Interpretation of the book of the prophet Joel

The prophet Joel (Heb. Joel jehovah el means “Jehovah is God”), as can be seen from the inscription of his book, was the son of Bethuel (Heb. pethuel). No other information about the face of the prophet and the circumstances of his life are reported either in the book of Joel himself or in other monuments of biblical writing. The Bible mentions several persons with the name Joel (1 Samuel 8.2; 1 Chronicles 5.4, 12, etc.). But it is impossible to identify Joel, the writer of the prophetic book, with any of these persons, just as there is no reason to identify with the rabbis Bethuel (pethuela), Joel’s father, with Samuel, or with the head of the 19th priestly order, Petahia, mentioned in 1 Chronicles 24.16. Some researchers, on the basis that in the book. Joel repeatedly mentions priests (Joel 1:9, 13, 2:17), the church (Joel 1.9, 14, 16, 2.17) and sacrifices, making a conclusion that the prophet belongs to the priestly class. But in the speeches of the prophets, who were guardians of the theocracy, such references are fully understandable even without the assumption that the prophet belonged to the priesthood. Church writers (Epiphanius and Dorotheus) report a tradition that Joel came from the tribe of Reuben or Gad and lived in the city of Betharan or Bethar beyond the Jordan. But this legend does not have any guarantee for its authenticity. From the book itself. Joel rather follows that the prophet served in the kingdom of Judah and specifically in Jerusalem (Joel 1.9, 13, 2.1, 15) since his speech is addressed to the sons of Zion, to the inhabitants of Judea and Jerusalem. The time of life and activity of the prophet Joel is determined solely on the basis of the contents of his book. But this content is not always clear and does not contain any characteristic and completely accurate historical indications. Hence, the question of the time of life of the prophet Joel and the origin of his book is controversial and is resolved differently both in Western literature and in ours. Joel was considered a contemporary of Rehoboam (Karl, Pearson), and his activities were attributed to the first years of the king of Judah Joash, and precisely to 868–838. (Kredner, Ewald, Gitzig, Orelli, Dobronravov, Yungerov), to the time of Jeroboam II, when Amos served his ministry (Schmolper, Knabenbauer, Pokrovsky), to the post-captivity period (Gonaker) and precisely to the 6th century. (Scholz), by the middle of the 5th century. (Hilgenfeld, Kuhnen, Merckx), by the end of the 5th and beginning of the 6th century. (Novak, Wellhausen, Marty). The newest researchers of the book of Joel usually attribute the life of the prophet and the origin of his book to the post-exilic period. This view is based on the following data: 1) Features of the political, social and religious state of the people appearing in the book. Joel, correspond to the time after the exile. The prophet does not speak about the king or the princes, but only about the priests and elders (Joel 2.16–17). Joel presents the Jerusalem temple as the only sanctuary, without mentioning either idolatry or service on high places. The prophet speaks only about Judah (Joel 3:1), to whom he assigns the name Israel (Joel 3:2), and does not mention the ten-tribe kingdom. At the same time, Joel points to the dispersion of Israel-Judah among the nations and even the division of the land of Israel among the nations (Joel 3.2). 2) The book of Joel has many similar passages with others (cf. Joel 3.16 and Am 1.2; Joel 3 and Am 9.13; Joel 1:1–4 and Am 7.1–6; Joel 2.11 and Zeph 1.14–15; Joel 2.14 and Job 3.9; Joel 2:11, 3 and Mal 3.2–3, etc.) and especially with the book. Ezekiel (cf. Joel 3.18 and Ezekiel 47.1). General character of the book. Joel, at the same time, according to Goonaker, suggests that similar passages were borrowed by the prophet Joel, who, therefore, had to live after Ezekiel. 3) Finally, the views expressed in the book of Joel correspond to a more post-exilic time. Thus, in the spirit of the post-exilic times, the prophet attaches great importance to sacrifices and regrets nothing more than the cessation of sacrifices. Meanwhile, the exiled prophets attach secondary importance to sacrifices. Likewise, they say, the view of the “day of the Lord” as the day of judgment of all nations could arise only in the era of the Assyro-Babylonian conquests, but not in ancient times. It must be admitted that some features of the book. Joel, indeed, correspond well to the time after the exile (see paragraphs 1 and 2). But on the other hand, the ancient view of the book. Joel, as a completed book, has quite solid foundations for itself, the evidentiary power of which is recognized by representatives of the latest negative criticism (Baudissin, Gautier). The main argument in favor of the antiquity of the book of Joel and its pre-exile origin is the place of the book among the most ancient prophetic books (Hosea, Joel, Amos). In the very content of the book there are features that were more understandable in pre-captivity times than in post-captivity times. So, as the enemies of Judas in the book. Joel mentions peoples who were related to Judah in ancient times - namely Tire, Sidon, the Philistines, Edom. According to testimony (2 Chronicles 21.16) under King Jehoram (IX century), indeed, the Philistines and Arabs attacked the Judean region, and the king’s sons and wives were captured. Under Jehoram, the Edomites and the city of Libn broke away from the Jews (2 Kings 8.20–22), probably captured by the Philistines. On the other hand, many indicated by commentators in the book. Joel, the features of the post-exilic time can also be explained from the point of view of pre-exilic history. Thus, the representation of the people of God, Israel, only as Jews and the silence about the ten-tribe kingdom is also acceptable for the time before the destruction of Samaria: it can be explained by the deviation of the ten-tribe kingdom into serving the calves. The mention of the church as the only legal place of worship is understandable even in pre-war times. Speech of the book Joel about the dispersion of Israel among the nations, about the division of the land of Israel, about the sale of Jewish captives is undoubtedly more understandable in the post-exilic period; but also the facts noted in 2 Chronicles 21.16; 2 Kings 8.20–22, could also provide a sufficient reason for the indicated speech. The prophet’s silence about idolatry, about the heights that are seen as a feature of the post-exilic time, will not be particularly surprising if we take into account that in the book. Joel and the individual sins of the people are not named at all. No mention of the book. Joel's story about the king, without a doubt, seems surprising for pre-exilic times. But on the other hand, if we recognize Prince. Joel's post-captivity work, then no less surprising would be the non-mention of the high priest during the general disaster. As for the above evidence of the post-captivity origin of the book. Joel, drawn from the views of the prophet and from the fact of the similarity of many places in his book with other prophetic writings, then this evidence cannot be considered particularly strong. Joel’s view of the meaning of sacrifices does not contradict the view of the sacrifices of the exiled prophets, since they did not deny the meaning of sacrifices, but fought against one external, formal attitude towards sacrifices (cf. Am 5.21–24; Isa 1.11). The idea of ​​the “day of the Lord” is also known to the exiled prophets (Amos 5.18, 20). And the fact of the similarity of many places in the book. Joel with others can be explained both by borrowing on the part of the prophet Joel from other writers, and by the assumption that in similar places the book. Joel served as the original. From the above it follows that the question of the time of life of the prophet Joel and the origin of his book is difficult to resolve positively. But there is no doubt that the ancient view of the book. Joel, as a completed book, has quite solid foundations for itself. If you count the book. Joel is an additional work, then the origin must be attributed to the first years of the reign of Joash, king of Judah, i.e., approximately to the half of the 9th century. (868–838). The prophet's mention of the attack of the Philistines (Joel 3.4), one might think, means the fact of the Philistine attack on Judah under Jehoram (2 Chronicles 21.10). Consequently, the prophet wrote his book after this fact, that is, after approximately 879. On the other hand, the silence about the Assyrians and Syrians in the depiction of the judgment of the nations gives reason to conclude that the prophet wrote his book before the entry of the Assyrians (746) and before the sack of Jerusalem by the Syrians (2 Chronicles 24.23), which took place in 828. The assumption of the origin of the book. Joel in the first years of King Joash, when, during the king’s infancy, he was led by the pious high priest Joddai, well explains the non-mention of the book about the king, and its silence about idolatry, and the recognition of special significance for the priests and elders. Contents of the book. Joel. Book Joel in our Bible consists of three chapters, and in the Hebrew of four, so in Joel 2:27–32 they are highlighted there in a special chapter. Book Joel, in addition to writing, apparently contains two speeches, separated by a brief historical note in Joel.2:18–19. The book represents something whole and contains a prophecy about the great “day of the Lord,” that is, the day of the Lord’s judgment over the nations. The first speech of the prophet was delivered by him regarding the grave disaster that befell the country, namely the invasion of locusts (Joel 1:2–16, 2:1–17) and drought (Joel 1.17–20). The prophet describes this disaster in detail and calls everyone to repentance and prayer for mercy (Joel 2:13–17). Regarding the first speech of the prophet Joel, the question of how the descriptions of disaster contained in the speech should be understood has long been discussed in exegetical literature. Some ancient and new commentators on the book. Joel believes that the description of the locust invasion contained in Joel 1:4–2:11 should be understood in an allegorical sense, as a description of the invasion of enemies, and at the same time should not be related to the present or past, but to the future. Yes, St. Ephraim the Syrian, interprets Joel's descriptions of the locust plague in relation to the Assyrians and Babylonians. “To the land of Israel,” says St. father, various troops invaded from Assyria and from Babylon under the leadership of four leaders. The first to invade was Tiglath-Pelassar, these are caterpillars, the second is Shalmaneser, these are winged creatures; the third Sennacherib is Moss; the fourth Nebuchadnezzar is sipleve. Therefore, the meaning of the prophecy is this: the remains of the caterpillars, i.e., the food left by Feglath-Pelassar, i.e. Shalmaneser; the remains of the prugs of the moss-eater, i.e. Sennacherib, and the remains of the moss of the sipleve, i.e. Nebuchadnezzar” (Works of St. Ephraim the Syrian, part 8. M. 1853, pp. 131–132). Blazh. Jerome, without denying the literal meaning in the description of locusts by the prophet Joel, at the same time interprets this description allegorically, meaning by various types of locusts the Assyrians, Babylonians, Medes, Persians and Romans. In modern times, the allegorical interpretation of Joel's first speech was supported by Genstenberg and Gingelfeld, and the latter, in the name of the four types of locusts, sees an indication of the four Persian armies that devastated Palestine during the campaigns in Egypt (under Cambyses in 525, under Xerxes 484 and under Artaxerxes in 460 and 458). The newest Western and our domestic commentators (Dobronravov, Book of Joel, p. 82) usually interpret the first speech of the Prophet Joel literally, and one must agree with this understanding. If the prophet had meant the invasion of enemies in his description, he would have named them directly, as is done in Joel.3. In addition, the description of the devastation of the country made by the prophet corresponds precisely to the devastation from the invasion of locusts ((Joel 1.7) - “the branches turned white”; (Joel 1.12) - “the vine withered and the fig tree withered”). And in Joel 2.7, locusts are compared to an army, which makes it clear that we are not talking about an army. The description of the death of locusts (Joel 2.20) is also inapplicable to the army. To what has been said, it should be added that the description of the disaster refers to an already accomplished fact, and not to the future. All verbs found in the description are used in the perfect form. In Joel 1.16, the prophet says: “is not food taken away before our eyes,” i.e., obviously, he presents himself and his listeners as witnesses of disaster. If the prophet spoke about the future, then his address to the elders: “Did this happen in your days, or in the days of your fathers?” ( Joel.1:2 ) would not make sense. So, the first speech was made by Joel regarding the locust invasion that befell the country. This grave disaster, contrary to the opinion of the defenders of the allegorical understanding (Joel 1–2), was a sufficient reason for the prophet to speak with a call to repentance. But in the eyes of the prophet, this disaster, in addition, has a special meaning: it is an image and harbinger of the terrible day of the Lord, the day of judgment. Therefore, in the description of the prophet, the image merges with the depicted, the features of the “day of the Lord” are transferred to the disaster that befell the country, and the latter is described partly hyperbolically (Joel 2.2–3.10). The people heeded the prophet's call to repentance and prayer. Then the Lord became jealous for his land and spared his people (Joel 2.18). After this, the prophet addressed the people with a second consoling speech (Joel 2.19 – 3:1). The prophet announces in this speech that the Lord will send the people an abundance of bread, wine and oil, destroy the locusts and send the early and late rain (Joel 2.19 - 26). But the abundance of earthly blessings is only an image of the spiritual blessings that will one day be sent to the people. The prophet announces that one day the Holy Spirit will be poured out on all flesh and the fruit of this will be that everyone will become prophets (Joel 2.27–30). With the implementation of this, the Day of the Lord will come, which will be preceded by terrible phenomena in heaven and on earth (Joel 2.30–31) and on which only the one who calls on the name of the Lord will be saved (Joel 2.32). The Day of the Lord will be a day of judgment. The Prophet in Joel 3 depicts this judgment of the Lord in a number of majestic images. On this day, something similar will happen to what once happened in the valley of blessing, where Jehoshaphat, king of Judah, defeated the enemies who attacked Judah (2 Chronicles 20.1-30). The Lord will punish the Phoenicians and Philistines, the oppressors of his people (Joel 3.1–8), and then will bring judgment on all other nations. But the day of the Lord’s judgment will not be terrible for Israel: for it it will be the beginning of a blessed life, when “the mountains will exude sweet juice, and milk will flow from the hills, the springs will be filled with water, and a stream will come out of the house of the Lord, which will water the waterless valley of Shittim” (Joel 3.18). Book language Joel is distinguished by purity, simplicity and clarity. His speech flows with consistency, without digressions and abrupt transitions found in other prophets. The images of the prophet are distinguished by their beauty and liveliness (Joel 1.6, 8, 2.2, 7, 3.13). In general, according to the literary qualities of his book. Joel is considered by researchers to be one of the most perfect works of biblical writing. The text has been preserved pure and without significant differences, and is transmitted in the original and in ancient translations. Credner, Der Prophet Joel Ubersetz. und erklart. 1831. Merx. Die Praphetie Joel und ihre Austeger. 1879. Scholz, Commentar zurn Buche Joel. 1885. Driver, The books of Joel and Amos. 1801. E. Palladius, interpretation on St. Prophet Joel, 1872. Smirnov, Holy Prophet Joel. 1873 Pokrovsky. The period of activity of the prophet Joel and the composition of his book. Chr. Thurs. 1876, f. I-II. N. Dobronravov. Book of the Prophet Joel. 1885 (Master's thesis). See Gante's general works on the books of the minor prophets. You might be interested in: