The Book of Joel 2022 Edition

STUDY NOTES ON THE HOLY SCRIPTURES
Using a Theme-based Approach

to Identify Literary Structures
By Gary H. Everett
THE BOOK OF JOEL

August 2022 Edition
THE BOOK OF JOEL By Gary H. Everett
All Scripture quotations in English are taken from the King James Version (Authorized Version) unless
otherwise noted. Some words have been emphasized by the author of this commentary using bold or italics.
All Old Testament Scripture quotations in the Hebrew text are taken from Biblia Hebraica Stuttgartensia:
with Westminster Hebrew Morphology. Stuttgart; Glenside PA: German Bible Society; Westminster
Seminary, 1996. Logos.
All New Testament Scripture quotations in the Greek text are taken from Greek New Testament, Fourth
Revised Edition (with Morphology). Eds. Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger,
M. Robinson, and Allen Wikgren. Stuttgart: Deutsche Bibelgesellschaft; United Bible Societies, 1993; 2006.
Logos.
The Crucifixion image on the book cover was created by the author’s daughter Victoria Everett in 2012.
© Gary H. Everett, 1981-2022
All rights reserved. No part of this work may be reproduced, stored, or transmitted in any form without prior
permission of the author.
The Three-Tiered Thematic Scheme Shaping the Book of Joel:

Foundational, Structural, and Imperative
Foundational Theme – How to Serve the Lord with All Our Mind
Hear, O Israel: The LORD our God is one LORD:

And thou shalt love the LORD thy God with all thine heart,
and with all thy soul, and with all thy might.
Deuteronomy 6:4-5
Structural Theme – God Will Redeem Israel by Restoring the Nation of Israel
and Judging the Nations on the Day of the Lord
And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your
daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
And also upon the servants and upon the handmaids in those days will I pour out my spirit.
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
The sun shall be turned into darkness, and the moon into blood,
before the great and the terrible day of the LORD come.
Joel 2:28 -31
Imperative Theme – Man is Commanded to Love God with All His Mind
And thou shalt love the LORD thy God with all thine heart,
and with all thy soul, and with all thy might.
Deuteronomy 6:5
Imperative Theme – Israel Loved the Lord their God with All of Their Mind
by Placing Their Hope in Joel’s Prophecies Concerning
Their Future Redemption in the Day of the Lord
And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered:
for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said,
and in the remnant whom the LORD shall call.
Joel 2:32
ii
CONTENTS
INTRODUCTION TO THE BOOK OF JOEL .......................................................... 1

HISTORICAL SETTING ....................................................................................... 4
I. The Title .......................................................................................................... 4
II. Historical Background .................................................................................... 4
III. Authorship..................................................................................................... 5
IV. Date .............................................................................................................. 5
V. Recipients ....................................................................................................... 5
LITERARY STYLE (GENRE) .............................................................................. 6
I. Occasion .......................................................................................................... 6
II. Genre and Characteristics of the Book ............................................................ 6
III. Purpose.......................................................................................................... 7
THEOLOGICAL FRAMEWORK.......................................................................... 9
I. Thematic Scheme............................................................................................. 9
II. Literary Structure.......................................................................................... 22
III. Outline of the Literary Structure .................................................................. 25
EXEGESIS AND COMMENTS .............................................................................. 27
APPENDIX 1: THEMATIC SCHEME OF THE OLD TESTAMENT .................... 39
APPENDIX 2: THEMATIC SCHEME OF THE NEW TESTAMENT ................... 40
APPENDIX 3: CENTRAL IDEAS FOR SERMON PREPARATION..................... 41
BIBLIOGRAPHY.................................................................................................... 43
iii
INTRODUCTION TO THE BOOK OF JOEL 1
The Doctrinal Position on the Inspiration of the Holy Scriptures - Study Notes on the Holy Scriptures
supports the view of the verbal, plenary inspiration of the biblical text of the Holy Scriptures, meaning that
every word originally written down by the authors in the sixty-six books of the Holy Canon were God-
breathed when recorded by men, and that the Scriptures are therefore inerrant and infallible. Any view less
than this contradicts the testimony of the Holy Scriptures themselves. For this reason, the Holy Scriptures
contain both divine attributes and human attributes. While textual criticism engages with the variant readings
of the biblical text, acknowledging its human attributes, faith in His Word acknowledges its divine attributes.
These views demand the adherence of mankind to the supreme authority of the Holy Scriptures above all
else. The Holy Scriptures can only be properly interpreted by the guidance of the Holy Spirit, an aspect of
biblical scholarship that is denied by liberal views, causing much misunderstanding and misinterpretation of
the Holy Scriptures.
The Message of the Book of Joel – Based upon the view of the verbal, plenary inspiration of the Holy
Scriptures, each volume of Study Notes on the Holy Scriptures begins with introductory material that
develops the central ideas of each book. These introductions present the central message in a three-tiered
framework. This framework reveals the literary structure of the book.
The book of Joel offers a three-fold thematic scheme that supports the central claim of the Pentateuch, the
claim found in Deuteronomy 6:4 and known to the Jews as “the Shema,” a verse that declares the God of
Israel is one, true and living God, a theme that undergirds all of the prophetic books. Thus, the foundational
theme of Joel is the central claim of the Pentateuch, a theme shared by all books of the Holy Scriptures. The
secondary, structural theme of the book of Joel supports the primary theme of the prophetic books by
offering the testimony of God’s covenant love to redeem Israel through the prophetic plan of the Messiah’s
passion and atonement as supporting evidence that YHWH is the true and living God. The third, imperative
theme of the book of Joel states that Israel loved the Lord their God with all of their mind by placing their
hope in Joel’s prophecies concerning their future redemption through their deliverance in the Day of the
Lord. The application of this third theme for today’s reader is for us to place our hope of redemption in
Joel’s prophecies concerning the work of the Holy Spirit in our sanctification, namely our sanctification
through the outpouring and filling of the Holy Spirit since the day of Pentecost.
The Three-Fold Structure of the Book Introductions – In order to identify the central message of each
book as a three-tiered statement, the book introductions in Study Notes on the Holy Scriptures address three
major aspects of approaching the biblical text. These three aspects or sections are entitled (1) the Historical
Setting, (2) the Literary Style (Genre), and (3) the Theological Framework. 2 These three sections of the book
1
The book introductions in Study Notes on the Holy Scriptures use a nine-level outline that follows an
alphanumeric system: [omit] I. A. 1. a) (1) (a) i) α). While the first heading uses bold capital letters and no designation,
the next seven levels follow The Chicago Manual of Style, while the ninth level incorporates the Greek alphabet. After
the main heading, the other eight heading levels use bold and italicized headline style. See The Chicago Manual of
Style, 15th edition (Chicago: The University of Chicago Press, 1982, 1993, 2003), 275.
2
Someone may associate these three categories with Hermann Gunkel’s well-known three-fold approach to
form criticism when categorizing the genre found within the book of Psalms: (1) “a common setting in life,” (2)
“thoughts and mood,” (3) “literary forms.” In addition, the Word Biblical Commentary inserts sections entitled
“Form/Structure/Setting” preceding its comments. Although such similarities were not intentional, but rather
coincidental, the author was aware of them and found encouragement from them when assigning the three-fold scheme
of historical setting, literary style, and theological framework to his introductory material. See Hermann Gunkel, The
Psalms: A Form-Critical Introduction, trans. Thomas M. Horner, in Biblical Series, vol. 19, ed. John Reumann
1
introductions coincide with the chronological development of historical and literary criticism. 3 More
specifically, the twentieth century offered three major approaches to biblical research, generally recognized
as source, form, and redaction (composition) criticism. These three approaches developed as scholars
searched for better ways to understand the meaning of the biblical text and its application to the modern
reader. Over the past three decades, biblical research has adopted a wide array of approaches collected under
the field of study called literary criticism. 4 In the course of biblical scholarship, particularly in the writing of
commentaries, book introductions have progressively become more complex through the advancement of
critical studies in recent centuries. The book introductions found in Study Notes on the Holy Scriptures
associate source criticism with the advancement of research in the book’s historical setting; it associates
form criticism with the advancement of research in a book’s literary style; and it associates redaction
(composition) criticism and literary criticism with the advancement of research in the theological framework
of a book. These three aspects of introductory material serve my readers as an important foundation for
understanding what the authors of the books of the Holy Scriptures were saying to their audience under the
inspiration of the Holy Spirit.
The book summaries within the third section of this introductory material include exegetical, theological,
and homiletical ideas for each pericope as a guide for those who desire to preach or teach through this book.
These central ideas reflect homiletical research by serving as a summary of the central ideas of the book’s
theological framework. This framework of a book is the key to bridging the difficult gap between exegesis
and homiletics. In other words, these ideas help the student of God’s Word to take that final step to not only
understand what the ancient author meant to say to his original audience, but to apply the meaning of the
(Philadelphia, Pennsylvania: Fortress Press, 1967), 10; see also Word Biblical Commentary, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007).
3
Historical criticism, a term often used to encompass the fields of critical studies called source, form, and
redaction (composition) criticism, has been an important tool in the effort to bridge the gap between what the ancient
author recorded in the biblical text and what the text means to the modern reader. Dissatisfaction with the weaknesses
of existing, critical approaches for each generation of critical studies has been the driving force behind the “evolution”
of modern biblical scholarship. For example, James Muilenburg’s 1968 address to the Society of Biblical Literature
expressed the need for a new approach to the biblical text that went “beyond form criticism” because “historical
criticism had come to an impasse, chiefly because of the excesses of source analysis.” He proposed a new methodology
called redaction criticism. See James Muilenburg, “Form Criticism and Beyond,” Journal of Biblical Literature 88
(1969): 1, 18. With the recent focus upon literary criticism, Paul House says, “[L]iterary criticism arose at least in part
because of impasses in older ways of explaining Scripture. Just as scholars began to look for a better way to understand
the Scriptures when the various fields of historical criticism appeared to fragment the biblical text rather than reveal its
intended meaning, scholars today are searching for new ways to identify hermeneutical sections and their respective
meanings.” See Paul R. House, “The Rise and Current Status of Literary Criticism of the Old Testament,” in Beyond
Form Criticism: Essays in Old Testament Literary Criticism, ed. Paul R. House, in Sources for Biblical and
Theological Study, vol. 2 (Winona Lake, IN: Eisenbrauns, 1992), 3, 7; Grant Osborne, “Redaction Criticism,” New
Testament Criticism and Interpretation, eds. David Alan Black and David S. Dockery (Grand Rapids, Michigan:
Zondervan Publishing House, 1991), 199; In summarizing the historical development of critical approaches to Mark’s
Gospel, Bruce Bain begins by saying, “The apparent lack or sufficiency in one method seems to have given impetus for
the birth of the next method.” See Bruce Alan Bain, “Literary Surface Structures in Mark: Identifying Christology as
the Purpose of the Gospel,” PhD diss., Fuller Theological Seminary, 1997 [on-line]; accessed 29 August 2013;
available from
http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402E6CEA4242E4E21D/1?accountid=7073;
Internet, 4.
4
Jeffery Weima offers an excellent discussion on literary criticism. The surveys of Stanley Porter and Craig
Blomberg concerning the various sub-disciplines that make up today’s literary criticism expose the reason for such a
variety of literary structures found in today’s biblical commentaries and studies. In other words, these different
approaches of literary criticism are the reason behind the variations in proposed literary structures of a book found in
modern commentaries. See Jeffery A. D. Weima, “Literary Criticism,” in Interpreting the New Testament: Essays on
Methods and Issues, eds. David Alan Black and David S. Dockery (Nashville, Tennessee: Broadman and Holman
Publishers, 2001), 150-151; Stanley E. Porter, “Literary Approaches to the New Testament: From Formalism to
Deconstruction and Back,” in Approaches to New Testament Studies, eds. Stanley E. Porter and David Tombs
(Sheffield: Sheffield Academic Press, 1995), 77-128; and Craig L. Blomberg, The Historical Reliability of the Gospels,
2nd ed. (Downers Grove, Ill: InterVarsity Press, 2007), 87-96.
2
biblical text to a modern audience. The appendices contain a collection of these exegetical, theological, and
homiletical ideas to serve as an outline for those preparing sermons and lessons.
3
HISTORICAL SETTING
“In-depth study of the historical setting is indispensable for sound exegesis.” 5
(William Warren)
“We dare not divorce our study from understanding the historical setting of every passage of Scripture
if we are going to come to grips with the truth and message of the Bible.” 6
(J. Hampton Keathley)
Each book of the Holy Scriptures is cloaked within a unique historical setting. An examination of this setting
is useful in the interpretation of the book because it provides the historical context of a passage of Scripture
under examination. However, it helps when reading book introductions to understand that the discussions
concerning historical setting for the books of the Bible have evolved through the centuries from simple to
complex as biblical research has progressed.
Source critical studies that emerged during the late nineteenth and early twentieth centuries were concerned
in its early stages with investigating the sources used by the Gospel writers because of their parallel
passages. This interest spread to other relevant books of the Bible as well, such as the Pentateuch. These
studies necessitated a re-evaluation of the various aspects of the historical setting of the books of the Bible.
Source criticism required biblical scholarship to give greater attention to the book’s title, historical
background, authorship, date and place of writing, and recipients when searching for the original sources of
various passages within the book. Interest in source criticism stimulated more extensive book introductions
in commentaries, which became characteristic of this period of biblical research as scholars argued about
various proposed views of the historical setting. Prior to this era, the book introductions to biblical
commentaries were generally brief because they simply reflected the traditions handed down from the
church fathers. Therefore, source criticism has made positive contributions to biblical scholarship despite its
widespread use by liberal theologians who argued against divine inspiration of the Holy Scriptures. Its
positive effects are seen as conservative scholars are able to these various aspects of a book’s historical
setting to defend the integrity of the Scriptures.
This discussion supports the Jewish tradition that Joel was the author of the book of Joel, with him and
others recording his prophecies during his public ministry. As evidence to support this claim, this section on
the historical setting addresses the issues of (I) Title, (II) Historical Background, (III) Authorship, (IV) Date
and Place of Writing, and (V) Recipients.
I. The Title
Henry Swete groups the Old Testament Scriptures into three classifications when dealing with book titles:
(1) books whose titles reflect its theme found in the opening verses [Gen-Deut, Prov, Lam], (2) books whose
titles reflect the author or a key individual in the story [the early and latter prophets, Ezra, Neh, Esth], and
(3) books whose titles reflect its contents [Ps, Songs, Chronicles]. 7
Luke was familiar with the title of the book of Joel in Acts 2:16, “But this is that which was spoken by the
prophet Joel;”
II. Historical Background
The Martyrdom of Isaiah refers to several Old Testament prophets who ministered during the reign of
Hezekiah (Isaiah, Micaiah [Micah], Joel, and Habakkuk). Although these prophets prospered under the reign
5
William F. Warren, Jr., “Interpreting New Testament Narrative: The Gospels and Acts,” in Biblical
Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition, eds. Bruce Corley, Steve W.
Lemke, and Grant Lovejoy (Nashville, TN: Broadman & Holman Publishers, 2002), 323.
6
J. Hampton Keathley, III, “Introduction and Historical Setting for Elijah,” (Bible.org) [on-line]; accessed 23
May 2012; available from http://bible.org/seriespage/introduction-and-historical-setting-elijah; Internet.
7
Henry B. Swete, An Introduction to Old Testament in Greek (Cambridge: University Press, 1902), 214.
4
of King Hezekiah, they were persecuted and martyred when his son Manassah came to power. These
prophets fled together into a deserted for several years prior to their persecutions.
“And when Isaiah the son of Amoz saw the lawlessness which was being perpetrated in Jerusalem and
the worship of Satan and his wantonness, he withdrew from Jerusalem and settled in Bethlehem of
Judah. And there also there was much lawlessness, and withdrawing from Bethlehem he settled on a
mountain in a desert place. [And Micaiah the prophet, and the aged Ananias, and Joel and Habakkuk,
and his son Jôsâb, and many of the faithful who believed in the ascension into heaven, withdrew and
settled on the mountain.] They were all clothed with garments of hair, and they were all prophets. And
they had nothing with them but were naked, and they all lamented with a great lamentation because of
the going astray of Israel. And these eat nothing save wild herbs which they gathered on the mountains,
and having cooked them, they lived thereon together with Isaiah the prophet. And they spent two years
of days on the mountains and hills.” (The Martyrdom of Isaiah 2:7-11) 8
III. Authorship
A. Internal Evidence
B. External Evidence - Extra-biblical literature offers clues regarding the authorship of the book of Joel. For
example, the Babylonian Talmud records much Jewish tradition, one of which says that the men of the great
assembly wrote the books of Ezekiel, the Twelve Prophets, Daniel, and Esther.
“And who wrote all the books? Moses wrote his book and a portion of Bil’am [Numbers, xxii.], and Job.
Jehoshua wrote his book and the last eight verses of the Pentateuch beginning: “And Moses, the servant
of the Lord, died.” Samuel wrote his book, Judges, and Ruth. David wrote Psalms, with the assistance of
ten elders, viz.: Adam the First, Malachi Zedek, Abraham, Moses, Hyman, Jeduthun, Asaph, and the
three sons of Korach. Jeremiah wrote his book, Kings, and Lamentations. King Hezekiah and his
company wrote Isaiah, Proverbs, Songs, and Ecclesiastes. The men of the great assembly wrote Ezekiel,
the Twelve Prophets, Daniel, and the Book of Esther. Ezra wrote his book, and Chronicles the order of
all generations down to himself. [This may be a support to Rabh’s theory, as to which, R. Jehudah said
in his name, that Ezra had not ascended from Babylon to Palestine until he wrote his genealogy.] And
who finished Ezra’s book? Nehemiah ben Chachalyah.” (Babylonian Talmud, Tract Baba Bathra (Last
Gate), 1.Mishna 5) 9
IV. Date
Adam Clarke suggests Joel prophesied 697-660 B.C., during the reign of Manasseh, king of Judah. 10
V. Recipients
8
The Martyrdom of Isaiah, trans. G. H. Box and W. O. E. Oesterly, in The Apocrypha and Pseudepigrapha of
the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, 155-
162, ed. R. H. Charles (Oxford: Clarendon Press, 1913), 160.
9
Michael L. Rodkinson, New Edition of the Babylonian Talmud, vol. 13 (New York: New Talmud Publishing
Company, 1902), 45.
10
Adam Clarke, The Holy Bible, Containing the Old and New Testaments, vol. 4 (New York: T. Mason and G.
Lane, 1836-37), 659.
5
LITERARY STYLE (GENRE)

“Perhaps the most important issue in interpretation is the issue of genre.
If we misunderstand the genre of a text, the rest of our analysis will be askew.” 11
(Thomas Schreiner)
Form critical studies followed on the heels of source criticism in the first half of the twentieth century in an
effort to identify the evolution of the text from its original form as oral tradition to the stage of canonization.
John Hayes and Carl Halloday describe the four primary aspects of form criticism, which are (1) the content
“what is said,” (2) the form “how it is said,” (3) the life setting “in what setting or occasion it is said,” and
(4) the function “the purpose of what is said.” They believe these aspects of form criticism allow the books
of the Bible to be classified into their various genres as well as associate these genres with “sociological
realities in the life of ancient Israel and the early church.” 12 In other words, form criticism reveals biblical
genres through the book’s content and form; it reveals the occasion of the book through its life setting; and it
reveals its purpose through its function. This section of the book introduction will address these four aspects
of form critical studies in three sections in the following order:
1. Life Setting – Discussions on the occasion

2. Form and Content – Discussions on the type of genre occasioned by the author and the characteristics
of the book in light of its genre
3. Function – Discussions on the purpose
These three categories follow Hermann Gunkel’s well-known three-fold approach to form criticism when
categorizing the genre found within the book of Psalms: (1) “a common setting in life,” (2) “literary forms,”
and (3) “thoughts and mood.”13 In addition, the Word Biblical Commentary uses “Form/Structure/Setting”
preceding each commentary section. 14
I. Occasion
“Identifying the occasion and purpose for writing any document is usually important
for fully understanding the content and meaning of the message conveyed.” 15
(Thomas Lea)
II. Genre and Characteristics of the Book
Within the historical setting of the kingdom of Israel, the author of the book of Joel chose to write using the
literary style of the ancient prophetic literature. Thus, the book of Joel is assigned to the literary genre called
“prophecy.” Included in the genre of prophecy are the three books of the Old Testament major prophets and
twelve minor prophets.
A. Grammar and Syntax: Key Words – The Hebrew phrase (Day of the Lord) (‫ )י֣ וֹם יְ ה ֔ ָוה‬occurs fifteen times
in the Old Testament, being used only in the books of prophecy (Isaiah 2, Joel 5, Amos 3, Obadiah 1,
Zephaniah 3, Malachi 1). Five of those occurrences are in the book of Joel (1:15; 2:1, 11, 31, 3:14), the most
found anywhere in the Scriptures. The phrase Day of the Lord is associated with God’s judgment upon the
11
Thomas R. Schreiner, Interpreting the Pauline Epistles, second edition (Grand Rapids, Michigan: Baker
Academic, c1990, 2011), 11.
12
John H. Hayes and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised edition (Louisville,
Kentucky: Westminster John Knox Press, 1987), 83-84.
13
Hermann Gunkel, The Psalms: A Form-Critical Introduction, trans. Thomas M. Horner, in Biblical Series,
vol. 19, ed. John Reumann (Philadelphia, Pennsylvania: Fortress Press, 1967), 10.
14
Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas,
Texas: Word Incorporated, 1989-2007).
15
Thomas D. Lea, and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, in The New American Commentary, vol. 34,
ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1992), 41, Logos.
6
nations. It is used frequently in Joel to reflect the role of God the Father in His plan of redemption for Israel
and the nations.
III. Purpose
The Old Testament books of prophecy served a number of purposes for the nation of Israel and for the
Gentiles. These books were written primarily to testify that the God of Israel is the true and living God; thus,
they served a doctrinal and apologetic purpose. However, the authors chose to frame their testimonies within
the genres of Old Testament prophecy; thus, they served an historical and didactic purpose. Finally, the
books of prophecy served a hortative and kerygmatic purpose in calling mankind to serve the Lord with all
of his mind. Israel was set apart as a holy nation through which God would reveal His divine plan of
redemption for mankind through the promises/prophecies of the coming Messiah.
A. The Doctrinal and Apologetic Purpose: To Establish and Defend the Central Claim of that YHWH is
the True and Living God - The primary purpose of the prophetic books of the Old Testament is to provide
supporting evidence that establishes and defends the claim of the Pentateuch that YHWH is the true and
living God through Israel’s historical records.
The Testimony of Biblical Scholarship – Charles Elliott provides a lengthy discussion on the doctrines of the
prophetic books, saying, “Prophecy is more or less a commentary upon the doctrine of divine providence . . .
The doctrinal teaching of the prophets is intermediate between the Law and the Gospel. It is a step in
advance of the Law and preparatory to the Christian dispensation. . . . The Law had said: ‘Thou shalt love
the Lord thy God with all thine heart, and with all thy soul, and with all thy might’ (Deut. vi. 5). Nothing
could go beyond this commandment, in its extent; but where nothing can be added to extend a law, much
may be added to expound it, animate its spirit, and direct its practice. It is precisely this that the prophets
do.”16
Conclusion: The Purpose Reflects the Theme – This doctrinal-apologetic purpose of the book of Joel reflects
the foundational theme of the historical books, which is the central claim that the God of Israel is the one
true and holy God, who is orchestrating a plan of redemption for mankind through the nation of Israel.
B. The Prophetic-Didactic and Historical Purpose: To Reveal Israel’s Hope of Redemption through
God’s Demonstration of His Divine Judgment over the Nations - The book of Joel serves an historical
purpose because it records the events of the nation of prior to her Babylonian Captivity. However, this book
also serves a prophetic-didactic purpose by revealing God’s role in offering Israel redemption through the
judgment of their enemies and restoration of Israel by pouring out His Spirit upon them. The book teaches
the children of Israel that God is able and faithful to fulfill His promises of their future redemption because
He is the true and living God.
The Testimony of Biblical Scholarship – Otto Schmoller says, “The Occasion of this book was a terrible
visitation of Judah by locusts and drought. The prophet describes the devastation produced, and viewing it as
the beginning of a great judgment day of the Lord, he calls upon the priests to appoint a day for national
humiliation and prayer. This must have been done, since he, by divine authority, promises the people the
richest blessings for the present and the future, as well as complete deliverance from all their enemies.” 17
16
Charles Elliott, General Introduction to the Prophetic Writings of the Old Testament and Especially to the
Minor Prophets, in The Minor Prophets, Exegetically, Theologically, and Homiletically Expounded, in A Commentary
on the Holy Scriptures: Critical, Doctrinal, and Homiletical, ed. John Peter Lange, trans. Philip Schaff (New York:
Charles Scribner’s Sons, 1886), 11.
17
Otto Schmoller, The Book of Joel, trans. John Forsyth, in The Minor Prophets, Exegetically, Theologically,
and Homiletically Expounded, in A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical, ed. John
Peter Lange, trans. Philip Schaff (New York: Charles Scribner’s Sons, 1886), 6.
7
Conclusion: The Purpose Reflects the Theme – The historical-didactic purpose of the book of Joel reflects its
secondary, structural theme, which is the testimony of God’s promises to redeem Israel by restoring the
nation of Israel and judgment the nations on the Day of the Lord.
C. The Hortatory and Conciliatory Purpose: To Exhort the Children of Israel to Place Their Hope in the
Lord and His Promise of the Future Restoration of His People - A third purpose found in the book of
Nahum is seen in its references to the restoration of God’s people. This book provides hope to the Jewish
people as it reveals the restoration of God’s people and their ultimate victory over sin and oppression. Joel’s
prophecies allow the children of Israel to place their hope in the Lord and His promise of the future
restoration of His people. Through these prophecies, Israel was comforted through their hope of redemption.
Conclusion: The Purpose Reflects the Theme – The hortatory-conciliatory purpose of the book of Joel
reflects it third, imperative theme, which states that Israel served the Lord their God with all of their mind by
placing their hope in Joel’s prophecies concerning their future redemption in the Day of the Lord.
D. Conclusion of the Three-fold Purpose of the Prophetic Books – Having identified three purposes to the
Prophetic Books, it is logical to conclude that there are three themes embedded within these writings, with
each theme supporting a particular purpose. Therefore, the three-fold thematic schemes of these books will
be discussed next.
8
THEOLOGICAL FRAMEWORK
“Scholarly excellence requires a proper theological framework.” 18
(Andreas Kösenberger)
Redaction (composition) criticism built upon earlier forms of critical studies known as source criticism and
form criticism to better understand the final composition of a book. This research asks how the literary
authors edited and assembled their material into its final form. As a result, scholars began to approach the
books of the Bible as independent, literary works rather than a compilation of fragmented parts gathered
from various sources. A study in the evolution of the writing of commentaries reveals that extensive book
outlines did not find their way into biblical commentaries until this recent era of biblical studies. Such
outlines emerged during the trend of redaction criticism, so that by the mid-nineteenth century most
commentaries offered book outlines in their introductory material. Earlier outlines existed in commentaries,
but they were generally simplistic in form because scholarship lacked the necessary hermeneutical tools
developed only recently in biblical scholarship.
During the last two decades of the twentieth century, biblical scholarship took a further step, using a number
of approaches collectively known as literary criticism. This approach allowed modern critical studies and
commentaries to propose greater detail in literary structures in an effort to reveal the book’s theological
framework. The current trend in literary criticism allows greater accuracy in book outlines. As a result, these
outlines become valuable tools in exegesis as well as homiletics because of the recognition of a book’s
theological framework.
Based upon the historical setting and literary style of the book of Joel, an examination of the thematic
scheme and the literary structure with its respective outline to this book of the Holy Scriptures will reveal its
theological framework. This introductory section will sum up its theological framework with a set of
exegetical-homiletical outlines, which are used to identify smaller units or pericopae within the book of Joel
for preaching and teaching passages of Scripture while following the overriding message of the book. By
following these outlines, the minister of the Gospel of Jesus Christ takes his followers on a spiritual journey
that brings them to the same destination that the author intended his readers to reach.
I. Thematic Scheme
“. . . a statement of theme is the first step in formulating the message of the work within its historical context
or in setting up guidelines within which future readings or interpretations of the work
in different historical contexts may be considered legitimate.” 19
(David Clines)
“If we are to hear the words of the prophets in a way that is both faithful to their original context and of
contemporary usefulness to us, we must first determine the basic theme or purpose of each prophetic book
from which we wish to preach. It will also be helpful to show how the purpose of the book fits in with the
overall unifying theme of the whole Old Testament and the theme or central plan of the whole Bible.” 20
(Walter Kaiser, Jr.)
Introduction - Each book of the Holy Scriptures contains a three-fold thematic scheme in order to fulfill its
intended purpose, which is to transform each child of God into the image of Jesus Christ (Rom 8:29). The
primary, or foundational, theme of a book offers a central claim that undergirds everything written by the
author. The secondary, or structural theme, of the book supports its primary theme by offering reasons and
evidence for the central “claim” made by the author as it fully develops the first theme. Thus, the secondary
18
Andreas J. Kösenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue (Wheaton,
Illinois: Crossway, 2011), 173.
19
David J. A. Clines, The Theme of the Pentateuch, second edition (Sheffield, England: Sheffield Academic
Press Ltd., 2001), 20-21.
20
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church (Grand
Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.
9
theme is more easily recognized by biblical scholars than the other two themes because they provide the
literary content of the book as they navigate the reader through the arguments embedded within the biblical
text, thus revealing themselves more clearly. 21 The third theme is imperative in that it calls the reader to a
response based upon the central claim and supporting evidence offered by the author. Each child of God has
been predestined to be conformed into the image and likeness of the Lord Jesus Christ, and the Scriptures,
and they alone, have the power to accomplish this task. This is why a child of God can read the Holy
Scriptures with a pure heart and experience a daily transformation taking place in his life, although he may
not fully understand what is taking place in his life. In addition, the reason some children of God often do
not see these biblical themes is because they have not fully yielded their lives to Jesus Christ, allowing
transformation to take place by the power of the indwelling Holy Spirit. Without a personal relationship with
the Holy Spirit, a child of God is not willing to allow Him to manage his life and move him down the road
that God predestined as his spiritual journey. This journey requires every participant to take up his cross
daily and follow Jesus, and not every believer is willing to do this. In fact, every child of God chooses how
far down this road of sacrifice he is willing to go. Very few of men and women of God fulfill their divine
destinies by completing this difficult journey. In summary, the first theme drives the second theme, which
develops the first theme, and together they demand the third theme, which is the reader’s response.
The Thematic Scheme of the Books of the Old Testament - The underlying theme of the Old Testament
Scriptures is the office and ministry of God the Father as He works out His divine plan of redemption for
mankind through His divine foreknowledge and sovereign intervention in the affairs of man. The primary
theme of the Pentateuch is the central claim that YHWH is the true and living God. For this reason, man is to
love him will all of his heart, mind, and strength. The books of Hebrew poetry emphasize man’s love
towards God with all of his heart. The prophetic books emphasize loving the Lord with all of one’s mind.
The historical books emphasize loving the Lord with all of one’s strength.
The Three-fold Thematic Scheme of the Prophetic Books - The prophetic books are woven together as a
major division of the Holy Scriptures with a three-fold thematic scheme. (A) Primary Theme - The primary,
foundational theme of the prophetic books is the claim found in Deuteronomy 6:4 and known to the Jews as
“the Shema,” a verse that declares the God of Israel is one, true and living God, a theme that undergirds all
five books of the Pentateuch. (B) Secondary Theme - Each one of the prophetic books has a secondary theme
that supports this central theme, providing the evidence to prove that the God of Israel is one God, who had
dominion over all other gods worshipped by depraved humanity. Collectively, the secondary themes of the
prophetic books reveal that YHWH has chosen Israel through His foreknowledge and divine election to be
His chosen method of bringing redemption to mankind. These books form a thematic scheme of God’s plan
of redemption for the kingdom of Israel and for the heathen nations with their secondary themes. This
thematic scheme follows the triune God-head, with each book placing an emphasis on the redemptive role of
either God the Father, Jesus the Son, or the Holy Spirit. (C) The Third Theme - The third theme of the
Prophetic books is an imperative theme, and it is also found in the Shema, where Moses commands Israel to
love YHWH their God with all of one’s mind (Deut 6:5).
The Three-fold Thematic Scheme of the Book of Joel - The book of Joel offers a three-fold thematic scheme
that supports the central claim of the Pentateuch, the claim found in Deuteronomy 6:4 and known to the
Jews as “the Shema,” a verse that declares the God of Israel is one, true and living God, a theme that
undergirds all of the prophetic books. Thus, the foundational theme of Joel is the central claim of the
Pentateuch, a theme shared by all books of the Holy Scriptures. The secondary, structural theme of the book
of Joel supports the primary theme of the prophetic books by offering the testimony of God’s covenant love
to redeem Israel through the prophetic plan of the Messiah’s passion and atonement as supporting evidence
that YHWH is the true and living God. The third, imperative theme of the book of Joel states that Israel
loved the Lord their God with all of their mind by placing their hope in Joel’s prophecies concerning their
future redemption through their deliverance in the Day of the Lord. The application of this third theme for
today’s reader is for us to place our hope of redemption in Joel’s prophecies concerning the work of the
21
For an excellent discussion on the use of claims, reasons, and evidence in literature, see Wayne C. Booth,
Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The University of Chicago Press,
2003).
10
Holy Spirit in our sanctification, namely our sanctification through the outpouring and filling of the Holy
Spirit since the day of Pentecost.
A. The Primary Theme of the Book of Joel (Foundational): The Central Claim of the Prophetic Books
Declares that YHWH is the True and Living God – The Primary Theme of the Holy Bible - The primary
theme of the Holy Bible is God’s plan of redemption for mankind. This theme finds its central focus in the
Cross, where our Lord and Saviour died to redeem mankind. The central figure of the Holy Scriptures is the
Lord Jesus Christ. Thus, the Cross is the place where man meets God and where we die to our selfish
ambitions and yield our lives to the God who created all things. Therefore, the Holy Scriptures are not
intended to be a complete or comprehensive record of ancient history. Rather, its intent is to provide a record
of God’s divine intervention in the history of mankind in order to redeem the world back to Himself through
the sacrifice of Jesus Christ on Calvary. The Holy Scriptures are “Redemptive History.”
Every book of the Holy Bible makes a central claim that undergirds one particular aspect of man’s
redemptive history. For example, the central claim of the Pentateuch is found in Deuteronomy 6:4, “Hear, O
Israel: The LORD our God is one LORD,” to which all additional material is subordinate. The bulk of the
material in the Old Testament is subordinate in that it serves as reasons and evidence to support this central
claim. This material serves as the secondary theme, offering the literary structure of the book. In addition,
the central claim calls for a response, which is stated in the following verse, “And thou shalt love the LORD
thy God with all thine heart, and with all thy soul, and with all thy might.” (Deut 6:5) Such a response is
considered the third, imperative theme that runs through every book of the Holy Scriptures.
This central claim is the primary, or foundational, theme and is often obscured by the weight of evidence
that is used to drive the central message, which weight of evidence makes up the secondary theme; and thus,
it contains more content than the primary theme. Therefore, the secondary themes of the books of the Holy
Scripture are generally more recognizable than the primary theme. Nevertheless, the central claim, or truth,
must be excavated down to the foundation and made clearly visible in order to understand the central theme
driving the arguments contained within the book. Only then can proper exegesis and sermon delivery be
executed.
The Testimony of Biblical Scholarship – Charles Elliott says, “The God of the prophets is the Creator of all
things (Is. xlii. 5); and the upholder of all things (Jer. x. 23; xviii. 6; Dan. v. 23) . . . These passages teach a
universal, particular, and present Providence, controlling all things and directing their issues . . . It is not
restricted to man, but extends to the beasts of the field. It is not confined to the Jewish theocracy . . . but it
embraces . . . all the nations of the earth . . . Prophecy is more or less a commentary upon the doctrine of
divine providence.” 22
Literary Evidence for the Primary Theme of the Prophetic Books – The primary theme that YHWH is the true
and living God is clearly reflected in the prophetic books by the frequent use of the divine title The Lord of
Hosts (‫ )יְ הוָ ֣ה צְ בָ ֗אוֹת‬or The Lord God of Hosts (‫ֱ�ה֤י צְ בָ אוֹת‬
ֵ ‫)יְ ה ֜ ָוה א‬. Archibald Duff says this title declares that
“Jehovah is Supreme Lord over all other gods, powers, and nations.” 23 Duff notes that this title is very
P2F P
popular with the prophets (Isaiah 60, Jeremiah 79, Hosea 1, Amos 9, Micah 1, Nahum 1, Zephaniah 2,
Habakkuk 1, Haggai 14, Zechariah 54, Malachi 24). He says this title is not found in the Pentateuch, Joshua,
or Judges; however, it occurs in the historical books (Samuel-Kings 14, Chronicles 3) and one book of
22
Charles Scribner’s Sons, 1886), 9-10.
23
Other scholars make similar statements. For example, in his commentary on the book of Amos, Douglas
Stuart says, “Amos portrays Yahweh as sovereign not only over (northern) Israel, but over all nations of the earth, over
all creation, and over all individuals, including specifically Amos himself . . . As ‫“ יהוה צבאות‬Yahweh of the Armies”
(3:13, etc.), he is supreme in heaven.” See Douglas Stuart, Hosea-Jonah, in Word Biblical Commentary, vol. 31, eds.
Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Books, Publisher, 1987), 289, Logos.
11
poetry (Psalms 16). 24 Thus, every divine oracle recorded in the prophetic books, which oracles are often
preceded with the phrase, “Thus says the Lord,” is founded upon the faith that YHWH is God of all the
earth. The prophet books collectively embrace not only the message of Israel’s judgment and ultimate
restoration, but of the redemption of the nations through Israel’s restoration.
Also, the Hebrew phrase Day of the Lord (‫ )י֣ וֹם יְ ה ֔ ָוה‬occurs fifteen times in the Old Testament, being used
only in the books of prophecy (Isaiah 2, Joel 5, Amos 3, Obadiah 1, Zephaniah 3, Malachi 1). The phrase
Day of the Lord is associated with God’s judgment upon the nations. It is used to reflect the role of God the
Father in His plan of redemption for Israel and the nations.
The Primary Theme of the Book of Joel - The foundational, underlying theme of the book of Joel is the
central claim of the books of prophecy of the Old Testament, a claim stating that YHWH is the true and
living God in Deuteronomy 6:4, “Hear, O Israel: The LORD our God is one LORD.” He is orchestrating a
plan of redemption for mankind. The books of prophecy develop this central claim through the four-fold
plan of redemption: predestination, calling, justification, and redemption (Rom 8:29-30). These books
collectively reveal God’s unfolding plan for mankind as He supernaturally intervenes in the affairs of His
people Israel, as we read in Proverbs 16:9, “A man's heart deviseth his way: but the LORD directeth his
steps.” These books require Israel’s response to Him. 25 Thus, the books of prophecy testify of the office and
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ministry of the Heavenly Father as the One who has divinely elected His people to salvation from their sins
and eternal rest in Heaven through His foreknowledge, which the apostle Peter mentions in 1 Peter 1:2,
“Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience
and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”
B. The Secondary Theme of the Book of Joel (Structural): God Will Redeem Israel by Restoring the
Nation of Israel and Judging the Nations on the Day of the Lord – The secondary, structural theme of the
book of Joel supports the primary theme of the prophetic books by offering the testimony of God’s promises
to redeem Israel by restoring the nation of Israel and judgment the nations on the Day of the Lord, which
offers supporting evidence that YHWH is the true and living God.
1. The Secondary Themes of the Holy Scriptures - The secondary themes of the books of the Holy
Scriptures support the primary themes by offering reasons and evidence for the central “claim” of the
book made by the author. Thus, the secondary themes are more easily recognized by biblical scholars
than the other two themes because they provide the literary structure of the book as they navigate the
reader through the arguments embedded within the biblical text, thus revealing themselves more clearly.
The Secondary Themes of the Pentateuch - The central claim of the Pentateuch declares that the Lord
God of Israel is the true and living God, a statement found in the Shema of Deuteronomy 6:4-5, which is
the foundational theme of the Old Testament. The secondary themes of the five books of the Pentateuch
provide supporting evidence. In Genesis, God predestined mankind to take dominion upon the earth and
He called the patriarchs and commissioned them to fulfill this task. In Exodus, God redeemed Israel and
justified them as His people, and He delivered the Law to them in covenant as their foundational
doctrine and teaching. In Leviticus, God provided mankind the service of the Tabernacle so maintain
fellowship with man. In Numbers, God divinely provided for His people during the wilderness journey.
In Deuteronomy, God made a provision for Israel to choose between the blessings and the curses. In
Joshua, God brought His people into the Promised Land as their place of rest and redemption, while
Judges reveals Israel’s failure due to disobedience.
The Secondary Themes of the Historical Books - The historical books provide supporting evidence to the
claim that YHWH is the true and living God by creating the nation of Israel and exalting it above all
nations. However, the children of Israel disobeyed their God and brought divine judgment upon them.
24
Archibald Duff, Old Testament Theology: The History of Hebrew Religion from the Year 800 B.C. (London
and Edinburgh: Adam and Charles Black, 1891), 63-64.
25
Graeme Goldsworthy, Gospel-Centered Hermeneutics: Foundations and Principles of Evangelical Biblical
Interpretation (Downers Grove, Illinois: InterVarsity Press, c2006), 234.
12
God predestined the Davidic lineage (Ruth), called David to be Israel’s king and justified him before the
people through divine providence (1-2 Samuel), indoctrinated Israel under the reign of Solomon’s (1-2
Kings), instituted Temple service (1-2 Chronicles), restored a remnant of Israel from Captivity (Ezra-
Nehemiah) and divinely watched over His people until the coming of the Messiah (Esther).
The Secondary Themes of the Hebrew Poetry - The books of Hebrew poetry provide evidence to the
claim that YHWH is the true and living God by expounding upon God’s provision for man to love Him
with all his heart. God provided wisdom literature to offer the knowledge of God to redeem his mind
(Proverbs, Job); God provided the commandments of the Law for the Jews and legal institutions for the
nations to guide man to his destiny and redeem his body (Ecclesiastes, Lamentations); and God offers a
personal call to mankind for fellowship and devoted service to redeem man’s heart (Song of Solomon,
Psalms).
The Secondary Themes of the Prophets - The books of the prophets provide supporting evidence to the
claim that YHWH is the true and living God through the testimonies of the later prophets so that Israel
could set her hope upon God’s future redemption. Isaiah predicts Israel’s redemption through the
coming of the Messiah. Jeremiah predicts God the Father’s time-table of seventy weeks for their
redemption. Ezekiel predicts the restoration of the nation of Israel and victory over its enemies. The
twelve minor prophets offer supporting testimonies to the three major prophets. Finally, Daniel testifies
of God’s time frame for Israel’s redemption, which Jesus called “the Times of the Gentiles.”
The Secondary Themes of the Gospels and Acts - The central claim of the four Gospel writers states that
Jesus Christ is the Son of God, which is the foundational theme of this division of the Holy Scriptures.
In addition, each Gospel writer offers evidence as its secondary theme to support his claim. The Gospel
of John offers the five-fold testimony of God the Father, John the Baptist, the miracles of Jesus, the Old
Testament Scriptures, and the testimony of Jesus Christ Himself as its secondary theme. Matthew
expounds upon the testimony of the Old Testament Scriptures as its secondary theme; Mark expounds
upon the testimony of the miracles of Jesus as its secondary theme; Luke expounds upon the testimony
of John the Baptist and other eye-witnesses and well as that of the apostles in the book of Acts as its
secondary theme.
The Secondary Themes of the Pauline Church Epistles - The central claim of the Pauline Church
Epistles states that the Gospel of Jesus Christ alone how the power to redeem and transform man into the
image of Jesus. These epistles deliver the doctrine of the Gospel to the New Testament Church. The
epistle of Romans supports this claim by offering evidence of mankind’s depravity and God’s plan of
redemption to redeem him as its secondary theme. The epistles of Ephesians and Philippians expound
upon the role of God the Father in His divine foreknowledge as their secondary theme; the epistles of
Colossians and Galatians expound upon the role of Jesus Christ as the head of the Church as their
secondary theme; the epistles of 1, 2 Thessalonians and 1, 2 Corinthians expound upon the role of the
Holy Spirit in sanctifying the believers as their secondary theme.
The Secondary Themes of the Pastoral Epistles - The central claim of the Pastoral Epistles states that
God calls faithful believers into divine service in order to establish and grow the New Testament
Church. The secondary themes of these epistles support their primary theme by giving instructions on
the order of the Church. The epistle of 1 Timothy establishes the structure of the offices and ministries
of the local church so that believers can serve the Lord within their local church with a pure heart. The
epistle of 2 Timothy expounds upon this theme as Paul exhorts Timothy to develop his gifts and calling
within the structure of the church. The epistle of Titus provides instructions on the importance of
establishing the Church doctrines within the local church. The teaching of Church doctrines renews the
mind of the believer, providing redemption for the mind. The epistle of Philemon expounds upon the
theme of the love walk among fellow believers, providing redemption for men’s bodies. Collectively,
the secondary themes of the Pastoral Epistles provide redemption for the three-fold make-up of the
believer, spirit, soul, and body.
13
The Secondary Themes of the General Epistles - The central claim of the General Epistles states that
believers must persevere in the Christian faith in order to obtain eternal redemption. The epistles of
Hebrews, James, and 1 Peter modify this theme to reflect perseverance from persecutions from without
the Church. The epistle of Hebrews expounds upon the High Priesthood of Jesus Christ, which is its
secondary theme. The epistle of James expounds upon a lifestyle of perseverance through the joy of the
Holy Spirit, which is its secondary theme. The epistle of 1 Peter expounds upon our hope of divine
election through God the Father, which is its secondary theme. The epistles of 2 Peter, 1, 2, 3, John and
Jude reflect perseverance from false doctrines from within. The epistle of 2 Peter expounds upon
growing in the knowledge of God’s Word with a sound mind, which is its secondary theme. The epistles
of 1, 2, 3 John expound upon walking in fellowship with God and one another with a pure heart, which
is its secondary theme. The epistle of Jude expounds how living a godly lifestyle with our bodies, which
is its secondary theme.
The Secondary Theme of the Book of Revelation - The secondary theme of the book of Revelation
reveals the judgment upon the earth through the Tribulation Period and Second Coming of Jesus Christ,
giving believers a vision of the hope that is laid up before them as a source of encouragement for those
who persevere until the end. The primary theme of the book of Revelation is the revelation of Jesus
Christ, who is coming to take His Bride the Church to Glory. The secondary theme supports this claim
with the prophecies concerning the Great Tribulation Period and Second Coming.
2. The Secondary, Structural Themes of the Prophetic Books - The prophetic books provide supporting
evidence to the claim that YHWH is the true and living God through the testimonies of the later prophets
so that Israel could set her hope upon God’s future redemption. Isaiah predicts Israel’s redemption
through the coming of the Messiah. Jeremiah predicts God the Father’s time-table of seventy years for
their redemption. Ezekiel predicts the restoration of the nation of Israel, victory over her enemies, and
the rebuilding of a more glorious Temple with the return of the glory of God. The twelve Minor
Prophets offer supporting testimonies to the three Major Prophets. Finally, Daniel testifies of God’s
time-frame for Israel’s redemption, which Jesus called “the Times of the Gentiles.”
a) The Secondary, Structural Theme of the Book of Daniel: The Times of the Gentiles – The
theme of the book of Daniel is God’s Plan of Redemption during the Times of the Gentiles. The
book of Daniel stands alone in the Old Testament in its structure and content in much the same way
that the book of Revelation is unique to the New Testament. Both are apocalyptic in nature, using
symbolic figures to prophesy of future events. Daniel is structured different from the three major
prophets, being similar to the books of Ezra, Nehemiah, and Esther in its narrative material, while
containing a large amount of prophecy. The book of Daniel takes us through the Times of the
Gentiles when God divinely works in this group of people to carry out His divine plan of election
and redemption. He makes mention of the Kingdom of Heaven from the view of the ages of the
worldly kingdoms. Thus, the theme and prophecies of Daniel focus upon the “Times of the
Gentiles” from the fall of Jerusalem until the full restoration of the nation of Israel at Christ’s
Second Coming. Daniel’s prophecies encompass the prophecies of Isaiah, Jeremiah and Ezekiel, so
that it serves as a foundational book of prophecy.
While the other thirty-eight books of the Old Testament focus upon the nation of Israel, the
prophecies in the book of Daniel focus upon the period of human history called the “Times of the
Gentiles” and upon the destiny of the Gentile nations from the fall of Jerusalem up until the time
when the nation of Israel is fully restored at Christ’s Second Coming. Thus, its primary theme is
about the period of history called the “Times of the Gentiles.” The fall of Jerusalem to King
Nebuchadnezzar began this period of human history and it will last until the time when Christ
returns and usher the world into the thousand-year Millennial Reign. At that time, Christ will rule
and reign from the holy city of Jerusalem and the nation of Israel will again take center stage and be
restored to its fullness. The prophet Daniel ministered directly to the Babylonian kings. As a result,
he was given insight into the period known in biblical prophecy as the “Time of the Gentiles.”
However, this Jewish Old Testament writing ministers to the Jews as well in that it tells them when
their nation will be fully restored and when their Messiah will come to deliver them from the
14
oppression of the Gentiles. Thus, we can then see the importance of Daniel’s understanding of the
seventy-year prophecy of Jeremiah. He understood by a vision that a temporary restoration would
take place in a seventy-year period, but that a full restoration would not be accomplished until a
seventy-week period was fulfilled.
The book of Daniel weaves the theme of God’s sovereign power and destiny for mankind within the
revelation of the Times of the Gentiles. Despite the historical setting of the destruction of Jerusalem
and enslavement of God’s people, these prophecies clearly show that the God of Israel is still on the
throne and determining the outcome of mankind. Thus, the foreknowledge of God the Father is the
underlying theme of the Old Testament with the book of Daniel being given special emphasis upon
the destiny of the Gentile nations as they are a part of God’s redemptive plan for mankind.
The prophet Daniel was a contemporary of Ezekiel. While Daniel was ministering to the kings of the
Gentile nations, Ezekiel was providing comfort and hope to the Jews in Babylonian captivity. If we
compare their two ministries, we see that they both served to provide to the Jews a hope of future
restoration. Daniel’s prophecies emphasize their restoration from the period of the Age of the
Gentiles, while Ezekiel’s prophecies reveal Israel’s restoration from the perspective of a clear
understanding of divine judgment upon His people Israel, His pending judgment upon their enemies
and their future restoration. Although Ezekiel did prophesy about the judgment of those nations
surrounding Israel, his primary focus reveals the rebirth and establishment of Israel, while Daniel
focused upon the rise and fall of the Gentile nations. In addition, both prophets show us that all
nations will one day be made subject to the Ancient of Days, the King of Kings, when Jesus Christ
will rule and reign over this earth with His saints. The book of Daniel plays an important role in the
books of the prophets in that it sets a framework and timelines for all other prophetic events to take
place. Daniel literally predicted the year A.D. 27 as the year of the Messiah’s atonement. Although
the prophet Isaiah, as well as King David in Psalm 22, described the coming and death of the
Messiah, Daniel established the timeline for Christ’s first and second Coming.
If we compare the three prophetic books of Ezekiel, Daniel, and Revelation, we can make the
following observations. Regarding the end-time events, Daniel addresses the Gentiles, Ezekiel
addresses the Jews on these same events, and the book of Revelation addresses the Church on this
subject. The book of Ezekiel was written to the people of Israel to help them persevere through their
time of persecutions during the Babylonian Captivity; but the book of Revelation was addressed to
the Church, and not to the Jews, to help them persevere until the end. Therefore, Ezekiel speaks of
three major events that relate to the nation of Israel leading up to the ushering in of the Millennial
Reign of Christ Jesus, which are the restoration of Israel (36-37), the great battle with Russia and its
allies (38-39) and the rebuilding of the Temple with its institution of worship (40-48). These three
important events will involve Israel during these last days leading up to and through the seven-year
Tribulation Period. Thus, Ezekiel tells of these end-time events from the perspective of Israel. In
contrast, the book of Daniel tells of Christ’s Second Coming from the perspective of the Gentile
nations. Finally, the book of Revelation tells of the end-time events from the perspective of the
Church.
Finally, it is interesting to note how the prayers of the saints throughout history determined the
outcome of many historical events within God’s framework of His plan of redemption. This reveals
the important role of God’s people in shaping history for good by overcoming evil. Thus, both God
and men have a role to plan in God’s eternal plan of redemption for mankind.
b) The Secondary, Structural Theme of the Three Major Prophets (Isaiah, Jeremiah, and
Ezekiel): Israel’s Redemption through the Father, the Son, and the Holy Spirit – The secondary,
structural themes of the three major prophets (Isaiah, Jeremiah, and Ezekiel) offer supporting
prophecies that establish key events during the Times of the Gentiles presented in the book of
Daniel.
15
While the prophetic books share the common literally content of divine prophecies against Israel and
Judah because of their disobedience followed by a promise of future restoration, each prophet offer
unique perspectives regarding the methods used to accomplish Israel’s redemption and restoration. 26
This restoration will be accomplished by the redemptive roles of God the Father, Jesus the Son, and
the Holy Spirit. The apostle Peter refers to these three roles of the Trinity, saying, “Elect according
to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and
sprinkling of the blood of Jesus Christ.” (1 Pet 1:2) The New Testament citations of the Minor
Prophets focus upon prophecies concerning these various roles of the Trinity in God’s plan of
redemption. Therefore, the distinctive secondary themes of the twelve Minor Prophets can be
grouped by their emphasis concerning the redemptive roles of the Father, Son, and Holy Spirit.
Charles Elliott identifies three “classes” of Old Testament prophecies: (1) those prophecies that
“disclose God’s purposes of grace to men,” revealing His “covenant love and faithfulness,” (2) those
prophecies that “disclose the settled purposes of God,” revealing to Israel God destines for other
kingdoms that oppose Him, and (3) those prophecies that address men’s ethical and moral
responsibilities, giving predictions that are often conditional and based upon man’s response. The
first class often carries Messianic predictions, the second class offers Israel hope in God’s eternal
plan for the nation’s future redemption, and the third class offers man a way to walk in right
standing with God. 27 In light of this similarity, an effort will be made to classify the three Major
Prophet and twelve Minor Prophets into classes based upon the predominance of one of these
proposed literary classification.
Jeremiah’s seventy-week prophecy establishes a prophetic time frame for the commencement and
fulfillment of the Times of the Gentiles and the arrival of the Messiah through the office and
ministry of God the Father. Isaiah’s Messianic prophecies establish the redemptive work that God
will accomplish for Israel during the Times of the Gentiles through the office and ministry of Jesus
Christ the Son. Ezekiel’s prophecies reveal the key events in the life of the nation of Israel that usher
in the end of the Times of the Gentiles and the eternal reign of Messiah through the office and
ministry of the Holy Spirit.
(1) The Secondary, Structural Theme of the Book of Jeremiah: Israel’s Redemption Through
God the Father’s Foreknowledge - The prophecies of Jeremiah emphasize God the Father’s
divine timeline of judgment and redemption for the nation of Israel and Gentile nations, as
stated in its opening passage of Jeremiah 1:10, “See, I have this day set thee over the nations and
over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build,
and to plant.” Jeremiah’s prophecy of Israel’s seventy-year captivity serves as God’s remedy for
divine judgment upon His people Israel before He can bring about their restoration. God also
called Jeremiah to judge the nations (Jer 1:10) in preparation for the coming of the Messiah.
Thus, we can see how Jeremiah’s prophecies ushered in the “Times of the Gentiles.”
Jeremiah also spoke of the rise and fall of Babylon and gave prophecies of other nations besides
Israel. The prophecy of Israel’s seventy-year Captivity was perhaps the most important
26
W. G. Moorehead says, “The great theme of these [Minor Prophets] prophets is Israel primarily, then the
nations that were either the foes of Israel, or were used by God for the punishment of His disobedient people . . .
Israel’s relation to God, the binding force of the Mosaic legislation, and the apostasy of the people from the Lord and
their transgression of the law given at Sinai—these and the like fundamental truths afford the ground for the indictment
against the chosen people . . . But while they denounce sin and announced judgment, they foretold the glory of the latter
days, the re-gathering of scattered Israel, the re-erection of David’s fallen tabernacle, the coming of Messiah the second
time, and the blessedness of the millennial age . . . It is impossible to read it with any attention without perceiving this
central truth.” See W. G. Moorehead, Outline Studies in the Books of the Old Testament (New York: Fleming H. Revell
Company, 1893), 297-298.
27
16
prophecy he made because it dealt with the nation of Israel and gave us a timeline of the Last
Days. We find a two-fold fulfillment in this prophecy when studying Daniel 9. Jeremiah was
speaking of the Jews returning to Jerusalem after a literal seventy-year period. The angel
explained to Daniel that this prophecy also served as a prediction of the time of the Messiah’s
First and Second Coming. Thus, Jeremiah places emphasis upon God the Father’s
foreknowledge of Israel’s redemption as well as the Gentile nations in that he shows us a
timetable for God’s plan of redemption. Thus, God’s remedy for divine judgment is to bring
about full redemption to Israel and the nations through the First and Second Coming of the
Messiah. In addition, Zechariah asked the angel of the Lord about this seventy-year period
(Zech 1:12). Thus, Jeremiah’s prophecy was well-known among the Jews during and after the
Babylonian Captivity.
(2) The Secondary, Structural Theme of the Book of Isaiah: Israel’s Redemption Through
Jesus the Son’s Justification - The prophecies of Isaiah emphasize the cleansing of the
rebellious nation of Israel, as stated in its opening verses (Is 1:2). The prophet calls them to
repentance by saying, “Come now, and let us reason together, saith the LORD: though your sins
be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as
wool,” (1:18). He will explain how this cleansing works later in chapters 52-53 by giving them a
lengthy description of Christ’s sacrificial death on Calvary as a reference to Jesus’ first coming.
This is because the remedy for rebellion is reconciliation, and God chose Calvary as the means
of reconciling Israel and the Gentiles back unto Himself. We may be able to say that Isaiah
focuses upon the justification of God’s people, which was accomplished by Jesus’ work on
Calvary. 28
In his commission, Isaiah found himself unclean before the throne of God and received
cleansing by the angel from the live coals of fire being placed upon his tongue. He was then told
to preach a message of conversion and healing to a rebellions people. We see this message in the
preaching of Jesus Christ. Thus, in this vision we see the theme of justification.
God then told Isaiah to speak to a rebellious people that will reject his message so that they are
scattered and a remnant allowed to remain (Is 6:9-13). Isaiah’s prophecies were two-fold in
application also. They were fulfilled by the carrying away of the Babylonian Captivity. They
were also prophetic of the Messiah’s First Coming. Thus, they had a two-fold application. Isaiah
places emphasis upon Jesus’ work of Calvary, which offers justification to a sinful world. Thus,
the remedy for Israel’s rebellion is provided for in justification through the coming Messiah.
(3) The Secondary, Structural Theme of the Book of Ezekiel: Israel’s Redemption through
the Holy Spirit’s Sanctification and Future Glorification – Ezekiel emphasizes Israel’s future
restoration through the rebirth of the nation and building of the new temple that will allow God
to dwell once again with men. At his commission, the prophet Ezekiel had a vision of four
creatures that were sent from the throne of God to set in motion God’s divine plan of the
restoration of the nation of Israel. This is why God gave to Ezekiel three major prophecies
regarding the role of Israel’s during the times leading up to Christ Jesus’ Second Coming. He
closes his prophecies by telling about God’s three-fold method of restoring Israel to its fullness
through (1) the restoration of the nation, (2) the battle of Armageddon and (3) the rebuilding of
the Temple, for this is the method in which God has chosen to restore His people. In this vision
we see the theme of glorification emphasized as Ezekiel seems to focus upon the glorification of
God’s people Israel at the time of Christ’s second coming.
28
The book of Isaiah is sometimes referred to as “the Gospel of the Old Testament” or “the Gospel of Isaiah”
because the emphasis upon the redemptive work of Jesus Christ is well recognized. Literary evidence is offered by
Davies and Allison, who note that half of the Old Testament quotes found in the Gospel of Matthew come from the
book of Isaiah. See W. D. Davies and Dale C. Allison, A Critical and Exegetical Commentary on the Gospel According
to Saint Matthew: Commentary on Matthew XIX-XXVIII, vol. 3, in The International Critical Commentary (London: T.
& T. Clark Ltd, 1988), 575, Logos.
17
c) The Secondary, Structural Themes of the Twelve Minor Prophets – The twelve Minor Prophets
support the themes of the three Major Prophets by further revealing the office and ministry of the
Trinity in God’s plan of redemption. Four of the prophets emphasize the role of God the Father,
showing how His righteousness demands judgment upon the nations in the Day of the Lord (Nahum,
Zephaniah, Obadiah, Habakkuk). These four prophets expound upon God’s divine commission to
Jeremiah, saying, “See, I have this day set thee over the nations and over the kingdoms, to root out,
and to pull down, and to destroy, and to throw down, to build, and to plant.” (Jer 1:10) Four of the
prophets emphasize the role of Jesus Christ, showing God’s love and mercy through the passion and
exaltation of the Messiah (Hosea, Amos, Jonah, Micah). These four prophets expound upon God’s
divine commission to Isaiah to proclaim Israel’s atonement through the Messiah (Is 6:1-10; 53:1).
Four of the prophets emphasize the role of the Holy Spirit, showing how God seeks a dwelling place
for His glory in the Temple (Haggai, Zechariah, Malachi, Joel). These four prophets expound upon
God’s divine commission to Ezekiel preach to Israel concerning the restoration of Israel and the
Temple where the glory of God will dwell among men.
(1) God the Father - God’s Righteousness Demands Judgment upon the Nations in the Day of
the Lord (Nahum, Zephaniah, Obadiah, Habakkuk) 29 - John Lange distinguishes the four minor
prophets Nahum, Zephaniah, Obadiah, and Habakkuk with the common characteristic as
prophets of judgment. 30 God will begin Israel’s redemption by vindicating them through divine
judgment upon Assyria (Nahum). The prophets Zephaniah, Obadiah, and Habakkuk develop the
theme of the Day of the Lord, in which God will judge the pagan nations, fully redeem His
people, and restore His glory upon the earth. God will judge the nations and restore the nation of
Israel and its Hebrew language, appointing a King over them (Zephaniah). God will restore the
land to Israel and establish Mount Zion as a place of deliverance and holiness (Obadiah). His
glory will fill the earth (Habakkuk).
(a) Nahum: God Vindicates His People - The prophet Nahum reveals the divine nature of
YHWH as a righteous God, who will begin Israel’s redemption by avenging her enemy
Assyria (Nah 1:2) and restore His people to their former glory (Nah 2:2).
(b) Zephaniah: The Restoration of Israel - The prophet Zephaniah reveals that God will
judge the nations in the “Day of the Lord.” After judging Israel’s enemies, He will gather a
remnant of His people (Zeph 3:19-20) and appoint a King over Israel (Zeph 3:15-18), and
restore them to a “pure language” (Zeph 3:8-9).
(c) Obadiah: Zion, the City of Holiness - The prophet Obadiah declares that the Day of the
Lord has come upon the nations, demonstrated first with Edom. The Lord will establish
Mount Zion as a city of deliverance, a place of holiness, and Israel shall possess the entire
land promised to them by Moses (Obad 1:17-21). The sign of God’s promise is divine
judgment upon the nation of Edom.
(d) Habakkuk: The Glory of God upon the Earth - The prophet Habakkuk reveals that the
Lord God, who is from Everlasting, will fill the earth with His glory (Hab 2:14; 3:3); in the
presence of the knowledge of this glory, the just will live by faith (Hab 2:4).
29
Johannes Bleek notes that Nahum and Zephaniah make no distinct Messianic prophecies. The books of
Habakkuk and Obadiah also contain no specific Messianic prophecies. See Johannes Bleek, An Introduction to the Old
Testament, vol. 2, eds. Adolf Kamphausen and Edmund Venables, trans. G. H. Venables (London: Bell and Daldy,
1869), 150, 156.
30
John Lange says, “Its [the epistle of Jude] more definite analogies in the Old Testament as revelations of the
judgment are the books of Obadiah, Nahum, Habakkuk and Zephaniah.” See J. P. Lange and J. J. van Oosterzee, The
Epistle of James, trans. J. Isidor Mombert, in A Commentary on the Holy Scriptures: Critical, Doctrinal, and
Homiletical, ed. John Peter Lange and Philip Schaff (New York: Charles Scribner and Co., 1867), 7.
18
(2) Jesus Christ - God’s Love Offers Mercy and Redemption through the Reign of the Messiah
(Hosea, Amos, Jonah, Micah) – The prophets Hosea, Amos, Jonah, and Micah share the
common distinction of containing Messianic prophecies. Hosea reveals God’s covenant love for
His people Israel, a love that will move Him to offer His Son to pay for their redemption. The
prophets Amos, Jonah, and Micah develop the theme of the Messianic kingdom. The Messiah
will conquer Israel’s enemies and bring them back from captivity to establish His Kingdom
(Amos). He will offer salvation to the Gentiles on the third day through the resurrection of the
Messiah (Jonah). God will raise up a Ruler who will gently shepherd His children with
forgiveness and compassion (Micah).
(a) Hosea: God’s Redemption Price Paid Love for His People - The prophet Hosea accused
Israel of spiritual adultery against the Lord; yet, He loves His people unconditionally. Based
upon His unending love towards Israel, God calls His people to return to Him and know
Him so that they walk in truth and mercy towards one another (Hos 6:6, Matt 9:13; 12:7).
God’s promise to redeem Israel in this manner is a demonstration of His eternal, covenant
love for His people. In order to accomplish this act of redemption, Hosea predicted the
calling of the Messiah out of Egypt (Hos 11:1, Matt 2:15). Hosea predicts Israel’s
restoration through the grafting in of the Gentiles (Hos 1:10; 2:23, Rom 9:25-26), which
provokes them to jealousy (Rom 11:11, 15, 30-31). In His great love for Israel, God
purchased a backslidden people through the blood of His Son Jesus Christ as Hosea
purchased his wife out of harlotry and slavery, a redemption price that delivered them from
death (Hos 13:14, 1 Cor 15:55).
(b) Amos: The Messiah Establishes His Kingdom - The prophet Amos reveals God’s plan to
conquer Israel’s enemies and bring back the a remnant from captivity to establish His
Kingdom. He will raise up the Tabernacle of David to establish His kingdom and offer
redemption to the Gentiles (Amos 9:11-12, Acts 15:16-17). According to Acts 15:16, the
Church understood the prophecy of Amos as the grafting in of the Gentiles through the
Gospel of Jesus Christ.
(c) Jonah: The Messiah Offers Redemption to the Gentiles - The prophet Jonah emphasizes
God’s compassion to offer redemption to the Gentiles. God will accomplish their
redemption through the resurrection of the Messiah on the third day Israel salvation on the
third day (Jonah 1:17, Matt 16:4).
(d) Micah: The Messiah Reigns as the Shepherd and Ruler over Israel - The prophet Micah
predicts the restoration of Israel as a kingdom (Mic 2:12-13) with a King whose dominion
brings peace in Israel (Mic 4:1-8). The birth of this Ruler will come from the city of
Bethlehem (Mic 5:1-4, Matt 2:6), who will shepherd Israel, forgiving their iniquities and
showing mercy (Mic 7:14) as all nations come to worship Him in Zion (Mic 4:2, 7-8). The
book of Amos characterizes the Messiah as a Shepherd feeding His flock Israel. God will
raise up a Ruler who will gather the remnant of Israel and gently shepherd them with
forgiveness and compassion.
(3) The Holy Spirit: God’s Glory Seeks a Dwelling Place in the Temple of the Lord (Malachi,
Zechariah, Haggai, Joel) – The prophets Malachi, Zechariah, Haggai, and Joel share the
common distinction of emphasis upon the Temple, its priesthood, and the role of the Holy Spirit
in Israel’s Redemption. The prophets Malachi, Zechariah, Haggai, and Joel develop the theme of
the restoration of the Temple as a dwelling place for the Holy Spirit among men. The Lord will
send His Messenger to restore the priesthood as His messengers to Israel (Malachi), appoint a
High Priest to cleanse the people and restore the nation of Israel (Zechariah), rebuild the Temple
(Haggai), and pour out the Holy Spirit to dwell in men, who serve as the Temple of the living
God (Joel). Ezekiel served as the Lord’s messenger to Israel and the nations (Eze 1-32). As His
messenger, he predicted that God would raise up a true Shepherd to institute a new covenant
with Israel and saw in a vision the restoration of their nation through divine judgment upon their
19
enemies (Eze 33-39). He saw in a vision the rebuilding of a more glorious Temple (Eze 40-42),
resulting in the return of the glory of God into the Tabernacle of the Lord and its ministry to
Israel and the Gentiles (Eze 43-48). While the prophet Ezekiel addressed various aspects of the
role of the Holy Spirit in the restoration of Israel and Temple worship, the four Minor Prophets
Malachi, Zechariah, Haggai, and Joel give specific prophecies concerning how these particular
events will take place.
(a) Malachi: The Office of the Priest as God’s Messengers - The prophet Malachi rebukes
the priests as messengers of the Lord for failing in their office. He predicts the coming of
John the Baptist to announce the arrival of the Messiah (Mal 3:1, Matt 11:1-19, Mk 1:2, Lk
7:27), who will purify Temple worship as God’s true Messenger. The prophet Malachi gives
two distinct prophecies of John the Baptist as the priestly herald of the coming Messiah
(Mal 3:1; 4:5).
(b) Zechariah: The Office of the High Priest as the Lord’s Anointed - The prophecy of
Zechariah declares that God Himself will send His servant the Branch to remove Israel’s sin
in a single day (Zec 3:8-9). This Messiah will serve the dual role as priest-king to atone for
sin and reign over the nations to bring peace upon earth.
(c) Haggai: The Rebuilding of the Temple - The prophet Haggai exhorts Israel to build the
Temple (1:8) because the Lord is with them (1:13). He explains that the latter Temple will
be more glorious than the former (2:9). With the laying of the foundation, God will begin to
bless Israel again (2:19) as a demonstration of His coming restoration, and the Lord will
choose His servant to be the high priest (2:23).
(d) Joel: The Day of the Lord and the Outpouring of the Holy Spirit - The prophecy of Joel
promises the restoration of Israel and the judgment of the nations in the Day of the Lord.
The sign that Israel’s restoration has come will be the outpouring of God’s Spirit on the day
of Pentecost (Joel 2:28-29).
3. The Secondary, Structural Theme of the Book of Joel: God Will Redeem Israel by Restoring the
Nation of Israel and Judging the Nations on the Day of the Lord – The secondary, structural theme of
the book of Joel supports the primary theme of the prophetic books by offering the testimony of God’s
promises to redeem Israel by restoring the nation of Israel and judgment the nations on the Day of the
Lord, which offers supporting evidence that YHWH is the true and living God. Therefore, the book of
Joel places emphasis upon the Day of the Lord. The early Church understood that the sign of Israel’s
restoration began with the outpouring of God’s Spirit on the day of Pentecost (Joel 2:28-29).
The Testimony of Biblical Scholars – James Wolfendale summarizes the message of Joel, saying, “There is a
dreadful judgment before men; but they need not despair. God will save them if they repent and believe. But
how is repentance possible? The Holy Spirit will bestow it and aid us to live to God. This relation deepens
our responsibility before our Judge. Grace is offered, a renewed life is possible, and if we use our privileges
aright, the day of judgment will be to us a day of deliverance and blessedness. Thus these doctrines form an
inseparable whole; revealing God in nature and grace, predicting the Saviour, giving the Holy Spirit, and
offering eternal glory to all.” 31
Charles Elliott says, “Joel speaks of coming judgments upon the land, of the restoration of Judah and
Jerusalem from captivity, and of blessings upon them . . . The prophet Joel foretells, in the plainest terms,
the effusion of the Holy Spirit . . .” 32
31
James Wolfendale, A Homiletical Commentary on the Minor Prophets, in The Preacher’s Complete
Homiletical Commentary on the Old Testament (New York: Funk & Wagnalls Company, 1892), 198.
32
20
Leslie Allen says, “The theme that dominates the book of Joel and binds it together is the Day of Yahweh.” 33
C. The Third Theme of the Book of Joel (Imperative): Israel’s Charge to Love the Lord Their God with
All of Their Mind – The imperative theme of the book of Joel reflects the third theme of the Pentateuch,
which is the command to love the Lord God with all of one’s mind.
1. The Third, Imperative Themes of the Holy Scriptures - The third theme of each book of the Holy
Scriptures is a call by the author for the reader to apply the central truth, or claim, laid down in the book
to the Christian life. It is a call to a lifestyle of crucifying the flesh and taking up one’s Cross daily to
follow Jesus. Every child of God has been predestined to be conformed to the image of Jesus Christ
(Rom 8:29), and every child of God faces challenges as well as failures in the pursuit of his Christian
journey. For example, the imperative theme of the Old Testament is that God’s children are to serve the
Lord God with all of their heart, mind, and strength, and love their neighbour as themselves (Deut 6:4-
5).
The child of God cannot fulfill his divine destiny of being conformed into the image of Jesus without
yielding himself and following the plan of redemption that God avails to every human being. This 4-
fold, redemptive path is described in Romans 8:29-20 as predestination, calling, justification, and
glorification. The phase of justification can be further divided into regeneration, indoctrination, divine
service, and perseverance. Although each individual will follow a unique spiritual journey in life, the
path is the same in principle for every believer since it follows the same divine pattern described above.
This allows us to superimpose one of three thematic schemes upon each book of the Holy Scriptures in
order to vividly see its imperative theme. Every book follows a literary structure that allows either (1)
the three-fold scheme of Father, Son, and Holy Spirit: or (2) the scheme of spirit, soul, and body of man;
or (3) the scheme of predestination, calling, justification (regeneration, indoctrination, divine service,
and perseverance), and glorification in some manner.
2. The Third, Imperative Theme of the Prophetic Books - While the book of Psalms and other Hebrew
poetry move us to worship God with all of our hearts and the historical narratives and writings inspire us
to serve the Lord with all of our strength, the prophets stir us up to seek God with all our mind as they
reveal to us God’s eternal plan and destiny for Israel and the Gentiles. The prophets teach us the future
so that we will serve the Lord now in hope of obtaining our eternal, divine destiny. We find several
examples in the New Testament as to the purpose of the books of prophecy. In 1 Peter 1:10-12, we are
told that these Old Testament prophets did a mental search in order to understand the meaning of their
prophecies of the future. They realized that they were speaking of events that would not happen to
themselves, but to a future generation.
One story that illustrates the theme of prophetic literature is found in Acts 8:30-31, in which Philip the
evangelist meets the Ethiopian eunuch in the desert while reading the book of Isaiah. This eunuch was
inspired by this book to seek a deeper understanding of its meaning and of the ways of God. Philip then
took the opportunity to instruct him in the ways of righteousness by faith in Christ Jesus (Acts 8:30-31).
We see how the Holy Spirit brought the Old Testament prophecies to the remembrance of the early
Church so that they could understand the events that took place in the life of Jesus Christ in John 12:14-
16, “And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion:
behold, thy King cometh, sitting on an ass's colt. These things understood not his disciples at the first:
but when Jesus was glorified, then remembered they that these things were written of him, and that they
had done these things unto him.” In these three New Testament passages, the prophetic books were used
33
Leslie C. Allen, The Books of Joel, Obadiah, Jonah, and Micah, in The New International Commentary on
the Old Testament, ed. Robert L. Hubbard, Jr. (Grand Rapids, Michigan: William B. Eerdmans Publishing Co., 1976),
36, Logos.
21
to stir up the minds of men to seek God. In other words, it inspired men to seek God with all of their
minds.
3. The Third, Imperative Theme of the Book of Joel: Israel Loved the Lord their God with All of
Their Mind by Placing Their Hope in Joel’s Prophecies Concerning Their Future Redemption in the
Day of the Lord - The third, imperative theme of the book of Joel states that Israel loved the Lord their
God with all of their mind by placing their hope in Joel’s prophecies concerning their future redemption
through their deliverance in the Day of the Lord.
D. Summary of the Three-fold Thematic Scheme of the Book of Joel – The foundational, underlying theme
of the book of Joel is the central claim of the Pentateuch, a claim stating that the God of Israel is the one true
and holy God, who is orchestrating a plan of redemption for mankind. The secondary, structural theme of the
book of Joel supports the primary theme of the prophetic books by offering the testimony of God’s promises
to redeem Israel by restoring the nation of Israel and judgment the nations on the Day of the Lord, which
offers supporting evidence that YHWH is the true and living God. The third, imperative theme of the book
of Joel states that Israel loved the Lord their God with all of their mind by placing their hope in Joel’s
prophecies concerning their future redemption in the Day of the Lord.
Nahum Hosea Haggai

Zephaniah Amos Zechariah
Obadiah Jonah Malachi
Habakkuk Micah Joel
Ezekiel – Israel’s Redemption
Isaiah – Israel’s Redemption
Redemption thru God the
thru God the Holy Spirit

Jeremiah – Israel’s
thru God the Son

Father
Daniel
Thematic Scheme of the Prophetic Books
II. Literary Structure
“After we have stated the book’s purpose [or theme], we must then mark out the major literary sections that
constitute the structure of the book. Usually there are rhetorical devices that mark where a new
section begins in the book. However, when such rhetorical devices are not present, one must
watch for other markers. A change in subject matter, a change in pronouns, or a change in
aspects of the verbal action can all be telltale signs that a new section has begun.” 34
(Walter Kaiser, Jr.)
The literary structure of the book of Joel follows the God’s four-fold plan of salvation presented by Paul the
apostle in Romans 8:29-30: predestination, calling, justification, and glorification.
34
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church (Grand
Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.
22
A key phrase in the book of Joel is the “Day of the Lord,” a day in which God divinely intervenes to judge
Israel and the nations. The Day of the Lord will come in three phases. God will bring the locust plague,
drought, and fire (1:2-20), the invasion of foreign armies (2:1-11), and finally judgment upon the nations
who have oppressed Israel (3:1-21).
A. Superscription (1:1)
B. Predestination: The Curses of the Law are used to Judge Israel for Her Disobedience (1:2-20) – Joel
1:2-20 describes the divine judgment that has fallen upon the nation of Israel because of their disobedience
to the Mosaic Law. Moses declared the blessings and curses of the Law in the book of Deuteronomy and
predicted Israel’s failure to obey these commandments. Thus, Moses predestined Israel to fall under the
curses of the Law. The curses of the locust plague (1:4), drought (1:11-12), and fire (1:19-20) that fall upon
Israel are orchestrated by God. This national calamity was a foretaste of the coming “Day of the Lord.” In
the midst of each curse, Joel cries out for repentance. The prophet lifts up a lament before God because of
the curses upon His people (1:15-20).
Central Ideas. Here are proposed statements expressing the central ideas of Joel 1:2-20 emphasizing the Day
of the Lord:
Exegetical Idea – The prophet Joel predicted the Day of the Lord as God’s predestined way to judge
Israel and the nations for their sins.
Theological Idea – Because the prophet Joel predicted the Day of the Lord as God’s predestined way to
judge Israel and the nations for their sins, God has predestined the Day of the Lord to judge Israel and
the nations for their sins.
Homiletical Idea – Because God has predestined the Day of the Lord to judge Israel and the nations for
their sins, God will judge med for their sins on the Day of the Lord.
Here is a proposed outline:
1. The Fulfillment of the Curse of the Law over the Land of Israel as Predestined by Moses (1:2-12) –
In Joel 1:2-12, the prophet Joel describes the fulfillment of the curse of the Law over the land of Israel as
predestined by Moses in the book of Deuteronomy. In this passage, the prophet Joel addresses the
mental (1:2-10), physical (1:11-12), and spiritual evidences (1:13-14) of the curse of the Law upon the
land of Israel.
a) Joel’s Address to the Elders (Evidence of Israel’s Mental and Moral Needs) (1:2-10) – In Joel
1:2-4 the prophet first addresses the elders, who are responsible as wise civil leaders of Israel to
guide the people as they watch over their land. The prophet asks them to try and remember if they
can recall such distress upon the people (1:2-4). The prophet describes these elders as drunkards
because of their dullness of discernment (1:5). While the minds of the elders should have been sharp
and alert to give counsel against the impending danger of an invading army who is destroying the
land (1:6-7), they sit as drunkards. The prophet asks the elders to weep over the spiritual and
physical conditions of the land (1:8-10).
b) Joel’s Address to the Farmers (Evidence of Israel’s Physical Needs) (1:11-12) – In Joel 1:11-12
the prophet addresses the farmers, who manage the bread baskets of the land of Israel. They are
called to pay attention to the aspect of society they watch over, which is the agriculture of the land.
c) Joel’s Address to the Priests to Sanctify the People (Evidence of Israel’s Spiritual Needs) (1:13-
14) - In Joel 1:13-14 the prophet addresses the priests of the land, who are called watch over the
spiritual condition of the land, the Temple worship, and sacrifices.
2. The Prophet’s Prayer unto the Lord (1:15-20)
23
a) 1:15-18 – In Joel 1:15-18 the prophet lifts up a lament.
b) 1:19-20 – In Joel 1:19-20 the prophet prays unto the Lord.
C. Calling: God Calls Israel to Repentance through a Prediction of Divine Judgment by a Foreign Army
(2:1-11) – In Joel 2:1-11 the prophet calls out to Israel, warning them of the coming “Day of the Lord,” On
the second Day of the Lord, God calls a foreign army to invade the land of Israel as a form of divine
judgment. This second phrase of judgment is of greater intensity than the previous curses upon the land,
because the people are killed and taken into captivity. However, this terrible event is but a foretaste of the
Great White Throne Judgment upon the nations that most clearly describes the Day of the Lord.
Literary Elements for the Structure - The phrase “Day of the Lord” is found in the opening and ending
verses of this section (2:1, 11). Leslie Allen says the repetitive phrase “before him” that begins verses 3, 6,
and 10 serves as a literary device to divide this section into four strophes. 35
of the Lord:
Exegetical Idea – The prophet Joel called Israel to repentance through a prediction of divine judgment
on the Day of the Lord by a foreign army.
Theological Idea – Because the prophet Joel called Israel to repentance through a prediction of divine
judgment on the Day of the Lord by a foreign army, God has called His people to repentance through a
prediction of divine judgment on the Day of the Lord.
Homiletical Idea – Because God has called His people to repentance through a prediction of divine
judgment on the Day of the Lord, God calls men to repentance with a promise of divine judgment on the
Day of the Lord.
1. A Call of Repentance to the Nation of Israel (2:1-2) – In Joel 2:1-2 the prophet calls the nation of
Israel to repentance as a warning of the coming Day of the Lord. Joel 2:1-2 parallels Joel 1:2-3 in that
both passages describe an event that has never happened in Israel’s history, an event that effects the
generations that follow.
2. The Destruction of the Invading Army (2:3-5) – In Joel 2:3-5 the prophet describes the devastation
of the invading army. Joel 2:3-5 parallels Joel 1:4 in that its description of this invading army is similar
to a swarm of locusts.
3. The Order of the Invading Army (2:6-9)
4. The Divine Leader of the Invading Army (2:10-11)
D. Justification: God Promises to Acquit Men of their Sins when They Turn to Him in Repentance (2:12-
32) – In Joel 2:12-32 God promised to acquit Israel of their sins when the people turn to Him in repentance.
God asks Israel to return to Him with their whole heart (2:12). He calls Israel to assemble and the priests to
lead the people in sanctifying them before the Lord. In response, God will restore the blessings upon the land
of Israel.
35
Leslie C. Allen, The Books of Joel, Obadiah, Jonah, and Micah, in The New International Commentary on
the Old Testament, ed. Robert L. Hubbard, Jr. (Grand Rapids, Michigan: William B. Eerdmans Publishing Co., 1976),
40-41, Logos.
24
Literary Evidence for the Structure - The phrase “and now” (‫ )וְ גַם‬is used often to introduce a new subject or
section (HALOT).
Central Ideas. Here are proposed statements expressing the central ideas of Joel 2:12-32 emphasizing the
Day of the Lord:
Exegetical Idea – The prophet Joel promised that God would acquit Israel of her sins and deliver her
people on the Day of the Lord when they turn to the Lord in repentance.
Theological Idea – Because the prophet Joel promised that God would acquit Israel of her sins and
deliver her people on the Day of the Lord when they turn to the Lord in repentance, God has promised to
justify His people through repentance and deliver them from divine judgment on the Day of the Lord.
Homiletical Idea – Because God has promised to justify His people through repentance and deliver them
from divine judgment on the Day of the Lord, God promises to justify men who repent and turn to Him
and deliver them from judgment on the Day of the Lord.
E. Glorification (3:1-21) – In Joel 3:1-21 God promises to fully restore Israel with prosperity and rest. The
third phase of the Day of the Lord takes place as God vindicates His people by judging the nations who have
oppressed Israel.
Joel 3:1-21 follows a sequence of three events that are also predicted by the prophet Ezekiel. From the last
chapters in the book of Ezekiel we know that the full restoration of Israel involves three key events that will
take place in order to make their restoration complete and everlasting. These events will involve the
restoration of Israel as a nation (Ezek 36-37), the battle against Gog and its allies (Ezek 38-39), and the
restoration of the Temple and its worship (Ezek 40-46) and its land (Ezek 47-48). In comparison, Joel 3:1
predicts the restoration of Israel as a nation. In Joel 3:2-17b God calls the nations to assemble (3:2) and
prepare for war (3:9). He will roar from Jerusalem as His voice judges the nations (3:16). In Joel 3:17c-21
the prophet Joel predicts the restoration of Jerusalem and its prosperity while its historical enemies will be
destroyed. Thus, both prophets follow the same sequence of three events.
of the Lord:
Exegetical Idea – The prophet Joel promised that God would restore Israel’s peace and prosperity and
judge her enemies on the Day of the Lord.
Theological Idea – Because the prophet Joel promised that God would restore Israel’s peace and
prosperity and judge her enemies on the Day of the Lord, God has promised to glorify His people and
judge their enemies on the Day of the Lord.
Homiletical Idea – Because God has promised to glorify His people and judge their enemies on the Day
of the Lord, God promises to glorify His people with eternal rest and judge their enemies on the Day of
the Lord.
1. Israel’s Glorification Begins with the Restoration of the Nation (3:1-8)
2. Israel’s Glorification Continues with the Great Tribulation Period (3:7-17)
3. Israel’s Glorification is Made Complete with the Millennial Reign of Christ Jesus from Jerusalem
(3:18-21)
III. Outline of the Literary Structure
25
The reason for preparing an outline of the literary structure of a book is to visualize its theological
framework at a glance. This brevity allows one to look at the book’s framework from beginning to end in
order to understand the author’s purpose.
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EXEGESIS AND COMMENTS
Chapter 1
1:1 The word of the LORD that came to Joel the son of Pethuel.
1:1 “that came to Joel” - Comments – Nothing is known about Joel the prophet outside of the
opening verse to the book of Joel. Although numerous individuals in the Old Testament
were named Joel, this prophet is not mentioned elsewhere in the Scriptures.
“the son of Pethuel” - Comments – The Hebrew name (‫( )פְּ תוּאֵ ל‬Pethuel) literally means,
“youth of El” (ABD) or “ingenuousness of God” or “man of God” (Gesenius) or “young
man of God” (HALOT). Because of its unique use in the Scriptures, nothing is known about
Pethuel the father of the prophet Joel.
1:1 Comments – The Manner in which Divine Oracles were Delivered unto the Prophets -
God spoke through the Old Testament prophets in various ways, as the author of the epistle
of Hebrews says, “God, who at sundry times and in divers manners spake in time past unto
the fathers by the prophets . . .” (Heb 1:1). The Lord spoke divine oracles (‫ )מַ שָּׂ א‬through the
Old Testament prophets in three general ways, as recorded in the book of Hosea, “I have
also spoken by the prophets, and have multiplied visions; I have given symbols through the
witness of the prophets.” (Hos 12:10) (NKJV) In other words, the prophets spoke to Israel
through the words they received, they described divine visions to the people, and they acted
out as divine drama an oracle from the Lord.
(1) The Word of the Lord Came to the Prophets - God gave the prophets divine
pronouncements to deliver to the people, as with Hosea 1:1. The opening verses of a number
of prophetic books say, “the word of the Lord came to the prophet . . .” Thus, these prophets
received a divine utterance from the Lord.
(2) The Prophets Received Divine Visions - God gave the prophets divine visions (‫)חָ זוֹן‬, so
they prophesied what they saw (‫( )חזה‬to see). Thus, these two Hebrew words are found in
Isaiah 1:1, Obadiah 1:1, Nahum 1:1, and Habakkuk 1:1. Ezekiel saw visions (‫ )מַ ְראָ ה‬of God.
(3) God Told the Prophets to Deliver Visual Aids as Symbols of Divine Oracles - God asked
the prophets to demonstrate divine oracles to the people through symbolic language. For
example, Isaiah walked naked for three years as a symbol of Assyria’s dominion over Egypt
and Ethiopia (Is 20:1-6). Ezekiel demonstrated the siege of Jerusalem using clay tiles (Ez
4:1-3), then he laid on his left side for many days, then on his right side, to demonstrate that
God will require Israel to bear its iniquities.
1:2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or
even in the days of your fathers?
1:2 Comments – The prophet Joel’s opening statement uses the Hebrew word (‫( )שָׁ מַ ע‬to hear,
listen), the same word that opens the Jewish Shema, which says, “Hear, O Israel: The LORD
our God is one LORD.” (Deut 6:4) Joel’s words would have reminded his listeners of the
Mosaic Law. In fact, Joel begins his oracles by describing the curses of the Law recorded in
the book of Deuteronomy that have fallen upon the land of Israel. A number of the prophets
open their divine oracles with the Shema (Is 1:2, Jer 2:4, Joel 1:2, Mic 1:2, Zech 1:4), and
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others incorporate it later into their messages to Israel (Ez 3:17, Hos 4:1, Amos 3:1, Mal
2:2).
Perhaps the most important Old Testament passage to devout Jews is Deuteronomy 6:4-6,
which is a part of the Jewish “creed” called the Shema (‫)שָׁ מַ ע‬, a name derived from the first
Hebrew word in this biblical text. 36 S. R. Driver calls the Shema as “the fundamental truth
P35F P
of Israel’s religion.” 37 Because of its historical importance to the Old Testament Jews, this
P36F P
passage of Scripture appears numerous times in the New Testament writings (Matt 22:37,
Mark 12:29-32, 37, Luke 10:27). For example, when Jesus was asked by the Pharisees what
was the greatest commandment, He quoted the Shema, “The first of all the commandments
is, Hear, O Israel; The Lord our God is one Lord . . .” (Mark 12:29) In other words, Jesus
considered the Shema the single most important text of the Old Testament, revealing to
Israel that there is only one true God whom the Jews were to serve with all of their heart,
soul and strength.
The Hebrew word (‫( )זָקֵ ן‬old men or elders) frequently refers to the elders of Israel in the
Pentateuch, Joshua, Judges, Samuel, and Kings (Ex 3:16, 18; 4:29; 12:21; 17:5, 6, Lev 4:15;
9:1, Num 11:16, Deut 5:23, Josh 7:6, Judg 2:7, 1 Sam 4:3, 1 Kgs 8:1, 3; 12:6).
1:3 Tell ye your children of it, and let your children tell their children, and their children another
generation.
1:3 Comments – In Joel 1:3 the prophet tells Israel to teach her children and the generations that
follow about Israel’s demise under the curse of the Law. In fact, Joel 1:3 mimics the Shema
by commanding Israel to tell the generations of children to obey the Mosaic Law, which
says, “And thou shalt teach them diligently unto thy children, and shalt talk of them when
thou sittest in thine house, and when thou walkest by the way, and when thou liest down,
and when thou risest up.” (Deut 6:7) Therefore, Joel’s opening statement, (‫“ )שָׁ מַ ע‬to hear,
listen,” along with “tell your children,” reminds Israel of their failure to obey the Shema.
Joel 1:3 reflects the Jewish practice of oral tradition among its people.
1:4 That which the palmerworm hath left hath the locust eaten; and that which the locust hath left
hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
1:4 “That which the palmerworm hath left” - Comments – The Hebrew word (‫ ) ָגּזָם‬means, “a
species of locust” (Gesenius) or “locust or caterpiller” (HALOT) and it is used three times in
the Scriptures (Joel 1:4; 2:25, Amos 4:9).
“hath the locust eaten; and that which the locust hath left” – Comments – The Hebrew
word (‫ )אַ ְרבֶּ ה‬means, “locust” (Gesenius) or “migratory locust” (HALOT) and it is used
twenty-four times in the Scriptures.
“hath the cankerworm eaten; and that which the cankerworm hath left” – The Hebrew
word (‫ ) ֶילֶק‬means, “locust” (Gesenius, HALOT) and it is used nine times in the Scriptures.
36
Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (New York: Hodder & Stoughton,
n.d.), 268.
37
S. R. Driver, A Critical and Exegetical Commentary on Deuteronomy, in The International Critical
Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and
Alfred Plummer, (New York: Charles Scribner’s Sons, 1903), 89; Duane L. Christensen, Deuteronomy 1:1–21:9, in
Word Biblical Commentary, vol. 6a, second edition, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker
(Dallas: Word Books, Publisher, 2001), 142, Logos.
28
“hath the caterpiller eaten” - Comments –The Hebrew word (‫ )חָ ִסיל‬means, “a species of
locust” (Gesenius) or “locust or cockroach” (HALOT) and it is used six times in the
Scriptures.
1:4 Comments – Joel 1:4 describes Israel under the curse of the Mosaic Law when their fields
are consumed by locusts as described in Deuteronomy 28:38, “Thou shalt carry much seed
out into the field, and shalt gather but little in; for the locust shall consume it.” Both verses
use the Hebrew word (‫( )אַ ְרבֶּ ה‬locust). Also, Deuteronomy 28:42, “All thy trees and fruit of
thy land shall the locust consume.”
These same four Hebrew words for various species of locusts are used again in Joel 2:25,
“And I will restore to you the years that the locust hath eaten, the cankerworm, and the
caterpiller, and the palmerworm, my great army which I sent among you.”
1:5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it
is cut off from your mouth.
1:5 Comments – The prophet Joel addresses the elders and inhabitants of the land as drunkards.
He tells them to wake up from their drunken slumber. The elders of Israel served as
protectors of their cities and towns, serving as watchmen to give wise counsel. Instead, they
lay drunken in their slumbers, awaking only to look for another drink of wine. Joel tells the
elders that their days of drinking wine has come to an end because the fields no longer are
productive.
Even today, countries with depressed economies are characterized by a large percentage of
men who gather in their villages to drink on a regular basis. Poverty breeds ignorance and
drunkenness is a produce of such ignorance. The land of Israel was plagued with men sitting
together getting drunk each day while their fields lay unattended and barren with plagues
and famine.
1:6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a
lion, and he hath the cheek teeth of a great lion.
1:6 Comments – In Joel 1:6 the Lord describes the land of Israel as “My land,” which is
covenant language. Israel is under the curse of the Mosaic Law when strong nations come
into the Lord’s land and destroy it as described in Deuteronomy 28:25, 49-57: Deuteronomy
28:25, “The LORD shall cause thee to be smitten before thine enemies: thou shalt go out
one way against them, and flee seven ways before them: and shalt be removed into all the
kingdoms of the earth.” Deuteronomy 28:49, “The LORD shall bring a nation against thee
from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou
shalt not understand.”
As if the wasted fields and drunken men characterizing the villages were not bad enough, a
mighty army invades the land of a people who are entirely unable to defend themselves or
their possessions. This army commits horrible atrocities against their frightened captives.
1:7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away;
the branches thereof are made white.
1:7 Comments – In Joel 1:7 the Lord describes Israel’s agriculture as “My vine” and “My fig
tree,” which is covenant language. The grape vines and the fig trees had flourished during
Israel’s golden age under the reign of King Solomon, as we see in 1 Kings 4:25, “And Judah
and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to
Beersheba, all the days of Solomon.” These crops were symbols of Israel’s past prosperity.
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1:8 Lament like a virgin girded with sackcloth for the husband of her youth.
1:9 The meat offering and the drink offering is cut off from the house of the LORD; the priests, the
LORD'S ministers, mourn.
1:9 Comments – The priests not only presented offerings from the field unto the Lord. They
partook of a portion of these offerings for the substance. They mourn because there is no
provision for them.
1:10 The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil
languisheth.
1:11 Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley;
because the harvest of the field is perished.
1:12 The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and
the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons
of men.
1:12 “The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree
also, and the apple tree, even all the trees of the field, are withered” - Comments – The
agricultural trees described in Joel 1:12 reflect Israel’s past prosperity. These withered trees
reflect the curses of the Mosaic Law listed in Deuteronomy 28:39-40, “Thou shalt plant
vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the
worms shall eat them. Thou shalt have olive trees throughout all thy coasts, but thou shalt
not anoint thyself with the oil; for thine olive shall cast his fruit.”
“because joy is withered away from the sons of men” - Comments – Man receives
tremendous pleasure when looking at a productive and fruitful field. Man anticipates the
harvest as the reward of hard labour.
1:13 Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in
sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the
house of your God.
1:14 Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land
into the house of the LORD your God, and cry unto the LORD,
1:14 Comments – This assembly of Israelites is called together through the blowing of the
trumpets (Joel 2:1, 15).
1:15 Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty
shall it come.
1:16 Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?
1:17 The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for
the corn is withered.
1:17 Comments – Joel 1:17 describes the curse of the Law described in Deuteronomy 28:17,
“Cursed shall be thy basket and thy store.”
1:18 How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea,
the flocks of sheep are made desolate.
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1:19 O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the
flame hath burned all the trees of the field.
1:20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath
devoured the pastures of the wilderness.
Chapter 2
2:1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of
the land tremble: for the day of the LORD cometh, for it is nigh at hand;
2:1 Comments – God instituted the blowing of the trumpet in Numbers 10:1-10 for calling the
encampment of Israelites to special assemblies. The Israelites made two silver trumpets for
this method of communicating to a large encampment. There were three types of sounds
made by these trumpets according to the instructions of Numbers 10:1-10. There was the
sound for assembling the leaders of the Israelites before the Tabernacle. Also, there was the
sound of an alarm that told the encampment to begin marching. There was also an alarm for
war. We see seven trumpets made of rams’ horns used in the battles under Joshua’s
conquests (Josh 6:1-21). Finally, there was the sound of the trumpets to announce Jewish
holy days and festival days. Therefore, the sounding of the Trumpet was terminology used
in the Mosaic Law, just was Joel’s opening statement to “Hear” the word of the Lord.
In Joel 2:1, God commands the blowing of the trumpet in Zion as an alarm of the coming
Day of the Lord (2:2). Thus, the alarm was a call to prepare for God’s judgment upon the
nations of the world. Their preparation is a call to repentance and turning back to the Lord
(Joel 2:12-13). They were to gather before the Lord in nation-wide repentance (Joel 2:16-
17) so that the Lord might spare them of judgment (Joel 2:18-20) and restore their land (Joel
2:21-27).
2:2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread
upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be
any more after it, even to the years of many generations.
2:2 Comments – I have seen the morning clouds spreading themselves through the hills and
valleys of Kampala, Uganda, East Africa during the early hours of the day. The tips of the
hills seem to stretch themselves above these dreary clouds to welcome the morning sunshine
that will burn the clouds away. These low clouds bring gloom until the sun rises and burns
off their moisture with the heat of the day.
2:3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden
before them, and behind them a desolate wilderness; yea, and nothing shall escape them.
2:4 The appearance of them is as the appearance of horses; and as horsemen, so shall they run.
2:5 Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire
that devoureth the stubble, as a strong people set in battle array.
2:6 Before their face the people shall be much pained: all faces shall gather blackness.
2:7 They shall run like mighty men; they shall climb the wall like men of war; and they shall march
every one on his ways, and they shall not break their ranks:
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2:8 Neither shall one thrust another; they shall walk every one in his path: and when they fall upon
the sword, they shall not be wounded.
2:9 They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the
houses; they shall enter in at the windows like a thief.
2:10 The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be
dark, and the stars shall withdraw their shining:
2:11 And the LORD shall utter his voice before his army: for his camp is very great: for he is strong
that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?
2:12 Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting,
and with weeping, and with mourning:
2:13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is
gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
2:12-13 Comments – The Hebrew phrase “and now” (‫ )וְ גַם‬indicates a change in subject matter. The
trumpet has sounded the alarm, and there is an announcement (‫ )נְ אֻם‬from the Lord. He now
calls Israel to national repentance. This call speaks deuteronomic language found in
Deuteronomy 4:30-31, “When thou art in tribulation, and all these things are come upon
thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto
his voice; (For the LORD thy God is a merciful God;) he will not forsake thee, neither
destroy thee, nor forget the covenant of thy fathers which he sware unto them.” Such
language is woven throughout the book of Joel.
2:14 Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering
and a drink offering unto the LORD your God?
2:15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
2:15 Comments – The phrase “blow the trumpet in Zion” occurs twice in the book of Joel (2:1,
15).
2:16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those
that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.
2:17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them
say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule
over them: wherefore should they say among the people, Where is their God?
2:17 Comments – The priests were the intercessors for Israel. As they burnt sacrifices and made
offerings in the Temple, atonement was accomplished for the children of Israel. The Law
does not describe a requirement for the priests to weep before the Lord, however in such
extraordinary circumstances, the prophet Joel called for a deep, heart-felt repentance from
the people, with the priests serving as Israel’s intercessors.
2:16-17 Comments – The prophet Joel calls Israel to repentance according to the promise made by
the Lord to Solomon at the dedication of the Temple. The Lord said, “If my people, which
are called by my name, shall humble themselves, and pray, and seek my face, and turn from
their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal
their land.” (2 Chron 7:14)
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The trumpet call has summoned Israel to gather before the Lord at the Temple. The porch
and altar was located in the outer court where the burnt altar was placed.
2:18-32 A Description of the Latter Rain – Joel 2:18-32 provides a description of the latter rain.
From a prophetic point of view, the latter rain refers to the harvest time in the last days
leading up to the Second Coming of Jesus Christ. Some teach that there will be a financial
harvest within the body of Christ, paymasters whom God will raise up to finance the
preaching of the Gospel to the ends of the earth. This financial abundance is described in
Joel 2:18-27. The second phase of this latter rain is described out as a pouring out of God’s
Spirit. As the Gospel is preached and souls are saved, the Holy Spirit will be poured forth
across the world into the hearts of men and women. This phase is described in Joel 2:28-31
as God performs signs and wonders upon the earth through the body of Christ walking in the
gifts of the Spirit. The third phase of this harvest is described in Joel 2:32 as a time of
deliverance and reestablishment of Jerusalem as the place of worship for all nations.
2:18 Then will the LORD be jealous for his land, and pity his people.
2:19 Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and
oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen:
2:20 But I will remove far off from you the northern army, and will drive him into a land barren and
desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink
shall come up, and his ill savour shall come up, because he hath done great things.
2:21 Fear not, O land; be glad and rejoice: for the LORD will do great things.
2:22 Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree
beareth her fruit, the fig tree and the vine do yield their strength.
2:23 Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the
former rain moderately, and he will cause to come down for you the rain, the former rain, and the
latter rain in the first month.
2:24 And the floors shall be full of wheat, and the fats shall overflow with wine and oil.
2:25 And I will restore to you the years that the locust hath eaten, the cankerworm, and the
caterpiller, and the palmerworm, my great army which I sent among you.
2:25 “And I will restore to you the years that the locust hath eat” – Comments – The Hebrew
word (‫ )אַ ְרבֶּ ה‬means, “locust” (Gesenius) or “migratory locust” (HALOT) and it is used
twenty-four times in the Scriptures.
“the cankerworm” – Comments – The Hebrew word (‫ ) ֶילֶק‬means, “locust” (Gesenius,

HALOT) and it is used nine times in the Scriptures.
“and the caterpiller” - Comments –The Hebrew word (‫ )חָ ִסיל‬means, “a species of locust”
(Gesenius) or “locust or cockroach” (HALOT) and it is used six times in the Scriptures.
“and the palmerworm” - Comments – The Hebrew word (‫ ) ָגּזָם‬means, “a species of locust”
(Gesenius) or “locust or caterpillar” (HALOT) and it is used three times in the Scriptures
(Joel 1:4; 2:25, Amos 4:9).
2:25 Comments - These same four Hebrew words for various species of locusts are used earlier
in Joel 1:4, “That which the palmerworm hath left hath the locust eaten; and that which the
33
locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath
the caterpillar eaten.”
2:26 And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that
hath dealt wondrously with you: and my people shall never be ashamed.
2:27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none
else: and my people shall never be ashamed.
2:28-32 Comments - Joel 2:28-32 is quoted by the apostle Peter in his sermon on the Day of
Pentecost.
2:28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons
and your daughters shall prophesy, your old men shall dream dreams, your young men shall see
visions:
2:28 “And it shall come to pass afterward” – Comments - After what? God will pour out His
Spirit after we blow the trumpet to warn God’s people (2:1) and after God’s people turn
their hearts in repentance (2:12-13), and fast (2:15) and pray (2:17). With this lifestyle of
godliness God is able to restore back prosperity to His people (2:18-27). If God’s people
will meet His conditions, they will receive the outpouring of His Spirit. If fact, these are the
conditions that the one hundred twenty disciples in the upper room had met in order to
qualify for the outpouring of the Holy Spirit on the day of Pentecost.
2:29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
2:30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
2:30 Comments – Joel 2:30 is quoted by Peter in Acts 2:19, “And I will shew wonders in heaven
above, and signs in the earth beneath; blood, and fire, and vapour of smoke:”
Because the phrase “last days” (Acts 2:17) incorporates the First as well as Second coming
of the Lord Jesus, the wonders (τέρας) in the heavens and the signs (σημεῖον) upon the earth
have now begun. For example, at Jesus’ crucifixion, there was darkness upon the land in the
middle of the day (Matt 27:45), and an earthquake shook the land (Matt 27:51). In addition,
the graves were opened and the saints resurrected to testify of the Lord Jesus (Matt 27:52-
53).
However, the context of Peter’s sermon on the Day of Pentecost most clearly reflects the
events surrounding the Second Coming of Christ. Jesus predicted such events in His Olivet
Discourse (Matt 24-25). Jesus said that false prophets would perform signs (σημεῖον) and
wonders (τέρας) (Matt 24:24). He said that there would be famines and earthquakes in
various places (Matt 24:7). His reference to wars and rumors of war (Matt 24:7) and
reflected in the blood, fire, and smoke characteristic of its bloodshed, burning of property,
and smoke from the wake of destruction.
2:31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible
day of the LORD come.
2:31 Comments – The prophet Joel uses apocalyptic language in 2:31 and again in 3:15
concerning the sun and the moon. Jesus alludes to Joel 2:31 in His Olivet Discourse, saying,
“Immediately after the tribulation of those days shall the sun be darkened, and the moon
shall not give her light, and the stars shall fall from heaven, and the powers of the heavens
shall be shaken:” (Matt 24:29) Thus, Joel 2:31 describes the events surrounding the Great
Tribulation Period and the Second Coming of Christ.
34
2:32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered:
for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant
whom the LORD shall call.
2:32 Comments – The apostle Peter cites a portion of Joel 2:32, saying, “And it shall come to
pass, that whosoever shall call on the name of the Lord shall be saved.” (Acts 2:21) Thus,
Peter is telling the Jews that whoever responds to the call of the Gospel of Jesus Christ shall
be saved. However, Joel 2:32 adds additional eschatological details to this call, revealing
how the Messiah will rule from Jerusalem over the remnant of Israel as nations come to
worship and serve Him. Those who come to Him and call upon Him shall receive
deliverance.
Chapter 3
3:1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and
Jerusalem,
3:1 Comments – Assuming a late pre-exilic date of writing after the fall on Northern Israel for
this book, the prophet Joel predicts the restoration of Israel as a nation in Joel in 3:1 when
the Lord will “bring again the captivity of Judah and Jerusalem.” As with many Old
Testament prophecies, a two-fold application is possible. We understand this prophecy as a
reference to the imminent return of Israel from Babylonian Captivity, and it can apply as
well to the future restoration of the nation of Israel prior to the Great Tribulation period.
Joel’s prophecies apply to Israel’s immediate circumstances, and its apocalyptic language
applies to the Second Coming of Christ Jesus.
3:2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will
plead with them there for my people and for my heritage Israel, whom they have scattered among the
nations, and parted my land.
3:2 Comments – After a brief mention of Israel’s restoration as a nation (Joel 3:1), Joel predicts
that God will assemble the Gentile nations together for divine judgment with the statement
“I will also gather all nations.” Within the context of apocalyptic language used in the
preceding verses, the prophet Joel describes the gathering of the nations of the world for
divine judgment. Many scholars associate this judgment in Joel 3:2 with the Battle of
Armageddon predicted in Ezekiel 38-39 and specifically named by location in Revelation
16:16, “And he gathered them together into a place called in the Hebrew tongue
Armageddon.” The nations specifically mentioned by Joel are listed as “Tyre, Zidon, and
all the coasts of Palestine” (3:4). However, the apocalyptic setting of this passage suggests
that the nations of the world that have risen up against the kingdom of Heaven are being
gathered for a final judgment, alluding to other biblical passages concerning the Battle of
Armageddon. It is interesting to note that Israel’s restoration is also mentioned in Ezekiel
36-37 since both passages in the books of Ezekiel and Joel are followed by a description a
God’s judgment upon the enemies of Israel.
Concerning the statement “and will bring them down into the valley of Jehoshaphat, and
will plead with them there for my people and for my heritage Israel,” we have no biblical
records of a valley in Israel by this title. Therefore, some scholars suggest that this title is
symbolic since the name Jehoshaphat means, “God judges.” If we refer to the stories of
Jehoshaphat (1 Kings 15:24; 22:1-53, 2 Kings 3:1-27, 2 Chron 17:1-20:37), we do see this
king gathering Judah in the valley of Berachah to celebrate their victory over their enemies,
35
the Moabites, Ammonites, and others (2 Chron 20:26). Some scholars suggest that the
Valley of Jehoshaphat is an allusion to the Valley of Berachah.
This army was described as a great multitude, far outnumbering the army of Judah. King
Jehoshaphat called for a celebration to bless the Lord for His divine intervention and
miraculous defeat of the enemy. We can see similarities in this story of Jehoshaphat’s
victory to Joel’s prophecy of God gathering the nations in the Valley of Jehoshaphat for
divine judgment. Just as the Lord fought against the nations gathered against Jehoshaphat,
so will He fight for Israel during the Tribulation Period.
The phrase “whom they have scattered among the nations, and parted my land” connects
this event of the gather of nations to the preceding statement of Israel’s restoration in 3:1.
3:3 And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine,
that they might drink.
3:3 Comments – The ancient practice of casting lots was not restricted to the Jewish culture
under the Mosaic Law. The books Joel, Obadiah, Jonah, and Nahum provide us with
references in the Old Testament Scriptures to the custom of casting of lots by someone other
than the people of Israel, being practiced among the Babylonians (Obad 1:11), the Ninevites
(Nah 3:10), and among the sailors of Joppa (Jon 1:7), whom Adam Clarke suggests to be
Phoenicians based on Ezekiel 27:12, “Tarshish was thy merchant by reason of the multitude
of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs.” 38
The Roman soldiers who crucified Jesus Christ cast lots at the foot of the Cross (Matt 27:35,
Mk 15:24, Lk 23:34, Jn 19:24). The Roman statesman Cicero (106-43 B.C.) makes
numerous references to the widespread practice of casting lots among the ancient cultures in
his work de divination. 39 The Jewish historian Josephus (A.D. 37-100) mentions the practice
of casting lots among the Roman soldiers who had encompassed the city of Jerusalem under
Titus. 40 The Roman historian Suetonius (A.D. 70-130) mentions this ancient practice among
Roman leaders by appointing men to tasks by casting lots, as well as casting lots as a form
of divination. 41
3:4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye
render me a recompence? and if ye recompense me, swiftly and speedily will I return your
recompence upon your own head;
38
Adam Clarke, The Holy Bible, Containing the Old and New Testaments, vol. 4 (New York: T. Mason and G.
Lane, 1836-37), 702.
39
For example, Cicero writes, “But what nation is there, or what state, which is not influenced by the omens
derived from the entrails of victims, or by the predictions of those who interpret prodigies, or strange lights, or of
augurs, or astrologers, or by those who expound lots (for these are about what come under the head of art); or, again, by
the prophecies derived from dreams, or soothsayers (for these two are considered natural kinds of divination)?” (de
divination 1.6) Cicero also writes, “What, now, is a lot? Much the same as the game of mora, or dice, l and other games
of chance, in which luck and fortune are all in all, and reason and skill avail nothing. These games are full of trick and
deceit, invented for the object of gain, superstition, or error.” (de divination 2.41) See C. D. Yonge, trans., The
Treatises of M. T. Cicero on the Nature of the Gods; on Divination; on Fate; on the Republic; on the Laws; and on
Standing for the Consulship (London: Henry G. Bohn, 1853), 146-147, 235.
40
Josephus writes, “They also cast lots among themselves who should be upon the watch in the nighttime, and
who should go all night long round the spaces that were interposed between the garrisons.” (Wars 5.12.2)
41
For example, Suetonius writes, “When later, on his way to Illyricum, he [Tiberius] visited the oracle of
Geryon near Patavium, and drew a lot which advised him to seek an answer to his inquiries by throwing golden dice
into the fount of Aponus, it came to pass that the dice which he threw showed the highest possible number and even to-
day those very dice may be seen under the water.” (Lives of the Twelve Caesars: Tiberius) See Joseph Gavorse, trans.,
The Lives of the Twelve Caesars by Suetonius (New York: Modern Library, 1931), 130-131.
36
3:5 Because ye have taken my silver and my gold, and have carried into your temples my goodly
pleasant things:
3:5 Comments – The silver and gold is the Lord’s because it was dedicated to Him and kept in
the Temple. These precious metals adorned the Temple and they were kept in the Temple
treasury.
3:6 The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye
might remove them far from their border.
3:7 Behold, I will raise them out of the place whither ye have sold them, and will return your
recompence upon your own head:
3:8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall
sell them to the Sabeans, to a people far off: for the LORD hath spoken it.
3:9 Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war
draw near; let them come up:
3:10 Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am
strong.
3:11 Assemble yourselves, and come, all ye heathen, and gather yourselves together round about:
thither cause thy mighty ones to come down, O LORD.
3:9-11 Comments – In Joel 3:9-11, the Lord seems to be taunting the Gentiles to make war against
Him. He challenges them to go to great extents in preparing for battle. They were not spare
nothing in preparing, turning their iron agricultural instruments into weapons of war.
3:12 Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to
judge all the heathen round about.
3:13 Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats
overflow; for their wickedness is great.
3:14 Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of
decision.
3:15 The sun and the moon shall be darkened, and the stars shall withdraw their shining.
3:16 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and
the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of
Israel.
3:17 So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall
Jerusalem be holy, and there shall no strangers pass through her any more.
3:18 And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills
shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth
of the house of the LORD, and shall water the valley of Shittim.
3:18 Comments – The prophet Joel predicts that grape juice for making wine will flow from wine
presses, and a surplus of milk from the cattle will come from the hills of grazing. The
seasonal dry river beds will flow with sufficient water throughout the year. Joel also predicts
that a fountain of pure water will flow from the Temple in Jerusalem. The prophet Ezekiel
37
also predicts such a river flowing from the Temple (Ezek 47:1-12). This river is also
mentioned by the psalmist (Ps 46:4-5), the prophet Zechariah (Zech 14:8), as well as the
apostle John (Rev 22:1-2). The valley of Shittim (Acacia) seems to be symbolic rather than
literal. Such acacia trees grew in dry and arid regions, suggesting that the dry and barren
valleys of Israel would be nourished by the river of God flowing from Jerusalem. However,
Leslie Allen agrees with the popular view of associating this valley with the Kidron Valley
because it flows into the Dead Sea. The portion of this valley near the Dead Sea is often dry
and littered with acacia trees.
3:19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the
children of Judah, because they have shed innocent blood in their land.
3:20 But Judah shall dwell for ever, and Jerusalem from generation to generation.
3:21 For I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion.
38
Gen 1:1-2:3—Predestination (The Creation Story)
Gen 2-11—The Calling of the Seventy Nations

Gen 12-50—The Calling of Israel as a Nation
Israel’s Theocracy
Exodus—Deliverance (Justification) & Doctrine
Leviticus—Divine Service
APPENDIX 1: THEMATIC SCHEME OF THE OLD TESTAMENT

Numbers—Perseverance: Persecutions
Deuteronomy—Perseverance: False Doctrines
Joshua-Judges—Israel’s Glorification (Rest) & Failure
Ruth – Predestination of the Davidic Lineage
God’s Plan of Redemption for the Nation of Israel

1 Samuel – Calling of the Davidic Lineage
(Rom 15:1, 1 Cor 6, 11)
Israel’s Monarchy
2 Samuel – Justification of the Davidic Lineage
The Acts of God

Foreknowledge of God The Father
1-2 Kings – Doctrine of the Kingdom & Redemption in Davidic Lineage
Serve the Lord with all thine heart, mind, and strength (Deut 6:4-6)
1-2 Chronicles – Divine Service of Israel & Redemption in Davidic
Lineage
Ezra – Perseverance of Israel (Persecution)
Nehemiah – Perseverance of the Israel (False Doctrine)
Esther – Glorification of the Davidic Lineage
Proverbs – The Mind Job – Our Example

Poetry of Israel The
Heart of God
Ecclesiastes – The Body Lamentations – Our Example
Songs – The Heart Psalms – Our Example
Isaiah – Jesus’ Role in Hosea, Amos, Jonah,

The Times of the Gentiles
Israel’s Redemption Micah

Prophecy of Israel
The Mind of God
(1 Pet 1:10-11)
Jeremiah – The
Daniel
Nahum, Zephaniah,
Father’s Role in
Obadiah, Habakkuk
Israel’s Redemption
Ezekiel– The Spirit’s

Haggai, Zechariah,
Role in Israel’s
Malachi, Joel
Redemption
Matthew – Testimony of Scripture
Mark - Testimony of Christ’s miracles
of God
Luke – Testimony of John & others
Acts - Testimony of Apostles
John - Testimony
of Jesus as the Son
Ephesians – His
Role
Philippians - Our
of the Father
Role
Foreknowledge
Colossians –- His
Role
Christ
Galatians –- Our
Thru Jesus
Justification
Role
(Rom. 8:28-30)
1&2
Church Epistles - Doctrine

Thessalonians –-
His Role
Spirit
by Holy
40
Romans - Justification thru God the Father
1 & 2 Corinthians
Sanctification
–- Our Role
1 & 2 Timothy – Role of Our Spirit
Justification in Jesus Christ

Titus – Role of Our Mind
Foreknowledge of God The Father

Pastoral
Epistles -
& Discipline
Church Order
Philemon - Role of Our Body
Hebrew – The High Priesthood of

Jesus Christ
James – Our Sanctification by the
Holy Spirit
(1 Pet. 1:2)
Persecutions
From Without
Sanctification by the Holy Spirit - New Testament Epistles

1 Peter – Our Divine Election by
God the Father
APPENDIX 2: THEMATIC SCHEME OF THE NEW TESTAMENT
the Faith
2 Peter - Mind
1, 2, 3 John - Spirit
False
Doctrines
From Within
General Epistles - Perseverance in
Jude - Body
Glorification of the The Book of Revelation

Church
APPENDIX 3: CENTRAL IDEAS FOR SERMON PREPARATION
“An exegetical outline displays a passage’s thought flow; a homiletical outline

organizes a preacher’s explanation, development, application,
and communication of a passage’s truths.” 42
(Bryan Chapell)
The introductory material of this bible commentary searches for the theological framework of the book in
order to identify the author’s thought flow, allowing for more accurate exegesis of the biblical text. The
following collection of central ideas of the text has come out of this research to aid the preacher in sermon
preparation. The three-fold sets of central ideas in this collection attempt to identify the ideas the writer
intended for his original readers (exegetical ideas), the enduring and timeless doctrinal statements that
remains true throughout history (theological ideas), and the Gospel’s call towards men for a particular
response to the text (homiletical ideas). As such, the following exegetical, theological, and homiletical ideas
provide an outline that endeavours to shape the flow of thought of the biblical text into messages that can be
clearly communicated to a modern audience. In this way, the preacher/teacher of this book of the Bible can
lead his audience towards the intended destination of the author. 43 These central ideas are an effort to
understand what the author meant to say to his original recipients and to communicate this message to a
modern audience.
Study Notes on the Holy Scriptures defines ‘exegetical idea’ as the main idea of a block, a section, a
subsection, or a pericope of the text within the theological framework of a book that best expresses what the
writer intended for his original readers. Therefore, this idea is written using verbs in the past tense. For
example, the exegetical idea of Matthew 1:1-2:12 says ‘The Old Testament Scriptures testify that Jesus
Christ was predestined to be the Messiah, having fulfilled the Messianic prophecies concerning His
humanity, deity, and Davidic kingship’.
Study Notes on the Holy Scriptures defines ‘theological idea’ as the primary theme of a block, a section, a
subsection, or a pericope of the text within the theological framework of a book that best reflects and
supports its primary theme. The theological idea is an enduring and timeless, doctrinal statement that
remains true throughout history. Therefore, this idea is written using verbs in the present perfect tense. This
idea uses the evidence of the exegetical idea to reflect the primary theme of the book. For example, the
theological idea of Matthew 1:1-2:12 says ‘Because He has proven to be both fully man and fully God,
destined to reign as Lord over all (secondary theme), Jesus Christ is the Messiah and the Son of God
(primary theme)’.
Study Notes on the Holy Scriptures defines ‘homiletical idea’ as the imperative theme of a block, a section, a
subsection, or a pericope of the text within the theological framework of a book that best reflects the
required response of the reader. The homiletical idea reflects the Gospel’s call towards men for a particular
42
Bryan Chapell, Christ-Centered Preaching – Redeeming the Expository Sermon (Grand Rapids: Baker
Academic, 2005), 129.
43
The advantage of this three-fold approach to biblical studies has been recognized by the authors of
Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit Rücksicht auf das
theologisch-homiletische Bedürfniss des pastoralen Umtes in Berbindung mit namhasten evangelischen Theologen
(Bielefeld: Belhagen und Klasing, 1857-77), edited by Johann Peter Lange. This work was later translated into English
as A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical with special reference to ministers and
students in twenty-five volumes (Edinburgh: T & T. Clark, 1865-80) under the general editorship of Philip Schaff. The
commentary notes in this series are divided into the same three categories: (1) exegetical and critical, (2) doctrinal and
ethical, and (3) homiletical and practical. Later biblical commentary series can be grouped into three major categories:
critical, devotional, and homiletical. These groups also reflect the exegetical-theological-homiletical approach used in
Study Notes on the Holy Scriptures.
41
response based upon the theological idea. This idea best expresses what the book means for today’s readers.
Therefore, this idea is written using verbs in the present tense. For example, the homiletical idea of Matthew
1:1-2:12 says, ‘Because Jesus is the Son of God (primary theme), as testified through His predestined birth
as the Messiah (secondary theme), the Gospel calls men to place their faith in Jesus Christ as both the Son of
man and Son of God, destined to reign as Lord over all (imperative theme)’.
This collection of central ideas provides a theme-based approach for crafting exegetical studies on a book
into a cohesive, text-driven, expository sermon series with a clear destination for its hearers. This approach
to the biblical text follows the book’s theological framework, which is the key to avoiding fragmentation.
Crafting sermons around the book’s framework aids the expository preacher in the delivery of a sequence of
connected sermons/teachings with a clearly defined destination for the hearers. 44
A sermon series requires theological cohesion at its macro and micro-levels if the expository preacher is to
take his congregation on the spiritual journey shaped from a book of the Bible. Each sermon of this spiritual
journey should continually echo the book’s central theme within its theological framework throughout the
series. A clear, central theme supported by secondary themes allows the congregation to follow the
preacher’s messages as he leads them toward the spiritual transformation specific for that book. Therefore,
an individual sermon text should hinge upon the central idea of its context, and this context should reflect
the theological framework of the book itself. 45
In addition, the preacher should design the sermon series within the Christocentric framework of the
Scriptures themselves. Specifically, the book’s theological framework should support the central theme of
the book itself, as well as the overarching theme of the major division of the Bible into which it is placed.
Therefore, every sermon should reflect an aspect of the central theme of the book, and this central theme
must fit properly within the theme of its major division in reflecting the overarching, Christocentric theme of
the Holy Scriptures. 46 In order to design a sermon series into this type of cohesive unity at all levels, the
preacher needs a theological, or theme-based approach that effectively identifies the central ideas at the
macro-level as well as micro-level of the book’s sermon pericopae. 47
This approach allows the text-driven preacher to follow the book’s theological framework when preparing
sermon outlines that reflect a clear and focused set of connected messages. He is able to develop a sermon
series that clearly navigates through the biblical text and presents a clear destination for the congregation.
This theme-based approach serves to bridge the gap between exegesis and homiletics by revealing a book’s
theological framework. A book’s theological framework is the ‘bridge’ between exegesis and homiletics.
44
Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture: The Application of Biblical
Theology to Expository Preaching (Grand Rapids: William B. Eerdmans Publishing Co., 2000), xiv. Graeme
Goldsworthy says, “In my experience the preaching of a series of sermons, say, from an epistle, easily leads the
preacher to fragmentation. . . .” He says fragmentation disconnects Paul’s doctrinal message in the first part of the
epistle from his practical message in the last part.
45
For this reason, homileticians recommend reading the entire book numerous times in several versions in
preparation for exegesis of its individual passages.
46
Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago: Moody Press, 1999), 57. Jerry Vines and Jim
Shaddix echo the view of modern, conservative biblical hermeneutics by saying, “From beginning to end, the Bible has
one overarching theme: the redemption of God’s creation.”
47
Bryan Chapell, Christ-Centered Preaching—Redeeming the Expository Sermon, 2nd edition (Grand Rapids:
Baker Academic, 2005), 16. Bryan Chapell discusses the need for preachers to find a place for each passage of
Scripture in “the historical sweep of God’s redemptive plan.” He believes a preacher will find more success in
preaching sermons as he discovers the redemptive message of Scriptures at both the micro and macro-levels.
42
BIBLIOGRAPHY
Bible Commentaries
Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. In The New International Commentary on
the Old Testament Ed. Robert L. Hubbard, Jr. Grand Rapids, Michigan: William B. Eerdmans
Publishing Co., 1976. Logos.
Clarke, Adam. The Holy Bible, Containing the Old and New Testaments, 6 vols. New York: T. Mason and
G. Lane, 1836-37.
Christensen, Duane L. Deuteronomy 1:1–21:9. In Word Biblical Commentary, vol. 6a, second edition. Eds.
Bruce M. Metzger, David A. Hubbard and Glenn W. Barker. Dallas: Word Books, Publisher, 2001.
Logos.
Davies, W. D. and Dale C. Allison. A Critical and Exegetical Commentary on the Gospel According to Saint
Matthew: Commentary on Matthew XIX-XXVIII, 3 vols. In The International Critical Commentary.
London: T. & T. Clark Ltd, 1988-97. Logos.
Driver, S. R. A Critical and Exegetical Commentary on Deuteronomy. In The International Critical

Commentary on the Holy Scriptures of the Old and New Testaments. Eds. Charles A. Briggs, Samuel R.
Driver, and Alfred Plummer. New York: Charles Scribner’s Sons, 1903.
Lange, Johann P., ed. Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen
Testaments mit Rücksicht auf das theologisch-homiletische Bedürfniss des pastoralen Umtes in
Berbindung mit namhasten evangelischen Theologen. Bielefeld: Belhagen und Klasing, 1857-77.
Lange, John P. A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical with special
reference to ministers and students. Ed. Philip Schaff. Edinburgh: T & T. Clark, 1865-80.
Lange, J. P. and J. J. van Oosterzee. The Epistle of James. Trans. J. Isidor Mombert. In A Commentary on
the Holy Scriptures: Critical, Doctrinal, and Homiletical. Eds. John Peter Lange and Philip Schaff. New
York: Charles Scribner and Co., 1867.
Lea, Thomas D., and Hayne P. Griffin, Jr. 1, 2 Timothy, Titus. In The New American Commentary, vol. 34.
Ed. David S. Dockery. Nashville: Broadman & Holman Publishers, 1992. Logos.
Metzger, Bruce M., David A. Hubbard, and Glenn W. Barker, eds. Word Biblical Commentary. Dallas,
Texas: Word Incorporated, 1989-2007.
Rodkinson, Michael L. New Edition of the Babylonian Talmud, 20 vols. New York: New Talmud Publishing
Company, 1902.
Schmoller, Otto. The Book of Joel. Trans. John Forsyth. In The Minor Prophets, Exegetically, Theologically,
and Homiletically Expounded. In A Commentary on the Holy Scriptures: Critical, Doctrinal, and
Homiletical. Ed. John Peter Lange. Trans. Philip Schaff. New York: Charles Scribner’s Sons, 1886.
Stuart, Douglas. Hosea-Jonah, In Word Biblical Commentary, vol. 31. Eds. Bruce M. Metzger, David A.
Hubbard and Glenn W. Barker. Dallas: Word Books, Publisher, 1987. Logos.
43
Wolfendale, James. A Homiletical Commentary on the Minor Prophets. In The Preacher’s Complete
Homiletical Commentary on the Old Testament. New York: Funk & Wagnalls Company, 1892.
Reference Books
Bleek, Johannes. An Introduction to the Old Testament, 2 vols. Eds. Adolf Kamphausen and Edmund
Venables. Trans. G. H. Venables. London: Bell and Daldy, 1869.
Blomberg, Craig L. The Historical Reliability of the Gospels, 2nd ed. Downers Grove, Ill: InterVarsity
Press, 2007.
Booth, Wayne C., Gregory G. Colomb, and Joseph M. Williams. The Craft of Research. Chicago: The
University of Chicago Press, 2003.
Chapell, Bryan. Christ-Centered Preaching – Redeeming the Expository Sermon. Grand Rapids: Baker
Academic, 2005.
Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions
and Critical and Explanatory Notes to the Several Books, 2 vols. Oxford: Clarendon Press, 1913.
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Press Ltd., 2001.
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and Edinburgh: Adam and Charles Black, 1891.
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n.d.
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Minor Prophets. In The Minor Prophets, Exegetically, Theologically, and Homiletically Expounded. In
A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical. Ed. John Peter Lange.
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Gospel.” PhD diss., Fuller Theological Seminary, 1997 [on-line]. Accessed 29 August 2013. Available
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45
Gary Everet t received his Mast er of Divinit y ( 1992) and

Doct or of Minist ry ( 2015) degrees from Sout hwest ern Bapt ist
Theological Sem inary. He served as a past or for five years
and t aught in Bible college for t en years.
Since 1997, he has served as t he st at ion m anager of

Light house Television, locat ed in Kam pala, Uganda, an
affiliat e of Trinit y Broadcast ing Net work. The st at ion is owned
by Calvary Cat hedral I nt ernat ional in Fort Wort h, Tex as, and
t he chairm an of t he board and president of Light house
Television is Dr. Robert B. Nichols.
Gary served seven years as t he direct or of t he Joyce Meyer

Minist ries out reach in Uganda. He current ly serves on t he board of direct ors of Andrew
Wom m ack Minist ries Uganda.
Gary is t he aut hor of St udy Not es on t he Holy Script ures, a 10,000 page com m ent ary on t he
Holy Bible, published by Logos Bible Soft ware, e- Sword, t he Word, Bible Analyzer, as well as
an online version at St udyLight .org. St udy Not es is also available along wit h his serm ons and
t eachings on his websit e www.geveret t .org. His com m ent aries are also available at
ht t ps: / / swbt s1.academ ia.edu/ GaryEveret t .
Gary was m arried t o Menchu in 1996. They have four children, t hree of whom were born and
raised in Uganda.

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STUDY NOTES ON THE HOLY SCRIPTURES

Using a Theme-based Approach

THE BOOK OF JOEL

© Gary H. Everett, 1981-2022

The Three-Tiered Thematic Scheme Shaping the Book of Joel:

Hear, O Israel: The LORD our God is one LORD:

INTRODUCTION TO THE BOOK OF JOEL .......................................................... 1

INTRODUCTION TO THE BOOK OF JOEL 1

II. Historical Background

LITERARY STYLE (GENRE)

1. Life Setting – Discussions on the occasion

II. Genre and Characteristics of the Book

Nahum Hosea Haggai

thru God the Holy Spirit

thru God the Son

Thematic Scheme of the Prophetic Books

II. Literary Structure

Here is a proposed outline:

2. The Prophet’s Prayer unto the Lord (1:15-20)

a) 1:15-18 – In Joel 1:15-18 the prophet lifts up a lament.

b) 1:19-20 – In Joel 1:19-20 the prophet prays unto the Lord.

Here is a proposed outline:

3. The Order of the Invading Army (2:6-9)

4. The Divine Leader of the Invading Army (2:10-11)

Here is a proposed outline:

1. Israel’s Glorification Begins with the Restoration of the Nation (3:1-8)

2. Israel’s Glorification Continues with the Great Tribulation Period (3:7-17)

III. Outline of the Literary Structure

EXEGESIS AND COMMENTS

“the cankerworm” – Comments – The Hebrew word (‫ ) ֶילֶק‬means, “locust” (Gesenius,

Gen 2-11—The Calling of the Seventy Nations

APPENDIX 1: THEMATIC SCHEME OF THE OLD TESTAMENT

Deuteronomy—Perseverance: False Doctrines

Joshua-Judges—Israel’s Glorification (Rest) & Failure

Ruth – Predestination of the Davidic Lineage

God’s Plan of Redemption for the Nation of Israel

(Rom 15:1, 1 Cor 6, 11)

The Acts of God

Nehemiah – Perseverance of the Israel (False Doctrine)

Esther – Glorification of the Davidic Lineage

Proverbs – The Mind Job – Our Example

Ecclesiastes – The Body Lamentations – Our Example

Songs – The Heart Psalms – Our Example

Isaiah – Jesus’ Role in Hosea, Amos, Jonah,

Israel’s Redemption Micah

Ezekiel– The Spirit’s

Mark - Testimony of Christ’s miracles

Church Epistles - Doctrine

Justification in Jesus Christ

Foreknowledge of God The Father

Hebrew – The High Priesthood of

Sanctification by the Holy Spirit - New Testament Epistles

General Epistles - Perseverance in

Glorification of the The Book of Revelation

APPENDIX 3: CENTRAL IDEAS FOR SERMON PREPARATION

“An exegetical outline displays a passage’s thought flow; a homiletical outline

Driver, S. R. A Critical and Exegetical Commentary on Deuteronomy. In The International Critical

Dissertations and Research Papers

Gary Everet t received his Mast er of Divinit y ( 1992) and

Since 1997, he has served as t he st at ion m anager of