Joel, Pentecost, Peter, Ladd, and the Millennium

From Ladd’s “New Testament Theology”

Ladd (1974:344) speaks of the “last days” paradigm that Peter employs from Joel:

The promise given to Israel to be fulfilled at the Day of the Lord, said Peter, has now been fulfilled, not to the nation, but to a group of men who believed in the messiahship of Jesus. Furthermore, Peter adds an expression that gives the event pointed eschatological significance. He substitutes for Joel’s “after this” the words, “and in the last days” (Acts 2:17). In the prophets, “the last days” was an expression designating the time of the Kingdom of God, the messianic era.

Ladd (1974:344) adds:

Peter reinterprets Joel by asserting that the outpouring of the Spirit also belongs to the last days. By so doing he also reinterprets the meaning the meaning of the last days themselves; he separates the last days from the Day of the Lord and places them in history. The last days have come. The last days are the days of the Spirit who has now been given. In some real sense of the word, the messianic era has come, the eschatological salvation is present.

As for the placement of the millennium, Ladd (premillennial) cautions against an unhealthy preoccupation on the matter, “American evangelicalism has placed an unwarranted emphasis on this doctrine of a millennium” (1974:204).

Though Ladd holds to a premillennial position, he is not of the dispensational mold and has rightly recognized that Jesus inaugurated the messianic age in His ministry and in the outpouring of the Spirit upon the Church. Ladd does believe that Jesus will occupy an earthly reign as part of the consummating process, but he does not confine Joel’s fulfillment solely to that earthly reign. I am appreciative that Ladd emphasizes some fulfillment, though he fails to fully qualify what exactly it is. I don’t think I could qualify perfectly what the inauguration is in detail either, so we stand on common ground. We’re clearly agreed that it would be wrong to say that nothing has been inaugurated.

Is it possible that the Joel 2 speaks of Armageddon, and the promised restoration occurs contingently on Pentecost, where blessing now comes to Israel, which awaits yet another day of battle (Gog), whereas the enemies are permanently cut off from the land? We would therefore be in the time of restoration for Israel right now, awaiting the final climatic event. In my preaching series through Joel, I saw this a plausible eschatological scheme. Pentecost inaugurates the restorative age for the “new Israel” (Joel 2:18-27), which will culminate in Christ’s second advent and permanent judgment over the nations (Joel 3), which then ushers in a fully restored age.

Book Review of Brevard S. Childs’, “Introduction to the Old Testament as Scripture”

Childs, B.S. (1979). Introduction to the Old Testament as Scripture. Philadelphia, PA: Fortress

Childs (
http://www.yale.edu/divinity/news/070625_news_childs.shtml
) is about as well read of any scholar that I have read. He not only concisely summarizes historical academics and positions of various scholars on pertinent issues, but will conclude with his own position. It is not enough to know everything and think nothing of it…one must engage and critique, which Childs competently accomplishes.

Literary Integrity of Joel

Childs confronts some of the literary issues surrounding the book of Joel, summarizing rather concisely a variety of positions. He summarizes the historical academic approach to Joel and the defense for its unity in the late nineteenth century. Chps. 1-2 were seen as a prophetic word about a future event, as opposed to an actual historical event. This view eventually evolved and the locust plague began to be understood as an actual historical event that occurred in the past. With this transition, the unity of the book was questioned because of the clearly eschatological themes surrounding chps. 3-4.

Book Review of L.C. Allen’s Commentary, “The Books of Joel, Obadiah, Jonah and Micah”

Allen, L.C. (1976). The Books of Joel, Obadiah, Jonah and Micah. Grand Rapids, MI: Eerdmans.

This commentary is a valuable contribution to the respected New International Commentary Set on the Old Testament. Allen covers all his bases and hits a grand slam with his treatment of the prophet Joel.

He dives deep into the murky waters of dating the book of Joel. There are numerous well thought proposals for possible dates, all of which have strengths and weaknesses. At the end of the day Allen opts for an early post-exilic date, citing the works of both J.M. Myers and G.W. Ahlstrom.

With regards to the mysterious caricature of the locusts, Allen opts for a literal understanding of locust invasion and havoc. Alenn enumerates. “It is significant that the locusts behave in a literal manner: they ravage fields, trees, and fruit, but do not kill or plunder, or take prisoners of war….[T]o conceive of figurative locusts who are like the soldiers they are supposed to represent is a torturous and improbable interpretation” (1976:29).

As for the main theological themes that permeate the book of Joel, the ‘Day of Yahweh’ stands at the forefront. Allen notes that judgment was in fact present upon the nation Israel in the plague of locusts, “…the very existence of the community was at stake and the annihilation of Israel was a real possibility. This seemed to be the end. If the locusts persisted, Israel would be no more. In eschatological terms the present plague was a harbinger, or the first phase, of the Day of Yahweh” (1976:36).

It was this very real threat of annihilation that prompted Joel’s call for lament and repentance. Apparently, the nation responded with “torn hearts”, because God relents from His judgment and instead issues an oracle of salvation and favor upon His people. At the same time, the Day of Yahweh remains well within God’s future plan, as He will gather the nations for judgment; the only escape provided by calling on His name and being saved. Israel is promised safety in this culminating Day of Yahweh.

It is the rich promise, found in Joel 2:28-32, that finds ample application in the New Testament.  Allen comments, “Joel 2:28-32 gripped the minds of the early church. Paul found the promise of 2:32 fulfilled in Christ and in the establishment of the new eschatological community…” (1976:38).

It is of particular interest to me the usage of Joel on Pentecost through Peter. The threat of the Day of Yahweh is ever present and safety is provided by repentance and baptism in the name of Jesus, who is now the manifestation of Yahweh. Connected with this work is the promise of the Holy Spirit, which serves as the identifying mark of God’s Covenant people. Whereas God had previously promised Covenant blessings in prosperity in the land, it is now superseded by the pouring out of a new rain, His very Spirit. Allen comments, “His indwelling of his people would be revealed in a clearer way than by rain and crops, through the charismatic flow of a divine spirit of prophecy throughout the community” (1976:98). He also adds, “The theme of Yahweh’s presence…is now taken up and amplified. Here is a spiritual counterpart to the rain, this outpouring of a higher gift” (1976:98).

In dealing with the term “all flesh”, Allen sides with Joel’s original intent to exclusively apply to Judah. Allen also believes that Peter applied the promise of Joel exclusively to Judah, “It was obviously in this sense that Peter understood it in his own exposition of the passage in Acts 2, especially in light of the amazement expressed at the “Gentile Pentecost” in Acts 10:45” (1976:98).  While I do believe that Joel’s prophecy applies directly to Judah, I also believe that it was Peter’s intent to open up the covenant community to “all flesh”, inclusive of gentiles, so long as they called upon the name of the Lord…Jesus. This outward extension of God’s salvation is specifically why Jesus directed his followers to tarry in Jerusalem. It is obvious that Pentecost was the beginning of a worldwide expansion of God’s Spirit. It is important to note that the work does begin in Jerusalem as I think that God was keeping His promise to pour forth the Spirit upon Israel…only to go outward in the raising up of an international Israel. This is much like the promised work of the Spirit in Ezekiel where the water trickles out from the temple, eventually becoming a torrent that brings life to everything it touches.

In Joel, slaves are also mentioned as recipients of God’s favor and the outpoured Spirit, which would also point further still to the inclusive intent of Yahweh to bring His favor to all who would call upon His name. There are other texts and themes throughout God’s message to Israel that His intention was to bless all of the nations, especially in the Abrahamic covenant. This intention becomes a reality on Pentecost, where God waters the earth with His Spirit, raising up a harvest of saved souls from every tribe, tongue, and nation.

Salvation is promised in calling on the name of the Lord and being brought to Mount Zion in Joel 2:32. This themes is also present in the NT, as we are told that we have arrived to Mount Zion (Heb. 12:22). Christ is our hiding place and our protection from future judgment. Allen comments, “He had poured out his Spirit and revealed in Christ the saving name. Thus was established the new community of his people: inside it lay salvation, but outside, the wrath of the Day of Judgment” (1974:104).  Commenting on the apostle Paul’s usage of Joel in Romans, Allen says: “…the concept of God’s people received in Christ a wider meaning than that latent in the OT. ‘All flesh’ for his is still Israel, but a greater Israel” (1974:105).

All in all, I am pleased with Allen’s treatment of Joel’s text, as well as his willingness to venture into the NT and relate its richness to Pentecost and the theology of the Apostle Paul. This commentary, though pricey, is recommended for the Pastor’s library.

Book Review of Elizabeth Achtemeier’s Commentary on Joel 2:28-32 in “Minor Prophets I”

The following is more of my bibliographic note taking and less of a book review. Please read as such. Thanks.

Achtemeier, E. (1996). Minor Prophets I. Peabody, MA: Hendrickson. Her rendering of Joel 2:28-32 is brief and concise. She opens by stating that, “The promise of abundant life and rescue from the judgment of the day of the Lord has been given out of the free grace of God (2:18-27)” (p. 148).  This message of salvation then shifts to the “afterward” in 2:28, which proceeds to tell of the coming outpoured Spirit and cataclysmic signs that precede the “day of the Lord”. Achtemeier notes that the New Testament witness accords with this account in Joel regarding an escalation of signs and wonders just before the imminent Day of Judgment. Of great import in this text of Joel, Achtemeier considers the outpoured spirit playing a prominent role, “Most important in this passage, however, is God’s promise that before the day comes, ‘I will pour out my Spirit’” (p. 148). 

It is pointed out that the Joeline context points primarily to Judah as the recipients of the salvation and outpoured Spirit and that it is extended in the Acts 2 account of Pentecost to apply to all the nations. It is here where various scholars and theologians differ on the extent of fulfillment on Pentecost of this promise in Joel. A truly literal fulfillment of Joel would be restricted to Judah only, whereas some would say that the Petrine application on Pentecost was truly realized for all people. There are varying degrees of scholarly hypothesis on how to synthesize this problem; however Achtemeier doesn’t engage the issue other than to state the intent of the prophecy as given to Joel to apply to Judah and how it was extended beyond Judah in Peter’s rendering of the Pentecost event. 

Achtemeier proceeds to mention the vocational role of the Spirit throughout the OT witness and how, “Such is the understanding of the gift in Acts 2. The disciples are given the Holy Spirit in order that they may be witnesses to Christ ‘to the ends of the earth’ (Acts 1:8; 2:4)” (p. 149). Interestingly, though, Achtemeier doesn’t view the vocational role of the Spirit’s outpouring as the intent in the Joel text: “But that does not seem to be the emphasis of this passage in Joel. Rather, consonant with Joel’s entire concern, the Spirit here signifies a new revelation with God” (p. 149). 

It is then mentioned that the idea of Spirit is connected with kingdom…the bearers of the Spirit having entered into a “new age of the kingdom”, which has “…broken into human history and will now exercise its influence until the kingdom comes in its fullness” (p. 149).  This entrance is only possible as one calls on the name of the Lord as empowered by the Spirit. 

Achtemeier surprisingly does some theologizing with regards to the Holy Spirit for practical application. She offers the following:“It is quite possible to be given the Spirit of God, however, and to do nothing with it: thousands of persons in the Christian Church, who received the Holy Spirit at their baptisms, are evidence of that fact. We can stifle the Spirit, quench it (1 Thess. 5:19 RSV), do nothing with it. And if that is our response, we will not survive in the judgment on the day of the Lord” (pp.149-150). I understand the intent of Achtemeier to encourage whole hearted participation in the life of the Spirit and would encourage the same, however, I very much doubt that those who receive the Holy Spirit at their baptism can go on to be judged as outside the eschatological community of God’s people. If Achtemeier has in view a sacramental view of baptism with the understanding that the Spirit is given to all who are baptized, including children, then I would take issue with her understanding of what takes place in baptism. At the same time, I realize that the Pentecostal sermon called for repentance, baptism, and then reception of the promised Spirit.  It is my understanding that only those who sincerely repent are those who call upon the name of Jesus in their baptism and thus evidence the working of the promised Spirit within. If such is the case, then one is truly saved out of the sheer grace that Achtemeier rightly highlights. She posits then that one can quench the Spirit in such a way so as to face condemnation under the coming day of the Lord.  While one can argue for such based on theological reflection, I think it is not where she should go in her commenting on the Joeline material. Joel and Acts are in accord with a very clear message that those who call on the name of the Lord will be saved. It says nothing of some who receive the Spirit, only to later forsake the Spirit. That is not the glorious good news here offered by God in Joel and Acts, but the good news is instead to call on the name of the Lord and be saved. It is said that some will stand before Jesus, having evidenced charismatic ministry in His name and will be forced to depart from His presence because they truly aren’t His disciples. This is indeed scary and needs careful reflection all on its own, and thus should be given ample material elsewhere…but not in a commentary on Joel, in my humble opinion. 

Achtemeier concludes her thoughts on Joel 2:28-32 by reflecting on an aspect of calling on the name of the Lord that can easily be missed: being a witness. “Finally, to call on the name of the Lord means, according to the Bible, to tell others what God has done (cf. Ps. 105:1; Isa. 12:4), to be witnesses to the ends of the earth (Acts 1:8)” (p. 150). It is noted that Paul reflected upon this in Romans 10 when he pleads for more heralds of the good news, stating that people can’t call on the name of the Lord unless they believe, and can’t believe unless they have heard, and can’t hear unless it is preached, and that it can’t be preached unless people go forth doing it. Achtemeier’s closing remarks summarize well the clear application that is afforded for us all: “Faith comes from hearing the gospel message…and that message is heard through our witness to and our preaching of what God has done in Jesus Christ. It is to these tasks that we are called by Joel’s Lord and our Lord” (p. 151). 

I would close by stating what I think Achtemeier was making clear, that Joel’s Lord and our Lord are one and the same.

 

Book Review of Larry R. McQueen’s “Joel and the Spirit: The Cry for a Prophetic Hermeneutic”

This is a rough bibliographic entry based on my research of this monograph as it relates to my particular interests. Do not consider it a scholarly review of any sort. Where McQueen is not directly quoted, the comments are my own and the thoughts are my interaction with the material researched.

McQueen, L.R. (1995). Joel and the Spirit: The Cry for a Prophetic Hermeneutic. Sheffield, UK: Sheffield Academic.

A Pentecostal, who approaches the Joel text with a desire to read it on its own terms rather than through the lens of Acts 2, which he says too many Pentecostals are guilty of. He presumes a single author of Joel, a postexilic date of 500 to 450 BCE. Sees a threefold movement in Joel: 1:1-2:17 (Lamentation), 2:18-3:5 (Salvation), 4:1-21 (Salvation). These three themes also involve dialogue between the prophet and Yahweh. There are speeches to Yahweh and from Yahweh throughout the book.

The genre of lament is recognized as a distinct literary genre that contains a structure of address, lamentation, turning to God, petition, and vow of praise (27). The genre of an oracle of salvation is also distinct in that it differs from a word of coming judgment. Joel 2:18-3:5 is an announcement of salvation. This follows a call to lament. Communal lament would lead to covenant renewal and restored blessing…which is promised to occur from Yahweh. Another genre is that of judgment upon the nations. God is said to judge both Israel and the enemies of His people Israel. This all culminates in the “Day of Yahweh”. This day is said to be a day of gloom and judgment for the people of Yahweh in Joel 1:15 and 2:1, 11. The plague upon the land was a symbol of coming judgment. The call to lamentation and return is based on the coming day of Yahweh in 2:11-14.  After lamentation and salvation, the day of Yahweh then becomes a day of escape or salvation. Only those calling on Yahweh’s name will be spared in the coming day, when all the nations will be judged.

The promise of the Spirit comes in response to the people’s lament and repentance. The land’s fruitfulness will be restored, Judah will be delivered from her enemies, and God’s presence will be among His people. This all occurs in response to calling upon the name of Yahweh, in which one will be saved and receive the Spirit. These ideas are not new, but found in Isaiah, Ezekiel, and Numbers. Joel’s emphasis is well within the overall soteric work of the Spirit, but makes particular note of the empowering prophetic work of the Spirit. God’s people will become a prophetic community, in which “Everyone will be a messenger of the word of Yahweh” (42). Thus, “the giving of the spirit to all of God’s people is a sign and means of their salvation in terms of the immediate knowledge of Yahweh which it enables” (p. 42).

 McQueen concludes that there are three broad movements in Joel: lamentation, salvation, and judgment. The pouring out of the Spirit corresponds to the these three themes in that (1) “The spirit of Yahweh will be poured out on all the people of Judah in response to their lament. The immediacy of knowing Yahweh…answers directly the people’s lament concerning the absence of God. Thus, lament may be viewed as a prerequisite for the pouring out of the spirit of Yahweh” (p. 43).(2) “Salvation is seen primarily as the presence of Yahweh among his people, and the giving of the spirit of Yahweh is the guarantee of his presence…The pouring out of the spirit of Yahweh will create a prophetic community since all will be granted the gift of prophecy. Thus, the outpouring of the spirit is both a sign and means of salvation” (p. 43)

(3) “Reception of the prophetic spirit is a precursor to universal judgment. Those who repent and receive the spirit will escape the judgment to come….(T)he pouring out of the spirit upon the people of Judah may be viewed as a sign which announces the Day of Yahweh as judgment upon all who do not call upon his name” (p. 43).

 Chapter 3 deals with the appropriation of Joel in the New Testament. McQueen states that Luke

“sees the renewed activity of the Spirit as ushering in the messianic age. Jesus is the eschatological prophet to Israel, and with him dawns the eschatological age of salvation. In this light, the church which receives the promised Spirit may be termed ‘the eschatological Israel—the Israel of the new age” (p. 45)

 The transfer motif of Spirit in the Old Testament, in which the Spirit was given from one person to another for vocational use, is also present in the New Testament, as Jesus anoints his followers with the Spirit. Jesus is the eschatological prophet, the last one sent by God, and in Him culminates all that has been promised to Israel. He ushered in the “last days” and his name is a means for salvation before the “day of the Lord”. He has transferred His Spirit upon all who call upon His name, thus constituting a prophetic community, which serves as a sign to the nations of coming judgment and also as a witness and herald to the salvation that comes in Jesus from the coming day of the Lord. McQueen comments,

“The account of the day of Pentecost in Acts 2 sets the outpouring of the Holy Spirit in an eschatological context. The event is one of the signs of the last days…This, the eschatological framework in the book of Joel remains essentially the same. There is, however, a major alteration in the meaning of the Day of the Lord as this now refers to the second advent of Jesus, the eschatological prophet who has been made Lord and Christ…Jesus is now the Lord on whose name everyone must call to be saved, for Jesus is both savior and judge. The last days are framed by the past and future appearances of Messiah” (p. 55).

It can thus be argued that Jesus and Pentecost are pivotal in redemptive history as it relates to what is promised from the prophet Joel. McQueen’s development of the idea of a threefold movement in Joel of lamentation, salvation, and judgment correspond well to the New Testament witness. My real interests in reading McQueen’s monograph were the connections between Luke/Peter on Pentecost and the use of Joel. I would say that McQueen’s conjectures of the three main themes in Joel accord well with Luke-Acts.

 Lamentation can be seen clearly in John the Baptist, who is the last prophet before Jesus, and is a forerunner paving the way. How does he prepare the way? By calling for repentance in light of the coming judgment. This was a communal call for lamentation to escape the coming judgment. The spirit had also been silent for some time and John pointed to renewed work of the Spirit through Jesus, which would assure Yahweh’s people of His favor. Luke records the activity of the Spirit in connection with Jesus, even at his infancy, where we see the Spirit working in several people: Mary, Elizabeth, John the Baptist, Simeon, and Anna. The lamentation found in John the Baptist paves the way for the salvation found in Jesus. Jesus himself understood his mission in accordance with Isaiah 61, a herald of the favorable time of the Lord. Jesus didn’t quote the oracle of judgment found in Isaiah because that was not his mission. He came not to condemn the world, but that the world through him might be saved. The motif then shifts to the idea of coming judgment after Jesus death, resurrection, and ascension, when he pours out the promised Spirit on Pentecost. This marked the beginning of the end as salvation is offered before the coming day of the Lord. The nations are no longer allowed to walk in blindness, but will be given a witness and judged accordingly. The Spirit has come in power to attest to the salvation offered in Christ. We are a prophetic last days’ community pointing people to the cross in the past as a means to escape the “Day of Yahweh” in the future.