THE BOOK OF
JOEL

Title

The Greek Septuagint (LXX) and Latin Vulgate versions follow the Hebrew Masoretic Text, titling this book after Joel the prophet, who received this message from God (1:1). The name means “the LORD is God” and refers to at least a dozen other men in the OT. Joel is referred to only once in the OT (1:1) and only once in the NT (Acts 2:16–21).

Author and Date

The author identified himself only as “Joel the son of Pethuel” (1:1). The prophecy provides little else about the man. Even the name of his father is not mentioned elsewhere in the OT. Although Joel displayed a profound zeal for the temple sacrifices (1:9; 2:13–16), his familiarity with pastoral and agricultural life and his separation from the priests (1:13, 14; 2:17) suggest he was not a Levite. Extrabiblical tradition records that he was from the tribe of Reuben, from the town of Bethom or Bethharam, located northeast of the Dead Sea on the border of Reuben and Gad. The context of the prophecy, however, hints that he was a Judean from the Jerusalem vicinity, since the tone of a stranger is absent.

Dating the book relies solely on canonical position, historical allusions, and linguistic elements. Because of: (1) the lack of any explicit mention of later world powers (Assyria, Babylon, or Persia); (2) the fact that Joel’s style is like that of Hosea and Amos, rather than of the post-exilic prophets; and (3) the verbal parallels with other early prophets (Joel 3:16/Amos 1:2; Joel 3:18/ Amos 9:13), a late-ninth-century-B.C. date, during the reign of Joash (c. 835–796 B.C.), seems most convincing. Nevertheless, while the date of the book cannot be known with certainty, the impact on its interpretation is minimal. The message of Joel is timeless, forming doctrine which could be repeated and applied in any age.

Background and Setting

Tyre, Sidon, and Philistia had made frequent military incursions into Israel (3:2ff.). An extended drought and massive invasion of locusts had stripped every green thing from the land and brought severe economic devastation (1:7–20), leaving the southern kingdom weak. This physical disaster gives Joel the illustration for God’s judgment. As the locusts were a judgment on sin, God’s future judgments during the Day of the Lord will far exceed them. In that day, God will judge His enemies and bless the faithful. No mention is made of specific sins, nor is Judah rebuked for idolatry. Yet, possibly due to a calloused indifference, the prophet calls them to repentance, admonishing them to “rend your heart, and not your garments” (2:13).

Historical and Theological Themes

The theme of Joel is the Day of the Lord. It permeates all parts of Joel’s message, making it the most sustained treatment in the entire OT (1:15; 2:1; 2:11; 2:31; 3:14). The phrase is employed nineteen times by eight different OT authors (Is. 2:12; 13:6, 9; Ezek. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18 [2 times], 20; Obad. 15; Zeph. 1:7, 14 [2 times]; Zech. 14:1; Mal. 4:5). The phrase does not have reference to a chronological time period, but to a general period of wrath and judgment uniquely belonging to the Lord. It is exclusively the day which unveils His character—mighty, powerful, and holy, thus terrifying His enemies.

The Day of the Lord does not always refer to an eschatological event; on occasion it has a near historical fulfillment, as seen in Ezekiel 13:5, where it speaks of the Babylonian conquest and destruction of Jerusalem. As is common in prophecy, the near fulfillment is a historic event which gives understanding to the more distant, eschatological fulfillment.

The Day of the Lord is frequently associated with seismic disturbances (e.g., 2:1–11; 2:31; 3:16), violent weather (Ezek. 13:5ff.), clouds and thick darkness (e.g., 2:2; Zeph. 1:7ff.), cosmic upheaval (2:3, 30), and as a “great and very terrible” (2:11) day that would “come as destruction from the Almighty” (1:15). The latter portion of Joel (2:18–3:21) depicts time immediately prior to and subsequent to the Day of the Lord in terms of promise and hope. There will be a pouring out of the Spirit on all flesh, accompanied by prophetic utterances, dreams, and visions (2:28, 29).

As a result of the Day of the Lord, there will be physical blessings, fruitfulness, and prosperity (2:21ff.; 3:16–21). It is a day when judgment is poured out on sinners that subsequently leads to blessings on the penitent and reaffirmation of God’s covenant with His people. See note on 1 Thessalonians 5:2.

Interpretive Challenges

First, what is the relationship of chapter 2 to chapter1? It is preferable to view chapter 1 as describing an actual, historical invasion of locusts that devastated the land. In chapter 2, a heightened level of description engages the interpreter. Here the prophet is projecting something beyond the locust plague of chapter 1, elevating the level of description with increased intensity that is focused on the plague and the immediate necessity for true repentance. The prophet’s choice of similes, such as “like the appearance of horses” (2:4) and “like mighty men” (2:7), suggests that he is still using the actual locusts to illustrate an invasion which can only be the massive onslaught of the final Day of the Lord.

A second issue facing the interpreter is Peter’s quotation from Joel 2:28–32 in Acts 2:16–21. Some have viewed the miraculous phenomena of Acts 2 and the destruction of Jerusalem in A.D. 70 as the final fulfillment of the Joel passage, while others have reserved its ultimate fulfillment to the final Day of the Lord only—but clearly, Joel is primarily referring to the final, terrible Day of the Lord. The pouring out of the Holy Spirit at Pentecost was not the entire fulfillment, but rather a preview and sample of the Spirit’s power and work to be released fully and finally in the Messiah’s kingdom after the Day of the Lord. See note on Acts 2:16–21.

Thirdly, the time perspective (historical or eschatological) of various portions in Joel is sometimes questioned. The discussion that follows will help to clarify. After 1:1, the contents of Joel are arranged under three basic categories. In the first section (1:2–20), the prophet describes the contemporary Day of the Lord. The land is suffering massive devastation caused by a locust plague and drought. The details of the calamity (1:2–12) are followed by a summons to communal penitence and reformation (1:13–20).

The second section (2:1–17) provides a transition from the historical plague of locusts described in chapter 1 to the eschatological Day of the Lord in 2:18–3:21. Employing the contemporary infestation of locusts as a backdrop, the prophet, with a raised level of intensity, paints a vivid and forceful picture of the impending visitation of the Lord (2:1–11) and, with powerful and explicit terminology, tenaciously renews the appeal for repentance (2:12–17).

In the third section (2:18–3:21), the Lord speaks directly of an eschatological hope, assuring His people of His presence among them (2:27; 3:17, 21). This portion of Joel assumes that the repentance solicited (2:12–17) had occurred and describes the Lord’s zealous response (2:18, 19a) to their prayer. Joel 2:18–20 forms the transition in the message from lamentation and woe to divine assurances of God’s presence and the reversal of the calamities, with 2:19b, 20 introducing the essence and nature of that reversal. The Lord then gives three promises to assure the penitents of His presence: (1) material restoration through the divine healing of their land (2:21–27), (2) spiritual restoration through the divine outpouring of His Spirit (2:28–32), and (3) national restoration through the divine judgment on the unrighteous (3:1–21).

I. DAY OF THE LORD EXPERIENCED: HISTORICAL (1:1–20)

A. Source of the Message (1:1)

1:1 The word of the LORD. This introductory phrase is frequently employed by the prophets to indicate that the message was divinely commissioned. Cf. Hosea 1:1; Micah 1:1; Zephaniah 1:1. Slightly varied forms are found in 1 Samuel 15:10; 2 Samuel 24:11; Jeremiah 1:2; Ezekiel 1:3; Jonah 1:1; Zechariah 1:1; Malachi 1:1. LORD. A distinctively Israelitish designation for God; the name speaks of intimacy and a relationship bonded metaphorically through the covenant which is likened to marriage and, thus, carries special significance to Israel (Ex. 3:14). Joel. His name means “the LORD is God.” Pethuel. His name means “openheartedness of/toward God” and is the only occurrence of this name in the Bible.

1:2–20 The prophet described the contemporary Day of the Lord. The land was suffering massive devastation caused by a locust plague and drought. The details of the calamity (vv. 2–12) are followed by a summons to corporate penitence and reformation (vv. 13–20).

B. Command to Contemplate the Devastation (1:2–4)

1:2 Hear . . . give ear. The gravity of the situation demanded the undivided attention of their senses, emphasizing the need to make a conscious, purposeful decision in the matter. The terminology was commonly used in “lawsuit” passages (cf. Is. 1:2; Hos. 4:1), intimating that Israel was found guilty and that the present judgment was her “sentence.” elders . . . all you inhabitants. The former term refers to the civil and religious leaders, who, in light of their position, were exhorted to lead by example the entire population (latter term) toward repentance. The historical severity of devastation should have warned the population that this was divine chastisement, not just a bad natural cycle of events.

1:3 Tell . . . children . . . another generation. The pedagogical importance of reciting the Lord’s mighty acts to subsequent generations is heavily underscored by the threefold injunction (cf. Ex. 10:1–6; Deut. 4:9; 6:6, 7; 11:19; 32:7; Pss. 78:5–7; 145:4–7; Prov. 4:1ff.).

1:4 locust. The four kinds of locusts refer to their different species or their stages of development. Cf. 2:25, where the writer mentions them in different order. The total destruction caused by their voracious appetites demands repentance to avoid future, repeat occurrences (cf. Deut. 28:38; Is. 33:4; Amos 7:1).

C. Completeness of the Devastation (1:5–12)

1:5–12 Total destruction affected all social and economic levels. Affected were the drunkards who delighted in the abundance of the vine (vv. 5–7), the priests who utilized the produce in the offerings (vv. 8–10), and the farmers who planted, cultivated, and reaped the harvest (vv. 11, 12). As if building toward a crescendo, the prophet noted in the first stanza that the luxuries of life were withdrawn. In the second, the elements needed to worship were interrupted. In the third, the essentials for living were snatched away. To lose the enjoyment of wine was one thing; to no longer be able to worship God outwardly was another; but to have nothing to eat was the sentence of death!

1:5 Awake . . . weep . . . wail. The drunkards were to awaken to the realization that their wine would be no more. They were to weep bitterly and to wail. The severity of the devastation called for public, communal mourning. new wine. Occasionally translated “sweet wine,” the term can denote either freshly squeezed grape juice or newly fermented wine (cf. Is. 49:26).

1:6, 7 My land . . . vine . . . fig tree. The possessive pronoun refers to the Lord. He is the owner of the land (cf. Lev. 25:23; Num. 36:2; Ezek. 38:16), the vine, and the fig tree (cf. Hos. 2:9). Instead of symbols for prosperity and peace (1 Kin. 4:25; Mic. 4:4; Zech. 3:10), the vine and fig tree had become visual reminders of divine judgment.

1:6 a nation. A literal invasion of locusts pictured the kind of destruction and judgment inflicted by human armies. teeth of a lion. Joel described these hostile, countless locusts as possessing the “fangs of a fierce lion,” so able were they to devour anything in their path. Lions are occasionally used as symbols of violence (Gen. 49:9; Num. 23:24) and the violent, awesome nature of God’s judgment (Is. 30:6; Hos. 13:8).

1:8, 9 The metaphor is significant because the OT speaks of the Lord as the husband of Israel, His wife (Is. 54:5–8; Jer. 31:32). The covenantal offerings and libations could not be carried out; therefore, Israel, the wife of the Lord, was to repent, lest her relationship with the Lord became like that of the young widowed maiden.

1:8 Lament like a virgin. As with the drunkards, the religious leaders were to lament as a young maiden would on the death of her youthful husband, wherein she exchanged the silky fabric of a wedding dress and the joy of a wedding feast for the scratchy, coarse clothing of goat’s hair and the cry of a funeral dirge. The term virgin lacks the notion of virginity in many cases (e.g., Esth. 2:17; Ezek. 23:3); and when coupled together with the term husband points to a young maiden widowed shortly after marriage. sackcloth. Fabric generally made of goat’s hair, usually black or dark in color (cf. Rev. 6:12) and normally placed on the bare body around the hips (Gen. 37:34; 1 Kin. 21:27) to leave the chest free for “beating” (Is. 32:11, 12), was used in the ancient world to depict sorrow and penitence (Neh. 9:1; Is. 37:1; Matt. 11:21). Because the prophets’ message usually dealt with a call to repentance, it became the principal garment worn by prophets (Matt. 3:4; Rev. 11:3).

1:9 grain offering . . . drink offering have been cut off. To cut off these offerings, sacrificed each morning and evening (Ex. 29:38–42; Lev. 23:13), was to cut off the people from the covenant. The gravity of the situation was deepened by the fact that it threatened the livelihood of the priests, who were given a portion of most sacrifices.

1:11 Be ashamed, you farmers. The primary emphasis of the Hebrew term connotes a public disgrace, a physical state to which the guilty party has been forcibly brought.

1:12 All the trees . . . are withered. The picture was bleak, for even the deep roots of the trees could not withstand the torturous treatment administered by the locusts, especially when accompanied by an extended drought (v. 20). joy has withered. Human joy and delight had departed from all segments of society; none had escaped the grasp of the locusts. The joy that normally accompanied the time of harvest had been replaced by despair.

D. Call to Repent in Light of the Devastation (1:13–20)

1:13, 14 Consecrate a fast. The prophet called the priests to take action, first by example (v. 13) and then by proclamation (v. 14). As the official leaders, it was their duty to proclaim a public fast so the entire nation could repent and petition the Lord to forgive and restore. Here, they were admonished to “consecrate” a fast, denoting its urgent, sacred character. Call a sacred assembly. Directives for calling an assembly, generally for festive purposes (cf. 2 Chr. 7:9; Neh. 8:18), are given in Numbers 10:3. Parallel in thought to “consecrate a fast,” no work was permitted on such days (Lev. 23:36; Num. 29:35; Deut. 16:8).

1:15 the day of the LORD is at hand. This is the first occurrence (cf. 2:1, 11, 31; 3:14) of the major theme in Joel (see Introduction: Historical and Theological Themes). Later in the book (2:18ff.; 3:1, 18–21), the Day of the Lord (the occasion when God pours out His wrath on man) results in blessing and exoneration for God’s people and judgment toward Gentiles (Is. 13:6; Ezek. 30:3); but here Joel directs the warning toward his own people. The Day of the Lord is at hand; unless sinners repent, dire consequences await them. destruction from the Almighty. The Hebrew term destruction forms a powerful play on words with the “Almighty.” The notion of invincible strength is foremost; destruction at the hand of omnipotent God is coming. Their calamity was not from some freak turn of nature, but rather from the purposeful, punishment of their Creator God.

1:17, 18 seed shrivels . . . animals groan. From the spiritual realm to the physical realm, all was in shambles. Though innocent, even the animals suffered (cf. Rom. 8:18–22) the loss of food in judgment. Cf. verse 20.

1:19 to You I cry out. As the first one to call the nation to repentance, the prophet had to be the first to heed the warning. He had to lead by example and motivate the people to respond. In the midst of proclaiming judgment, God’s prophets often led in intercessory prayer for mercy and forgiveness (cf. Ex. 32:11–14; Jer. 42:1–4; Dan. 9:1–19; Amos 7:1–6). fire. Because the locust devastation was so severe and thorough, it was compared to a destroyer’s fire.

II. DAY OF THE LORD ILLUSTRATED: TRANSITIONAL (2:1–17)

2:1–17 With an increased level of intensity, Joel utilized the metaphor of the locust plague and drought as a backdrop from which to launch an intensified call to repent in view of the coming invasion of Judah and the Day of the Lord, present and future.

A. Alarm Sounds (2:1)

2:1 Blow the trumpet. In the ancient world, horns were used to gather people for special occasions or to warn of danger (Ex. 19:13, 16, 19; 20:18; Num. 10:1–10; Is. 27:13; Amos 3:6; Zeph. 1:14–16; Zech. 9:14; 1 Thess. 4:16). This term refers to a ram’s horn. Zion. This term can refer either to earthly Jerusalem (Is. 10:12) or the heavenly abode of God (Heb. 12:22). All seven occurrences in Joel when taken in context (2:1, 15, 23, 32; 3:16, 17, 21), refer to the earthly city. the day of the LORD. This is the second of five occurrences of this theme phrase in Joel (1:15; 2:11, 31; 3:14). See Introduction: Historical and Theological Themes.

B. Army Invades (2:2–11)

2:2–11 In dramatic and vivid language, Joel compared the drought and locusts to fire, horses, and an invading army.

2:2 darkness and gloominess . . . clouds and thick darkness. These features describe the blackness of a locust invasion, so thick that it blots out the sun with its deadly, living cloud of insects. Such terms are also often common figures for misery and calamity in the OT (Is. 8:22; 60:2; Jer. 13:16; Amos 5:18, 20; Zeph. 1:15) and past visitations of the Lord (Ex. 10:12ff.; 19:16–19; 24:16; Deut. 4:12; 5:22, 23).

2:4–9 Their appearance is like . . . horses. The resemblance of the locust’s head to that of a horse is striking, so much so that the prophet reiterates the word appearance. Horses were not used for agricultural purposes in ancient times, but were the most feared kind of military equipment (Ex. 15:1ff., 19; Deut. 20:1; Josh. 11:4). The simile continues with “like chariots” (v. 5); “like a strong people” (v. 5); “like mighty men” (v. 7); and “like men of war” (v. 7); and “like a thief” (v. 9).

2:10 earth quakes . . . sun and moon grow dark. The ground trembles as dust flies along with the growing devastation. Earthquakes and cosmic disruptions are well attested elsewhere as signs accompanying divine appearances (Judg. 5:4; Ps. 18:7; Jer. 4:23–26; Nah. 1:5, 6; Matt. 24:7). So devastating are the locusts that they are associated with heavenly phenomena. Joel later refers to these signs (cf. 2:31; 3:15).

2:11 the day of the LORD. This is the third of five (1:15; 2:1, 31; 3:14) occurrences. See Introduction: Historical and Theological Themes. There is a growing sense of severity with each successive mentioned.

C. Admonition to Repent (2:12–17)

2:12–14 Even in the midst of judgment, opportunity to repent was given. If the people would demonstrate genuine repentance, the Lord stood ready to forgive and bless. Tragically, pagan Ninevah repented (Jon. 3:5–9) and God relented (Jon. 3:10), but Judah did not and the Lord would not. See notes on 2 Samuel 24:16; Jeremiah 18:8–10; 42:10.

2:15 Blow . . . consecrate . . . call. Cf. 1:14; 2:1.

2:16 From oldest to youngest they were to come. The situation was so grave that even the groom and bride were exhorted to assemble (cf. Deut. 24:5); consummation of the marriage could wait.

2:17 See note on 1:19.

III. DAY OF THE LORD DESCRIBED: ESCHATOLOGICAL (2:18–3:21)

A. Introduction (2:18–20)

2:18–3:21 With the advent of verse 18, the text makes a decisive transition, devoting the remainder of the book to future restoration. This assumes an interval of time between verse 17 and verse 18 during which Israel repented. As a result of her repentance, the three major concerns of 1:1–2:17 are answered by the Lord: physical restoration (2:21–27), spiritual restoration (2:28–32), and national restoration (3:1–21).

2:19–27 reproach . . . shame. “No reproach” among the nations (v. 19) and “never be put to shame” (vv. 26, 27) are absolute statements that could only be fulfilled in the far future. Cf. 3:17.

2:20 northern army. Although some have viewed this as a reference to the locusts, it is more likely referring to a military invasion by a country coming down from the north of Israel (cf. Ezek. 38:6, 15; 39:2). That future army will be driven into the eastern sea (Dead Sea) and the western sea (Mediterranean Sea).

B. Material Restoration (2:21–27)

2:21–24 Reminiscent of 1:18–20, the former situation had been reversed. The animals were admonished to be afraid no longer.

2:23, 24 former . . . latter rain. The former rains came in October-December to prepare the seed-bed and assist germination, while the latter rains came in March-May to provide ample moisture for the grain and fruit crops to be rich and full.

2:25 Cf. 1:4.

2:27 I am in the midst of Israel. This promised return would be a reversal of the Lord’s departure (cf. Ezek. 8–11).

C. Spiritual Restoration (2:28–32)

2:28–32 See Introduction: Interpretive Challenges; see notes on Acts 2:16–21 for a discussion of how this relates to Peter’s sermon on Pentecost in Jerusalem.

2:28 afterward. The abundance of material blessings would be followed by the outpouring of spiritual blessings. When coupled with the other temporal phrases within the passage (“in those days” [v. 29] and “before the coming of the great and awesome Day of the LORD” [v. 31]), the term points to a Second Advent fulfillment time frame. all flesh. Since the context is “your sons and your daughters,” “all flesh” best refers to the house of Israel only. The nations are the recipients of God’s wrath, not the effusion of His Spirit (cf. 3:2, 9ff.).

2:30, 31 Before . . . day of the LORD. This is the fourth appearance of this phrase (cf. 1:15; 2:1, 11; 3:14). See Introduction: Historical and Theological Themes. Unmistakable heavenly phenomena will signal the imminent arrival of God’s wrath in the Day of the Lord (cf. v. 10). See notes on Matthew 24:29–31.

2:32 whoever calls. Quoted by Paul in Romans 10:13 (see note ). remnant. In spite of the nation’s sin, God promised to fulfill His unconditional covenants (Noahic covenant, Abrahamic covenant, priestly covenant, Davidic covenant, and New Covenant). A future remnant of Jews will inherit God’s promised blessings (cf. Is. 10:20–22; 11:11, 16; Jer. 31:7; Mic. 2:12; Zeph. 3:13; Rom. 9:27).

D. National Restoration (3:1–21)

3:1–21 Joel notes the national restoration of Israel, in which the people will be regathered to the land (Is. 11:15, 16; Matt. 24:31).

3:2 gather all nations. The nations of the world will be gathered to Jerusalem to the battle of Armageddon (Zech. 12:3; 14:2; Rev. 16:16; 19:11–21). Valley of Jehoshaphat. The name means “Yahweh judges” (cf. 3:12, 14) and, although the exact location is unknown, other prophets spoke of this judgment as occurring near Jerusalem (Ezek. 38; 39; Dan. 11:45; Zech. 9:14ff.; 12:1ff.). This judgment of the nations includes the event of Matthew 25:31–46. See notes. scattered… divided. This has been the continual, historical circumstances of the Jews ever since the Babylonian deportation (605–586 B.C.) until this very time, making this divine promise yet future in accomplishment.

3:4 Tyre . . . Sidon . . . Philistia. See notes on Amos 1:6–10.

3:5, 6 The exact historical event referred to here is uncertain. Slave trading was a common practice among the Phoenicians and Philistines.

3:6 the Greeks. Although not prominent militarily, the Greeks were active in commerce on the Mediterranean Sea in the ninth century B.C.

3:7, 8 The reversal of fortunes will be startling. The victims themselves will be called on to be the instruments and avengers of the Lord’s wrath (cf. Is 11:12–14; Zech. 12:8).

3:8 Sabeans. Trading merchants who lived in Arabia (1 Kin. 10; Jer. 6:20).

3:9–17 Joel resumes the theme of verses 1–3, the gathering of the nations to the earthly courtroom, the Valley of Jehoshaphat. The sentence has been handed down, and the Judge orders His agents to ready the scene for the execution.

3:10 plowshares . . . pruning hooks. Just the opposite will result after God judges the nations. See note on Micah 4:3.

3:12 Valley of Jehoshaphat. See note on 3:2.

3:13 harvest . . . winepress. This is a figurative scene describing God’s judgment in the far eschatological sense at the advent of Christ’s millennial rule. See notes on Revelation 14:14–20.

3:14 valley of decision. This location is the same as the Valley of Jehoshaphat where the sentence of judgment will be carried out (cf. 3:2, 12). See note on 3:2. day of the LORD. This is the final of five occurances (1:5; 2:1, 11, 31). See Introduction: Historical and Theological Themes.

3:15, 16 The sun . . . heavens. Cf. 2:10, 30, 31. These are the cosmic signs that precede the coming eschatological Day of the Lord at the end of the Great Tribulation (cf. Matt. 24:29, 30).

3:16 roar. See note on Amos 1:2.

3:17 Zion My holy mountain. This will be the earthly location of God’s presence in the millennial temple (cf. Ezek. 40–48) at Jerusalem. ever pass through her again. Cf. 2:19, 26, 27. God has promised a future time when His glory in Judah will not be eclipsed. This time of ultimate peace and prosperity will be experienced after Christ conquers the world and sets up His millennial kingdom on earth (cf. Ezek. 37:24–28; Matt. 24, 25; Rev. 19).

3:18 Valley of Acacias. Known for its acacia trees, the valley was situated on the northern shores of the Dead Sea and served as the final stopover for Israel prior to her entrance into the Promised Land (Num. 25:1; Josh. 2:1; 3:1). This valley is also the place to which the millennial river will flow (Ezek. 47:1–12; Zech. 14:8).

3:19 Egypt . . . Edom. Isaiah (see notes on 19:1–25 ), Jeremiah (46:1–26), and Ezekiel (chs. 29–32) expand on Egypt’s judgment. Obadiah (entire book), Amos (1:11, 12), Isaiah (21:11, 12), Jeremiah (see notes on 49:7–22 ), and Ezekiel (25:12–14) give more detail on Edom’s punishment.

3:20 Judah . . . forever. This is in reference to Christ’s millennial kingdom on earth, which is yet to be fulfilled.

3:21 acquit them. The Hebrew word translated here as “acquit” is better translated “avenge.” Thus, verse 21 picks up the thought from verse 19, that God will judge those who had shed Judah’s blood without warrant. Zion. See note on 2:1.

Further Study

Busenitz, Irvin A. Joel and Obadiah. Fearn, Ross-shire, Great Britain: Christian Focus, 2003.

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.