Who Wrote Joel?
Quick Summary
The book of Joel does not name its author beyond identifying him as “Joel son of Pethuel,” and it provides no explicit historical markers. Because of this, scholars debate its date and setting, placing it either in the early monarchic period or, more commonly, in the postexilic era. What is widely agreed is that Joel preserves the voice of a prophetic figure whose message was shaped and transmitted within Israel’s worshiping community, making Joel a clear example of inspired prophecy grounded in liturgy, memory, and communal crisis.
Introduction
Joel is brief, poetic, and deceptively complex. In only three chapters, the book moves from natural disaster to communal repentance, from priestly lament to eschatological promise. Locusts become symbols, worship becomes theology, and catastrophe becomes a lens for hope.
Because Joel lacks the historical anchors found in prophets like Isaiah or Amos, questions of authorship and dating have long occupied biblical scholarship. Rather than being a weakness, this openness invites readers to see how prophecy can function beyond a single identifiable moment, speaking again and again through Israel’s shared life of prayer and worship.
Joel Son of Pethuel: What the Text Tells Us
The opening verse offers the book’s only direct identification: “The word of the Lord that came to Joel son of Pethuel” (Joel 1:1).
Unlike other prophetic superscriptions, Joel’s introduction omits kings, foreign powers, or specific historical crises. This absence has made it difficult to locate Joel precisely in Israel’s timeline. James L. Crenshaw notes that Joel’s anonymity suggests intentional focus on message rather than biography (Joel, Anchor Yale Bible).
While the name Joel was common, nothing in the text suggests pseudonymity. Most scholars agree that Joel represents a historical prophetic voice, even if the details of his life remain unknown.
Debates About Date and Setting
Scholars have proposed dates ranging from the ninth to the fourth century BCE. Earlier proposals place Joel alongside prophets like Amos, interpreting the locust plague as a historical event within the monarchic period.
More recent scholarship, however, tends to favor a postexilic setting. Arguments include the absence of a king, the centrality of the temple, the prominent role of priests, and references to Judah rather than Israel.
John Barton argues that Joel reflects a community centered on temple worship rather than royal politics, suggesting a setting after the return from exile (Joel and Obadiah, Old Testament Library). This view has become increasingly persuasive within contemporary scholarship.
Joel as Cultic and Liturgical Prophecy
One of Joel’s defining features is its close relationship to worship. The prophet repeatedly calls priests and elders to gather the people, fast, and lament (Joel 1:13–14; 2:15–17).
Hans Walter Wolff describes Joel as a “cult prophet,” whose message emerges from the rhythms of communal worship (Joel and Amos, Hermeneia). Joel’s theology is shaped not by royal courts or political confrontation but by liturgical response to crisis.
This worship-centered context explains both the book’s poetic style and its enduring adaptability across generations.
Composition and Unity of the Book
Despite its brevity, Joel is carefully structured. The progression from disaster (chapter 1), to repentance (2:1–17), to restoration and future hope (2:18–3:21) reflects deliberate theological movement.
Brevard Childs emphasizes that the book’s unity argues against fragmentary composition (Introduction to the Old Testament as Scripture). Joel reads as a coherent prophetic reflection rather than a collage of unrelated oracles.
While later editorial shaping is possible, most scholars see the book’s final form as intentionally preserved to function as Scripture for a worshiping community.
Inspiration and Open Historical Horizons
Joel challenges modern expectations that prophecy must be anchored to a precise date to be authoritative. Its power lies in its ability to speak into recurring moments of crisis.
The famous promise of God’s spirit poured out on “all flesh” (Joel 2:28–32) demonstrates how prophetic hope transcends its immediate context. John J. Collins notes that this openness allows Joel’s message to be reappropriated in new historical moments without distortion (Introduction to the Hebrew Bible).
Inspiration here is not tied to specificity but to theological depth and communal truth.
Conclusion
The book of Joel preserves the voice of a prophet known only as Joel son of Pethuel, whose message was shaped within Israel’s worshiping life. Whether composed before or after the exile, the book reflects inspired prophecy grounded in communal lament, repentance, and hope.
Joel endures because it teaches that crisis can become prayer and that worship itself can be prophetic speech.
FAQ
Did Joel write the book himself?
The book reflects the prophetic voice of Joel, though its final form was preserved and transmitted within the community.
Why is Joel difficult to date?
Joel lacks explicit historical references, leaving scholars to infer its setting from theology, worship practices, and literary style.
Does uncertainty about date affect inspiration?
No. Joel shows that inspired Scripture can speak powerfully across multiple historical contexts.
