Who is the author of the Book of Joel?

Title and Canonical Placement

The Book of Joel belongs to the collection often referred to as the “Minor Prophets” in the Hebrew Bible (also identified as the Book of the Twelve). Despite being “minor,” this classification simply refers to the shorter length of the text compared to books like Isaiah or Jeremiah, rather than conveying lesser significance. Located between Hosea and Amos in many Christian Old Testaments, Joel’s thematic emphasis on repentance, the Day of the LORD, and future restoration makes it a pivotal book within the prophetic corpus.

Authorship and Self-Identification

Joel 1:1 states, “The word of the LORD that came to Joel son of Pethuel.” This opening line directly names the prophet Joel as the recipient and herald of these prophetic oracles. His paternal lineage, “son of Pethuel,” also functions as an internal reference anchoring the authorship to a specific historical figure. Unlike some other prophetic books where the prophet’s background is presented at length (e.g., Amos 1:1 or Jeremiah 1:1–3), the Book of Joel offers minimal personal biographical data. Yet nothing within the text suggests that a different individual composed it, and the straightforward declaration implies that Joel is indeed the author.

Name Significance

The name Joel (Hebrew: יוֹאֵל, Yoʾel) conjoins two key elements of Hebrew vocabulary: “Yah” (a shortened form of Yahweh) and “El” (God). This produces a name meaning “Yahweh is God.” Within the ancient Near Eastern culture, names often embodied personal conviction, national identity, or theological truth. Joel’s very name underscores the monotheistic claim central to the Bible’s message.

Historical and Cultural Context

Scholars typically debate the exact timeframe of Joel’s ministry. Some date it as early as the ninth century BC, suggesting a period during the reign of King Joash (ca. 835–796 BC), which correlates well with details in 2 Kings and 2 Chronicles. Others argue for a post-exilic era (after 539 BC) based on references to the temple and certain social conditions. However, linguistic clues, the prominence given to the priestly class, and the notable absence of any mention of a reigning king often point toward an earlier date.

In conservative timelines that align with the genealogical calculations similar to Archbishop James Ussher’s chronology, Joel’s prophecy would fit comfortably in the ninth century BC, during a period of Judah’s religious and political transition. The emphasis on temple worship (Joel 1:9, 13; 2:17) strongly suggests that the temple in Jerusalem was operational, which fortifies the likely pre-exilic context.

Internal Evidence for Joel’s Authorship

1. The superscription in Joel 1:1 names the prophet plainly.

2. Repeated exhortations for the priests and elders to lead the people in repentance (Joel 1:13–14; 2:17) likely point to an author actively engaged in Judah’s religious community.

3. Literary style: The Book of Joel uses vivid imagery (like the locust plague in Joel 1–2) and theological motifs (the Day of the LORD) that are consistent throughout, suggesting a single, coherent voice rather than multiple redactors.

Consistency with Other Biblical Books

Joel’s calls for repentance and the promise of a coming redemption parallel other prophets such as Hosea, Amos, and Isaiah. Additionally, the New Testament directly quotes Joel (Acts 2:16–21 cites Joel 2:28–32), confirming that early believers recognized a divinely inspired prophetic message attributed explicitly to Joel. The consistent way his words are cited in early Christian sermons and writings (as recorded in Acts) attests to a longstanding acknowledgment of Joel’s authorship.

Textual Reliability of the Book of Joel

Surviving manuscript evidence affirms the stable transmission of Joel’s prophecy over centuries. The Masoretic Text, the standard Hebrew text from which modern Old Testament translations are derived, is highly reliable and demonstrates remarkable consistency in preserving the prophet’s original words. Comparing textual witnesses (including the Septuagint) reveals no significant deviations that would challenge Joel’s stated authorship or the core message of the book.

Though the Book of Joel is relatively short, its placement among the Twelve Minor Prophets in both Jewish and Christian canons further secures its authenticity and importance. Collectively, these books were meticulously copied and treated as one continuous corpus of inspired revelation. This care aligns with the broader evidential history attesting to the faithful transmission of biblical writings, supported by archaeological discoveries, such as the Dead Sea Scrolls, which have confirmed the reliability of the Hebrew text in remarkable detail.

Scholarly Views and Supportive Evidence

Over the centuries, commentators from Jewish and Christian backgrounds have maintained that Joel the prophet wrote the book that bears his name. While critical approaches occasionally question authorship and dating, the internal evidence and external manuscript tradition remain strong in pointing directly to the prophet Joel.

1. Talmudic references within Jewish tradition identify Joel among the recognized prophets.

2. Early Church Fathers cite Joel as a prophet instructing the community of faith on themes of divine judgment and restoration.

3. Canonical recognition—Joel’s consistent inclusion in the biblical canon by various Christian communities across time—further affirms acceptance of the book’s stated authorship.

Theological Emphasis Supporting a Single Author

Joel’s emphasis on both impending judgment (via a locust plague) and the outpouring of the Spirit in the future demonstrates an overarching theological structure that neatly holds together. A single author would naturally infuse a clear, uniform purpose:

• Judgment for unfaithfulness.

• A call to heartfelt repentance.

• A prophecy of future blessing and restoration, culminating in the Day of the LORD.

This coherent progression strongly indicates that one individual—Joel—created and delivered the prophecy, rather than multiple unknown editors.

Conclusion

The Book of Joel, widely held to be authored by the prophet Joel son of Pethuel, stands as an integral component of the biblical prophetic record. Both internal testimony and external witness trace the book confidently to this single inspired writer. The consistent theological focus, coherent literary style, and longstanding acceptance within the Jewish and Christian faith communities all testify to Joel’s authentic voice.

In acknowledging the reliability of biblical manuscripts, the long-established transmission history, and the thematic unity within the text, the evidence demonstrates that Joel the prophet is the author of the book bearing his name.