Joel

There are cogent reasons for placing Joel either earlier or later than the great series of prophets extending from the time when Amos first proclaimed the approach of the Assyrian down to the Babylonian exile. In Joel the enemies of Israel are the nations collectively, and among those specified by name neither Assyria nor Chaldaea finds a place. This circumstance might, if it stood alone, be explained by placing Joel with Zephaniah in the brief interval between the decline of the empire of Nineveh and the advance of the Babylonians. But it is further obvious that Joel has no part in the internal struggle between spiritual Yahweh-worship and idolatry which occupied all the prophets from Amos to the captivity. He presupposes a nation of Yahweh-worshippers, whose religion has its centre in the temple and priesthood of Zion, which is indeed conscious of sin, and needs forgiveness and an outpouring of the Spirit, but is not visibly divided, as the kingdom of Judah was between the adherents of spiritual prophecy and a party whose national worship of Yahweh involved for them no fundamental separation from the surrounding nations. The book, therefore, must have been written before the ethico-spiritual and the popular conceptions of Yahweh came into conscious antagonism, or else after the fall of the state and the restoration of the community of Jerusalem to religious rather than political existence had decided the contest in favour of the prophets, and of the Law in which their teaching was ultimately crystallized.

The considerations which have given currency to an early date for Joel are of various kinds. The absence of all mention of one great oppressing world-power seems most natural before the westward march of Assyria involved Israel in the general politics of Asia. The purity of the style is also urged, and a comparison of Amos i. 2, Joel iii. 16 (Heb. iv. 16), and Amos ix. 13, Joel iii. 18 (iv. 18), has been taken as proving that Amos knew our book. The last argument might be inverted with much greater probability, and numerous points of contact between Joel and other parts of the Old Testament (e.g. Joel ii. 2, Exod. x. 14; Joel ii. 3, Ezek. xxxvi. 35; Joel iii. 10, Mic. iv. 3) make it not incredible that the purity of his style—which is rather elegant than original and strongly marked—is in large measure the fruit of literary culture. The absence of allusion to a hostile or oppressing empire may be fairly taken in connexion with the fact that the prophecy gives no indication of political life at Jerusalem. When the whole people is mustered in ch. i., the elders or sheikhs of the municipality and the priests of the temple are the most prominent figures. The king is not mentioned—which on Credner’s view is explained by assuming that the plague fell in the minority of Joash, when the priest Jehoiada held the reins of power—and the princes, councillors and warriors necessary to an independent state, and so often referred to by the prophets before the exile, are altogether lacking. The nation has only a municipal organization with a priestly aristocracy, precisely the state of things that prevailed under the Persian empire. That the Persians do not appear as enemies of Yahweh and his people is perfectly natural. They were hard masters but not invaders, and under them the enemies of the Jews were their neighbours, just as appears in Joel.1 Those, however, who place our prophet in the minority of King Joash draw a special argument from the mention of Phoenicians, Philistines and Edomites (iii. 4 seq., 19), pointing to the revolt of Edom under Joram (2 Kings viii. 20) and the incursion of the Philistines in the same reign (2 Chron. xxi. 16, xxii. 1). These were recent events in the time of Joash, and in like manner the Phoenician slave trade in Jewish children is carried back to an early date by the reference in Amos i. 9. This argument is rather specious than sound. Edom’s hostility to Judah was incessant, but the feud reached its full intensity only after the time of Deuteronomy (xxiii. 7), when the Edomites joined the Chaldaeans, drew profit from the overthrow of the Jews, whose land they partly occupied, and exercised barbarous cruelty towards the fugitives of Jerusalem (Obad. passim; Mal. i. 2 seq.; Isa. lxiii.). The offence of shedding innocent blood charged on them by Joel is natural after these events, but hardly so in connexion with the revolt against Joram.

As regards the Philistines, it is impossible to lay much weight on the statement of Chronicles, unsupported as it is by the older history, and in Joel the Philistines plainly stand in one category with the Phoenicians, as slave dealers, not as armed foes. Gaza in fact was a slave emporium as early as the time of Amos (i. 6), and continued so till Roman times.

Thus, if any inference as to date can be drawn from ch. iii., it must rest on special features of the trade in slaves, which was always an important part of the commerce of the Levant. In the time of Amos the slaves collected by Philistines and Tyrians were sold en masse to Edom, and presumably went to Egypt or Arabia. Joel complains that they were sold to the Grecians (Javan, Ionians).2 It is probable that some Hebrew and Syrian slaves were exported to the Mediterranean coasts from a very early date, and Isa. xi. 11 already speaks of Israelites captive in these districts as well as in Egypt, Ethiopia and the East. But the traffic in this direction hardly became extensive till a later date. In Deut. xxviii. 68, Egypt is still the chief goal of the maritime slave trade, and in Ezek. xxvii. 13 Javan exports slaves to Tyre, not conversely. Thus the allusion to Javan in Joel better suits a later date, when Syrian slaves were in special request in Greece.3 And the name of Javan is not found in any part of the Old Testament certainly older than Ezekiel. In Joel it seems to stand as a general representative of the distant countries reached by the Mediterranean (in contrast with the southern Arabians, Sabaeans, ch. iii. 8), the farthest nation reached by the fleets of the Red Sea. This is precisely the geographical standpoint of the post-exile author of Gen. x. 4, where (assuming that Elishah = Carthage and Tarshish = Tartessus) Javan includes Carthage and Tartessus.

Finally, the allusion to Egypt in Joel iii. 19 must on Credner’s theory be explained of the invasion of Shishak a century before Joash. From this time down to the last period of the Hebrew monarchy Egypt was not the enemy of Judah.

If the arguments chiefly relied on for an early date are so precarious or can even be turned against their inventors, there are others of an unambiguous kind which make for a date in the Persian period. It appears from ch. iii. 1, 2, that Joel wrote after the exile. The phrase “to bring again the captivity” would not alone suffice to prove this, for it is used in a wide sense, and perhaps means rather to “reverse the calamity,”4 but the dispersion of Israel among the nations, and the allotment of the Holy Land to new occupants, cannot fairly be referred to any calamity less than that of the captivity. With this the whole standpoint of the prophecy agrees. To Joel Judah and the people of Yahweh are synonyms; northern Israel has disappeared. Now it is true that those who take their view of the history from Chronicles, where the kingdom of Ephraim is always treated as a sect outside the true religion, can reconcile this fact with an early date. But in ancient times it was not so; and under Joash, the contemporary of Elisha, such a limitation of the people of Yahweh is wholly inconceivable. The earliest prophetic books have a quite different standpoint; otherwise indeed the books of northern prophets and historians could never have been admitted into the Jewish canon. Again, the significant fact that there is no mention of a king and princes, but only of sheikhs and priests, has a force not to be invalidated by the ingenious reference of the book to the time of Joash’s minority and the supposed regency of Jehoiada.5 And the assumption that there was a period before the prophetic conflicts of the 8th century B.C. when spiritual prophecy had unchallenged sway, when there was no gross idolatry or superstition, when the priests of Jerusalem, acting in accord with prophets like Joel, held the same place as heads of a pure worship which they occupied after the exile (cf. Ewald, Propheten, i. 89), is not consistent with history. It rests on the old theory of the antiquity of the Levitical legislation, so that in fact all who place that legislation later than Ezekiel are agreed that the book of Joel is also late. In this connexion one point deserves special notice. The religious significance of the plague of drought and locusts is expressed in ch. i. 9 in the observation that the daily meat and drink offering are cut off, and the token of new blessing is the restoration of this service, ch. ii. 14. In other words, the daily offering is the continual symbol of gracious intercourse between Yahweh and his people and the main office of religion. This conception, which finds its parallel in Dan. viii. 11, xi. 31, xii. 11, is quite in accordance with the later law. But under the monarchy the daily oblation was the king’s private offering, and not till Ezra’s reformation did it become the affair of the community and the central act of national worship (Neh. x. 33 seq.).6 That Joel wrote not only after the exile but after the work of Ezra and Nehemiah may be viewed as confirmed by the allusions to the walls of Jerusalem in ch. ii. 7, 9. Such is the historical basis which we seem to be able to lay for the study of the exegetical problems of the book.

See the separate commentaries on Joel by Credner (1831), Wünsche (1872), Merx (1879). The last-named gives an elaborate history of interpretation from the Septuagint down to Calvin, and appends the Ethiopic text edited by Dillmann. Nowack and Marti should also be consulted (see their respective series of commentaries); also G. A. Smith, in The Book of the Twelve Prophets, vol. i. (1896), and S. R. Driver, Joel and Amos (1897). On the language of Joel, see Holzinger, Z. A. T. W. (1889), pp. 89-131. Of older commentaries the most valuable is Pocock’s (Oxford, 1691). Bochart’s Hierozoïcon may also be consulted.