The apocalyptic genre was preserved in the New Testament Church. It includes primarily the Revelation of John the Theologian, as well as a number of apocryphal apocalypses, including the Shepherd of Hermas. Christ the Savior Himself in His prophecy about the end of the world used the language of apocalyptics (Matthew 24; Mark 13; Luke 21).

2. Book. Joel Ave. The name of Joel (Hebrew Joel) means "Yahweh is God" and is identical in meaning with the name of Elijah. Nothing is known about the personality of the prophet and the time of his life; Legends are also silent about him. One can only assume that St. Joel belonged to the servants of the Temple and preached in the House of the Lord.

According to most biblical scholars, Joel lived in the fourth century B.C., at a time when the Jewish community was surrounded on all sides by dangers, both spiritual and political.

The borders of Judea remained narrowed to the smallest sizes; it was under the dominion of the Persian state. Many Jews lived in the diaspora. One of the main tasks of the teachers of the people was to preserve true piety in them.

The reason for the prophet's speech was a terrible disaster that befell the country: locusts destroyed crops, the people were doomed to starvation. The Spirit of God led the prophet to present this trial as a type of the eschatological Day of the Lord.

The image of locusts sowing destruction passes into the prophet's picture of a world catastrophe (2:1-12). Locusts are no longer just ravager insects, but mysterious avengers. The image of the locust is also found in the Apocalypse of John, where it symbolizes the forces of destruction that have broken free (Revelation 9:1-12).

The prophet calls the people to repentance as the only way to escape the wrath of heaven (1:13-14).

Note. The trouble comes from the north (2:20). The North is called here because the main enemies of Israel (Assyrians, Scythians) usually came from there. In addition, the north signified in the East the seat of the Godhead. Consequently, the invasion is predestined by the will of God.

3. The prophecy of the Day of the Lord, according to Joel's vision, has two aspects: on the one hand, it is the dreadful Day of Judgment. "The sun will turn into darkness, and the moon into blood" (2:31), that is, the age-old laws of the universe will be shaken; but, on the other hand, the Epiphany will be a salvific act, in which the mercy of the Lord will be revealed:

Do not be afraid, earth; Rejoice and be glad, for the Lord is great to do this... And you, children of Zion, rejoice and rejoice in the Lord your God; for He will give you a Teacher of Righteousness. (2,21,23)

In the Synodal translation, "will give you rain in moderation," but modern textual criticism allows us to translate this phrase: "will give you a Teacher of Righteousness"[41]. The later Jewish sectarians, the Essenes, identified him with their leader (see §30), but in reality we have before us a messianic prophecy, a prophecy about the coming Christ.

For Joel, the coming of the Teacher of Righteousness is a sign of the fall of the barrier separating man from God. When the Master appears, the Eternal will reveal Himself not only to the chosen prophets, but also to all the faithful:

And it will be after I will pour out my Spirit on all flesh; And your sons will prophesy and your daughters; Your elders will dream dreams, and your young men will see visions. And also on male and female slaves in those days I will pour out my Spirit... And it shall come to pass, whosoever shall call upon the name of the Lord; will be saved. (2,28-29,32)

The hope of this descent of the Spirit has lived on in the Old Testament since ancient times (cf. Numbers 11:29). It was fulfilled in the Upper Room of Zion, when tongues of fire were kindled over Christ's disciples (Acts 2:3-4). Therefore, Ap. Peter, explaining to the people the miracle of Pentecost, referred to Joel (Acts 2:16-21). Therefore, during the Trinity service, the Church reads his prophecy.