TEXT [Commentary]

  2.   A plea for personal penitence (1:5-13)

5 Wake up, you drunkards, and weep!

Wail, all you wine-drinkers!

All the grapes are ruined,

and all your sweet wine is gone.

6 A vast army of locusts[*] has invaded my land,

a terrible army too numerous to count.

Its teeth are like lions’ teeth,

its fangs like those of a lioness.

7 It has destroyed my grapevines

and ruined my fig trees,

stripping their bark and destroying it,

leaving the branches white and bare.

8 Weep like a bride dressed in black,

mourning the death of her husband.

9 For there is no grain or wine

to offer at the Temple of the LORD.

So the priests are in mourning.

The ministers of the LORD are weeping.

10 The fields are ruined,

the land is stripped bare.

The grain is destroyed,

the grapes have shriveled,

and the olive oil is gone.

11 Despair, all you farmers!

Wail, all you vine growers!

Weep, because the wheat and barley—

all the crops of the field—are ruined.

12 The grapevines have dried up,

and the fig trees have withered.

The pomegranate trees, palm trees, and apple trees—

all the fruit trees—have dried up.

And the people’s joy has dried up with them.

13 Dress yourselves in burlap and weep, you priests!

Wail, you who serve before the altar!

Come, spend the night in burlap,

you ministers of my God.

For there is no grain or wine

to offer at the Temple of your God.

NOTES

1:5 Wake up . . . weep . . . Wail. Those singled out for special warning are given a threefold challenge: wake, weep, and wail. Typically, Joel forms his instructional/lament oracles (which make up the bulk of the first two chapters and 3:9-17) with imperatives, followed by motive clauses introduced by the particle ki [TH3588, ZH3954] (“for” or “because”).

drunkards. Crenshaw (1986:94) views these shikkorim [TH7910A, ZH8893] in a positive or, at least, neutral sense, pointing to positive statements in the OT as to the benefits of wine. The root, however, is overwhelmingly used in a negative sense so that the vast majority of interpreters take the word here (as does the NLT) in a condemnatory sense. From the root shakar [TH7937, ZH8910] come the derived nouns shikkor [TH7910, ZH8893] (drunkard), shikkaron [TH7943, ZH8913] (drunkenness), and shekar [TH7941, ZH8911] (strong drink). Wine and strong drink are often paired in warnings against intoxication (Lev 10:9; Prov 20:1). The ready availability of wine in the northern kingdom during the eighth century is illustrated in the Samaria Ostraca, many of which deal with receipts for wine. It is likely Judah was no different. Whatever the precise emphasis on wine here, God’s people are pictured as pursuing their own pleasure, oblivious to the great danger to which their spiritual lethargy had exposed them.

grapes . . . sweet wine. The NLT renders according to the sense. With the grape harvest ruined, there would be no wine. Therefore, wine drinkers would lament the loss of the new wine. The Hebrew text indicates that such “sweet wine” (‘asis [TH6071, ZH6747], wine fermented “only five to seven days instead of the usual nine” [Crenshaw 1995:95]) was “cut off from your mouth” (cf. NRSV). While wine itself was considered a sign of God’s blessing (cf. 2:23-24) and was used in the drink offering (Lev 23:12-13), the use of the common words for wine indicates the possibility of excess to the point of intoxication. For yayin [TH3196, ZH3516] (wine), see Prov 20:1; for tirosh [TH8492, ZH9408] (new wine), see Hos 4:11; and for ‘asis (sweet wine), see Isa 49:26.

1:6 A vast army of locusts. Lit., “a nation of locusts.” The NLT has rendered the Hebrew metaphor according to its sense. The locusts are likened to a nation whose invading army is not only powerful but too vast to number. The comparison of armies and locusts is often attested not only in the literature of the ancient Near East (Thompson 1955:52-55) but also in the OT (Judg 6:5; 7:12; Jer 51:14; see commentary on Nah 3:15-17; cf. also Job 39:19-20; Rev 9:7).

terrible army. The adjective ‘atsum [TH6099, ZH6786] (strong, powerful) is also used by Daniel to describe the mighty army of the king of the south (Dan 11:25), but the locusts in the Exodus plague, for example, are described by the psalmist (Ps 105:34) as innumerable rather than powerful. Hubbard (1989:45) records a modern-day invasion that “was described in the newspapers in terms reminiscent of Joel. In one county 200,000 acres were covered with insects over every inch and in some places stacked on top of each other.” See also Wolff (1977:27-28).

like lions’ teeth. The cutting strength of locusts was often reported in ancient times. Pliny the Elder (Natural History 1:212) noted that the various locusts could even gnaw through doors. Two terms for “lion” (’aryeh [TH738A, ZH793] and labi’ [TH3833, ZH4233]) appear here, rendered as “lion” and “lioness” in the NLT.

1:7 grapevines . . . fig trees. The vine and the fig tree were often used as symbols of God’s blessing (cf. Hos 2:12; Amos 4:9; Mic 4:4; Hag 2:19; Zech 3:10; see also 1 Kgs 4:25; 2 Kgs 18:31; Ps 105:33; Isa 36:16; Jer 5:17; 8:13). The vine also functioned as a symbol of the nation (Ps 80:8-15; Isa 5:2-6; Jer 2:21).

bark . . . branches. The denuding of trees, leaving them without bark and whitened, as well as the thorough devastation left by invading locusts, is well documented (Smith 1929:394-395; Pusey 1953:163).

1:8 Weep. The verb ’alah [TH421, ZH458] is found only here in the OT. It is cognate with the Syriac ’ela’ (lament) and Arabic ’alla (mourn). Unlike the more general term for weeping found in 1:5 (bakah [TH1058, ZH1134]), it specifically denotes crying born of deep sorrow. The Hebrew root bkh can designate weeping for various reasons, such as joy (Gen 33:4), pouting (Judg 14:16-17), grief (2 Sam 19:1-2), repentance (Neh 1:4), or personal (2 Sam 12:15-23) or public (Zech 7:3) distress. The imperative ’eli [TH421, ZH458] is feminine singular, either suggesting the personification of Jerusalem as a woman (cf. Jer 31:15; Lam 1) or reflecting the image of the bereaved virgin that follows.

like a bride dressed in black. Lit., “like a virgin clothed in sackcloth.” For the wearing of sackcloth as a symbol of sorrow or remorse, see the note on Jonah 3:5.

mourning the death of her husband. Although the Hebrew text does not mention the death of a husband, such is the natural assumption of the virgin’s putting on sackcloth. The NLT’s “husband” should not be taken to indicate that the marriage had been consummated—the young woman may yet have been in her father’s household. Wolff (1977:30) points out that the young woman had been acquired as the prospective bridegroom’s wife “by the binding legal act of paying the bridal price.”

1:9 there is no grain or wine to offer. The absence of grain and wine seriously impaired the daily burnt offerings. Both products were an integral part of the sacrificial ritual (Lev 2; 6:14-18; 9:16-17; 23:18, 37).

the priests are in mourning. Because the priests were allowed to eat a portion of the grain offering (Lev 2:3, 10), they would feel the loss of grain and wine. Although it can be used figuratively (e.g., “the earth mourns,” Isa 24:4) and in parallelism with verbs of weeping (2 Sam 19:2), the verb ’abal [TH56, ZH61] is often used of mourning for the dead (2 Sam 13:31-37) or in connection with an announcement of coming judgment (Neh 1:4; Esth 4:3).

ministers of the LORD. The Hebrew root of the word translated “ministers” (sharath [TH8334, ZH9250]) was often employed to depict the religious duties of the Levites and priests who served in the Tabernacle and Temple (cf. Exod 28:35, 43; 1 Chr 16:4, 37). It also became a technical term for one who does special or responsible service. Joseph was a minister to Potiphar (Gen 39:4), Joshua was Moses’s minister (Exod 24:13; 33:11; Josh 1:1), and Elisha performed a similar function for Elijah (1 Kgs 19:21). The Greek word leitourgia [TG3009, ZG3311] (service) in the NT is similar in that it conveys the notion of priestly service.

1:10 fields are ruined, the land is stripped bare. The devastation of the fields is highlighted with alliteration featuring a play on harsh sibilants: shuddad sadeh [TH7703/7704, ZH8720/8441], “ruined fields.” Likewise, the phrase “the land is stripped bare” is composed with alliteration: ’ablah ’adamah [TH56A/127, ZH62/141]. The verb translated “stripped” (’abal [TH56A, ZH62]) is the same verb used previously to describe the priests’ mourning, hence literally: “the ground mourns.”

grain . . . grapes . . . olive oil. The loss of these crops, customarily harvested in the fall, points to God’s fulfilling the threatened judgment upon his nation for covenant unfaithfulness and transgressions (cf. Deut 28:51). All three were important agricultural products and deemed to be the result of God’s blessing upon his people—blessings that could be withdrawn as punishment for sin (Num 18:12; Deut 7:13; 11:14; 28:51; Jer 31:12).

1:11 Despair . . . Wail. The imperatives directed at those who tend the crops reflect a sense of shame and intense disappointment, which is reflected in a terrified look and bitter cry (cf. Amos 5:16-17). The word translated “despair” is hobishu (from the verb bosh [TH954, ZH1017], “be ashamed/dismayed”) and represents a play on sounds with the verbal phrase of the previous verse: “the [new] wine is dried up” (hobish from the verb yabesh [TH3001, ZH3312]; NLT, “grapes have shriveled”).

all the crops of the field. The NLT rendering gives the intended sense of the MT. “Wheat and barley” function as a metonymy representing the total loss of the agricultural harvest.

1:12 pomegranate . . . palm . . . and apple trees. The representative nature of these products of the orchard follows in the next phrase: “all the fruit trees.” The noun translated “apple” (tappuakh [TH8598, ZH9515]) has been taken by some (Allen 1976:54) to mean apricot. Support for the meaning “apple” comes not only from postbiblical Hebrew but also from Gordon (1965:499), who sees a relationship between the Minoan pictograph for apple, with phonetic value tu, Hebrew tappuakh, Ugaritic tuppuh, and Arabic tuffah.

COMMENTARY [Text]

Joel begins his instructions with a triple imperative calling for lamentation: Wake up, weep, and wail! He first turns to the general populace, calling them a group of drunkards. The lives of God’s people had become obsessed with the pursuit of pleasure. Although the first half of the eighth century BC had seen some spiritual awakening in Judah (2 Chr 26:4-5), King Uzziah was not always the spiritual leader he should have been (2 Kgs 15:4). Ultimately, his sinful pride led to his downfall (2 Chr 26:2, 6-21). Nor were things better in the north. Indeed, the eighth-century prophets indicate that the spiritual level of the populace had not risen above that of the kings of the northern and southern kingdoms (cf. Hos 4:11-19; 7:5, 13-14; Amos 2:4-8; 6:6). No doubt, the very prosperity of the eighth century contributed to the desperate spiritual condition of God’s people. How tragic it is that times of ease and prosperity too often lead to spiritual and moral lethargy, and to compromise and defeat. The great military and economic gains of the era for both north and south are detailed in the Scriptures and validated by the archaeologist’s spade. Excavations at various biblical sites illustrate the condition of the times. At Samaria a cache of ostraca was found which proved to be receipts for wine, oil, and barley. The names of those involved in the transaction often included the name of the pagan deity Baal, attesting to the growing loss of true religion.

Joel’s designation of the populace as “wine drinkers” was thus appropriate. They had turned what God intended as a blessing into a wanton consumption that all too often led to drunkenness and debauchery. Israel’s religious experience was seriously affected, degenerating into an empty formalism devoid of spiritual vitality. The eighth-century prophets denounced the wine-drinking habits of the people, complaining that such had permeated all levels of society (from the king downward) and had infected every area of the peoples’ lives (cf. Isa 5:11-12, 22; 22:13; 28:1; Hos 4:11-19; 7:5, 13-14; Amos 2:4-8; 6:6; Mic 2:11).

Accordingly, Joel chides the people as those who would mourn the loss of vineyards, for that meant the loss of wine for drinking. In so doing, however, he calls attention not only to the vine but also to the fig tree. Both were well-known symbols of God’s blessing for his covenant people (cf. Hos 2:12; Amos 4:9; Mic 4:4; see also 1 Kgs 4:25; 2 Kgs 18:31). In this, Joel recognized that the unprecedented locust plague was nothing less than the judgment of God upon his wayward people.

Joel’s evaluation of his society stands as a warning to ours. That which so easily brings intoxication and personal degradation (Gen 9:21; 19:32; Prov 20:1; Isa 28:7) can easily corrupt one’s thinking, even that of God’s people (Hos 4:11). Far better is it to be free of its influence (Deut 29:6; Jer 35:6) and to be filled with the power of the Holy Spirit (Eph 5:18).

While excessive drinking can lead to a degenerate lifestyle, it is not the only besetting sin. Whatever exerts so dominating and controlling an influence on a person’s life that it takes away spiritual vitality and productivity is sin; it needs to be abandoned (Rom 6:1-14; 14:23b; 1 John 5:21). May God help us to be preoccupied with Christ, not with selfish indulgence (Phil 3:7-11).

Joel goes on to point out that great spiritual issues were at stake in the destructive locust plague (1:8-10). He mentions the loss of grain and wine, key ingredients not only to Israel’s economy but to its worship experience. Desperate as conditions were for the people’s source of food and drink, there were greater issues to be considered. The worship of God had been placed in jeopardy. Rather than grieving over what their loss of grain and wine meant to their daily consumption, they ought to have mourned the loss of their opportunities to perform the daily sacrifices.

Without these products, the meal and drink offerings could not be offered. Both were crucial products in the sacrificial system. The drink offering is particularly significant to the full scriptural record. It was employed chiefly to accompany and culminate the offerings that are spoken of as having a pleasing aroma before God and that symbolize full dedication (the burnt offering, together with its grain offering, signifying active service) and loving communion (the peace offering) with God (Exod 29:38-42; Lev 2; 6:14-18; Num 15:1-10; 28:3-8; 29:30).

It is this image that Paul drew upon expressly in Philippians 2:17-18, as he emphasized both the Philippians’ consecration and his own commitment to Christ’s will for his life. Were Paul to die in the Roman prison from which he was writing, his death would be merely a joyous drink offering to the dedicated sacrifice (= the burnt offering) and priestly service (= the grain offering), which the Philippians’ faith had evidenced. Accordingly, he could rejoice and urged them to rejoice as well. Theirs had been a sacrificial faith and loving service. What would be more appropriate than for Paul to crown that consecration with the drink offering of his life?

May we learn a lesson from this symbol of strong devotion. May our churches, like that of Philippi, have those kinds of people that a Paul (or our pastor) would gladly die for. May our lives be characterized by a faith that produces such a total dedication that it issues forth in fruitful service for Christ. May we live lives that are consciously poured out in joyous surrender to him who “bore the sins of many and interceded for rebels” (Isa 53:12).

Such godly devotion was lacking in the populace of Joel’s day, and with the judgment on the crops, even the outward forms of such devotion would be beyond their reach to attain (cf. 2:14). In light of the real significance of the losses of grain and wine, it is no wonder that Joel tells them that their sorrow should be akin to that of a young lady whose husband has died. It is only natural that the priests should realize what the loss of those crops meant not only to their inability to perform the sacrificial offerings but to Israel’s spiritual condition. The loss of the opportunity even to offer the sacrifices should have caused the citizenry as a whole to realize that their spiritual service had degenerated into a meaningless formalism (cf. Isa 1:2-20). Further, their unfaithfulness and syncretistic practices (Hos 2:5; Amos 2:8) had established them as those who had broken the covenant bond between themselves and the Lord (cf. Deut 8:19-20; 30:15-18). Israel’s condition was serious. Far more disastrous than what the locusts had done was what it symbolized! God would no longer tolerate their duplicity. Rather, he had taken away the ability and high privilege of offering those sacrifices that were intended to symbolize his people’s devotion to him (cf. Hos 2:9-13; 9:1-4).

The lesson is obvious. True religion is an active one that comes from the heart (Deut 6:4-5; Jas 1:22-27). Mere ritual and routine, without the genuine spiritual reality that is evidenced by a demonstrated allegiance to a sovereign God, is unacceptable to him (1 Sam 15:22-23; Ps 40:6-8; Isa 1:10-20; Mic 6:8). May we be those who put our faith into action in true devotion, both in worship and service, while attending to our daily pursuits (Deut 10:12-13; Josh 22:5; 1 Sam 12:24; 1 Kgs 9:4; Ps 101:1-3; Matt 22:37-40).

Joel’s words to those who tend the crops (1:11-12) are also instructive. Although they would weep over the economic loss and the cutoff of their food supply, the commodities mentioned also had spiritual significance. Especially noteworthy are the vine and fig tree. These appear at times in the Scriptures to symbolize the basic relation of God to his people, as well as the blessings he bestows on them for their obedience (Ps 80:8-15; Isa 5:2-6; Jer 2:21; cf. Matt 21:18-21, 28-46). Indeed, the divine promise to a faithful remnant spoke of a future peace, prosperity, and felicity, symbolized by sitting under one’s own vine and fig tree (Mic 4:4; Zech 3:10). Likewise, the pomegranate, palm, and apple trees were not only important to the economy but often symbolized spiritual nourishment, refreshment, joy, and fruitfulness of life (Deut 8:6-10; Ps 92:12; Song 2:3).

The Scriptures picture the believer’s basic spiritual relationship with the Lord using the motifs of the vine and the fig tree. As God saw in Israel the prospect of faithful service as an obedient people (Hos 9:10), so the Lord expects believers (the branches) to abide in Christ (the vine) in order that they may live fruitful and productive lives (John 15:4). Failure to maintain a close walk with the Lord, however, can only spell spiritual disaster (Matt 21:19-21; Luke 13:6-9; John 15:5-6). Further, a display or pretense of spirituality without real fruit-bearing invites the Lord’s judgment, much as Jesus cursed the fig tree for showing a promise of fruit without actually bearing any (Matt 21:18-19). Believers are thus reminded that the Lord expects his followers to be active, genuine, and faithful Christians who serve the Lord out of a pure heart, regardless of the exigencies of life (cf. Hab 3:17-19).

A final lesson comes from Joel’s admonition to the priests. Having noted their lamenting (1:9), he calls upon them to spend the night in heartfelt contrition and penitence (1:13). The situation was severe, as they should be the first to recognize. For theirs was the exalted task of ministering before the Lord. Surely they were to set the example for all as to the proper course of spiritual action (cf. Luke 12:48). But the other eighth-century prophets indicate that the priests had scarcely done so previously. Given to drink (Isa 28:7-10), yet teaching for a price (Mic 3:11; cf. 2 Cor 2:17), they personally ignored God’s law. Such conduct could only cause God’s people to perish for lack of spiritual knowledge (Hos 4:4-9).

Joel’s challenge to the false spiritual leadership thus stands in distinct contrast to the work of the one who is the promised Prophet and Great High Priest (Deut 18:15-18; Heb 8:6; 9:21-28). So also it should be with believers. For as a kingdom of priests (Exod 19:6; 1 Pet 2:9), they are said to do spiritual service for God. This is not only true for those specially called to minister before God but for all believers. Theirs is to be a wholesome, balanced, and spiritually maturing walk and witness before the Lord (cf. Ps 101:6 with Matt 5:48; 2 Cor 13:11). All of the believer’s life should be seen as spiritual service for Christ (Rom 12:1-2; 15:26-27; 2 Cor 9:12-13; Phil 2:17).