Chapter 4 - An Examination of End Times (Continued)
Book of Joel
Like Hosea, little is known about Joel except that he was the son of Pethuel, who is only mentioned this one time in the Bible. The primary theme centers around the “Day of the LORD,” a common phrase found in both the Old and New Testaments. Unlike most of the books written by the “writing prophets,” very little is said about Judah and Israel. The key locations are Jerusalem and Zion, a term that is used to describe several locations including Jerusalem, the City of David (see 2 Samuel 5:7), the Temple or Temple Mount (see Psalm 9:11-12), an area in Judah (see Psalm 69:35-36), and the ‘chosen location’, His holy mountain (see Psalm 48:2-3). The book of Joel also doesn’t give any hint as to when it was written, there are no historical references. Most scholars agree that it could have been written as early as the ninth century B.C., or as late as the sixth century B.C.
Before continuing, we should review that the “Day of the Lord” can either refer to a specific day or to an extended period.[1]
The “day of the Lord” signifies, generally, a time of calamity and distress (Isa. 2:12; Joel 2:11). It is also used of a festal day (Hos. 7:5), a birthday (Job 3:1), a day of ruin (Hos. 1:11; Job 18:20; comp. tempus, tempora reipublicæ, Cic., and dies Cannensis), the judgment-day (Joel 1:15; 1 Thess. 5:2), the kingdom of Christ (John 8:56; Rom. 13:12), and in other senses which are mostly self-explaining.[2]
Some believe the period will extend from the rapture of all believers to the end of the millennial reign of Jesus (see 1 Thessalonians 5:1-9; 2 Peter 3:10-13). Due to the limited references to specific nations and the omission of any time period with the exception of the “Day of the Lord,” it appears that most of the book of Joel point to the end times.
The book opens with an invasion of locusts (see Joel 1:1-14), a fearful plight for any farmer, as the eighth plague in Egypt demonstrated (see Exodus 10:1-20). But many consider these locusts to be a description of an invading army. Later in this book we will examine the final book of the Bible, Revelation. In the ninth chapter we see another reference to a plague of locusts (see Revelation 9:1-11), but these come out of a bottomless pit (Hades). These locusts may not be insects as they are described as having a king (see Revelation 9:11). It is interesting to note that we find in the book of Proverbs that, “locusts have no king, yet all of them march in rank” (Proverbs 30:27), indicating that the swarm of locusts found in Revelation chapter nine are, indeed, not ordinary insects, but supernatural pests. The question remains, is Joel referring to the same incident found in Revelation nine or are these real insects doing some serious damage?
The devastation continues with a drought (see Joel 1:15-20). Food is no longer available, fields have dried up, and fire has consumed essentially everything. Some interpret the reference to fire as a metaphor to describe the devastation of the drought.
Before proceeding we should go back to verses 13-15. In verse 13, Joel writes, “Put on sackcloth and lament, O priests; wail, O ministers of the altar. Go in, pass the night in sackcloth, O ministers of my God! Because grain offering and drink offering are withheld from the house of your God.” Knowing that the Temple was destroyed in 70 A.D.,[3] we can surmise that it must have been rebuilt and put into service prior to this time of judgment. In verse 14 we read, “Consecrate a fast; call a solemn assembly. Gather the elders and all the inhabitants of the land to the house of the LORD your God, and cry out to the LORD.” God is calling the inhabitants of the land (the world) to repent, giving everyone another opportunity to confess their sins and turn to Jesus. Verse 15 reminds everyone that the day of judgment approaches, “Alas for the day! For the day of the LORD is near, and as destruction from the Almighty it comes.” Joel records that the destruction that will come is the direct result of being unrepentant.
Joel chapter two begins with another warning that judgment is near, ‘Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming; it is near” (Joel 2:1). The conditions and subsequent devastation described in the following ten verses is quite grim. We read of a day of darkness and gloom, followed by a great and powerful army appearing. Fire is seen devouring all that is ahead and behind that army. The army is described as looking like horses, but they are able to scale walls and leap onto buildings. We also read that the heavens and earth quake (see Joel 2:2-11). Verse eleven ends with a sobering question, “Who can endure it?” (Joel 2:11b)
Another plea for repentance is made. Verse twelve begins with an “Yet even now,” understanding that even up to the time judgment is eminent (or has already begun) that God is willing to forgive if the person recognizes that they have sinned against God and wishes to repent (see Joel 2:12-17). Verse 17 contains several terms that pertain to the Temple’s operation (vestibule, altar, priests being ministers of the LORD, and a plea to spare His people) implying that this period of judgment pertains to the people of Israel. Some believe this warning of judgment is aimed at the nation of Judah referring to Babylon and the Babylonian Captivity.
The text continues with a promise of restoration, but not due to repentance, “Then the LORD became jealous for his land and had pity on his people.” (Joel 2:18) The land and the people will be restored (see Joel 2:18-27), the restoration will be so complete and ideal that it will be overwhelmingly obvious that God, not man, is responsible. “You shall know that I am in the midst of Israel, and that I am the LORD your God and there is none else. And my people shall never again be put to shame.” (Joel 2:27) Notice the last sentence in that verse, that God’s people (a reference to the Israelites) will never again be put to shame, pointing to a yet-future event as that statement currently is not true.
One of the many benefits of Jesus' death and resurrection is that the Holy Spirit can now permanently dwell in a person. In the Old Testament the Holy Spirit could be removed from a person. For example, “Now the Spirit of the LORD departed from Saul” (1 Samuel 16:14a, see also 1 Samuel 18:12; 28:15-16; Judges 16:20) and King David wrote, “Cast me not away from your presence, and take not your Holy Spirit from me.” (Psalm 51:11) In the New Testament, Jesus promised that the Holy Spirit will reside in Christians forever. “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” (John 14:15-17) The apostle Paul further explains that God ‘seals’ believers with the Holy Spirit, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:13-14) “And it is God who establishes us with you in Christ, and has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee.” (2 Corinthians 1:21-22) The Holy Spirit will not be removed from a Christian. Joel foresees a time when this incredible gift will be offered (see Joel 2:10-12). Peter helps us “connect the dots" by quoting Joel 2:28-32 during his 'sermon' on the day the church was born. "But this is what was uttered through the prophet Joel: “ ‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’" (Acts 2:16–21)
But as any reader can recognize, Joel’s prophecy extends beyond the promise of the Holy Spirit, it speaks of others prophesying about a time when God sends signs to earth, that there will be so much blood, fire, and smoke that the sun will be darkened and the moon will appear red through the smoke before the great and magnificent day of the LORD comes. Followed by the promise that everyone who calls upon the name of the LORD (Jesus), will be saved. Again, these prophecies point to a yet-future event.
Joel chapter three appears to refer to four different prophetic events. The first being a future time when God restores Jerusalem and Judah. At that time God will bring all the nations (Hebrew ‘gô·yim’,[4] can also be translated as ‘Gentiles’, all non-Israelites) to the Valley of Jehoshaphat for judgment (see Joel 3:1-2a). The location of this valley is often debated as this and verse twelve are the only places in the Bible that mention the Valley of Jehoshaphat. Many believe since the Hebrew translation of ‘Jehoshaphat’[5] is “Yahweh judges” (or “the Lord judges”), that it is not a specific location but is actually a play on words reflecting what God will be doing. At that time and place God will judge them on behalf of His people and the nation of Israel. He will evaluate how they treated them, how they scattered His people and divided His land (see Joel 3:2b). He specifically calls out how His people were sold into slavery and children being trafficked (see Joel 3:3). Since slavery and children trafficking were common after suffering defeat in a war, many believe this judgment will be for past, perhaps even ancient, wars where Israel and Judah were defeated. But some believe these verses pertain to yet-future issues and should be considered another “sign of the end times.” A time when human trafficking will rise.
In what appears to be the second prophecy in chapter three, the focus shifts to the cities of Tyre and Sidon (Phœnicians) as well as the regions of Philistia (Philistines), all three on the western coast of the Mediterranean Sea. Tyre and Sidon being north of Israel (modern-day Lebanon) and Philistia being west of Israel. They too are being judged for their past treatment of the children of Israel, especially those that were made into slaves and sold to Greece after various conquests (see Joel 3:4-8). God promises that one day those roles will be reversed. Most scholars agree that this prophecy was fulfilled in the fourth century B.C. by Alexander the Great.
The third prophetic segment returns to the Valley of Jehoshaphat where armies of many nations are to prepare for war (see Joel 3:9-12). Judgment is about to begin, “Put in the sickle, for the harvest is ripe. Go in, tread, for the winepress is full. The vats overflow, for their evil is great.” (Joel 3:13, see also Revelation 14:14-20) When Jesus returns He will find many who have rejected His offer of salvation, the text uses a winepress as a metaphor for the judgment process, we are told that the vats are overflowing. At the final moment when a decision must be made (last chance to say yes to Jesus), the sun and moon will darken and the stars will stop shining (see Joel 3:14-15).
The fourth and last portion of prophecy in Joel chapter three quickly follows the previous segment. When Jesus returns He will make Himself known with a roar of His voice from Jerusalem and the heavens (planets, stars, etc.) and earth will shake. But He will protect the people of Israel, He will be their stronghold (see Joel 3:16). The restoration of Israel will be great. Jerusalem will be holy, no non-believers will be allowed to enter. The land of Israel and Judah will overflow with an abundance of produce. A fountain will flow from the Temple that will flow into the Valley of Shittim[6] (see Joel 3:17-18). Both Egypt and Edom will be made desolate for their violence against the people of Judah. But Judah will survive and will be inhabited forever (see Joel 3:19-20). God will forgive His people (some translate ‘niq·qê·ṯî’[7] as ‘avenge’, the word means to be cleaned, a declaration of acquittal) and He will dwell in Zion. The New Living Translation renders the last verse in the book of Joel as, “I will pardon my people’s crimes, which I have not yet pardoned; and I, the LORD, will make my home in Jerusalem with my people.” (Joel 3:21, NLT, see also Revelation 21:22)
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[1] See "Eschatological Terms" in "An Examination of the End Times."
[2] M’Clintock, J., & Strong, J. (1891). Day. In Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (Vol. 2, p. 703). Harper & Brothers, Publishers.
[3] See Considerations under Revelation 11:1-2.
[4] Strong’s Hebrew 1471.
[5] Strong’s Hebrew 3092.
[6] The Valley of Shittim is northwest of the Dead Sea.
[7] Strong’s Hebrew 5352.