Joel

Holman Bible Dictionary

1 Samuel 8:11 Chronicles 6:3321 Chronicles 6:3631 Chronicles 5:841 Chronicles 15:181 Chronicles 23:81 Chronicles 26:22 Joel 51 Chronicles 4:3561 Chronicles 5:1271 Chronicles 7:381 Chronicles 11:382 Samuel 23:2691 Chronicles 27:20102 Chronicles 29:1211Ezra 10:4312Nehemiah 11:913

His use of the popular formula, "The word of the Lord came," demonstrates his devotion as God's prophet. Distinguishing himself from the priests, he respectfully urged them to lead the people in repentance. As many as twenty references to and quotations from other prophets attest to his position in the prophetic ministry.

Containing only 70 verses, the Book of Joel is one of the shortest in the Old Testament, comprising only three chapters in our English translations. The first of two natural divisions, the earlier section (Joel 1:1-2:17 ) describes a terrible locust plague concluding with a plea for confession of sins. The second section (Joel 2:18-3:21 ), written in the form of a first-person response from God, proclaims hope for the repentant people coupled with judgment upon their enemies.

An unprecedented locust plague was symbolic of the coming day of the Lord. The insects, depicted in their four stages of development, moved through the land in successive swarms, utterly destroying everything in their path. Farmers were denied a harvest. Animals desperately roamed the wasteland groaning and perishing for lack of food. Drunkards cried out for a little taste of wine. Because priests could not find enough offerings for sacrifice, altars were empty. Drought and famine followed the locust infiltration. Vegetation was stripped; the weather was hot; water was scarce. All God's creation suffered because of the sinfulness of His people.

Priests were urged to call for fasting and prayer (Joel 2:15-17 ). Only God's grace could avert annihilation. Then, on the basis of their repentance, God answered that He would show pity and remove their plague (Joel 2:18-27 ).

As a result of their return to God, His people were promised the presence of God's Spirit among them. Locusts were used to tell about a greater day of the Lord in the future. Judgment was pronounced against Phoenicia and Philistia (Joel 3:4 ) and eventually upon all nations as they were judged by God in the Valley of Jehoshaphat, which literally means "The Lord judges" (Joel 3:2 , 3:12 ). Judah faced unparalleled prosperity, but Egypt and Edom (traditional enemies) could look for terrible punishment (Joel 3:18-19 ). The Lord triumphed over his enemies in order that all shall "know that I am the Lord Your God" (Joel 3:17; compare Joel 2:27 ).

Opinions differ regarding the date of the book. Internal evidence makes it clear that the priests were in a position of strong authority; the Temple was standing; sacrifices were considered important; and certain foreign nations stood condemned. No mention was made of the world empires of Assyria or Babylonia. No reference was made to the Northern Kingdom of Israel; neither is the name of a king mentioned.

Two approximate dates generally are given as the possible times of the authorship of the book, either before the Exile around the time of the boy-king Joash (about 836-796 B.C.) or after the return from Exile (about 500-400 B.C.). The position of the book among the early prophets in the Hebrew canon is considered as evidence for an early date. Also, the omission of a king's name would be appropriate if a young boy such as Joash had not achieved maturity.

In favor of the late date, strong arguments are given. The returning exiles, comprising a small group in Jerusalem, centered their worship in the Temple. Sacrifices were important. Emphasis on ethical living, so characteristic of preexilic prophets such as Amos and Micah, was lacking. Idolatry and the high places were not mentioned, suggesting that they were no longer a serious problem. After the Exile, there would be no need for announcing the coming destruction of Assyria and Babylon. There would be no need to mention a king. Citation of the Grecian slave traffic (Joel 3:4-6 ) fits a late period. References to the scattering of the Israelites (Joel 3:2-6 ) would apply to an exilic period, and the use of the term "Israel" to refer to Judah (Joel 2:27; Joel 3:2 ) would have been appropriate in postexilic times. In addition, the style and language reflects the period after the Exile when the prophetic emphasis was beginning to give way to the apocalyptic.

Some early theologians viewed the entire book as an allegory with the locusts representing four heathen nations that opposed God's people. Few scholars hold to such an interpretation today. Other biblical students have seen in the book primarily a prediction of future events and have related it to certain apocalyptic literature of the New Testament (Revelation 9:3-11 ). Most scholars, however, accept the description of the locust plague as a literal invasion which the prophet used as a point of reference to speak to the people of his own day about the coming day of the Lord, at the same time incorporating predictive elements concerning the messianic age.

Primary teachings of the Book of Joel are numerous. (1) The Creator and Redeemer God of all the universe is in complete control of nature and can use calamities to bring His people to repentance. (2) All of God's creation is interdependent. People, animals, and vegetation all suffer when people sin. (3) Whereas the Jews considered the day of the Lord as a time of punishment upon their enemies, Joel make it clear that although God controls the destinies of other nations, His people, with a responsibility to live in accordance with their relationship with Him, are not exempt from His vengeance. (4) The God of judgment also is a God of mercy who stands ready to redeem and restore when His people come before Him in repentance. (5) Of special significance is the forward look to a time when the Spirit of God would be present upon all people. All could become prophets, with no exclusions, no go-betweens, and all could know His salvation. Peter, on the day of Pentecost, proclaimed that the new day of Spirit-filled people had arrived as it had been announced earlier by the prophet Joel (Acts 2:17-21 ).

Outline

I. The Day of the Lord Calls for God's People to Respond (Joel 1:1-2:17 ).

A. Witness to future generations (Joel 1:1-4 ).

B. Mourn and grieve over the destruction (Joel 1:5-20 ).

C. Sound the alarm because the day of the scLord is dreadful (Joel 2:1-11 ).

D. Repent inwardly because your gracious, patient God may have pity (Joel 2:12-14 ).

E. Assemble the congregation for mourning and repentance (Joel 2:15-17 ).

II. God Will Respond to His People's Mourning and Repentance (Joel 2:18-27 ).

A. God will have pity (Joel 2:18 ).

B. God will provide food needs and remove shame from His people (Joel 2:19 ).

C. God will defeat the enemy (Joel 2:20 ).

D. God will replace fear and shame with joy and praise (Joel 2:21-26 ).

E. God will cause His people to know and worship Him, and Him alone (Joel 2:27 ).

III. God Is Preparing a Great Day of Salvation (Joel 2:28-3:21 ).

A. God will pour out His Spirit to bring salvation to the remnant (Joel 2:28-32 ).

B God will judge all nations (Joel 3:1-17 ).

C. God will bless His people (Joel 3:18-21 ).

A. O. Collins

Fausset's Bible Dictionary

("Jehovah is God".)

1. Samuel's oldest son (1 Samuel 8:2; 1 Chronicles 6:28 (read "the firstborn (Joel) and the second (Vashni) Abiah"), 1 Chronicles 6:33; 1 Chronicles 15:17). Father of Heman the singer. He and his brother Abiah were judges in Beersheba, when their father was too old to go on circuit. Their bribery and perversion of justice occasioned the cry for a monarchy.

2. Joel, a corruption of Shaul (1 Chronicles 6:24; 1 Chronicles 6:36).

3. Of the twelve minor prophets. Son of Pethuel. The many (Joel 1:14; Joel 2:1; Joel 2:15; Joel 2:22; Joel 3:1-2; Joel 3:6; Joel 3:16-21) references to Judah and Jerusalem and the temple imply that his ministry was in the southern kingdom. "Israel," when mentioned (Joel 3:2), represents the whole twelve tribes. Date. The position of his book in the Hebrew canon between Hosea and Amos implies that he was Hosea's contemporary, slightly preceding Amos who at Tekoa probably heard him, and so under the Spirit reproduces his words (Joel 3:16, compare Amos 1:2). The sentiment and language of the three prophets correspond. The freshness of style, the absence of allusion to the great empires Assyria and Babylon, and the mention of Tyre, Sidon, and the Philistines (Joel 3:4) as God's executioners of judgment on Israel, accord with an early date, probably Uzziah's reign or even Joash's reign.

No mention is made of the Syrians who invaded Judah in the close of the reign of Joash of Judah (2 Kings 12:17-18; 2 Chronicles 24:23-25), but that was an isolated event and Syria was too far N. to trouble Judah permanently. The mention of "the valley of Jehoshaphat" (Joel 3:12) alludes to Jehoshaphat's victory (2 Chronicles 20), the earnest of Israel's future triumph over the pagan; though occurring long before, it was so great an event as to be ever after a pledge of God's favor to His people. Chap. 1 describes the ravages caused by locusts, a scourge foretold by Moses (Deuteronomy 28:38-39) and by Solomon (1 Kings 8:37; 1 Kings 8:46).

The second chapter makes them symbols of foreign foes who would destroy all before them. So Revelation 9:1-12; Amos 7:1-4. Their teeth like those "of lions" (Joel 1:6), their assailing cities (Joel 2:6-9), and a flame of fire being their image (Joel 1:19-20; Joel 2:3; Joel 2:5), and their finally being driven eastward, westward ("the utmost sea," the Mediterranean), and southward ("a land barren," etc.), whereas locusts are carried away by wind in one direction only, all favor the symbolical meaning. They are plainly called "the pagan" (Joel 2:17), "the northern (a quarter from whence locusts do not come) army" (Joel 2:20), "all the nations" (Joel 3:2), "strangers" (Joel 3:17). Their fourfold invasion is to be the last before Jehovah's glorious deliverance (Joel 2:18-20, etc.) in answer to His people's penitent prayer (Joel 2:12-17).

ARRANGEMENT.

I. Joel 1-2:17 the fourfold invasion answering to the four successive world empires, Babylon, Medo-Persia, Greece, Rome. Each of the four species of locusts in Hebrew letters represents the exact number of years that each empire oppressed, until they had deprived the Jews of all their glory (J. C. Reichardt). Gazare, the first, "the palmerworm," represents the 50 years of Babylon's oppression, from the temple's destruction by Nebuchadnezzar (588 B.C.) to Babylon's overthrow by Cyrus (538 B.C.). Arbeh, the second, "the locust," represents Persia's 208 years' sway over the Jews, from 538 to 330 B.C., when Persia fell before Alexander the Great.

Yelequ, the third, "the cankerworm," represents 140 years of the Graeco-Macedonian oppression, from 330 to 190 B.C., when Antiochus the Jews' great enemy was defeated by the Roman, Lucius Scipio. Chasil, "the caterpillar," the fourth, represents the 108 years of the Romans' oppression, beginning with their minion Herod the Great, an Idumean stranger, 38 B.C., and ending A.D. 70 with the destruction of Jerusalem and the temple. The whole period thus comprises that between the destruction of the first and the second temple; and the calamities which befell the Jews by the four world empires in that period are those precisely which produced the ruin under which they are still groaning, and form the theme of their Kinoth or songs of lamentation. This first portion ends in a call to thorough and universal repentance.

II. Joel 2:18-29. Salvation announced to the repentant people, and restoration of all they lost, and greater blessings added.

III. Joel 2:30-3:21. Destruction of the apostate nations confederate against Israel on the one hand; and Jehovah's dwelling as Israel's God in Zion, and Judah abiding for ever, on the other, so that fountains of blessing from His house shall flow, symbolized by waters, milk, and new wine. References to the law, on which all the prophets lean, occur: Joel 2:13, compare Exodus 34:6; Exodus 32:14; Exodus 2:28, compare Numbers 11:29, fulfilled in the pentecostal outpouring of the Spirit in part (Acts 2:16; Acts 2:21; Acts 21:9; John 7:39), but awaiting a further fulfillment just before Israel's restoration, when "the Spirit shall be poured upon all flesh" (of which the outpouring on all classes without distinction of race is the earnest: Acts 2:28; Acts 2:38; Romans 10:12-13; Zechariah 12:10; Joel 2:23). Also Joel 3:19-21, compare Deuteronomy 32:42-43, the locusts, of which it is written "there hath not been ever the like, neither shall be" (Joel 2:2, compare Exodus 10:14).

Pusey translates Joel 2:23 ("the former rain moderately") "He hath given you (in His purpose) the Teacher unto righteousness," namely, who" shall bring in everlasting righteousness" (Daniel 9). This translation is favored by the emphasis on et hamoreh , not found in the latter part of the verse where rain is meant; the promise of Christ's coming thus stands first, as the source of "rain" and all other blessings which follow; He is God's gift, "given" as in Isaiah 55:4. Joel's style is pure, smooth, rhythmical, periodic, and regular in its parallelisms; strong as Micah, tender as Jeremiah, vivid as Nathan, and sublime as Isaiah. Take as a specimen (Joel 2) his graphic picture of the terrible aspect of the locusts, their rapidity, irresistible progress, noisy din, and instinct-taught power of marshaling their forces for devastation.

4. 1 Chronicles 4:35; 1 Chronicles 4:41-43.

5. 1 Chronicles 5:4.

6. 1 Chronicles 5:11-12.

7. 1 Chronicles 7:3-4.

8. 1 Chronicles 11:38; in 2 Samuel 23:36 IGAL.

9. 1 Chronicles 15:7; 1 Chronicles 15:11-12; 1 Chronicles 23:8; 1 Chronicles 26:22.

10. 1 Chronicles 27:20.

11. 2 Chronicles 29:12; 2 Chronicles 29:15.

12. Ezra 10:19; Ezra 10:43.

13. Nehemiah 11:3-4; Nehemiah 11:9.

Bridgeway Bible Dictionary

Unlike most of the other prophets, Joel does not state the period during which he preached. This is no great hindrance to the reader, for the book is largely concerned with just one incident, a severe locust plague. The setting appears to be Jerusalem and the surrounding countryside.

Background and meaning

One possible date for the book is about 835-830 BC, during the reign of the boy-king Joash. This would explain why there is no mention of oppressive enemy nations such as Syria, Assyria and Babylon, which are constantly mentioned in the other prophets, for at that time those nations had not begun to interfere in Judean affairs. It would also explain why Joel makes no mention of the reigning Judean king, for the government was largely in the hands of the priest Jehoiada (2 Kings 11; 2 Kings 12:1). The prominence of Jehoiada could partly account for Joel’s interest in the temple and its services (Joel 1:9; Joel 1:13; Joel 2:12; Joel 2:15-17).

An alternative suggestion is that the book belongs to the period after Judah’s return from captivity. On this theory the most likely time of writing is either 520-510 BC, after the ministry of Haggai and Zechariah and the rebuilding of the Jerusalem temple (Ezra 5:1-2; Ezra 5:15), or about 400 BC, a generation or so after the reforms of Ezra and Nehemiah (Nehemiah 8:1-3; Nehemiah 8:9; Nehemiah 13:30).

Joel interpreted the locust plague as God’s judgment on Judah for its sin. He urged the people to repent, confident that God would renew his blessing upon them. God would not only renew their crops but also give them a greater knowledge of himself (Joel 2:12-14; Joel 2:23-27).

According to Joel’s view, these events were symbolic of God’s future blessing upon all his people and his judgment upon all his enemies. In New Testament times Peter saw a fulfilment of Joel’s prophecy in the events that resulted from Jesus’ death and resurrection. A new age had dawned, the Spirit had come upon all God’s people, and judgment had become certain for all God’s enemies (Joel 2:28-32; Acts 2:14-21).

Summary of contents

In very lively fashion, Joel describes the devastating effects of the locust plague, firstly upon the farmers and other country people (1:1-20), then upon the citizens of Jerusalem (2:1-11). He calls the people to gather at the temple and repent (2:12-17), and offers hope for renewed productivity in their fields and vineyards (2:18-27).

A far greater blessing, however, will be the gift of God’s Spirit, enabling the people to know and obey him better (2:28-32). The locust plague and its removal picture the greater judgment and greater blessing yet to come (3:1-21).

Hastings' Dictionary of the New Testament

(Ἰωήλ)

Joel is proved by internal evidence to have been one of the latest of the Hebrew prophets. The prominence in his writings of priests and ritual at home, and of a diaspora abroad, his reference to the distant sons of Greece, his use of Aramaic words, and the lurid apocalyptic colouring of his prophecies, clearly point to the Persian period. But Joel has not the wide outlook of some of the other prophets. He is not fascinated either by Isaiah’s visions of Israel as the light of the Gentiles, or Malachi’s of the heathen waiting upon Jahweh. He has not the humanitarian feeling of the author of Jonah, who may have been his contemporary. He is a rigid and exclusive Israelite. In his view the heathen, as being apparently beyond redemption, are to be destroyed, not to be won to the knowledge of God. But if he is narrow, he is intense; and while he cherishes the priestly ideals, his hope for Israel lies rather in such a diffusion of the prophetic spirit as shall create an inspired nation. Nothing less will satisfy him than the fulfilment of Moses’ wish: ‘Would to God that all Jahweh’s people were prophets.’ For him the goal of Hebrew history, the Divine event to which all things move, is that God shall, by the mighty working of His Spirit, so enlighten and control His people, so adapt them to share His confidence and receive His revelations, that the thrilling experiences which have hitherto been confined to the prophets shall then be shared by all Israel. ‘Your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my spirit’ (Joel 2:28-29).

This particular prophecy wins for Joel a prominent place in the NT. St. Peter at once recognized its fulfilment in that outpouring of the Spirit, that baptism of fire, that Divine intoxication, which was experienced on the day of Pentecost. He quoted the prophet’s words, and the question naturally arises how he interpreted ‘upon all flesh.’ Was he, like the prophet himself, still a particularist, extending the promised blessing to all the Jews of the Diaspora, but limiting it to them, and so making the old distinction of lsrael from the heathen more marked than ever? Or did he there and then change his standpoint so as to include the nations in his purview? Did he in that hour of inspiration read into Joel’s words the later universalism of St. Paul? Probably the issue did not become clear to his mind so soon. It was not a day for correct definitions but for overwhelming impressions. Enough that to the effusion of the Spirit there was meantime no limit of sex (‘your sons and your daughters’), of age (‘your young men, your old men’), or of condition (‘my bondmen and my bondwomen’). Time would also show that there was to be no limit of race (Jew or Gentile); for however men (even prophets) may limit ‘all flesh,’ to Christ and His Church it means ‘all humanity.’

James Strahan.

Smith's Bible Dictionary

Jo'el. (to whom Jehovah is God).

1. Eldest son of Samuel, the prophet, 1 Samuel 8:2; 1 Chronicles 6:33; 1 Chronicles 15:17, and father of Heman, the singer. (B.C. 1094).

2. In 1 Chronicles 6:36, Authorized Version, Joel seems to be merely, a corruption of Shaul in 1 Chronicles 6:24.

3. A Simeonite chief. 1 Chronicles 4:35.

4. A descendant of Reuben. Junius and Tremellius make him, the son of Hanoeh, while others trace his descent through Carmi. 1 Chronicles 5:4. (B.C. before 1092).

5. Chief of the Gadites, who dwelt in the land of Bashan. 1 Chronicles 5:12. (B.C. 782).

6. The son of Izrahiah, of the tribe of Issachar. 1 Chronicles 7:3.

7. The brother of Nathan, of Zobah, 1 Chronicles 11:38, and one of David's guard.

8. The chief of the Gershomites, in the reign of David. 1 Chronicles 15:7; 1 Chronicles 15:11.

9. A Gershonite Levite, in the reign of David, son of Jehiel, a descendant of Laadan, and probably the same as Joel, 8. 1 Chronicles 23:8; 1 Chronicles 26:22. (B.C. 1014).

10. The son of Pedaiah, and a chief of the half-tribe of Manasseh, west of Jordan, in the reign of David. 1 Chronicles 27:20. (B.C. 1014).

11. A Kohathite Levite, in the reign of Hezekiah. 2 Chronicles 29:12. (B.C. 726).

12. One of the sons of Nebo, who returned with Ezra, and had married a foreign wife. Ezra 10:43. (B.C. 459).

13. The son of Zichri, a Benjamite. Nehemiah 11:9.

14. The second of the twelve minor prophets, the son of Pethuel, probably prophesied in Judah, in the reign of Uzziah, about B.C. 800.

Morrish Bible Dictionary

1. Eldest son of Samuel: he and his brother Abiah acted as judges; their corrupt practices were the plea upon which Israel demanded a king. 1 Samuel 8:2; 1 Chronicles 6:33; 1 Chronicles 15:17 . Apparently Joel is called VASHNIin 1 Chronicles 6:28; but it is possible that the word Joel has dropped out: the passage would then read "the firstborn Joel, and 'the second' Abiah," as in the R.V.

2. Prince in the tribe of Simeon. 1 Chronicles 4:35 .

3. A Reubenite, father of Shemaiah, or Shema. 1 Chronicles 5:4,8 .

4. A chief man among the Gadites. 1 Chronicles 5:12 .

5. Son of Azariah, a Kohathite. 1 Chronicles 6:36 .

6. Son of Izrahiah, a descendant of Issachar. 1 Chronicles 7:3 .

7. One of David's mighty men. 1 Chronicles 11:38 .

8. A chief of the sons of Gershom. 1 Chronicles 15:7,11 .

9. Son of Jehieli, and descendant of Laadan, a Gershonite. 1 Chronicles 23:8; 1 Chronicles 26:22 .

10. Son of Pedaiah, of the tribe of Manasseh. 1 Chronicles 27:20 .

11. Son of Azariah, a Kohathite of Hezekiah's time. 2 Chronicles 29:12 .

12. One who had married a strange wife. Ezra 10:43 .

13. Son of Zichri, and overseer of the Benjamites in Jerusalem. Nehemiah 11:9 .

14. Son of Pethuel: the prophet. Joel 1:1 .

American Tract Society Bible Dictionary

One of the minor prophets, of whom nothing is known beyond the few hints furnished in his brief but valuable prophecy. He lived in the kingdom of Judah, and at a time when the temple and temple-worship still existed, Joel 1:14 2:1,15,32 3:1 . Different authors assign to his prophecy different dates, but the prevailing opinion is that he prophesied in the reign of Uzziah, nearly 800 B. C.

The BOOK of JOEL opens with a most graphic and powerful description of the devastation caused by swarms of divers kinds of locusts, accompanied by a terrible drought. The plague of locusts, one of the most dreadful scourges of the East, (see LOCUSTS,) is highly suggestive of an invasion of hostile legions such as have often ravaged Judea; and many have understood, by the locusts of Joel, the Chaldeans, Persians, Greeks, or Romans. The prophet, however, adheres to his figure, if it be one; depicts the land as stripped of its verdure and parched with drought, summons the stricken people to fasting and penitence, and encourages them by promising the removal of the divine judgments and the return of fertility. While describing this returning plenty and prosperity, the prophet casts his view forward on a future still more remote, and predicts the outpouring of the Holy Spirit, and the signs and wonders and spiritual prosperity of the Messiah's reign, Joel 2:28 . This passage is quoted by the apostle Peter in Acts 2:16 . The style of Joel is exceedingly poetical and elegant; his descriptions are vivid and sublime, and his prophecy ranks among the gems of Hebrew poetry. It is well fitted to cheer the church militant in all ages.

Hastings' Dictionary of the Bible

JOEL. 1. The prophet (see next article). Regarding his personal history we know nothing. 2. A son of Samuel ( 1 Samuel 8:2 , 1 Chronicles 6:28 [RV [Note: Revised Version.] ] 6:33). 3. An ancestor of Samuel ( 1 Chronicles 6:36 , called in v. 24 Shaul ). 4. A Simeonite prince ( 1 Chronicles 4:35 ). 5. A Reubenite ( 1 Chronicles 5:4; 1 Chronicles 5:8 ). 6. A Gadite chief ( 1 Chronicles 5:12 ). 7. A chief man of Issachar ( 1 Chronicles 7:3 ). 8. One of David’s heroes ( 1 Chronicles 11:38 ). 9, 10, 11. Levites ( 1 Chronicles 15:7; 1 Chronicles 15:11; 1 Chronicles 15:17; 1Ch 23:8; 1 Chronicles 26:22 , 2 Chronicles 29:12 ). 12. A Manassite chief ( 1 Chronicles 27:20 ). 13. One of those who married a foreign wife ( Ezra 10:43 [ 1Es 9:35 Juel ]). 14. A Benjamite overseer after the Exile ( Nehemiah 11:9 ).

Hawker's Poor Man's Concordance And Dictionary

The prophet, whose writings form part of the sacred canon of Scripture, and are quoted by Peter in his sermon on the day of Pentecost. (See Joel 2:28-29; Acts 2:16, etc.) There were several Joels beside the prophet, whose names are recorded in Scripture.

·Joel, son of Samuel, 1 Samuel 8:1-2.

·Joel, son of Josebiah, 1 Chronicles 4:35.

·Joel, son of Jorabiah, 1 Chronicles 7:3.

·Joel, one of David's army, 1 Chronicles 11:38.

·Joel, a Levite, 1 Chronicles 15:7.

·Joel, son of Pedaiah, 1 Chronicles 27:20.

Watson's Biblical & Theological Dictionary

the second of the twelve lesser prophets. It is impossible to ascertain the age in which he lived, but it seems most probable that he was contemporary with Hosea. No particulars of his life or death are certainly known. His prophecies are confined to the kingdom of Judah. He inveighs against the sin's and impieties of the people, and threatens them with divine vengeance; he exhorts to repentance, fasting, and prayer; and promises the favour of God to those who should be obedient. The principal predictions contained in this book are the Chaldean invasion, under the figurative representation of locusts; the destruction of Jerusalem by Titus; the blessings of the Gospel dispensation; the conversion and restoration of the Jews to their own land; the overthrow of the enemies of God; and the glorious state of the Christian church in the end of the world. The style of Joel is perspicuous and elegant, and his descriptions are remarkably animated and poetical.

Easton's Bible Dictionary

The second of the twelve minor prophets. He was the son of Pethuel. His personal history is only known from his book.

Copyright StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography InformationEaston, Matthew George. Entry for 'Joel'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/j/joel.html. 1897.

People's Dictionary of the Bible

Joel (jô'el). One of the minor prophets and son of Pethuel. Nothing is recorded of his personal history, but he belongs most likely to the reign of Uzziah, and resided in Judah. There are 14 persons of this name mentioned in the Bible.

Kitto's Popular Cyclopedia of Biblial Literature

Jo´el (worshipper of Jehovah), one of the twelve Minor Prophets, the son of Pethuel. Of his birth-place nothing is known with certainty. From the local allusions in his prophecy, we may infer that he discharged his office in the kingdom of Judah. But the references to the temple, its priests and sacrifices, are rather slender grounds for conjecturing that he belonged to the sacerdotal order. Various opinions have been held respecting the period in which he lived. It appears most probable that he was contemporary with Amos and Isaiah, and delivered his predictions in the reign of Uzziah, between 800 and 780 B.C.

This prophet opens his commission by announcing an extraordinary plague of locusts, accompanied with extreme drought, which he depicts in a strain of animated and sublime poetry under the image of an invading army. The fidelity of his highly-wrought description is corroborated and illustrated by the testimonies of Shaw, Volney, Forbes, and other eminent travelers, who have been eye-witnesses of the ravages committed by this most terrible of the insect tribe. In the second chapter, the formidable aspect of the locusts—their rapid progress—their sweeping devastation—the awful murmur of their countless throngs—their instinctive marshalling—the irresistible perseverance with which they make their way over every obstacle and through every aperture—are delineated with the utmost graphic force. There is considerable diversity of sentiment as to the point whether these descriptions are to be understood literally or figuratively. The figurative interpretation has, it must be allowed, the support of antiquity. It was adopted by the Chaldee paraphrast, Ephrem the Syrian (A.D. 350), and the Jews in the time of Jerome (A.D. 400). Ephrem supposes that by the four different denominations of the locusts were intended Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar. The Jews, in the time of Jerome, understood by the first term the Assyrians and Chaldeans; by the second, the Medes and Persians; by the third, Alexander the Great and his successors; and by the fourth, the Romans. Grotius applies the description to the invasions by Pul and Shalmaneser. Holzhausen attempts to unite both modes of interpretation, and applies the language literally to the locusts, and metaphorically to the Assyrians. It is singular, however, that, if a hostile invasion be intended, not the least hint is given of personal injury sustained by the inhabitants; the immediate effects are confined entirely to the vegetable productions and the cattle.

The prophet, after describing the approaching judgments, calls on his countrymen to repent, assuring them of the divine placability and readiness to forgive . He foretells the restoration of the land to its former fertility, and declares that Jehovah would still be their God . He then announces the spiritual blessings which would be poured forth in the Messianic age (, Hebrew text; , Auth. Vers.). This remarkable prediction is applied by the Apostle Peter to the events that transpired on the day of Pentecost . In the last chapter the divine vengeance is denounced against the enemies and oppressors of the chosen people, of whom the Phoenicians, Egyptians, and Edomites are especially named.

The style of Joel, it has been remarked, unites the strength of Micah with the tenderness of Jeremiah. In vividness of description he rivals Nahum, and in sublimity and majesty is scarcely inferior to Isaiah and Habakkuk.

The canonicity of this book has never been called in question.

The Nuttall Encyclopedia

A Hebrew prophet, author of a book of the Old Testament that bears his name, and which is of uncertain date, but is written on the great broad lines of all Hebrew prophecy, and reads us the same moral lesson, that from the judgments of God there is no outlet for the sinner except in repentance, and that in repentance lies the pledge of deliverance from all evil and of the enjoyment of all good.