Exposition on Joel - Introduction - 1

     I would like to begin our study of the book of Joel with a bit of background information and at least cover the first verse of chapter one, which includes the prophet’s introduction of himself. Debated Jewish tradition dates Joel between Hosea and Amos, which is apparent from the canonical order. The tendency in ancient writings such as these was to group them chronologically, but there were occasions when the subject matter, style and vocabulary were the determining factors. As you all likely know, the grouping of books traditionally referred to as minor prophets gets its name from the Latin word meaning shorter, so their importance and eternal weight is neither attested to nor denied in that nomenclature. It is interesting to note that in the 3^rd century BC Septuagint, the Minor Prophets were divided into two groups, six and six, and the ordering being highly favorable of the chronology that was considered correct at the time. As far as the dating of Joel goes, this position seems to promote either a very late pre-exilic or post-exilic date of Joel’s prophecy, sometime between 600BC – 570BC. Following that line of thinking, there are several reasons for modern scholars to share the post-exilic (2^nd temple) opinion: It is claimed that Joel’s apocalyptic style is more like that of Daniel, Zechariah and parts of Isaiah. Most other pre-exilic prophets mention a reigning king, Joel does not. Joel’s perspective on foreign occupation (2:20; 3:3) and Diaspora (2:26; 3:6) seem consistent with the thoughts of other post-exilic prophets. But these reasons are not absolutely compelling. Apocalyptic literature has its origins at least as early as the 7^th century BC (Is. 13). Because of the close comparison of Joel 2:1-11 with that passage, it stands to reason that his apocalyptic preceded Zech. 1-8, thus placing him earlier than many think. Prior to “The” Exilic period, in the time between 722BC-586BC deportation and exile was a present reality due to the war-time policy of Assyria and other Near East nations, being one of the expected punishments of war. So Joel 3:7 doesn’t have to refer to the specific Israelite Exile we think of when we consider the times of the prophets.

Ultimately, any responsible scholar must side with Calvin when he says that it would be foolish to dogmatize about the dating of Joel’s prophecy. Regardless of date, the book’s message can be appreciated even though a period of ministry cannot be determined with any high degree of certainty. Nevertheless, many speculate out of necessity so as to help form a solid interpretation of the book’s prophecy. But whether one takes the post- or the late pre-exilic dating, the integrity of the book still stands. There is also a third opinion which states that the prophecy is early still, somewhere between 850-750. In any case, the book is God’s revealed Word, profitable as Paul puts it, for teaching, reproof, correction and training. Through the years it has been with a great deal of difficulty that commentators and bible enthusiasts alike have tried to date Joel’s prophesy and still today there is disagreement even within the specifically Reformed community. So as I mentioned briefly before, there are two primary positions on the dating of Joel’s prophecy: Some say that his prophesy was pre-exilic (a position which can be divided into early and late pre-exilic dating). The terms pre and post exilic, when applied to the ministries of the prophets refers to whether they prophesied before or after the Jews were exiled: the Jews of Israel to Assyria in 722 and the Jews of Judah to Babylon in 586.Yet another school of thought claims that Joel’s prophecy occurred after the fall of the Northern and Southern kingdoms.

Just some quick background concerning the Jewish kingdom and its division: Saul, David and Solomon were the only Jewish Kings to rule the temporal Kingdom of God united (1050 BC – 930 BC). America has already enjoyed a span of life nearly twice that of the united Jewish Kingdom, not that our nation is united in the quality that would have been demanded by the Jewish nation under monarchal rule. Nonetheless, the unity expected under the supposed godly rule of one man quickly dematerialized in a nation of sinners, and thus the Jewish nation (a pre-figuring of the Kingdom of God’s elect nation) was divided around 930 into two kingdoms: the Northern Kingdom called Israel and the Southern called Judah. In the 200 years following the division, due to their separation from the Davidic line, Israel experienced nine different dynastic reigns until it fell in 722 to the Assyrian empire. On the other hand, the tribes of Judah and Benjamin continued in the line of David with Rehoboam (son of Solomon) as their first king in the divided kingdom, but they too fell to the Babylonians in 586.