September 13

Joel 1-3 (biblegateway.com)

Call to Repentance and Promise of Restoration

After the vision of Israel’s complete restoration and God’s dwelling among His people in Ezekiel 48, the book of Joel shifts focus to calls for repentance, the judgment of nations, and the promise of God’s Spirit, showing both warning and hope for the people of Judah.

Book of Joel - Authorship and Date

The book of Joel is attributed to Joel, son of Pethuel (Joel 1:1), whose name means “Yahweh is God.” Nothing else is known of him outside of this book, though his repeated references to Jerusalem, Judah, and the temple suggest he lived and ministered in Judah, likely near the temple. Dating the book is difficult because Joel does not mention kings or specific historical markers, leaving scholars to rely on internal evidence. The dating of the book of Joel remains one of the most debated issues among scholars today, with proposals ranging from the ninth to the fifth century B.C.

Some interpreters favor an early pre-exilic date, around 835 B.C., during the reign of the young king Joash. In this view, the absence of a reigning monarch in the text fits the period when the high priest Jehoiada guided the nation. Additionally, the mention of enemies such as Phoenicia, Philistia, Egypt, and Edom (Joel 3:4, 19) reflects the traditional foes of Judah in the ninth century rather than the later empires of Assyria and Babylon. Scholars such as Hobart Freeman (1916–1990), an American theologian known for his work on prophetic chronology, and Gleason Archer (1916–2004), a respected Old Testament scholar and seminary professor, cite this as strong evidence for an early setting. Also, some note a literary relationship between Joel and Amos, suggesting that Joel may have written first. This early dating reinforces the theological idea of genuine prophetic foresight, as Joel would have been predicting events yet to occur.

Others argue for a late pre-exilic setting, just before Babylon’s conquest. Wilhelm Rudolph (1901–1983), a German biblical scholar, points to Joel’s vivid description of invading forces in 2:1–11, which closely resembles Babylonian armies. References to exile and scattering (3:2) and the standing temple (1:9, 13; 2:17) align with the years leading up to Jerusalem’s destruction in 586 B.C. Joel’s warnings in this view parallel those of Jeremiah, Ezekiel, and Zephaniah, reflecting the historical context of imminent judgment.

Still others place the book after the exile, between 520 and 400 B.C., noting the absence of a monarchy, the prominence of priests and elders, and positive references to temple worship as characteristic of the post-exilic community. Joel’s mention of the captivity of Judah and Jerusalem (3:1) is understood as a reference to the Babylonian exile, and allusions to the Greeks in 3:6 are sometimes linked to Ionian trade, which flourished in the seventh and sixth centuries B.C., as Arvid Kapelrud (1912–1994), a Norwegian biblical scholar, observes.

Dr. Bob Utley (b. 1939), an American theologian and professor known for detailed verse-by-verse Bible commentaries, extends this view further, proposing a late post-exilic setting when Judah had returned from exile but was still defining its identity around temple worship. However, because Joel’s themes and language overlap with those of prophets such as Jeremiah, Ezekiel, and Zephaniah, it remains difficult to determine whether Joel was drawing from them or vice versa, making any dating theory ultimately uncertain.

In conclusion, it is impossible to be dogmatic about the date of Joel’s writing. While many scholars within the Free Will Baptist tradition may lean toward a particular time frame, the denomination does not treat this as a matter of doctrine. Any proposed date must remain tentative. The central truth of the book rises above the timeline debate: God is sovereign, sin brings judgment, repentance is necessary, and restoration comes only through the Lord. Regardless of when Joel ministered, his call to prepare for the “Day of the Lord” remains urgent and timeless.

Navigating Joel’s Message: Text Over Debate

Once one moves beyond the debates over the date of Joel’s writing, the book continues to spark discussion and multiple interpretations despite its brevity. Its vivid imagery, especially of the locust army and the coming “Day of the Lord,” invites questions about whether the events described are literal, symbolic, historical, or prophetic. Scholars and interpreters also debate the scope of judgment and restoration, the timing of the outpouring of God’s Spirit, and the relationship of Joel’s message to other prophetic writings. These discussions demonstrate that even a short book can hold rich theological depth, capturing attention across generations and offering layers of meaning for study, reflection, and application.

For the purpose of this blog, the commentary will adhere strictly to the biblical text, focusing on what the book of Joel explicitly states rather than drawing extended conclusions or speculative interpretations. This approach allows the text to speak for itself, presenting the narrative, imagery, and prophetic message as recorded, while leaving debated theological reflections, historical reconstructions, and doctrinal applications to the reader’s own study and discernment. General theological applications are included only where they are clearly rooted in the text and broadly recognized across Christian traditions. By concentrating on Scripture itself, the commentary seeks to provide a clear and faithful guide through Joel’s vivid warnings and promises.

Joel 1: The Locust Plague and a Call to Lament

The word of the Lord came to Joel, son of Pethuel, establishing from the start that this message originates from God Himself (v. 1). Joel immediately calls the elders and all the people of the land to listen closely, urging them to remember whether anything like this has happened in their lifetimes or in the days of their fathers. He instructs them to share the account with their children so that future generations understand the gravity of what is taking place (v. 2). This command underscores the importance of passing down the memory of God’s works to future generations.

Joel then describes a series of devastating locust invasions, each striking in turn. The cutting locust devours part of the land, followed by the swarming locust that eats what remains, then the hopping locust, and finally the destroying locust, which consumes whatever was left behind (v. 3-4). The totality of this destruction communicates the severity of God’s judgment and serves as a visible reminder of humanity’s dependence on Him.

Joel addresses those who drank wine, urging them to awaken, weep, and mourn, for the sweet wine they once enjoyed is no longer in their mouths (v. 5). He describes the invading nation as powerful and without equal, with teeth like a lion’s and fangs like a lioness’s (v. 6). This nation lays waste to the vineyards, breaks apart the fig trees, strips off the bark, and leaves the branches white and lifeless (v. 7). While the text does not state a reason explicitly, these images reflect God’s call to take seriously the consequences of sin.

The prophet called on the people to lament like a young bride mourning for her absent bridegroom (v. 8). He highlighted that the grain and drink offerings, the gifts intended for the Lord, were now withheld from the temple (v. 9). The priests and ministers grieve because the fields have been stripped bare, the land itself mourns, the grain is gone, the wine is dried up, and the oil has failed (v. 10). This imagery underscores the profound impact of the disaster and serves as a vivid picture of loss and urgency.

Joel urged the farmers and vinedressers to feel shame and grief for the loss of the wheat and barley, for the harvest of the field was completely gone (v. 11). He also described the suffering of the trees: the vine dries up, the fig tree weakens, and the pomegranate, palm, and apple trees, along with all the trees of the fields, are withered (v. 12). The joy and gladness of the people vanish with these losses, painting a vivid picture of the widespread devastation and calling the community to recognize the seriousness of their situation.

The opening section presents a vivid account of a locust invasion that devastates the land. Scholars have debated whether this imagery reflects a literal historical event in Judah, a symbolic portrayal of God’s judgment, or a foreshadowing of future calamities. Some scholars connect it to the late pre-exilic period, when the shadow of the Babylonian threat loomed, while others suggest a post-exilic perspective. Regardless of interpretation, the text presents the devastation as a vivid portrayal of God’s judgment, emphasizing its impact on the people, the land, and their worship, calling for lament, repentance, and acknowledgment of God’s sovereignty.

Joel called the priests to put on sackcloth and mourn, and the ministers of the altar to weep, emphasizing that even those who serve at the temple were not exempt from the grief this devastation demanded (v. 13). The grain and drink offerings were no longer brought to the house of the Lord, a clear sign that the people’s worship and devotion were disrupted by the disaster. Joel instructed them to set aside a time for fasting, to call a solemn assembly, and to gather all the elders and all the people at the house of the Lord to cry out to God (v. 14). This call to communal repentance underscores God’s desire for His people to turn to Him wholeheartedly, demonstrating that true worship is inseparable from obedience and humility before the Lord.

He warned that the day of the Lord is near and will come as a destructive force from the Almighty (v. 15). The devastation has reached every part of life: food is no longer available, and joy and gladness have vanished from the temple (v. 16). Joel described the physical consequences of the calamity: the seed shrivels under the clods, storehouses are empty, and granaries are torn down because the grain has dried up (v. 17). These verses reflect the theological truth seen throughout Scripture: God’s sovereignty is evident, and human rebellion carries consequences.

The suffering described by Joel extends beyond the people to the animals of the land. The beasts groan, the herds of cattle are bewildered because there is no pasture, and even the flocks of sheep are affected (v. 18). This imagery underscores the totality of the devastation, showing that God’s judgment touches all of creation, not just humanity. Joel called the people to turn to God, pointing out that fire has burned the pastures of the wilderness and all the trees of the field (v. 19). Even the animals are desperate for water, as the brooks are dried up and the fire has consumed the grazing land (v. 20).

Joel 1 confronts God’s people with the stark reality of divine judgment. Whether the army is a literal force, a swarm of locusts, or a symbol of calamity, the passage underscores God’s holiness and the seriousness of human disobedience. The devastation of the land, the groaning of the animals, and the famine of grain and wine serve as vivid reminders that God’s creation and covenant people alike are affected when His commands are ignored. While the historical details may be debated, the passage conveys a theological call to recognize God’s sovereignty and the gravity of human rebellion.

The chapter illustrates key theological truths reflected in the text: God’s justice is certain, His patience is not infinite, and His covenant people are accountable. The judgment of the land mirrors the spiritual barrenness of the people—when we turn from God, our lives, our communities, and even the world around us suffer. Joel’s lament over the destruction emphasizes that God is intimately concerned with both our obedience and the welfare of His creation.

The imagery of devastation underscores the call for self-examination, sincere repentance, and reliance on God’s mercy. Believers are challenged to cultivate lives of holiness and faithfulness, recognizing that our spiritual choices have tangible effects on ourselves, our communities, and the wider world.

Ultimately, Joel 1 is a clarion call: ignore God at your peril, but embrace Him with humility and devotion. Let it awaken awe for His holiness, urgency in repentance, and courage to live in faithful obedience, acknowledging that God’s mercy is available to all who turn to Him.

Joel 2: The Coming Day of the Lord

Joel 1 ends with the land devastated by a "locust plague," leaving the people and even the animals in desperate need. That catastrophe becomes the backdrop for Joel 2, where the imagery intensifies. The prophet shifts from describing past disaster to warning of an even greater crisis, the coming “Day of the Lord.” Whether pictured as another locust invasion, a foreign army, or a future act of divine judgment, Joel uses the devastation of chapter 1 as a launching point to call God’s people to repentance before the full weight of God’s judgment arrives.

Joel calls the people to urgent action, commanding them to blow the trumpet in Zion and sound an alarm on God’s holy mountain, signaling that the day of the Lord is coming and is near (v. 1). The prophet emphasizes the seriousness of this day: it will be one of darkness and gloom, with clouds and thick darkness covering the land (v. 2). A great and powerful people approaches, unlike any seen before or to be seen again in all generations (v. 2). Joel vividly portrays their destructive impact: fire devours before them, a flame burns behind them, and the land in front is consumed like a garden, while behind them it is left a desolate wilderness, with nothing escaping their devastation (v. 3).

Joel compares the invading force to horses and war horses in full charge, leaping over mountains with the rumble of chariots. Their movement is relentless, like a consuming flame that devours the stubble, a powerful army drawn up for battle (v. 4–5). The presence of this army brings fear; all faces grow pale at the sight of them (v. 6). Like trained warriors, they advance without hesitation, scaling walls and following their paths with precision, breaking through weapons without obstruction (v. 7–8).

They overwhelm the cities, climbing into houses and even entering through windows like thieves (v. 9). The passage portrays the certainty and thoroughness of God’s judgment, showing that nothing can halt His appointed instruments.

The imagery intensifies as Joel describes the cosmic effects of this advancing army: the earth shakes, the heavens tremble, the sun and moon grow dark, and even the stars withhold their light (v. 10). These dramatic signs underscore the power and authority of the Lord, who commands the army and executes His word with unmatched might (v. 11). The prophet emphasizes the magnitude of the day of the Lord, calling it great and very awesome, and raises the solemn question: who can endure it? (v. 12).

Joel 2:1–11 depicts a powerful and unstoppable army sweeping across the land, leaving destruction in its wake. The prophet likens their advance to a consuming fire, emphasizing the terror and inevitability of their approach. Central to the passage is the warning that this advance communicates the seriousness of the “Day of the Lord” and calls for repentance and turning to God. Interpreters differ on the precise timing and nature of this day: some see it as historical, others as eschatological, and still others as symbolic of God’s sovereign intervention. Regardless, the passage underscores the seriousness and certainty of God’s righteous judgment, affirming His holiness, justice, and control over nations and history.

From a Free Will Baptist perspective, the text highlights God’s righteous judgment and the call for human response, emphasizing that repentance and reliance on God’s mercy are required.

The focus on human response naturally leads to the call for repentance. Just as the people of Joel’s day were urged to turn from sin and seek God’s mercy, the warning in Joel 2 sets the stage for a message of heartfelt repentance, emphasizing that restoration and blessing are available to all who respond in faith.

In verse 13, Joel presents a clear call to repentance. God declares that His people should return to Him with all their hearts, demonstrating sincerity through fasting, weeping, and mourning, and by rending their hearts rather than merely their garments (v. 12-13). The focus is on genuine inner repentance, not superficial displays. The Lord’s character is highlighted: He is gracious, merciful, slow to anger, and abounding in steadfast love, ready to relent over disaster (v. 13). Verse 14 emphasizes God’s mercy and the possibility of relenting from judgment. Genuine repentance opens the way for God’s mercy, which can avert calamity, restore the land, and allow offerings to be resumed.

Joel instructs the people to blow the trumpet in Zion, consecrate a fast, and call a solemn assembly (v. 15). The gathering is to include everyone: the congregation, the elders, the children, and even nursing infants (v. 16), showing the communal nature of repentance. Ordinary life pauses as the bridegroom leaves his room and the bride her chamber, highlighting the seriousness of the moment. The priests stand in the vestibule, between the porch and the altar, weeping and interceding: “Spare your people, O Lord…Why should they say…‘Where is their God?’” (v. 17). This passage underscores the communal responsibility to seek God’s mercy, the role of intercession, and the reality that God’s people represent Him to the nations.

In response to the people’s repentance, the Lord shows His compassion and jealousy for His land, promising relief and blessing (v. 18–19). He assures them that He will provide grain, wine, and oil, satisfying their needs and removing the reproach they have suffered among the nations. God also declares that He will remove the oppressing northern army, scattering them across the desolate lands and seas, so that their previous terror and destruction are no longer a threat (v. 20). Joel then turns to both people and animals, encouraging them not to fear but to rejoice, for God has done great things. The land will flourish, the pastures will recover, and the trees, including fig and vine, will bear abundant fruit (v. 21–22). This passage highlights God’s mercy in restoring His people and His creation.

Joel encourages the people of Zion to rejoice in the Lord, acknowledging that God provides both the early and latter rains, ensuring the fertility of the land and the abundance of the harvest (v. 23–24). The prophet emphasizes God’s restoration, promising to give back what the swarming locust, the hopper, the destroyer, and the cutter have consumed, demonstrating His sovereign care over both judgment and renewal (v. 25). The people are assured that they will eat in plenty, be satisfied, and offer praise to the Lord for His wondrous deeds (v. 26). Joel concludes this section by affirming God’s abiding presence in Israel, declaring that His people will no longer face shame and will know that He alone is their God (v. 27).

This passage reminds believers that true repentance is urgent and personal, requiring the heart, not merely outward rituals. The communal aspect of repentance in gathering all ages and leaders highlights that spiritual renewal involves the whole community. God’s promise to restore what was lost demonstrates His sovereignty over destruction and His power to bring blessing out of judgment. Today, these verses encourage examining our hearts, responding sincerely, interceding for others, and trusting God to bring renewal, provision, and joy after loss. God’s presence secures honor, protection, and hope, calling believers to faithful dependence on Him.

Joel 2:28–32 shifts the focus from warning to the promise of God’s Spirit and salvation. God declares that He will pour out His Spirit on all people, sons and daughters, old and young, even servants, showing that His work is not limited by age, status, or gender (v. 28–29). This promise points forward to the empowering work of the Spirit, fulfilled in the New Testament at Pentecost, while also reminding believers today that God desires to work through every willing heart. The ensuing signs in the heavens and on the earth, including blood, fire, smoke, and cosmic disturbances, announce the magnitude of the coming Day of the Lord (v. 30–31), a day of awe, accountability, and decisive action.

Finally, the text emphasizes the availability of salvation: everyone who calls on the name of the Lord shall be saved (v. 32). This verse highlights both God’s faithfulness in delivering His people and the responsibility of individuals to respond in faith. God’s grace and salvation are freely offered to all, yet each person must actively seek the Lord. The passage inspires reverence and hope, encouraging believers to trust in God’s power, respond in obedience, and take comfort in His promise of salvation for all who earnestly seek Him.

Overall, in Joel 2, several elements of the prophecy invite discussion and varying interpretations. First, the identity of the invading army (v. 1–11) is debated. Some see it as a literal swarm of locusts, others as a human military force, and still others as a symbolic representation of God’s judgment. The imagery of destruction, including consuming fire, overwhelming numbers, and total devastation, underscores the terror and inevitability of the judgment, whether literal or symbolic.

Second, the timing and scope of God’s response (v. 12–14) raise questions. While the passage emphasizes the possibility of relenting in response to repentance, the exact manner and immediacy of divine mercy are not fully explained, leaving room for interpretation about how God’s compassion interacts with human responsibility.

Third, the nature of repentance (v. 12–17) is debated. The text calls for heartfelt turning to God through fasting, mourning, and humility, but interpreters differ on whether this refers primarily to individual action, corporate action, or both.

Finally, the promised restoration (v. 18–27) invites discussion about its literal versus symbolic fulfillment. The reversal of devastation, including restored crops, renewed land, and abundant offerings, may be understood as physical blessing, spiritual renewal, or both.

Despite these debates, the passage emphasizes key theological truths: God is sovereign over nations and history, judgment follows sin, and mercy is available to those who respond in repentance and faith. The uncertainty over specific details does not diminish the call for reverence, obedience, and trust in God’s faithful provision.

Joel 3: The Judgment of the Nations and the Blessing of Judah

Joel 3 shifts the focus from the call to repentance to the future vindication of God’s people and the judgment of the nations. The chapter presents a time when God will gather all nations to hold them accountable for their treatment of His people, executing justice and restoring His land. Among scholars, there is discussion regarding the identity of the nations mentioned, and whether they refer to specific historical enemies, a broader representation of hostile nations, or symbolic representations of all who oppose God, and the timing of this judgment. Some interpret the events as historical, others as future eschatological, and some see symbolic meaning pointing to God’s ultimate triumph over evil.

First, the Lord declares that in those days, when He restores the fortunes of Judah and Jerusalem, He will gather all the nations together in the Valley of Jehoshaphat, where He will enter into judgment with them on behalf of His people and His heritage Israel (v. 1–2). The charges against the nations are laid out clearly: they scattered God’s people among the nations, divided His land, cast lots for His people, and treated them with utter contempt, trading a boy for a prostitute and selling a girl for wine to drink (v. 3). The text emphasizes God’s role as the righteous Judge who holds the nations accountable for their treatment of His people. The judgment to come is not arbitrary but rooted in God’s covenant faithfulness and justice, reminding us that no act of injustice escapes His notice and that He will vindicate His people in His appointed time.

The Lord turns His attention to Tyre, Sidon, and the regions of Philistia, confronting them directly: “What are you to Me?” He questions their hostility and asks whether they intend to repay Him, warning that any attempt will be turned back on their own heads swiftly and speedily (v. 4). Their guilt is clear, for they had taken the Lord’s silver and gold and carried His treasures into their temples (v. 5). They also sold the people of Judah and Jerusalem to the Greeks, seeking to drive them far from their own land (v. 6). In response, God promises to stir up His people from the places to which they had been scattered, and to bring judgment on their oppressors. Their own sons and daughters would be given into the hands of Judah, who in turn would sell them to the Sabeans, a nation far away (v. 7–8). The passage closes with the solemn affirmation: “for the Lord has spoken.”

Joel records God’s summons to the nations, calling them to prepare for war and gather together for battle (v. 9–10). Instead of pursuing peace and productivity, they are told to beat their plowshares into swords and their pruning hooks into spears, a striking reversal of Isaiah’s vision of peace (Isa. 2:4). Even the weak are called to declare themselves warriors, underscoring the completeness of this gathering.

The nations are urged to hasten and assemble in the Valley of Jehoshaphat, where the Lord Himself will bring down His warriors and sit in judgment over all surrounding nations (v. 11–12). The picture is one of God’s ultimate authority over the affairs of the world: while the nations believe they are preparing for battle, in reality, they are being summoned to the Lord’s courtroom, where His justice will prevail.

Joel describes the moment of God’s decisive judgment, using imagery of harvest and winepress to picture the fullness of the nations’ sin (v. 13). Their evil has reached its limit, and the overflowing vats emphasize the certainty of judgment. The prophet portrays multitudes gathered in the “valley of decision,” not as a place where people make choices, but where God renders His verdict (v. 14). The cosmic signs of darkened sun, moon, and stars highlight the magnitude of this “day of the Lord” (v. 15).

In the midst of such fearful power, Joel affirms a word of hope: the Lord Himself will roar from Zion, shaking heaven and earth, yet He will also be a refuge and stronghold for His people Israel (v. 16). This contrast reminds us that while God’s judgment is certain for the wicked, His people find safety and strength in Him. For believers today, it is both a warning to live in readiness for His coming and a comfort that the Lord is a sure refuge for those who trust in Him.

Joel closes with a vision of restoration and blessing. God declares that His people will know He is the Lord who dwells in Zion, and Jerusalem will be holy, never again trampled by outsiders (v. 17). The imagery of mountains dripping with wine, hills flowing with milk, and streams watering the land paints a picture of abundance and renewal, culminating in a fountain flowing from the house of the Lord (v. 18).

In contrast, Egypt and Edom are singled out for desolation because of the violence and bloodshed they inflicted on Judah (v. 19). Yet, Judah and Jerusalem are promised permanence, inhabited forever to all generations (v. 20). The Lord Himself will avenge innocent blood and establish His dwelling in Zion (v. 21).

Joel 3 closes the book with a powerful vision of God’s justice and mercy. The chapter portrays the certainty of divine judgment on the nations that oppose Him and the ultimate vindication of His people. It reminds us that God is sovereign over history, holding all nations accountable while simultaneously promising security, blessing, and His abiding presence to those who belong to Him.

Conclusion

The book of Joel presents a vivid depiction of God’s judgment and His call to repentance, moving from the immediate devastation of a locust plague in chapter 1 to the promise of restoration and blessing in chapters 2–3. Across the book, interpretive discussions arise; however, the central message is clear: God is holy, sovereign, and just; sin carries real consequences; mercy is available for those who repent; and God’s covenant faithfulness ensures restoration and blessing for His people.

From a perspective consistent with Free Will Baptist teaching, Joel underscores human responsibility alongside divine sovereignty. God’s judgment is certain, yet His mercy remains available to all who turn to Him, illustrating both His holiness and compassion. Salvation is offered universally, yet each individual must respond in faith and obedience. The visions of judgment, the call to repentance, and the promise of restoration together provide both warning and hope: God disciplines His people to turn them back to Himself, invites them into fellowship, and promises ultimate vindication and blessing. While there is no official Free Will Baptist stance on the exact timing or literal nature of the Day of the Lord, the overriding theological truths of God’s justice, mercy, and faithfulness transcend debate and provide enduring guidance and challenge for all believers.