II. A past day of the Lord: a locust invasion 1:2-20

The rest of chapter 1 describes the effects of a severe locust plague that had recently destroyed the agriculture of the land.

Constable: Joe 1:5-13

B. A call to mourn 1:5-13

Joel called on four different entities to mourn the results of the locust invasion: drunkards (vv. 5-7), the land (vv. 8-10), farmers (vv. 11-12), and priests (v. 13). In each section there is a call to mourn followed by reasons to mourn.

1:5-7 Joel urged the drunkards of the land to weep because the locusts had destroyed all the grapevines. There would be no grapes to produce sweet (the most favored) wine for them to drink (cf. Isa. 5:11-12, 22; 22:13; 28:1, 7; 56:12; Hos. 4:11-19; 7:5, 13-14; Amos 2:6-8; 6:6; Mic. 2:11). Normally drunkards laugh, with no concern for what goes on around them, but now they should wail. The locusts had invaded the land like a hostile army. The teeth of these invaders were like lions' teeth in that they destroyed their prey. They had stripped the vines and fig trees so thoroughly that their branches stood bare. The vine and the fig tree were symbols of God's blessings on Israel and symbols of Israel itself, so Joel probably also meant that the locusts had left the whole nation bare.

"All that remained of shady, fruit-laden bowers were skeletonized wrecks of trees with their barkless branches gleaming white."¹⁰

1:8-10 The next entity called to mourn appears to be Jerusalem. The gender of "Wail" is feminine (singular), and Jerusalem is often compared to a virgin daughter in the Old Testament (e.g., 2 Kings 19:21; Lam. 1:15; cf. Joel 2:1, 15, 23, 32). This virgin (Heb. bethulah) was to weep in sackcloth, clothing appropriate for such an occasion, as though she had lost her bridegroom in death.¹¹ The reason for Jerusalem's mourning was the locusts' destruction of grain, wine, and oil, blessings from God and the products needed to worship Him in the temple daily burnt offerings (cf. Exod. 29:38-42; Lev. 2; 6:14-18; 9:16-17; 23:18, 37; Num. 15:5; 28:3-8). The grain offerings required flour and oil (Num. 28:5), and the drink offerings necessitated wine (Exod. 29:40; Num. 28:7).

"These offerings spoke of the very heart of the believer's daily walk before God: the burnt offering, of a complete dedication of life; the meal offering, of the believer's service that should naturally follow; and the drink offering, of the conscious joy in the heart of the believer whose life is poured out in consecrated service to his God."¹²

The result was that the priests and the whole nation mourned. It was bad enough that the people did not have food and drink for their own enjoyment, but it was worse that they could not worship Yahweh.

1:11-12 Joel next turned from city dwellers to country folk. He called the farmers and vine growers, those most directly affected by the locust invasion, to despair because the fruits of their labors had perished. These fruits included wheat, barley, grapes, figs, pomegranates, dates, apples, even all the fruits of trees. These Israelites would not be able to rejoice in an abundant harvest, which every farmer and viticulturist anticipated (cf. Ps. 4:7). Not only the symbols of divine blessing but also the joy of divine blessing had departed.

1:13 The prophet turned again to the priests and urged them to lament in sackcloth because the grain and wine used in their offerings were no longer available. Joel's second call to the priests underlines the tragedy of curtailed worship in Judah's life. Since there were no offerings to bring to the Lord, the nation could not approach Him at the very time she needed Him most. This closing reference to priests in this section contrasts with the opening reference to drunkards (vv. 5-7), from the most ungodly to the most godly (ideally). This merism has the effect of including all the citizens of Judah in Joel's call.¹³ Joel's reference to "my God" and "your God" in this verse ties him closely to the priests; their concerns and their relationship to Yahweh were ideally the same.

Guzik: Joe 1:1-20

Joel 1 - The Day of the Lord Brings Judah Low

A. Locusts devastate the land of Judah.

1. (1-4) The remarkable plague of locusts upon Judah.

The word of the LORD that came to Joel the son of Pethuel. Hear this, you elders, and give ear, all you inhabitants of the land! Has anything like this happened in your days, or even in the days of your fathers? Tell your children about it, let your children tell their children, and their children another generation. What the chewing locust left, the swarming locust has eaten; what the swarming locust left, the crawling locust has eaten; and what the crawling locust left, the consuming locust has eaten.

a. The word of the LORD that came to Joel: The prophet Joel spoke to the southern kingdom of Judah, and makes no reference to the northern kingdom of Israel. It's hard to pin down his exact time, because he doesn't mention any other kings or prophets. Many scholars date the book of Joel to 835 B.C.

i. This makes Joel a pre-exilic prophet, who ministered before the fall of the northern kingdom of Israel (721 B.C.) or the southern kingdom of Judah (586 B.C.). Other pre-exilic prophets include Obadiah, Jonah, Hosea, Amos, Isaiah, and Micah. Joel is one of the earliest prophets - only Obadiah prophesied before his time (845 B.C.).

ii. 835 B.C. was a time of turmoil and transition in Judah, at the end of the reign of the Queen Mother Athaliah and the beginning of the reign of King Joash. Athaliah seized power at the sudden death in battle of her son Ahaziah, who only reigned one year (2 Kings 8:26, 2 Kings 11:1). Athaliah killed all her son's heirs, except for one who was hidden in the temple and escaped - one-year-old Josiah (2 Kings 11:3). Her six-year reign of terror ended in 835 B.C. when the High Priest Jehoiada overthrew Athaliah and set the seven-year-old Josiah on the throne (2 Kings 11:4-21).

iii. During her six years as queen over Judah, Athaliah reigned wickedly. She was the granddaughter of the wicked King Omri of Israel - making her daughter or niece to Ahab, one of Israel's worst kings (2 Kings 8:26). Athaliah raised her son Ahaziah to reign in the wicked pattern of Ahab, and even brought in Ahab's counselors to advise him (2 Chronicles 22:2-4). When Ahaziah was killed in battle and she seized power, she set her other sons to evil, even desecrating the temple and its sacred things (2 Chronicles 24:7).

iv. If we are accurate in thinking that Joel prophesied in 835 B.C. then the judgment he described came toward the end of the six-year reign of ungodliness under Queen Athaliah. No wonder God brought a heavy hand on Judah!

v. "The name Joel means 'Jehovah is God' and therefore constitutes a short confession of faith, somewhat like the primary New Testament confession, 'Jesus is Lord.'" (Boice)

b. What the chewing locust left, the swarming locust has eaten: Joel isn't announcing a coming judgment of the Lord. He describes their present state - devastated by successive swarms of locusts, first chewing, then swarming, then crawling, and finally consuming. Judah will experience a time of famine and financial ruin because of these locusts.

i. This plague was so unusual that Joel says, "tell your children about it." The times were so remarkably difficult that parents would tell their children, "I lived through the plagues of locusts."

ii. In 1915 a devastating plague of locusts covered what is modern-day Israel and Syria. The first swarms came in March, in clouds so thick they blocked out the sun. The female locusts immediately began to lay eggs, 100 at a time. Witnesses say that in one square yard, there were as many as 65,000 to 75,000 eggs. In a few weeks they hatched, and the young locusts resembled large ants. They couldn't fly yet, and got along by hopping. They marched along 400 to 600 feet a day, devouring every speck of vegetation along the way. After two more stages of molting they became adults who could fly - and the devastation continued.

2. (5-7) An army of locusts against Judah.

Awake, you drunkards, and weep; and wail, all you drinkers of wine, because of the new wine, for it has been cut off from your mouth. For a nation has come up against My land, strong, and without number; his teeth are the teeth of a lion, and he has the fangs of a fierce lion. He has laid waste My vine, and ruined My fig tree; he has stripped it bare and thrown it away; its branches are made white.

a. Awake, you drunkards: Joel tells the drunkards to wake up and see the devastation the locusts caused. They came like a mighty nation, a fierce army against Judah.

b. My vine . . . My fig tree: God looks at the vines and fig trees of Judah and says they belong to Him, even in judgment.

3. (8-12) Judah mourns because of the locusts' destruction.

Lament like a virgin girded with sackcloth for the husband of her youth. The grain offering and the drink offering have been cut off from the house of the LORD; the priests mourn, who minister to the LORD. The field is wasted, the land mourns; for the grain is ruined, the new wine is dried up, the oil fails. Be ashamed, you farmers, wail, you vinedressers, for the wheat and the barley; because the harvest of the field has perished. The vine has dried up, and the fig tree has withered; the pomegranate tree, the palm tree also, and the apple tree; all the trees of the field are withered; surely joy has withered away from the sons of men.

a. Lament like a virgin girded with sackcloth: Joel tells Judah that they should look at their condition and mourn, with all the emotion and passion of a young widow. They should not receive this plague of locusts stoically, with false bravado.

i. In this, Joel doesn't minimize the suffering at all. He isn't like the dentist who says, "This may cause a bit of discomfort" when he really means "This is going to hurt and I am going to make you suffer." He deals with the suffering in a real way and says, "Let's turn back to the LORD."

b. The priests mourn . . . the land mourns . . . be ashamed, you farmers, wail, you vinedressers . . . surely joy has withered away: In vivid and poetic images, Joel shows how the whole nation mourns this great destruction brought by locusts.

i. The grain and the drink offering have been cut off: It's remarkable to see that these sacrifices to the LORD at the temple only stopped when there was no more grain or wine to give to God. Queen Athaliah's reign was wicked, but she allowed the temple ceremonies to continue. This shows us that the devil doesn't mind ceremonies in themselves, and that the devil is more interested in corrupting true religion than eliminating it.

B. Drought devastates the land of Judah.

1. (13-14) A call to repentance.

Gird yourselves and lament, you priests; wail, you who minister before the altar; come, lie all night in sackcloth, you who minister to my God; for the grain offering and the drink offering are withheld from the house of your God. Consecrate a fast, call a sacred assembly; gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry out to the LORD.

a. Gird yourselves and lament, you priests: Joel calls the religious leaders to lead the nation in repentance. He tells the priests to gird yourselves for repentance, the idea being "prepare to do the work of repentance."

i. Joel also tells them how to do the work of repentance.

· Consecrate a fast: Make getting right with God so important that even eating isn't important

· Call a sacred assembly: Call for God's people to come together and repent

· Gather the elders: The leaders of the people should make a special point to be part of the work of repentance

· Into the house of the LORD your God: Come to the place where you should meet together with God

· And cry out unto the LORD: Finally, simply cry out to God and trust that He will respond in mercy

b. For the grain offering and the drink offering are withheld from the house of your God: When there was grain and wine to bring the people of Judah still brought offerings to the temple, either out of tradition or godly obedience. Now that there is no produce, there is no offering for the house of your God.

2. (15-20) The day of the LORD against Judah in drought.

Alas for the day! For the day of the LORD is at hand; it shall come as destruction from the Almighty. Is not the food cut off before our eyes, joy and gladness from the house of our God? The seed shrivels under the clods, storehouses are in shambles; barns are broken down, for the grain has withered. How the animals groan! The herds of cattle are restless, because they have no pasture; even the flocks of sheep suffer punishment. O LORD, to You I cry out; for fire has devoured the open pastures, and a flame has burned all the trees of the field. The beasts of the field also cry out to You, for the water brooks are dried up, and fire has devoured the open pastures.

a. For the day of the LORD is at hand: The idea behind the phrase the day of the LORD is that this is Gods' time. Man has his "day," and the LORD has His day. In the ultimate sense, the day of the LORD is fulfilled with Jesus judges the earth and returns in glory. In a lesser sense, a time of judgment as Judah experienced with the locusts and drought is also an example of the day of the LORD.

b. The seed shrivels . . . they have no pasture . . . the flocks of sheep suffer punishment . . . fire has devoured the open pastures . . . the water brooks are dried up: Joel vividly describes a devastating drought. It affects everything in Judah, and wildfires ravage the dry land.

c. O LORD, to You I cry out: In this time of drought, all Judah could do was cry out to God. They were powerless to "fix" the drought problem. God sent them to a place where only heaven could help them, so they would look no other place.

i. In Luke 13:1-5 Jesus was confronted with the problem of a disaster that killed 18 people. Instead of acting as if it were just an accident of blind fate, Jesus used it as a wake-up call for repentance. Jesus showed that "Why did this disaster happen to them?" is the wrong question. The right question is "Am I ready to face such a disaster in this fallen world?"

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joel (Book Introduction)

JOEL (meaning "one to whom Jehovah is God," that is, worshipper of Jehovah) seems to have belonged to Judah, as no reference occurs to Israel; whereas he speaks of Jerusalem, the temple, the priests, and the ceremonies, as if he were intimately familiar with them (compare Joe 1:14; Joe 2:1, Joe 2:15, Joe 2:32; Joe 3:1-2, Joe 3:6, Joe 3:16-17, Joe 3:20-21). His predictions were probably delivered in the early days of Joash 870-865 B.C.; for no reference is made in them to the Babylonian, Assyrian, or even the Syrian invasion; and the only enemies mentioned are the Philistines, Phœnicians, Edomites, and Egyptians (Joe 3:4, Joe 3:19). Had he lived after Joash, he would doubtless have mentioned the Syrians among the enemies whom he enumerates since they took Jerusalem and carried off immense spoil to Damascus (2Ch 24:23-24). No idolatry is mentioned; and the temple services, the priesthood, and other institutions of the theocracy, are represented as flourishing. This all answers to the state of things under the high priesthood of Jehoiada, through whom Joash had been placed on the throne and who lived in the early years of Joash (2Ki 11:17-18; 2Ki 12:2-16; 2Ch 24:4-14). He was the son of Pethuel.

The first chapter describes the desolation caused by an inroad of locusts--one of the instruments of divine judgment mentioned by Moses (Deu 28:38-39) and by Solomon (1Ki 8:37). The second chapter (Joe 2:1-11): the appearance of them, under images of a hostile army suggesting that the locusts were symbols and forerunners of a more terrible scourge, namely, foreign enemies who would consume all before them. (The absence of mention of personal injury to the inhabitants is not a just objection to the figurative interpretation; for the figure is consistent throughout in attributing to the locusts only injury to vegetation, thereby injuring indirectly man and beast). Joe 2:12-17 : exhortation to repentance, the result of which will be: God will deliver His people, the former and latter rains shall return to fertilize their desolated lands, and these shall be the pledge of the spiritual outpouring of grace beginning with Judah, and thence extending to "all flesh." Joel 2:18-3:21 : God's judgments on Judah's enemies, whereas Judah shall be established for ever.

Joel's style is pre-eminently pure. It is characterized by smoothness and fluency in the rhythms, roundness in the sentences, and regularity in the parallelisms. With the strength of Micah it combines the tenderness of Jeremiah, the vividness of Nahum, and the sublimity of Isaiah. As a specimen of his style take the second chapter wherein the terrible aspect of the locusts, their rapidity, irresistible progress, noisy din, and instinct-taught power of marshalling their forces for their career of devastation, are painted with graphic reality.

JFB: Joel (Outline)

• THE DESOLATE ASPECT OF THE COUNTRY THROUGH THE PLAGUE OF LOCUSTS; THE PEOPLE ADMONISHED TO OFFER SOLEMN PRAYERS IN THE TEMPLE; FOR THIS CALAMITY IS THE EARNEST OF A STILL HEAVIER ONE. (Joel 1:1-20)
• THE COMING JUDGMENT A MOTIVE TO REPENTANCE. PROMISE OF BLESSINGS IN THE LAST DAYS. (Joel 2:1-32) A more terrific judgment than that of the locusts is foretold, under imagery drawn from that of the calamity then engrossing the afflicted nation. He therefore exhorts to repentance, assuring the Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in the last days under Messiah, and the deliverance of all believers in Him.
• GOD'S VENGEANCE ON ISRAEL'S FOES IN THE VALLEY OF JEHOSHAPHAT. HIS BLESSING ON THE CHURCH. (Joel 3:1-21)

TSK: Joel (Book Introduction)

It is generally supposed, that the prophet Joel blends two subjects of affliction in one general consideration, or beautiful allegory; and that, under the devastation to be produced by locusts in the vegetable world, he portrays the more distant calamities to be inflicted by the armies of the Chaldeans in their invasion of Judea. These predictions are followed by a more general denunciation of God’s vengeance, delivered in such language as to be in some measure descriptive of the final judgment of mankind. The prophet intermingles these declarations with earnest exhortations to repentance, and with promises of returning prosperity productive of Gospel blessings; foretelling, in the clearest terms, the general effusion of the Holy Spirit under the Christian dispensation, and the awful consequences of obstinately rejecting the sacred influence, especially to the Jews. The state of this nation at the present day, fully attests the Divine inspiration of the prophecy.

TSK: Joel 1 (Chapter Introduction)

Overview

Joe 1:1, Joel, declaring sundry judgments of God, exhorts to observe them, v.8, and to mourn; v.14, He prescribes a solemn fast to deprecate those judgments.

Poole: Joel (Book Introduction)

THE ARGUMENT

Since so many undeterminable points of less moment occur in our prophet, as of what tribe he was, whether his father were a prophet, whether he prophesied in Jeroboam’ s or Hezekiah’ s time, whether contemporary with Hosea, Amos, and Isaiah; whether he preached to the ten tribes, or to the two tribes, or to both; whether the locusts are literal only, or typical and significative of enemies, or how many years they continued, what nations they did prefigure, when the execution began, when it ended; or when he began, or how long he continued to prophesy; — we may well rest ourselves contented in the undisputable things of greater moment, such as are, the Divine authority with which he came, attested by himself, Joe 1:1 , and confirmed to us by the apostle, Act 2:17 Rom 10:13 , and by Christ himself, Mat 24:29 Mar 13:24 Luk 21:25 : all he spake is the word of God. The pernicious consequences of national sins, such as were visible on God’ s own people at this very time in parching droughts, devouring locusts, and famine; the only method for removing these judgments, fasting, prayer, and amendment of our life; the successive sufferings of the church under the several monarchies till the coming of the Messiah, with the wonderful preservation of the good during those times; the just and final decisions God will make for his against their oppressors in those kingdoms, doing it by raising the succeeding empire to punish and overthrow the precedent; the conversion of the Jews, the calling of the Gentiles; the advancement of the kingdom of the Messiah and communications of gifts and graces to his church; the final and universal decision of all things that concern God and his church on the one side, and their enemies on the other; the general judgment of quick and dead, — are the great subjects he doth in plainer or darker terms set before us. In unfolding of the whole, whose excludes the letter and historical reference will fail on one hand, and whose excludes the typical and mystical reference will err as much on the other hand. In a due and just application of both lieth the true mean, which hath been aimed at in this enterprise, and how far attained is submitted to the judgment of those that read the ensuing annotations.

Poole: Joel 1 (Chapter Introduction)

JOEL CHAPTER 1

Joel declareth the destruction of the fruits of the earth by noxious insects, Joe 1:1-7 , and by a long drought, Joe 1:8-13 . He recommendeth a solemn fasting with prayer to deprecate these judgments, Joe 1:14-20 .

Since this preface is word for word the same with that of Hosea, Hos 1:1 , see it there explained.

MHCC: Joel (Book Introduction)

From the desolations about to come upon the land of Judah, by the ravages of locusts and other insects, the prophet Joel exhorts the Jews to repentance, fasting, and prayer. He notices the blessings of the gospel, with the final glorious state of the church.

MHCC: Joel 1 (Chapter Introduction)

(Joe 1:1-7) A plague of locusts.

(Joe 1:8-13) All sorts of people are called to lament it.

(Joe 1:14-20) They are to look to God.

Matthew Henry: Joel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Joel

We are altogether uncertain concerning the time when this prophet prophesied; it is probable that it was about the same time Amos prophesied, not for the reason that the rabbin give, " Because Amos begins his prophecy with that wherewith Joel concludes his, The Lord shall roar out of Zion, " but for the reason Dr. Lightfoot gives, " Because he speaks of the same judgments of locusts, and drought, and fire, that Amos laments, which is an intimation that they appeared about the same time, Amos in Israel and Joel in Judah. Hosea and Obadiah prophesied about the same time; and it appears that Amos prophesied in the says of Jeroboam, the second king of Israel, Amo 7:10. God sent a variety of prophets, that they might strengthen the hands one of another, and that out of the mouth of two or three witnesses every word might be established. In this prophecy, I. The desolations made by hosts of noxious insects is described, ch. 1 and part of ch. 2. II. The people are hereupon called to repentance, ch. 2. III. Promises are made of the return of mercy upon their repentance (ch. 2), and promises of the pouring out of the Spirit in the latter days. IV. The cause of God's people is pleaded against their enemies, whom God would in due time reckon with (ch. 3); and glorious things are spoken of the gospel - Jerusalem and of the prosperity and perpetuity of it.

Matthew Henry: Joel 1 (Chapter Introduction)

This chapter is the description of a lamentable devastation made of the country of Judah by locusts and caterpillars. Some think that the prophet speaks of it as a thing to come and gives warning of it beforehand, as usually the prophets did of judgments coming. Others think that it was now present, and that his business was to affect the people with it and awaken them by it to repentance. I. It is spoken of as a judgment which there was no precedent of in former ages (Joe 1:1-7). II. All sorts of people sharing in the calamity are called upon to lament it (Joe 1:8-13). III. They are directed to look up to God in their lamentations, and to humble themselves before him (Joe 1:14-20).

Constable: Joel (Book Introduction)

Introduction

Title and Writer

The title of this book is the name of its writer, as is true of all the prophetical books of the Old Testament.

We know little about Joel, whose name means "Yahweh is God." He was the son of Pethuel, who does not appear to have been a specially significant person. Eleven other individuals in the Old Testament bore the name Joel (1 Sam. 8:2; 1 Chron. 4:35; 5:4; 7:3; 11:38; 15:7; 26:22; 27:20; 2 Chron. 29:12; Ezra 10:43; Neh. 11:9).

Unity

All the extant Hebrew manuscripts and the ancient versions of Joel attest to the unity of the book. Critics who deny its unity and argue for two different writers do so on the basis of supposed literary and conceptual differences, usually between the first two chapters and the third. Specifically they assign the historical passages to Joel and the apocalyptic ones to another writer. However there is a consistent theme that ties the whole book together, so most conservative interpreters believe that Joel wrote all three chapters.

Date

The date of Joel is its largest introductory problem. There are four most likely possibilities. First, some scholars advocate an early pre-exilic date during the reign of King Jehoshaphat (872-848 B.C.) or possibly his grandson, King Joash (835-796 B.C.). Arguments in favor of this period include the position of Joel in the Hebrew canon. It appears among other prophetic writings of this period. Also the enemies of Israel that Joel named (Tyre, Sidon, Philistia [cf. 2 Chron. 21:16-17], Egypt [cf. 1 Kings 14:15-16], and Edom [cf. 2 Kings 8:20-22]; 3:2-7, 19) were enemies of Israel during this time. The prominence Joel gave to Judah's priests and elders rather than to her king--Joash was a boy king under the influence of Jehoiada, the high priest, early in his reign--is a further argument for this view. However, all these conclusions are open to other interpretations.¹

Second, some authorities believe a mid-pre-exilic date of composition, probably during the reign of Joash's grandson, King Uzziah (792-740 B.C.), fits the evidence best. Supporters of this view also claim the first two arguments cited in favor of the early pre-exilic view above. They argue, also, that the absence of references to Assyria, Babylonia, and Persia make a later date, when these nations were the major ancient Near Eastern superpowers, unlikely. Joel's reference to Greece in 3:6 may fit this period since the Ionian Greeks were at this time expanding their commercial influence in Asia Minor. Joel's reference to the Sabeans in 3:8 is appropriate for this period as well. Internal references and linguistic characteristics may also reflect Uzziah's times and are similar to the writings of the other eighth-century prophets (i.e., Amos, Hosea, Micah, and Isaiah). However, again, much of the same evidence can fit other periods of Judah's history.²

Third, some interpreters opt for a late pre-exilic date. Statements in Joel could fit this period, and some of his statements are similar to those of Jeremiah and Ezekiel and may reflect pre-captivity conditions, perhaps between 597 and 587 B.C. If true, Joel would have been a contemporary of Jeremiah, Habakkuk, and Zephaniah. Yet Joel 2:18-19 seems to imply that God had been merciful to Joel's generation, suggesting that the people had repented, but there is no record of this happening during this period.³

The fourth view is that Joel wrote at a postexilic date, perhaps 515-500 B.C. or even as late as sometime in the 400s B.C. Interpreters who see Joel 3:1-2 and 17 as references to the destruction of Jerusalem and the Babylonian captivity take the references to the temple in 1:9, 13 and 2:17 as applying to the second temple (completed in 515 B.C.). Yet all these texts could apply to earlier periods.⁴

As should be obvious from this brief review, the dating of the book rests on interpretations of various verses that are not clear. No other Old Testament book mentions Joel either. Consequently dating the book amounts to guesswork, though some writers were quite dogmatic about their convictions. I prefer an early or mid-pre-exilic date mainly because of Joel's position in the Hebrew text among other writers of this period. I think he was probably one of the earliest writing prophets.

Place of Composition and Audience

Joel's frequent references to Judah and Jerusalem suggest that he lived and ministered in the Southern Kingdom (cf. 1:2, 9, 13-14, 16, 23, 32; 2:1, 14-15, 17, 23; 3:1-8, 12, 14, 17-21).

"Joel was a man of vitality and spiritual maturity. A keen discerner of the times, he delivered God's message to the people of Judah in a vivid and impassioned style, with a precision and originality of thought that served as a veritable quarry out of which many subsequent prophetic building stones were to be hewn."⁵

Purpose

Joel wrote to warn his audience about a coming day in which God would judge His people. He compared this devastating judgment to a terrible locust invasion that had fairly recently swept through the land. What he said about this coming judgment has only seen partial fulfillment; some of it still lies in the eschatological future. God would send blessing as well as judgment, however, and this too has only come partially on the Israelites so far. The prophet warned his hearers that unless they repented of their empty formalism in worship and turned back to Yahweh wholeheartedly, devastating judgment would overtake them. If they repented, God would pardon them and restore His blessings to them abundantly.

Theology

The sovereignty of God and the inevitability of divine punishment for covenant unfaithfulness are dominant themes in Joel. Thus the administration of God is a strong motif--how God exercises His sovereignty when His people sin.

Another important theological contribution of Joel is his prediction of God pouring out the Holy Spirit on all humanity (2:28-32).

Message⁶

The Book of Joel contains a threefold vision.

The first part of Joel's vision concerned a locust plague that had recently swept over the Promised Land. Joel prophesied about this plague because of the desolation that it had produced. The second part of his vision concerned a coming invasion from a foreign army in the fairly near future. He used the recent locust plague to illustrate the devastating effect of the coming military invasion. The third part of his vision concerned another coming invasion in the far distant future that would also be like the recent locust invasion, only worse.

Joel described each of these devastations as "the day of the Lord." The term itself refers to a time when God had been or would be controlling events for Israel in an unusually direct way. It was "His day" in the sense that at those times Yahweh was and would be especially prominent in what happened. Thus this term referred to a past "day," a near future "day," and a far distant "day" from the prophet's perspective. "The day of the Lord" was the burden of his prophecy.

The Book of Joel has two preeminent timeless values. It illustrates the basic principles by which Yahweh governs, and it reveals the basic plan of Yahweh through the ages. It is important for us to grasp these basic principles and this basic plan because the other prophets reveal more about them. They expound them giving more detail. Again, as we saw with Obadiah (how God feels about pride and those who mistreat the Jews), God gave His people the simple, general lessons first. Then He gave more detailed information through the prophets that followed.

First, Joel illustrates the principles by which Yahweh governs. This book does not reveal them in the sense of explaining them fully. Isaiah explains them more fully. Joel illustrates these principles briefly.

Joel viewed Yahweh as enthroned in heaven controlling affairs on earth. Joel saw Him presiding patiently over all the situations through which His people pass. He saw Him pressing into His service all the processes of nature and human activity. He also saw Him achieving ultimate victory in "His day," "the day of the Lord." He had accomplished victory by judging His people with a locust invasion recently. He would accomplish victory by disciplining His people with an invasion from a foreign foe in the near future. And He would accomplish victory by restoring His people through a fresh outpouring of His Spirit in the distant future. So one major lesson of this book is that God is enthroned in heaven and that He is ruling over the affairs of humanity.

A second illustration of the principles by which Yahweh governs is Joel's emphasis on grace. Grace is at the heart of God's government. Grace is the inspiration of His government. We see this in God's appeal to the Israelites through Joel to repent, to "rend your hearts rather than your garments" (2:13a). The locust plague was a wake up call to repent. The Israelites' repentance would affect the imminent invasion they faced. God promised judgment, but He offered mercy if the people would repent (2:13b-14). Grace is also evident in the promise of a far distant future outpouring of God's Spirit in spite of the unfaithfulness of His people. God rules with grace. He is gracious to humanity in the way He governs people.

When the locust invasion swept through the land, the people bemoaned the tragedy. The locusts had so stripped the grapevines that even the drunkards could not find grapes to make wine. The people had so little grain that they could not bring offerings to the temple. They could hardly make bread for themselves to eat. They viewed the devastation as a natural disaster. Joel reminded them that the locust invasion had come by the will and hand of God. The people had forgotten God, but God wanted to get their attention, so He sent the plague. He had allowed this to happen so the people would think of Him and return to Him. When the invasion happened it was His "day." It was God who had done this (1:1-14).

Joel went on to remind the people that because they had forgotten about Him God was going to bring a worse devastation on them that would make the recent locust plague seem tame by comparison. If they turned back to Him, they could avoid this worse fate because God would be gracious to them (2:12-13). The coming invasion by humans rather than by locusts would also be a day in which the Lord acted prominently. Joel even said the Lord would lead this army of invaders (2:11).

Yet in spite of future devastating judgment, God would act again dramatically and definitely for His people (3:28-32). He would bring restoration and blessing to them even when they had suffered His chastening discipline. He would just as surely and personally do this for them as He would punish them. This, too, would be one of His "days." And it would be the ultimate illustration of His grace.

A second great timeless value of this book is its revelation of God's plan for His people Israel's future.

First, there would be coming judgment that the people could affect by their repentance (2:14). Had the Israelites repented the Captivities would not have overtaken them. When the Assyrians attacked Judah, the people did repent and the Lord delivered them. But when the Babylonians attacked Judah, they failed to repent and suffered defeat and deportation. Joel could honestly say for God, "Return to me with all your heart" (2:12). When the people failed to repent, judgment befell them.

Second, there would be even worse judgment in the distant future because the prophet foresaw that the people would continue to apostatize (3:1-17). This refers to the judgments on Israel during the Tribulation. Yet after that the Lord promised to restore and bless His people (2:18-32). These are millennial blessings. It is in this context of millennial blessings that the promise of the outpouring of the Holy Spirit appears (3:28-29). That outpouring is still future from our position in history.

But what about what Peter said on the day of Pentecost? He said that the outpouring of the Holy Spirit then was what Joel prophesied (Acts 2:17-18). This has led many Bible students to conclude that God fulfilled His promises to Israel in the church. This is the viewpoint of amillennial and postmillennial interpreters. Others see a double or partial fulfillment on the day of Pentecost with the church, and a future fulfillment with Israel in the Millennium. This is the viewpoint of many premillennialists. A third view is that fulfillment will only be in the Millennium and that what Peter meant was that what happened on the day of Pentecost was similar to or like what Joel prophesied. I favor this interpretation, as do many other premillennialists. Peter did not say that what was happening fulfilled Joel's prophecy. What he said could just as easily mean that what happened then was in harmony with or analygous to what Joel had predicted would happen in the Millennium. The two events were similar but not identical. It should be clear that they were not the same because in the middle of the section of Joel's prophecy that Peter quoted (3:28-32a), Joel mentioned the sun turning into darkness and the moon to blood (Acts 2:20). That did not happen on the day of Pentecost. It will happen in the Tribulation just before God pours out His Spirit on all flesh in the Millennium. The New Testament writers frequently spoke of fulfillment in an analogical sense (e.g., Matt. 2:15; Hos. 11:1).

Joel gave revelation about important aspects of God's plan for the future. He referred to the upcoming invasion by a foreign power, which took place shortly after he prophesied. He also talked about a far distant future time of judgment on Israel, the Tribulation. Then he revealed great blessing for all types of Israelites, from the most lowly to the most exalted, including the restoration of Israel during the Millennium. Sin, judgment, and restoration to privilege and power are what would mark Israel's future.

I would summarize the message of Joel this way. Though God will judge Israel for her apostasy with locust invasion-like devastation in the future, He will also later restore her to blessings greater than she has ever experienced illustrating that He governs the world graciously. Remember that "Israel" is not synonymous with the modern State of Israel.

When Joel wrote, it was man's day, not the day of the Lord. The Lord had acted in the locust invasion, and He would act in judgment and in blessing in the future. These would be His days. But when Joel prophesied, the people failed to see God at work because He was not active as He was and will be on these great days when His presence was and will be manifest. We too live in man's day. Most people, including many Christians, conclude that God either does not exist or takes no active role in human affairs because He is not obviously working. At least His working is not apparent to them because what is happening can be explained as natural or chance phenomena. Thus we live in a day very similar to Joel's day.

Whether people recognize it or not, God is executing His plan for the world. He will break into human experience again in the future. Thus it is imperative that we sound the same warning that Joel did. Judgment is coming, but people can avoid His judgment by repenting. "Whoever calls on the name of the Lord will be delivered" (2:32; Acts 2:21). Humanity as a whole will fail to repent, just as the Israelites failed to repent (cf. 1 Tim. 4; 2 Tim. 3). Then a far worse fate will befall them. Yet God's plans for His people include incredible blessing, even though we fail Him. This evidence of God's grace should motivate God's people to repent and remain faithful to Him now. Thus God's government of Israel and His plan for Israel serve as a paradigm for His dealings with all humanity.

Constable: Joel (Outline)

Outline

I. Introduction 1:1

II. A past day of the Lord: a locust invasion 1:2-20

A. An initial appeal 1:2-4

B. A call to mourn 1:5-13

C. A call to repent 1:14

D. The significance of the plague 1:15-20

III. A near future day of the Lord: a human invasion 2:1-27

A. The invading army 2:1-11

1. The nearness of the army 2:1-2

2. The destructive power of the army 2:3-5

3. The relentlessness of the army 2:6-9

4. The invincibility of the army 2:10-11

B. A call to repentance 2:12-17

1. An appeal for private repentance 2:12-14

2. An appeal for public repentance 2:15-17

C. The possibility of forgiveness and restoration 2:18-27

1. The Lord's gracious response 2:18

2. The Lord's promise of blessing 2:19-27

IV. A far future day of the Lord: another human invasion and deliverance 2:28-3:21

A. Israel's spiritual renewal and deliverance 2:28-32

B. God's judgment on Israel's enemy nations 3:1-17

1. The announcement of judgment 3:1-8

2. The description of judgment 3:9-17

C. Israel's ultimate restoration 3:18-21

Constable: Joel

Joel

Bibliography

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Driver, S. R. The Books of Joel and Amos. The Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1915.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Kapelrud, Arvid S. Joel Studies. Uppsala, Sweden: A. B. Lundequistska Bokhandeln, 1948.

Patterson, Richard D. "Joel." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Rudolph, Wilhelm. Joel-Amos-Obadja-Jona. Gütersloh: Gütersloher Verlagshaus Gerd Mohn, 1971.

Smith, George Adam. The Book of the Twelve Prophets. 2 vols. Revised ed. New York: Harper & Brothers, n.d.

Stuart, Douglas. "The Sovereign's Day of Conquest." Bulletin of the American Schools of Oriental Research 220/21 (December 1975, February 1976):159-64.

Thompson, J. A. "Joel's Locusts in the Light of Near Eastern Parallels." Journal of Near Eastern Studies 14 (1955):52-55.

_____. "Translation of the Words for Locust." Bible Translator 25 (October 1974):405-11.

von Rad, Gerhard. "The Origin of the Concept of the Day of the Lord." Journal of Semitic Studies 4 (1959):97-108.

Whiting, John D. "Jerusalem's Locust Plague." National Geographic, December 1915, pp. 511-50.

Wolff, Hans Walter. Joel and Amos. Translated by Waldemar Janzen, S. Dean McBride Jr., and Charles A. Muenchow. Philadelphia: Fortress Press, 1977.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Joel (Book Introduction)

THE PROPHECY OF JOEL.

INTRODUCTION.

Joel , whose name, according to St. Jerome, signifies the Lord God, (or, as others say, the coming down of God ) prophesied about the same time in the kingdom of Juda as Osee did in the kingdom of Israel. He foretells, under figures, the great evils that were coming upon the people for their sins; earnestly exhorts them to repentance, and comforts them with the promise of a teacher of justice, viz., Christ Jesus, our Lord, and of the coming down of his Holy Spirit (Challoner) upon the hundred and twenty faithful assembled in Sion. He describes the land of the twelve tribes made desolate, and the people cast off. (St. Jerome ad Paulin.) --- Yet he speaks chiefly of the kingdom of Juda, and mentions the house of God, sacrifices, &c. (Worthington) --- St. Jerome infers from his being placed after Osee, without any fresh title, (Calmet) that he lived in that order of time. (Worthington) --- But this rule is not general, as Jonas lived before Amos; and [the] Septuagint observe not the same disposition of the prophets as we do. The exact time of the famine, when Joel prophesied, cannot be ascertained. It seems he addressed the people in autumn, when a second year's famine was apprehended. He paints every thing with great force and beauty of style. (Calmet)

Gill: Joel (Book Introduction)

INTRODUCTION TO JOEL

In some Hebrew Bibles this prophecy is called "Sepher Joel", the Book of Joel; in the Vulgate Latin version, the Prophecy of Joel; and in the Syriac version, the Prophecy of the Prophet Joel; and the Arabic version, the Prophet Joel; and so the Apostle Peter quotes him, Act 2:16. His name, according to Hillerus ^a, signifies "the Lord is God"; but others derive it from lay, which in "Hiphil" is lyawh, and signifies "he willed, acquiesced, or is well pleased, so Abarbinei; and hence Schmidt thinks it answers to Desiderius or Erasmus. According to Isidorus ^b, he was born at Bethoron, in the tribe of Reuben, and died and was buried there; and so says Pseudo-Epiphanius ^c. In what age he lived is not easy to say. Aben Ezra expressly affirms there is no way to know it; and so R. David Ganz ^d says, his time we know not; and likewise Abarbinel. Some think he prophesied about the same time Hoses did, after whom he is next placed; and so Mr. Whiston ^e and, Mr. Bedford ^f make him to prophesy much about the same time with Isaiah and Hoses, about eight hundred years before Christ; but, in the Septuagint version, this book is in the fourth order, and not Hoses, but Amos and Micah, are placed before him; and so the author of Juchasin ^g puts the prophets in this order, first Hoses, then Amos, next Isaiah, then Micah, and after him Joel. Some of the Jewish writers, as Jarchi, Kimchi, and Abendana relate, make Joel contemporary with Elisha, and say he prophesied in the, lays of Jehoram the son of Ahab, when the seven years' famine called for came upon the land, 2Ki 8:1. Both in Seder Olam Rabba and Zuta ^h he is placed in the reign of Manasseh; and so in Hilchot Gedolot, as Jarchi observes. And it seems indeed as if he prophesied after the ten tribes were carried captive, which was in the sixth year of Hezekiah's reign, since no mention is made of Israel but with respect to future times, only of Judah and Jerusalem, But, be it when it will that he prophesied, there is no doubt to be made of the authenticity of this book, which is confirmed by the quotations of two apostles out of two: Peter and Paul, Act 2:16.

Gill: Joel 1 (Chapter Introduction)

INTRODUCTION TO JOEL 1

This chapter describes a dreadful calamity upon the people of the Jews, by locusts and, caterpillars, and drought. After the title of the book, Joe 1:1; old men are called upon to observe this sore judgment to their children, that it might be transmitted to the latest posterity, as that the like to which had not been seen and heard of, Joe 1:2; and drunkards to awake and weep, because the vines were destroyed, and no wine could be made for them, Joe 1:5; and not only husbandmen and vinedressers, but the priests of the Lord, are called to mourn, because such destruction, was made in the fields and vineyards, that there were no meat nor drink offering brought into the house of the Lord, Joe 1:8; wherefore a general and solemn fast is required throughout the land, because of the distress of man and beast, Joe 1:14; and the chapter is concluded with the resolution of the prophet to cry unto the Lord, on account of this calamity, Joe 1:19.