338
J. D. Griffiths
This overconsumption and ecological neglect then has ramifications for the religious
and the spiritual. Braaten (2008) observes that,
while it is common understanding that the proper functioning of the cult [the Temple and
related priesthood] maintains the order of creation, or Earth, here the opposite is stated: it
is the proper functioning of Earth that maintains the order of the cult! The divine-human
interaction in the cult is incomplete without a third partner, Earth. (p. 66)
These images of creation in Joel 1 then communicate an interconnectedness of
morality, spirituality and creation. Human overconsumption leads to the judgement
of God and the lament of creation.
The second chapter of Joel echoes the first, as Zion faces another imminent threat
(Joel 2: 1). Joel proclaims that the day of the Lord is coming (2: 1b), which brings
darkness, gloom and blackness (2: 2). This coming army will bring God’s judgement
upon Zion, which is likened to turning the Garden of Eden into a wilderness (2: 3).
That is, the judgement of God brings calamity not only on humanity but the whole
of creation, as “the earth shakes [and] the heavens tremble” (2: 10a), and the sun,
moon and stars lose their light (2: 10b).
Joel urges the people to repent and fast (Joel 2: 12–17), however, it is not clear
whether the human audience actually repents or fasts (Braaten 2008). It is God who
ultimately relents (2: 18). The primary reason God relents is because God is jealous
for God’s land (2: 18a), while also having compassion on God’s people (2: 18b). This
lifting of judgement on the people brings an ecological flourishing. Wild animals are
told not be afraid because the wilderness pastures will be lush again (2: 22a). The
trees will again bare plentiful harvests (2: 22b) and there will be abundant rainfall (2:
23). This restoration of Israel brings a reinstatement of the grain offerings and drink
offerings (2: 14), which is then returned two-fold in the restoration from God (2: 19,
24). As with chapter one, Joel 2 again speaks of an interconnectedness of morality,
spirituality and creation, as immorality begins a severe eco-cosmic judgement, while
the relentment of God brings a reinstatement of spirituality and ecological flourishing.
These ecological themes of interconnectedness and voice then flow into Joel 2:
28–32, where the Spirit of God will be poured out on “all flesh” (Joel 2: 28). In
the wider context of Joel 1–2, where creation is more attentive to the commands of
God than humans, this “all flesh” that Joel refers to surely includes the previously
lamenting cattle and sheep (2: 18) and wild animals (2: 20), as well as, the fields,
streams, ground and trees. Perhaps paralleling the Pentecostal understanding of an
enchanted creation, Joel here sees the promise of God’s spirit as imminently present in
creation. Rather than remaining inattentive and unmoved, humans will join creation
in responding to the leading of God, as the spirit of God will be poured out on all
flesh, both human and non-human.
In this context, the “wonders in the heavens and on the Earth” (Joel 2: 30), along
with the cosmic imagery of blood, fire, smoke and darkness, echo the looming judgement that humans and creation have already been confronted with in Joel’s prophetic
opening chapters (1: 19, 2: 2–3, 5, 10–11). Joel indicates that one can be saved from
this terrible cosmic judgment, by calling on the name of the God (2: 32). Importantly,
Joel 1–2 has consistently described the lament of creation and its call for salvation
J. D. Griffiths
This overconsumption and ecological neglect then has ramifications for the religious
and the spiritual. Braaten (2008) observes that,
while it is common understanding that the proper functioning of the cult [the Temple and
related priesthood] maintains the order of creation, or Earth, here the opposite is stated: it
is the proper functioning of Earth that maintains the order of the cult! The divine-human
interaction in the cult is incomplete without a third partner, Earth. (p. 66)
These images of creation in Joel 1 then communicate an interconnectedness of
morality, spirituality and creation. Human overconsumption leads to the judgement
of God and the lament of creation.
The second chapter of Joel echoes the first, as Zion faces another imminent threat
(Joel 2: 1). Joel proclaims that the day of the Lord is coming (2: 1b), which brings
darkness, gloom and blackness (2: 2). This coming army will bring God’s judgement
upon Zion, which is likened to turning the Garden of Eden into a wilderness (2: 3).
That is, the judgement of God brings calamity not only on humanity but the whole
of creation, as “the earth shakes [and] the heavens tremble” (2: 10a), and the sun,
moon and stars lose their light (2: 10b).
Joel urges the people to repent and fast (Joel 2: 12–17), however, it is not clear
whether the human audience actually repents or fasts (Braaten 2008). It is God who
ultimately relents (2: 18). The primary reason God relents is because God is jealous
for God’s land (2: 18a), while also having compassion on God’s people (2: 18b). This
lifting of judgement on the people brings an ecological flourishing. Wild animals are
told not be afraid because the wilderness pastures will be lush again (2: 22a). The
trees will again bare plentiful harvests (2: 22b) and there will be abundant rainfall (2:
23). This restoration of Israel brings a reinstatement of the grain offerings and drink
offerings (2: 14), which is then returned two-fold in the restoration from God (2: 19,
24). As with chapter one, Joel 2 again speaks of an interconnectedness of morality,
spirituality and creation, as immorality begins a severe eco-cosmic judgement, while
the relentment of God brings a reinstatement of spirituality and ecological flourishing.
These ecological themes of interconnectedness and voice then flow into Joel 2:
28–32, where the Spirit of God will be poured out on “all flesh” (Joel 2: 28). In
the wider context of Joel 1–2, where creation is more attentive to the commands of
God than humans, this “all flesh” that Joel refers to surely includes the previously
lamenting cattle and sheep (2: 18) and wild animals (2: 20), as well as, the fields,
streams, ground and trees. Perhaps paralleling the Pentecostal understanding of an
enchanted creation, Joel here sees the promise of God’s spirit as imminently present in
creation. Rather than remaining inattentive and unmoved, humans will join creation
in responding to the leading of God, as the spirit of God will be poured out on all
flesh, both human and non-human.
In this context, the “wonders in the heavens and on the Earth” (Joel 2: 30), along
with the cosmic imagery of blood, fire, smoke and darkness, echo the looming judgement that humans and creation have already been confronted with in Joel’s prophetic
opening chapters (1: 19, 2: 2–3, 5, 10–11). Joel indicates that one can be saved from
this terrible cosmic judgment, by calling on the name of the God (2: 32). Importantly,
Joel 1–2 has consistently described the lament of creation and its call for salvation