When did the prophet Joel speak and write? Understandably, on the answer to this question depends much of interpretation of his book. And yet a brief review of Christadelphian expositors shows a remarkable diversity on this question. Presented in chronological order, there are at least six views of the matter:

A. The reign of Jehoshaphat (approximate dates 860-860 BC) Edward Whittaker and Tony Benson in Testimony 46:387-392.

Reasons: No direct allusion to the great powers of Assyria and Babylon, who rose to prominence later. No direct reference to idolatry, again most appropriate for an early date. Two references to the valley of Jehoshaphat’ (3:2,12), which the authors equate with the valley of Berachah (2Ch 20:26) where Jehoshaphat and Judah won a miraculous victory over the locust-like invaders of Moab, Ammon and Edom. (The two ‘locust’ invasions in Scripture, they point out, were both Arabic in character (Jdg 6:3-6; Rev 9:1-11). It is suggested that the famine in Israel during Ahab’s reign, prayed for by Elijah (James 5:17; 1Ki 17:1), affect to some degree the adjacent kingdom of Judah (Joel 1).

Parallel passages: Joel 2:15-18 with 2Ch 20:3,4,11,13.

B. The early part of the reign of Jehoash (840-830 BC). Fred Pearce in The Christadelphian 112:263,264.

Reasons: Much the same as for (1) except that it is argued that the mention of the valley of Jehoshaphat refers to a past, though recently past, event. Since the four “Major Prophets” are unquestionably in chronological order, it is to be expected that the “Minor Prophets” follow a similar pattern, in which case Joel is seen to be quite early. In Joel the priests are still generally faithful and capable of repentance and reformation, which was not at all true toward the end of the kingdom. Suggested time: the regency of the faithful Jehoiada, while Jehoash was still a child (2Ki 11:17-20; 2Ch 23:16-18).

C. The first part of the reign of Uzziah (810-800 BC). T. Sutton in Testimony 5:407-409.

Again, the same arguments for a relatively early date as in (1) and (2).

Parallel passage: “His name spread far abroad; for he was marvelously helped” (2Ch 26:15). No other very precise evidence is offered.

D. The reign of Hezekiah (710-700 BC). WH Boulton in The Christadelphian 43:245-249.

Oblivious to much of the above evidence that would tend otherwise, WH Boulton lays great stress on the direction of the invasion — from the north (2:20). Thus it is suggested that the invasion of Sennacherib’s army (2Ki 18,19) is the fulfillment, and Assyria, though not directly mentioned, is the enemy of Israel. (JD Webster takes this same view in Dawn, Vol 19, pp 13-16, but offers no reasons. The same assumption is made by John Thomas in Eureka, Vol 1:44, where he refers to Joel’s vision of “the lions of Assyria, and others.)

E. Josiah’s reign (630-612 BC). EM Spongberg in Joel (Logos Publications), pp 7-12.

Most of the evidence offered for a later date consists of an attempt to dispute the various reasons for the earlier dates(as outlined above); and, it must be admitted, those proofs are all circumstantial. It is suggested that Josiah’s great reformation (2Ch 34,35) provides a fitting background for the prophecy.

F. The days of Jehoiakim or Zedekiah (612-586 BC). Carl Parry in Joel (Christadelphian Scripture Study Service), pp 3-7.

Here is something not otherwise stressed in any of the above: the Temple had already been sacked (3:5). [However, Whittaker and Benson do suggest in their exposition (No. 1 above) that Joel 3:5 was fulfilled by the Philistines and Arabians in the reign of Jehoshaphat’s successor Jehoram (2Ch 21:16,17). They see Joel 3:4-8 as a sort of ‘footnote’ added after the reign of Jehoshaphat. Such an interpretation of verse 5 well suits Fred Pearce’s exposition (2) also.] Parallels are suggested with Zephaniah (a contemporary with Josiah): Joel 1:10,11 with Zephaniah 1:2; Joel 1:18 with Zephaniah 1:3; Joel 1:15 with Zephaniah 1:7; Joel 2:1,2 with Zephaniah 1:14,15; Joel 3:2 with Zephaniah 3:8. The ‘lion’ of Joel 1:6 is taken as figurative of Babylon (Jer 50:17; Dan 7:4).

See also Fifield and Palmer, Testimony 46:224-228, where the book is specifically applied to Zedekiah’s reign on the grounds that Joel 1 describes a desolation which already existed, and which would fit the earlier desolation in the reign of Jehoiakim. Jer 4:5-8 is cited as parallel to Joel 1:6,13,14; and 2:1.

G. A seventh view is taken by Edgar Wille (The Christadelphian 104:317), who says:

“There (is) no doubt that the original northern army (v 20) was a terrible plague of locusts which brought Israel (ie, Judah) to their knees at some unspecified time in the past.”

---

Of all the views outlined here, this last offers the least as to historical context, but then, let it be remembered, he has the least chance of being wrong!

Such views of the historical context drastically affect the possible primary fulfillment of Joel’s prophecy, as well as the potential secondary, or latter-day, fulfillment.

CONTEXT	PRIMARY FULFILLMENT	SECONDARY FULFILLMENT
1. Jehoshaphat	A period of drought during his reign, and a series of devastating locust plagues towards the end of that period (Joel 1). Then the impending invasion of the great Arab confederacy (Joel 2; 2Ch 20).	From Joel 2:18 onwards. An invasion from the north, but with a distinctly Arab flavor: the ‘nations round about’ (3:11,12, RV). Cp Joel 3:4-8 with Psa 83:6-8.
2. Jehoash	The four great Gentile oppressors of Judah -Babylon, Persian, Greece and Rome-depicted by four phases of a locust plague. (No immediate fulfillment).	The invasion of Gog and Magog… Rosh… etc (Eze 38), with emphasis on the composite character of the northern host (combining qualities of all four ‘world’ empires).
3. Uzziah	Assyria, Egypt, Babylon and Rome (No immediate fulfillment).	Much the same as #2 above.
4. Hezekiah	Sennacherib’s invasion from the north.	The northern host in its role as the latter day Assyrian.
5. Josiah	Four successive steps of the Babylonian captivity (2Ki 24:1,2,10-16; 25:1-11).	The great northern army, more or less synonymous with “Babylon”.
6. Jehoiakim and Zedekiah	Babylonian invasion, with four progressive stages, as in #5. (No literal locust invasion.)	The same as #5.

The above summary is intended only to give a basis for further study, and not to advocate one view above the others.

In conclusion, there is general agreement as to the latter-day counterpart of the locust or locust-like army of invasion. By common consent, it is seen to be the same host described in Ezekiel 38 and Zechariah 14. But it is worth noting that what we perceive as the immediate context of Joel affects our grasp of the details of the final fulfillment, one example being: Will there be Arab participation in the last great war in Israel? and if so, to what extent? And, another question: Are the valley of Jehoshaphat and Armageddon to be understood as identical (as in Eur 3:603)?

A final point: If so many can disagree as to the application of a prophecy of which the initial fulfillment is already past, then is it any wonder that they disagree on the future fulfillments of other prophecies? And if such disagreement has been tolerated on the interpretation of Joel without any noticeable dislocation of the Truth’s foundations, then why should it be thought a thing intolerable that brethren disagree, for example, on the interpretation of Revelation?

Rules for Bible Study

First: In any doctrine taught by types or shadows, the anti-type must always correspond with the type, and the shadow with the substance.

Second: In studying the Scriptures, consider that the New Testament is a commentary on the Old.

Third: Never be afraid of results to which you may be driven by your investigations, as this will inevitably bias your mind and disqualify you to arrive at ultimate truth.

Fourth: Investigate everything you believe – if it is the truth it cannot be injured thereby; if error, the sooner it is correct the better. 

Fifth: Pursue this course with as much independence as if you were the only one concerned.

Sixth: Rely on no authority less than divine in so momentous an undertaking.

PROVE ALL THINGS: HOLD FAST TO THAT WHICH IS GOOD.

What can be determined about the gospel preached by John the Baptist? It can be established, from the Bible, that he taught:

1. Mortality of man: Isa 40:6-8.
2. Jesus, perfect sacrifice: Joh 1:29,36.

3. Jesus, judge of all: Luk 3:17.
4. Holy Spirit: Luk 3:16.

5. Repentance: Mat 3:2; Luk 3:3.
6. Baptism for remission of sins: Mar 1:4.

7. Life of faith and self-denial: Luk 3:10-14.
8. Resurrection: implied in Mat 14:2.

9. Kingdom of God: Mat 3:2 // Mat 4:17!

AUTHOR: Either Judas the apostle (Luk 6:16) or Judas the half-brother of the Lord (Mat 13:55). The first of these is ruled out by most commentators on the ground that one who was himself an apostle would not write: “Remember ye the words which were spoken before of the apostles of our Lord Jesus Christ” (v 17). But why shouldn’t he? There is a very close parallel in 2Pe 3:2: “…that ye should remember the words which were spoken before by the holy prophets, and of the commandment of our Lord and Saviour through your apostles”. If Peter could write about “your apostles”, why should not one of his fellow apostles do the same? There is also the consideration that if this Jude were the apostle, then all the epistles of the NT came from apostolic pens. (The strength of the case for regarding the Epistle of James as written by the son of Zebedee is not to be set aside.)

On the other hand, this Jude is explicitly “brother of James”. But by analogy with “Judas Iscariot of Simon” (Joh 6:71), “Judas of James” (Luk 6:16) appears to mean “son of James”, and not “brother of James”. If it can mean “brother of James”, the point is settled.

What grounds are there for identifying Jude with the son of Mary and Joseph (Mat 13:55)? Exactly none, except that he appears to be the only alternative to the Judas just discussed. There is, of course, the possibility of the writer being some other Judas of whom nothing is known, but the likelihood of this is mighty small.

DATE: The date of the epistle has to be inferred from the slight incidental indications which the text affords. It is surely a valid argument that Jude wrote before the troubles of AD 70, for had he written after that date, he could hardly have let the destruction of the temple go unmentioned. Indeed, there seem to be several prophetic hints in the epistle of impending judgement. God destroyed His saved people “who believed not” (v 5). A judgement of being “plucked up by the roots”, such as Jesus foretold regarding Jewish opposition to the gospel, is implied (v 12). “Wandering stars, for whom is reserved the blackness of darkness of the ages” (v 13) seems very appropriate to the dispersion of Israel.

Peter’s prophecy concerning evil men “in the last days” (2Pe 3:3) is picked up by Jude as having a fulfillment in the corrupt movement he excoriated: “These be they…” (vv 18,19). What “last days” if not the last days of the temple?

PURPOSE: The great enemy of the gospel in the first century was neither Jewish nor Roman persecution, but the systematic infiltration of the ecclesia, as part of an insidious Judaistic campaign, by unscrupulous Jews who were set on wrecking this new movement from within. The methods employed were, in the main, threefold:

1. The insidious corruption of Christian morals: “lasciviousness… fornication… defiling the flesh… they corrupt (the ecclesia)… twice dead” (vv 4,7,8,10,12).

2. Abrupt rejection of the authority of the apostles, and the exaltation of other leaders in their place: “speak evil of dignities…. hard speeches… murmurers, complainers… having men’s persons in admiration” (vv 8,15,16).

3. One part of the campaign which does not come in for mention in Jude, but which caused Paul much trouble elsewhere, was an insistence that faith in Christ must be bolstered up with observance of the Law of Moses.

One has the impression that the recipients of the letter were Jewish believers, and probably Jews of the Holy Land. Some of the phrases seem to take on special meaning from this point of view. But there is not enough to go on regarding this.

OUTLINE:

• Introduction: vv 1,2
• Godless men — their sin and ultimate doom: vv 3-16

• Exhortation to perseverance: vv 17-23
• Doxology: vv 24,25

With great regularity, those around Jesus understood his figurative language as literal: John 2:19,20; 3:3,4; 4:10,11,32,33; 6:41,42, etc; John 7:34,35; 8:56,57; 9:39,40; 10:30-33; 11:11-13.

Tying these thoughts together is a Greek word used three times in John’s Gospel: “paroimia”, which is a different way of saying “parable” or “proverb” than the Greek word “parabole” used 48 times in the other three gospels. Consider how John uses this word: (1) “Jesus used this figure of speech, but they did not understand what he was telling them” (John 10:6); (2,3) “Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father… Then Jesus’ disciples said, ‘Now you are speaking clearly and without figures of speech’ ” (John 16:25,29).

And, of course, even today there are those who misunderstand or even wrest Jesus’ words to “prove” their own false doctrines, chief of which is the Trinity. So these regular occurrences of misunderstanding in the Gospel of John indicate plainly when a literal interpretation is “out of order”. To recognize this pattern is very useful in counteracting several false teachings that derive their support primarily from John’s Gospel.

The fourth and most spiritual of the gospels. The first three gospels portray mainly what Jesus did and how He taught, but the Gospel of John is different. It moves beyond the obvious facts of Jesus’ life to deeper, more profound meanings. Among the gospels, therefore, John offers a unique portrait of Christ that has been cherished by believers through the centuries.   John concentrates on Jesus as He taught in private, while the other three gospels record a more public method of address. The other gospels portray the actual form of Jesus’ teaching, while John shows greater insight into Jesus as a person.   John writes with a modest vocabulary, but his words are charged with symbolism. Terms like believe, love, truth, world, light and darkness, above and below, name, witness, sin, judgment (eternal) life, glory, bread, water, and hour are the key words of this gospel.   Main Themes

a.	The gospel contains a clear statement of purpose: “These [signs] are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31). John brings out the thought that the sole purpose of life is to know the Father and experience life eternal through faith in the Son.
b.	The Son has come from above to glorify the Father (John 17:1); and He does so in His “hour” (John 12:23; 13:1) through His suffering on the cross.
c.	In the synoptic gospels — Matthew, Mark, and Luke — Jesus utters short sayings. Longer discourses, such as the Sermon on the Mount (Mat 5-7), are either collections of sayings on various themes, or, like (Mat 13), mostly parables. John, on the other hand, records no parables and few of the brief sayings so common to the synoptics. Rather, he expands upon an incident: Nicodemus (John 3), the woman at the well (John 4), the man born blind (John 9), Lazarus (John 11), or footwashing (John 13).
d.	In the first chapter, John introduces Jesus by seven key titles, a perfect echo to the Book of Rev: Word, Lamb of God, Rabbi, Messiah, King of Israel, Son of God, Son of Man.
e.	In his Gospel, John stresses the importance of “believing.” The verb “to believe” is found nearly a hundred times in the gospel.
f.	John does not record Jesus discussing questions of prayer, fasting, almsgiving, swearing, marriage, or wealth as do the other gospels. He rather concentrates on that all-important proof of discipleship — Love.

Outline

John 1:1-18:	Introduction: Jesus, the Word of God
John 1:19-51:	Jesus, the Son of Man and the Son of God
John 2:1 — 4:54:	Teaching though signs, and the new birth
John 5:1-47:	The Son of God
John 6:1-71:	The bread of life
John 7:1 — 10:42:	The Jews’ questions
John 11:1-54:	Resurrection
John 11:55 — 17:26:	The Passover — Jesus and his Father
John 18:1 — 19:42:	Jesus’ death
John 20:1-31:	Jesus’ resurrection
John 21:1-25:	Final words

JOHN, TIMELINE (Xdn 115:47):

The 6 feasts of John’s Gospel:	Other events:
—	1. Baptism, temptations, Cana (John 2:1-11).
2. First passover (John 2:13)	—
—	3. Early Judean ministry (John 3:22-24; 4:1-3), through Samaria (John 4:1-43); John imprisoned.
4. “A feast” (John 5:1) — 2nd passover	—
5. Third passover (John 6:4)	5. Feeding of 5,000 (John 6:1-14)
6. Tabernacles (John 7:2)	—
7. Dedication (John 10:22)	—
—	8. Raising of Lazarus (John 11:1-46)
9. Fourth passover (John 12:1)	—

The scribes and Pharisees wanted a sign from Jesus. True, they had seen his miracles; yet they asked for a definite sign, beyond any doubt, that he was the Messiah. But Jesus answered: “A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah” (Mat 12:39, NIV).

The events recorded in the book probably covered only a few months or years at the most. Jonah lived during Jeroboam II’s reign (793-753 BC).

Jesus Christ referred to Jonah as a historical person and to his experience as real (Mat 12:38-42; 16:4; Luke 11:29-32)

Jonah, outline:

1.	Jonah flees his mission: Jon 1:1-17
	a)	Jonah’s commission and flight: Jon 1:1-3
	b)	A storm at sea: Jon 1:4-14
	c)	Cast overboard: Jon 1:15 – 2:1
	d)	Jonah’s prayer of thanksgiving: Jon 2:2-10
2.	Jonah reluctantly fulfills his mission: Jon 3:1- 4:11
	a)	Jonah’s renewed commission and obedience: Jon 3:1-4
	b)	The Ninevites’ repentant appeal to the Lord: Jon 3:5-9
	c)	The Ninevites repentance acknowledged: Jon 3:10 – 4:4
	d)	Jonah’s complaint and rebuke: Jon 4:5-11

See Lesson, Jonah, sign of.

Why Jonah?

Of what significance was Jonah? Why would Jesus choose this rather obscure prophet as the only sign that he was Messiah? He tells them (and us): “As Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (v 40).

Jonah was God’s sign to the Ninevites of Assyria, a people who weren’t serving Him. If Jonah had not gone to Nineveh, how would its citizens have heard God’s message? By the LORD’s insistence, it was clear that this task belonged only to Jonah.

We must assume that God had a special purpose in ordering the proclamation of Himself to one of Israel’s enemies. If Nineveh, hearing the word of God, repented through fear of the judgment of heaven, then perhaps wayward Israel would be persuaded to take notice and follow their example, thus saving itself also from the wrath of God.

But Jonah tried to get out of his divinely-appointed task. He recognized that the growing might of Assyria was a threat to be feared. How long would it be before that rising tide of Assyrian expansion swept south to engulf his own land? Then why should he lift a finger or raise a voice to fend off the violent judgment of God upon such a nation?

So, rebellious, and with a certain feeling of self-righteousness and nationalistic pride, Jonah determined to have no part in preaching to Nineveh. In trying to evade his commission, Jonah took a ship and tried to flee from the presence of God (Jon 1:3). “Then the LORD sent a great wind on the sea, and such a violent storm arose that the ship threatened to break up” (v. 4). The sailors tried in vain to save the ship. Jonah was rousted from his sleep in the hold, and implored to explain the circumstances.

All were afraid when Jonah told them he was fleeing from his God, but there was nothing they could do — the ship was sinking. So after beseeching God to forgive them, “they took Jonah and threw him overboard, and the raging sea grew calm” (v 15).

Jonah disappeared under the waves, went down to the bottom, and drowned (Jon 2:5-7). “But the LORD provided a great fish to swallow Jonah, and Jonah was inside the fish three days and three nights” (Jon 1:17).

No one ever expected to see him again. But “the LORD commanded the fish, and it vomited Jonah onto dry land” (Jon 2:10). Truly an amazing sign! But of what?

Why was Jonah saved?

Jonah was not delivered from this three days “grave” just to sit back peacefully and contemplate what had happened to him. He was delivered from death so that he could preach to the Ninevites. And finally (after a more circuitous and eventful journey than any other missionary ever took!), he reached his destination and went to work.

So, simply put, the worth of Jonah as a “sign” to an unbelieving generation was this: A man who had died was now alive! And empowered by God to preach to the Gentiles! What a sign for Israel, the would-be “people of God”. Jesus, the man like Jonah, would be killed by them; but God would raise him from the dead (Acts 2:22-24) — and the gospel which he preached to them, and which they refused, would be preached to the Gentiles (Act 2:39) — who would accept and repent!

That this was the intent of Jesus when citing the “sign” of Jonah is evident in his next words — as recorded by Matthew: Mat 12:41. And then, as if his lesson needed reinforcing, he referred also to another notable Gentile “conversion”: Mat 12:42. Nineveh repented; Jerusalem did not. The queen of Sheba sought wisdom; Jerusalem turned its back on the man who was the wisdom of God personified. Truly, one greater than Jonah, and greater than Solomon, was in their midst; and they were preparing to reject him! The sign of the prophet Jonah was more than a man dead and buried for three days, then resurrected. It was a contrast between the wise and the unwise, the repentant and the unrepentant — with warnings of destruction for those who refused to recognize the greatest prophet of God, Jesus Christ.

Paul’s commentary

Paul deals with this same theme: the repentance of the Gentiles as an object lesson, and as a means of provoking Israel likewise to repent: Rom 11:13-15,24,30,31).

A Last Days repentance

Scripture indicates that there will be a wholesale repentance of Israel in the Last Days (Lev 26:40-42; Deu 4:30; 30:1-7; Joel 2:12-20; Jer 31:17-20; 50:4,5; Mat 23:39; Act 3:19,20; Mat 6:10; Rev 22:17; Mat 24:22). This Last Days repentance will bring back their Messiah to save them from the latter-day “Assyrian”. The lesson from the prophet Jonah will finally have been learned!

“The young Jordan — type of that strange life of ours! Bright and beautiful in its cradle, laughing its merry morning away, through the flowery fields of the Huleh, plunging with the recklessness of youth, into the tangled brakes and muddy marshes of Merom; hurrying thence, full grown, like earnest manhood with its noisy and bustling activities, it subsides at length into life’s somber midday in the placid lake of Gennesaret. When it goes forth again, it is down the inevitable proclivity of old age, sinking deeper and deeper, in spite of doublings and windings innumerable, until finally lost in the bitter sea of death — the melancholy bourne [tomb] from which there is neither escape nor return” (LB 248).

The Dead Sea will be healed by waters from under the altar (Eze 47:8-10).