Joel 1:17

Preface To The Prophet Joel (1532) Joel does not indicate at what time he lived and preached, but the ancients say that it was in the time of Hosea and Amos. We are satisfied with that, and have no better suggestion. He is a kindly and gentle man and does not denounce and rebuke as do the other prophets, but beseeches and laments, and would make people righteous with good, friendly words, and protect them against harm and misfortune; but it happened to him as to the other prophets, — they did not believe his words and held him a fool. Nevertheless, he is highly praised in the New Testament, for, in Acts 2:16, St. Peter quotes him and Joel had to provide, the first sermon that was preached in the Christian Church, on Pentecost, at Jerusalem, when the Holy Ghost was given. St. Paul, too, makes glorious use of the saying, “He that calleth on the name of the Lord shall be saved,” which is contained in Joel 2. In the first chapter, he prophesies future punishment upon the people of Israel; they are to be destroyed and carried away by the Assyrians; and he calls the Assyrians caterpillars, grasshoppers, beetles and vermin. For the Assyrians devoured the kingdom of Israel bit by bit, until they had’ completely ruined it; but in the end, King Sennacherib had to suffer defeat before Jerusalem. Joel touches on that here in Joel 2:20, when he says, “And him from the north will I drive far from you.” In the end of the second chapter, and from there on, he prophesies of the Kingdom of Christ and of the Holy Ghost, and speaks of the everlasting Jerusalem. He speaks of the Valley of Jehoshaphat, and says that the Lord will summon all the Gentiles thither for judgment, and the ancient Fathers understand that to refer to the Last Judgment. I do not condemn this interpretation, but hold, nevertheless, that Joel’s meaning is as follows, — As he calls the Christian Church the everlasting Jerusalem, so he calls it also the Valley of Jehoshaphat, for the reason that all the world is summoned to the Christian Church by the Word, and there is judged and punished by preaching, since all of them together are sinners before God. So Christ says, “The Spirit of truth shall punish the world because of sin.” For the Valley of Jehoshaphat is the valley of judgment. So, also, Hosea calls the Christian Church the Valley of Achor.

Introduction to the Book of the Prophet Joel Joel, the son of Pethuel, the second of the twelve minor prophets, was, as is said, of the tribe of Reuben, and city of Bethoran; or rather Betharan, for Bethoran was on this side Jordan, in the tribe of Ephraim, and Betharan was on the other side of the river, in the tribe of Reuben. Joel prophesied in the kingdom of Judah; and it is the opinion of some critics that he did not appear there till after the removal of the ten tribes and the destruction of the kingdom of Israel. We do not know distinctly the year wherein he began to prophesy, nor that in which he died. He speaks of a great famine, and an inundation of locusts, which ravaged Judea; but as these are evils not uncommon in that country, and all sorts of events have not been registered in history, we can infer nothing from thence towards fixing the particular period of Joel's prophecy. St. Jerome, followed by many others, both ancients and moderns, believed Joel to have been contemporary with Hosea, according to this rule laid down by him, that when there is no certain proof of the time wherein any prophet lived, we are to be directed in our conjectures by the time of the preceding prophet, whose epoch is better known. But this rule is not always certain, and should not hinder us from following another system, if we have good reason for doing so. The Hebrews maintain that Joel prophesied under Manasseh; and as collateral circumstances seem to preponderate in favor of this hypothesis, it has been accordingly followed in the margin. Under the idea of an enemy's army, the prophet represents a cloud of locusts, which in his time fell upon Judea, and caused great desolation. This, together with the caterpillars, and the drought, brought a terrible famine upon the land. God, being moved with the calamities and prayers of his people, scattered the locusts, and the wind blew them into the sea. These misfortunes were succeeded by plenty and fertility. After this, the prophet foretold the day of the Lord, and the vengeance he was to exercise in the valley of Jezreel. He speaks of the teacher of righteousness, whom God was to send; and of the Holy Spirit, which was to descend upon all flesh. He says that Jerusalem will be inhabited for ever; that salvation will come out from thence; and that whosoever shall call upon the name of the Lord shall be saved. All this relates to the new covenant, and the time of the Messiah. See Calmet. Bishop Lowth observes that "the style of Joel differs much from that of Hosea; but, though of a different kind, is equally poetical. It is elegant, perspicuous, clear, diffusive, and flowing; and, at the same time, very sublime, nervous, and animated. He displays the whole power of poetic description in the first and second chapters; and, at the same time, his fondness for metaphors, comparisons, and allegories; nor is the connection of his subjects less remarkable than the graces of his diction. It is not to be denied that in some places he is very obscure; which every attentive reader will perceive, especially in the end of this prophecy." Prael. xxi.; and see Dodd. The two first chapters are inimitably beautiful; and the language, in force, and often in sound, well adapted to the subject. See the note on Joe 1:1 (note). This and the beginning of the next chapter contain a double prophecy, applicable in its primary sense to a plague of locusts which was to devour the land, and to be accompanied with a severe drought and famine; and in its secondary sense it denotes the Chaldean invasion. Both senses must be admitted: for some of the expressions will apply only to the dearth by insects; others to the desolation by war. The contexture of both is beautiful and well conducted. In this chapter the distress of every order of people is strongly painted; and not only does the face of nature languish when the God of nature is displeased, vv. 1-19; but the very beasts of the field, by a bold figure, are represented as supplicating God in their distress, and reproaching the stupidity of man, Joe 1:20 . Verse 1 The word of the Lord that came to Joel - See the introduction for some account of this prophet, whose history is very obscure. Bishop Newcome thinks that he prophesied while the kingdom of Judah subsisted, and refers to Joe 2:1 , Joe 2:15 , (see also Joe 1:14 (note), and the note there), but not long before its subversion as his words, Joe 3:1 , seem to imply that its captivity was approaching. See 2Kgs 21:10-15 . He therefore favors the conjecture of Drusius, that this prophet lived under Manasseh, and before his conversion, 2Chr 33:13 ; that is, some time from before Christ 697 to (suppose) 660. Verse 2 Ye old men - Instead of הזקנים hazzekenim old men, a few MSS. have הכהנים haccohanim, ye priests, but improperly. Hath this been in your days - He begins very abruptly; and before he proposes his subject, excites attention and alarm by intimating that he is about to announce disastrous events, such as the oldest man among them has never seen, nor any of them learnt from the histories of ancient times. Verse 3 Tell ye your children of it - To heighten the effect, he still conceals the subject, and informs them that it is such as should be handed down from father to son through all generations. Verse 4 That which the palmerworm hath left - Here he begins to open his message, and the words he chooses show that he is going to announce a devastation of the land by locusts, and a famine consequent on their depredations. What the different insects may be which he specifies is not easy to determine. I shall give the words of the original, with their etymology. The palmerworm, גזם gazam, from the same root, to cut short; probably the caterpillar, or some such blight, from its cutting the leaves of the trees into pieces for its nourishment. The locust, ארבה arbeh, from רבה rabah, to multiply, from the immense increase and multitude of this insect. Cankerworm, ילק yelek, from לק lak, to lick or lap with the tongue; the reference is uncertain. Caterpillar, חסיל chasil, from חסל chasal, to consume, to eat up, the consumer. Bishop Newcome translates the first grasshopper; the second, locust; the third, devouring locust; and the fourth, consuming locust. After all that has been said by interpreters concerning these four animals, I am fully of opinion that the arbeh, or locust himself, is the gazam, the yelek, and the chasil and that these different names are used here by the prophet to point out the locust in its different states, or progress from embryo to full growth. See the note on Joe 2:2 (note). Verse 5 Awake, ye drunkards - The general destruction of vegetation by these devouring creatures has totally prevented both harvest and vintage; so that there shall not be wine even for necessary uses, much less for the purposes of debauchery. It is well known that the ruin among the vines by locusts prevents the vintage for several years after. Verse 6 A nation is come up upon my land - That real locusts are intended there can be little doubt; but it is thought that this may be a double prophecy, and that the destruction by the Chaldeans may also be intended, and that the four kinds of locusts mentioned above may mean the four several attacks made on Judea by them. The first in the last year of Nabonassar, (father of Nebuchadnezzar), which was the third of Jehoiakim; the second when Jehoiakim was taken prisoner in the eleventh year of his reign; the third in the ninth year of Zedekiah and the fourth three years after, when Jerusalem was destroyed by Nebuchadnezzar. Others say that they mean four powers which have been enemies of the Jews: 1. The palmerworm, the Assyrians and Chaldeans. 2. The locust, the Persians and Medes. 3. The cankerworm, the Greeks, and particularly Antiochus Epiphanes. 4. The caterpillar, the Romans. Others make them four kings; Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar. But of such similitudes there is no end; and the best of them is arbitrary and precarious. Verse 7 He hath laid my vine waste - The locusts have eaten off both leaves and bark. חשף חשפה chasoph chasaphah, he hath made it clean bare; שדד שדה suddad sadeh, the field is laid waste, Joe 1:10 ; and כשד משדי kesod mishshaddai, a destruction from the Almighty, Joe 1:15 ; are all paronomasias in which this prophet seems to delight. Verse 8 Lament like a virgin - for the husband of her youth - Virgin is a very improper version here. The original is בתולה bethulah, which signifies a young woman or bride not a virgin, the proper Hebrew for which is עלמה almah. See the notes on Isa 7:14 (note), and Mat 1:23 (note). Verse 9 The meat-offering and the drink-offering is cut off - The crops and the vines being destroyed by the locusts, thee total devastation in plants, trees, corn, etc., is referred to and described with a striking variety of expression in this and the following verses. Verse 12 The vine is dried up - Dr. Shaw observes that in Barbary, in the month of June, the locusts collect themselves into compact bodies a furlong or more square, and march on, eating up every thing that is green or juicy, and letting nothing escape them, whether vegetables or trees. They destroy the pomegranate, the palm, the apple, (תפוח tappuach, the citron tree), the vine, the fig, and every tree of the field. See the note on Joe 2:2 (note). Verse 14 Call a solemn assembly - עצרה atsarah signifies a time of restraint, as the margin has it. The clause should be translated - consecrate a fast, proclaim a time of restraint; that is, of total abstinence from food, and from all secular employment. All the elders of the land and the representatives of the people were to be collected at the temple to cry unto the Lord, to confess their sins, and pray for mercy. The temple was not yet destroyed. This prophecy was delivered before the captivity of Judah. Verse 15 Alas for the day! - The Syriac repeats this, the Vulgate, Septuagint, and Arabic, thrice: "Alas, alas, alas, for the day!" As a destruction from the Almighty - The destruction that is now coming is no ordinary calamity; it is as a signal judgment immediately inflicted by the Almighty. Verse 17 The seed is rotten under their clods - When the sprout was cut off as low as possible by the locusts, there was no farther germination. The seed rotted away. Verse 18 How do the beasts groan! - I really think that the neighing of horses, or braying of asses, is wonderfully expressed by the sound of the original: מה נאנחה בהמה mah Neenchah behemah, how do the horses neigh! how do the asses bray! בהמה behemah is a collective name for all domestic cattle, and those used in husbandry. Cattle are perplexed - They are looking everywhere, and wandering about to find some grass, and know not which way to run. Verse 19 O Lord, to thee will I cry - Let this calamity come as it may, we have sinned, and should humble ourselves before God; and it is such a calamity as God alone can remove, therefore unto him must we cry. The fire hath devoured the pastures - This may either refer to a drought, or to the effects of the locusts; as the ground, after they have passed over it, everywhere appears as if a sheet of flame had not only scorched, but consumed every thing. Verse 20 The beasts of the field cry also unto thee - Even the cattle, wild and tame, are represented as supplicating God to have mercy upon them, and send them provender! There is a similar affecting description of the effects of a drought in Jeremiah, Jer 14:6 . The rivers of waters are dried up - There must have been a drought as well as a host of locusts; as some of these expressions seem to apply to the effects of intense heat. For המדבר hammidbar, "the wilderness," one of my oldest MSS. reads מדבר midbar, "wilderness" simply, as in Jer 14:19 . Eight or ten of Dr. Kennicott's have the same reading.

Threatenings of Judgment; A Proclamation for a Fast. ( b. c. 720.) 14 Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord , 15 Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. 16 Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? 17 The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. 18 How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate. 19 O Lord , to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. 20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. We have observed abundance of tears shed for the destruction of the fruits of the earth by the locusts; now here we have those tears turned into the right channel, that of repentance and humiliation before God. The judgment was very heavy, and here they are directed to own the hand of God in it, his mighty hand, and to humble themselves under it. Here is, I. A proclamation issued out for a general fast. The priests are ordered to appoint one; they must not only mourn themselves, but they must call upon others to mourn too: " Sanctify a fast; let some time be set apart from all worldly business to be spent in the exercises of religion, in the expressions of repentance and other extraordinary instances of devotion." Note, Under public judgments there ought to be public humiliations; for by them the Lord God calls to weeping and mourning. With all the marks of sorrow and shame sin must be confessed and bewailed, the righteous of God must be acknowledged, and his favour implored. Observe what is to be done by a nation at such a time. 1. A day is to be appointed for this purpose, a day of restraint (so the margin reads it), a day in which people must be restrained from their other ordinary business (that they may more closely attend God's service), and from all bodily refreshments; for, 2. It must be a fast, a religious abstaining from meat and drink, further than is of absolute necessity. The king of Nineveh appointed a fast, in which they were to taste nothing, Jonah iii. 7 . Hereby we own ourselves unworthy of our necessary food, and that we have forfeited it and deserve to be wholly deprived of it, we punish ourselves and mortify the body, which has been the occasion of sin, we keep it in a frame fit to serve the soul in serving God, and, by the appetite's craving food, the desires of the soul towards that which is better than life, and all the supports of it, are excited. This was in a special manner seasonable now that God was depriving them of their meat and drink; for hereby they accommodated themselves to the affliction they were under. When God says, You shall fast, it is time to say, We will fast. 3. There must be a solemn assembly. The elders and the people, magistrates and subjects, must be gathered together, even all the inhabitants of the land, that God might be honoured by their public humiliations, that they might thereby take the more shame to themselves, and that they might excite and stir up one another to the religious duties of the day. All had contributed to the national guilt, all shared in the national calamity, and therefore they must all join in the professions of repentance. 4. They must come together in the temple, the house of the Lord their God, because that was the house of prayer, and there they might be hope to meet with God because it was the place which he had chosen to put his name there, there they might hope to speed because it was a type of Christ and his mediation. Thus they interested themselves in Solomon's prayer for the acceptance of all the requests that should be put up in or towards this house, in which their present case was particularly mentioned. 1 Kings vii. 37 , If there be locust, if there be caterpillar. 5. They must sanctify this fast, must observe it in a religious manner, with sincere devotion. What is a fast worth if it be not sanctified? 6. They must cry unto the Lord. To him they must make their complaint and offer up their supplication. When we cry in our affliction we must cry to the Lord; this is fasting to him, Zech. vii. 5 . II. Some considerations suggested to induce them to proclaim this fast and to observe it strictly. 1. God was beginning a controversy with them. It is time to cry unto the Lord, for the day of the Lord is at hand, v. 15 . Either they mean the continuance and consequences of this present judgment which they now saw but breaking in upon them, or some greater judgments which this was but a preface to. However it be, this they are taught to make the matter of their lamentation: Alas, for the day! for the day of the Lord is at hand. Therefore cry to God. For, (1.) "The day of his judgment is very near, it is at hand; it will not slumber, and therefore you should not. It is time to fast and pray, for you have but a little time to turn yourselves in." (2.) It will be very terrible; there is no escaping it, no resisting it: As a destruction from the Almighty shall it come. See Isa. xiii. 6 . It is not a correction, but a destruction; and it comes from the hand, not of a weak creature, but of the Almighty; and who knows (nay, who does not know) the power of his anger? Whither should we go with our cries but to him from whom the judgment we dread comes? There is no fleeing from him but by fleeing to him, no escaping destruction from the Almighty but by making our submission and supplication to the Almighty; this is taking hold on his strength, that we may make peace, Isa. xxvii. 5 . 2. They saw themselves already under the tokens of his displeasure. It is time to fast and pray, for their distress is very great, v. 16 . (1.) Let them look into their own houses, and was no plenty there, as used to be. Those who kept a good table were now obliged to retrench: Is not the meat cut off before our eyes? If, when God's hand is lifted up, men will not see, when his hand is laid on they shall see. Is not the meat many a time cut off before our eyes? Let us then labour for that spiritual meat which is not before our eyes, and which cannot be cut off. (2.) Let them look into God's house, and see the effects of the judgment there; joy and gladness were cut off from the house of God. Note, The house of our God is the proper place of joy and gladness; when David goes to the altar of God, it is to God my exceeding joy; but when joy and gladness are cut off from God's house, either by corruption of holy things or the persecution of holy persons, when serious godly decays and love waxes cold, then it time to cry to the Lord, time to cry, Alas! 3. The prophet returns to describe the grievousness of the calamity, in some particulars of it. Corn and cattle are the husbandman's staple commodities; now here he is deprived of both. (1.) The caterpillars have devoured the corn, v. 17 . The garners, which they used to fill with corn, are laid desolate, and the barns broken down, because the corn has withered, and the owners think it not worth while to be at the charge of repairing them when they have nothing to put in them, nor are likely to have any thing; for the seed it rotten under the clods, either through too much rain or (which was the more common case in Canaan) for want of rain, or perhaps some insects under ground ate it up. When one crop fails the husband man hopes the next may make it up; but here they despair of that, the seedness being as bad as the harvest. (2.) The cattle perish too for want of grass ( v. 18 ): How do the beasts groan! This the prophet takes notice of, that the people might be affected with it and lay to heart the judgment. The groans of the cattle should soften their hard and impenitent hearts. The herds of cattle, the large cattle (black cattle we call them), are perplexed; nay, even the flocks of sheep, which will live upon a common and be content with very short grass, are made desolate. See here the inferior creatures suffering for our transgression, and groaning under the double burden of being serviceable to the sin of man and subject to the curse of God for it. Cursed is the ground for thy sake. III. The prophet stirs them up to cry to God, with the consideration of the examples given them for it. 1. His own example ( v. 19 ): O Lord! to thee will I cry. He would not put them upon doing that which he would not resolve to do himself; nay, whether they would do it or no, he would. Note, If God's ministers cannot prevail to affect others with the discoveries of divine wrath, yet they ought to be themselves affected with them; if they cannot bring others to cry to God, yet they themselves be much in prayer. In time of trouble we must not only pray, but cry, must be fervent and importunate in prayer; and to God, from whom both the destruction is and the salvation must be, ought our cry to be always directed. That which engaged him to cry to God was, not so much any personal affliction, as the national calamity: The fire has devoured the pastures of the wilderness, which seems to be meant of some parching scorching heat of the sun, which was as fire to the fruits of the earth; it consumed them all. Note, When God calls to contend by fire it concerns those that have any interest in heaven to cry mightily to him for relief. See Num. xi. 2 ; Amos vii. 4, 5 . 2. The example of the inferior creatures: " The beasts of the field do not only groan, but cry unto thee, v. 20 . They appeal to thy pity, according to their capacity, and as if, though they are not capable of a rational and revealed religion, yet they had something of dependence upon God by natural instinct." At least, when they groan by reason of their calamity, he is pleased to interpret it as if they cried to him; much more will he put a favourable construction upon the groanings of his own children, though sometimes so feeble that they cannot be uttered, Rom. viii. 26 . The beasts are here said to cry unto God, as from him the lions seek their meat ( Ps. civ. 21 ) and the young ravens, Job xxxviii. 41 . The complaints of the brute-creatures here are for want of water ( The rivers are dried up, through the excessive heat), and for want of grass, for the fire has devoured the pastures of the wilderness. And what better are those than beasts who never cry to God but for corn and wine, and complain of nothing but the want of delight of sense? Yet their crying to God in those cases shames the stupidity of those who cry not to God in any case.

Laid desolate - Run to ruin because the owners discouraged with the barrenness of the seasons, would not repair them.