What is historical memory? And what does it have to do with Tradition? At first sight, the prophet's call to his listeners to remember what they see and hear seems to appeal precisely to historical memory, without which...
What is historical memory? And what does it have to do with Tradition? At first sight, the prophet's call to his listeners to remember what they see and hear seems to appeal precisely to historical memory, without which there can be no remembering of events as they happen and no passing on to descendants of what has been heard.
But is it really so simple? What should those who see and hear the prophet remember? Judging by the fact that the Book of Joel is among the Bible's prophetic books, we can say that his contemporaries saw, heard and remembered exactly what was needed. But who precisely remembered it? And who, in the first place, was supposed to see, hear and remember?
Joel addresses the elders and the whole people. In the age of clan and tribal organization, the elders were effectively the only holders of authority in Hebrew society. In Joel's time, however, we should speak rather of the council of elders that existed in Jerusalem throughout its ancient history, until its destruction in AD 70. Evidently, the prophet is addressing a representative governing body and public opinion, as we would call it today.
Yet we have the Book of Joel today thanks neither to the council of elders nor to public opinion, but to the Synagogue, which in the post-exilic period systematized the records of Joel's preaching, as it did those of the other prophets, and to the circle of followers of the pre-exilic prophets about which we know little, but which may also have constituted a kind of community movement in pre-exilic Judah. It follows that Tradition is born not in society as a whole, but in a community of the faithful, ready to listen to the prophets and remember their words, understanding that they are receiving revelation given by God.
But for the prophets themselves, including Joel, what mattered was precisely the whole people of God. Not because this was more convenient for the witnesses themselves—they would have been far happier preaching to a small circle of like-minded people who understood and sympathized with them—but because everyone had to have the opportunity to hear the word of God. God wanted everyone belonging to His people to be among His faithful, so everyone had to be given a chance. And that chance could only be the word of Revelation spoken publicly.
1 The unheard of judgment of caterpillars and locusts, Joe 1:1-7.
All sorts us people are called on to lament it, Joe 1:8-13.
And to humble themselves before God, Joe 1:14-20.
1:1 Came to Joel - Probably in the latter end of Jeroboam the second's reign over Israel and in the days of Uzziah, over Judah.
1:2 Old men - The oldest among you, who can remember things done many years ago.
1:4 Palmer - worm - Four sorts of insects, are here mentioned, which succeeded each other, and devoured all that might be a support to the Jews, whence ensued a grievous famine.
1:5 Is cut off - Suddenly cut off even when you are ready to drink it, and totally cut off by these devouring vermin.
1:6 A nation - An innumerable multitude of locusts and caterpillars, called a nation here, as Solomon calls the conies and the ant, Pro 30:25-26, and perhaps a prognostick of a very numerous and mightynation, that ere long will invade Judah. Strong - Mighty in power, and undaunted in courage, if you refer it to the Assyrian or Babylonians; if to those vermin, they are, though each weak by itself, yet in those multitudes, strong and irresistible. A great lion - Such waste as lions make, these the locusts do, and the Assyrians will make.
1:8 The husband of her youth - Espoused to her, but snatched away by an untimely death.
1:9 The drink - offering - By the destruction of the vines, all wine (out of which they ought to offer the drink - offering) failed.