Joel 1
John MacArthur · Citado em PreceptAustin
Joel 1
MacArthur has an excellent observation noting that "As if building toward a crescendo, the prophet noted in the first stanza that the luxuries of life were withdrawn. In the second, the elements needed to worship were interrupted. In the third, the essentials for living were snatched away. To lose the enjoyment of wine was one thing; to no longer be able to outwardly worship God was another; but to have nothing to eat was the sentence of death!" (MacArthur Study Bible) Sweet wine can refer to anything from freshly squeezed grapes or newly fermented wine (Hebrew word asis used in Song 8:2, Isa. 49:26; Joel 1:5, 3:18; Amos 9:13). Awake (07019)(qits) means to wake up, to arouse (as from sleep). Da 12:2 says "Many of those who sleep in the dust of the ground will awake," clearly speaking of the resurrection from the dead. Isa 26:19 also speaks of a future resurrection (Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For your dew is as the dew of the dawn, And the earth will give birth to the departed spirits. ). In 2 Ki 4:31 "The lad has not awakened” means come back to life as in Job 14:12. Paul Gilchrist - Most of the uses are of a narrative nature relating the fact that a person "awoke" from his sleep, e.g. Noah (Genesis 9:24), Jacob (Genesis 28:16) Pharaoh (Genesis 41:4), Samson (Judges 16:14), Solomon (1 Kings 3:15), etc.Several times in the Psalms, it is associated with one's awaking and finding God's sustaining presence. Psalm 139:18 exalts the omnipresence of God; "When I awake, I am still with thee" (Psalm 17:15). In a slight metaphorical change, Proverbs 6:22 speaks of the law as guiding one and "when you sleep, they will watch over you and when you awake, they will talk to you." The thought is clear: God reveals himself through the inscripturated revelation, not through mystical experience. Ancient mythology expresses the limitation of the gods as needing to sleep, hence having to shout to awaken them. (Cf. the Ugaritic example noted above and 1 Kings 18:27). An allusion to this is made in several Psalms with reference to the Lord, e.g. Psalm 78:65, "Then the Lord awoke as if from sleep, like a warrior overcome by wine." From the human viewpoint, one may so speak of the Lord who keeps silent when sin and rebellion goes on without repentance. However, our theology is rather built on Psalm 121:3-4, "He who keeps you will not slumber. Behold he who keeps Israel will neither slumber nor sleep." (Theological Wordbook of the Old Testament) Gilbrant - Most frequently, qîts is used to indicate arousal from sleep, either self-initiated or caused by an outside agent. Ordinarily, the reference is to awakening naturally. The psalmist lay down to sleep confident that he would awaken safely in the morning, "for the Lord sustained me" (Ps. 3:5). When he awakened, the expectation was that God would be present with him (Ps. 139:18). If wisdom is heeded, it will give direction for the day: "When you awake, it shall talk with you" (Prov. 6:22). In some cases, the context is that of a dream. The wicked fade as does a dream when a person awakens (Ps. 73:20). A hungry man dreams of food and water only to awaken hungry and thirsty (Isa. 29:8). Jeremiah's particular divine revelation occurred in the form of a dream, and he awoke refreshed (Jer. 31:26). At times, the individual or agent asks why God is not responding to his need and prayer. Expressing urgency, the Hiphil imperative is employed in these situations, "to stir or awaken." Elsewhere, with regard to Israel's sad plight, the psalmist cries, "O Lord? arise, cast us not off for ever" (Ps. 44:23). An appeal is made to God to deal with the heathen (Ps. 59:5). The one occurrence in the Qal stem (Isa. 18:6) is in an oracle against Cush (during Isaiah's day a Cushite established Egypt's Twenty-Fifth Dynasty). Representative of nations opposed to God's people, its judgment is portrayed in vivid imagery—birds feasting upon the leftover stalks of the cut fruit. Qîts is employed with sarcasm one other time in a condemnation of idolatry, "Woe unto him who says to the wood, Awake" (Hab. 2:19). Four times this verb refers to the stupor or sleep of drunkenness (Prov. 23:35; Jer. 51:39, 57; Joel 1:5). Those in such a condition are admonished to change, prodded cynically in Prov. 23:35, "When will I wake up so I can find another drink?" (NIV). Several occurrences of qîts address death and resurrection (2 Ki. 4:31; Job 14:12; Isa. 26:19; Jer. 51:39, 57; Dan. 12:2). In Jeremiah, God himself, the Commander of an army, will inflict a drunkenness ("a perpetual sleep," Jer. 51:39, 57) upon Babylon's forces and its captains. Elisha's servant, Gehazi, reported the death of the Shunammite's son with the words, "The child is not awaked" (2 Ki. 4:31). Unrighteousness or darkness will be swept away when the psalmist meets the Lord while in prayer. Hinted at is the thought that God will be met, not only in an earthly temple, but ultimately in its heavenly counterpart (Ps. 17:15). While the doctrine of an afterlife was not fully understood in OT times, a belief in a kind of shadowy existence after death was held even by Israel's pagan neighbors. Job asked whether a man at life's end, after lying down, would again "awake" (Job 14:12) and "live again" (v. 14). Daniel 12:2 speaks more clearly of a future resurrection, "And many of them that sleep in the dust of the earth shall awake." (Complete Biblical Library Hebrew-English Dictionary) Qits - 20x in 19v - awake(13), awakened(2), awakens(2), awakes(1), awoke(2). 1 Sam. 26:12; 2 Ki. 4:31; Job 14:12; Ps. 3:5; Ps. 17:15; Ps. 35:23; Ps. 44:23; Ps. 59:5; Ps. 73:20; Ps. 139:18; Prov. 6:22; Prov. 23:35; Isa. 26:19; Isa. 29:8; Jer. 31:26; Ezek. 7:6; Dan. 12:2; Joel 1:5; Hab. 2:19 The Lxx translates with the verb eknepho (in Job 1:5) which is a command to literally "sober up" after being drunk. Figuratively the idea means to regain proper control of one's thinking and so to come to one's senses (1 Cor 15:34). Weep (01058)(bakah) means to weep, bemoan, lament or wail, because of grief, pain, humiliation or even joy (Ge. 42:24; 43:30; Dt 21:13, Joel 1:5). Bakah is used also in Joel 2:17 (Lxx =klaio) The Lxx translates bakah in this verse with the verb klaio which means means to mourn, to weep, to lament or to wail with emphasis upon noise accompanying weeping. It expresses one’s immediate and outward reaction to suffering. The picture is of one lamenting with sobs or wailing aloud and was used to describe the wailing that took place when someone died. Weeping thus was a sign of the pain and grief for the entity or person being wept over. Klaio implies not only the shedding of tears, but also external expression of grief. It was a term frequently used to describe the actions of professional mourners. In Joel 1:5 Wail (howl) (03213)(yalal) is a verb that means to howl with loud crying and shrill shouting sounds of sorrow, with a wailing tone. This verb is found only in the prophets and most often in the context of divine judgment, especially the coming Day of the Lord. Thus it is not surprising that this verb is often used as an expression of mourning, distress or dismay! Joel uses this verb 3 times in this book, all in Joel 1 commanding wailing from the drunkards, the vine dressers and the priests. Cut off (03772)(karath) in the more literal usage means cutting something off or down and in a sense the grapes are "cut off" by the devouring locusts which cuts off the supply of wine. What the Bible Teaches – The intensity of the sorrow Joel called for is seen by the double call to "weep; and howl". These are terms often employed in a situation of bereavement. Here the drinkers of wine had become bereft of the new supply. The outlook was bleak. There was no joy on the horizon. Their attitude was to reflect the hopelessness of the situation. (What the Bible Teaches – Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah) NET Note makes an interesting comment - The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint. Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11–12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13–14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple. (Net Notes Joel 1) Joel 1:6 For a nation has invaded my land, mighty and without number; Its teeth are the teeth of a lion, and it has the fangs of a lioness. For a nation has invaded : Joe 2:2-11,25 Pr 30:25-27 my land: Ps 107:34 Isa 8:8 32:13 Ho 9:3 Its teeth are the teeth of a lion: Pr 30:14 Rev 9:7-10 LOCUSTS LIKE AN INVADING ENEMY ARMY For is a term of explanation. What is Joel explaining? Joel gives the reason for the command to awake, weep and wail, and by implication to repent. A nation has invaded my land, mighty and without number - Joel uses nation as a figure of speech to describe the waves of invading armies of locusts, a fitting illustration of the invasion of Israel that would come about in the last days and which Joel describes in chapters 2 and 3. Especially interesting is how Joel parleys the locust invasion into a foreshadowing of the Day of the LORD, as for example in Joel 2:31 “The sun will be turned into darkness (EXACTLY WHAT WOULD HAVE OCCURRED WHEN THE GIANT LOCUST SWARM HAD FILLED THE SKY!) And the moon into blood Before the great and awesome day of the LORD comes." It is interesting that God assigns the Hebrew word goy to the locusts, for this is normally a term used for pagan nations. The word invaded is alah which means to go up, to ascend or to climb, all good word pictures of what a swarm of locusts would do (going up in the air flying, ascending over trees, etc, climbing up and over walls like a victorious invading army would do). NET Note on nation - As becomes increasingly clear in what follows, this nation is to be understood figuratively. It refers to the locust invasion as viewed from the standpoint of its methodical, destructive advance across the land (BDB 156 s.v. גּוֹי 2). This term is used figuratively to refer to animals one other time (Zeph 2:14). (Net Notes Joel 1) Mighty - Not because they were individually mighty but because en masse they were an overwhelming invading force. Their might was in their numbers and their organized devastation of the land. Mighty "nearly always occurs in a context of great numbers (cf. Num. 32:1; Deut. 26:5; Ps. 35:18; Prov. 7:26; Isa. 60:22; Amos 5:12). The idea of might derives from the power of a collective force (“strength in numbers”). Locust plagues are destructive because of their great size." (Finley) Without number is a great description of hordes of invading locusts because a large swarm could contain ten billion locusts. Whiting in his classic 1915 National Geographic article paints a picture of locusts without number writing that on one day their "Attention was drawn to them (the invading locusts) by the sudden darkening of the bright sunshine, and then by a veritable shower of their excretions, which fell thick and fast and resembled those of mice, especially noticeable on the white macadam roads!" One article says "A desert locust swarm can be 460 square miles (1,200 square kilometers) in size and pack between 40 and 80 million locusts into less than half a square mile (one square kilometer)." One ancient writer described the countless numbers of locusts this way - “Their multitude is incredible, whereby they cover the earth and fill the air; they take away the brightness of the sun. I say again, the thing is incredible to one who has not seen them.”“It would not be a thing to be believed, if one had not seen it.” “On another day, it was beyond belief: they occupied a space of eight leagues (about 24 English miles). I do not mention the multitude of those without wings, because it is incredible.” “When we were in the Seignory of Abrigima, in a place called Aquate, there came such a multitude of locusts, as cannot be said. They began to arrive one day about terce (nine) and until night they cease not to arrive; and when they arrived, they bestowed themselves. On the next day at the hour of prime they began to depart, and at mid-day there was not one, and there remained not a leaf on the trees. At this instant others began to come, and staved like the others to the next day at the same hour; and these left not a stick with its bark, nor a green herb, and thus did they five days one after another; and the people said that they were the sons, who went to seek their fathers, and they took the road toward the others which had no wings. After they were gone, we knew the breadth which they had occupied, and saw the destruction which they had made, it exceeded three leagues (nine miles) wherein there remained no bark on the trees.” (from Barnes' Notes on the Old Testament) Another writes of South Africa (Barrow, S. Africa, p. 257); “Of the innumerable multitudes of the incomplete insect or larva of the locusts, which at this time infested this part of Africa, no adequate idea could be conceived without having witnessed them. For the space of ten miles on each side of the Sea-Cow river, and eighty or ninety miles in length, an area of 16, or 1800 square miles, the whole surface might literally be said to be covered with them. The water of the river was scarcely visible on account of the dead carcasses which floated on the surface, drowned in the attempt to come at the weeds which grew in it.” (from Barnes' Notes on the Old Testament) A writer of reputation says of a “column of locusts” in India (Major Moor in Kirby on Entomology, Letter vi.); “It extended, we were informed, 500 miles, and so compact was it when on the wing, that, like an eclipse, it completely hid the sun; so that no shadow was cast by any object, and some lofty tombs, not more than 200 yards distant, were rendered quite invisible.” (from Barnes' Notes on the Old Testament) The steppes,” says Clarke , an incredulous traveler, “were entirely covered by their bodies, and their numbers falling resembled flakes of snow, carried obliquely by the wind, and spreading thick mists over the sun. Myriads fell over the carriage, the horses, the drivers. The Tartars told us, that persons had been suffocated by a fall of locusts on the “steppes.” (from Barnes' Notes on the Old Testament) My land - Whose land? Recall God is the Speaker from Joel 1:1. This is God's land as clearly stated elsewhere (cf. Lev 25:23; Nu 36:2; Ezek 38:16, Hosea 9:3). It belongs to Him and tampering with Israel is tampering with God's land. In Joel 2:1 God calls Jerusalem "My holy mountain." The nations of the world will never learn and will pay the ultimate price of total defeat and devastation at the return of the King of kings! Finley on "my land" - The NASB (Ed: as do most modern versions except the CSB) evidently referred the phrase to Joel (“my” in lowercase). In defense of this, one could appeal to the occurrence of “my God” in Joel 1:13. However, the Lord frequently designates Israel as “My land” in the prophets (Jer. 2:7; 16:18; Ezek. 36:5; 38:16; Joel 3:2). What the Bible Teaches – The land was the physical and tangible sign of the spiritual bond between the Lord and His people. The cultivation and enjoyment of it belonged to them as part of His covenant. When they were living in obedience, the land prospered. When they were living in disobedience, the land suffered. The prosperity of their souls was reflected in the prosperity of the soil. Conversely, the barrenness of their lives was reflected in the barrenness of the land. This was the relationship Moses spelt out so clearly in Deuteronomy 28:1-68. (What the Bible Teaches – Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah) Joel is explaining the unprecedented locust invasion as a nation that has invaded Palestine. We see other allusions to locusts as an army, with literal armies compared to locusts... The locusts have no king, Yet all of them go out in ranks (Pr 30:27) For they would come up with their livestock and their tents, they would come in like locusts for number, both they and their camels were innumerable; and they came into the land to devastate it. (Jdg 6:5; 7:12) Now the Midianites and the Amalekites and all the sons of the east were lying in the valley as numerous as locusts; and their camels were without number, as numerous as the sand on the seashore. (Jdg 6:5; 7:12) Your spoil is gathered as the caterpillar gathers; As locusts rushing about men rush about on it. (Isa. 33:4) “They have cut down her forest,” declares the LORD; “Surely it will no more be found, Even though they are now more numerous than locusts And are without number. (Jer. 46:23) The LORD of hosts has sworn by Himself: “Surely I will fill you with a population like locusts, And they will cry out with shouts of victory over you.” (Jer. 51:14) Lift up a signal in the land, Blow a trumpet among the nations! Consecrate the nations against her, Summon against her the kingdoms of Ararat, Minni and Ashkenaz; Appoint a marshal against her, Bring up the horses like bristly locusts. (Jer. 51:27) Its teeth are the teeth of a lion - Obviously this is not a reference to size of the locust's chewing apparatus but to the fact that their jaws are especially crafted by the Creator for chewing things like leaves and grain and bark and fruit, etc. Yes, the lion's teeth are big but so are a hippo's teeth. The difference is that the lions dentition is created to rip and tear and shred meat in a way that a hippo cannot and a way human teeth cannot. In this sense the locusts' "teeth" are particularly suited for their devastating work. The cutting strength of locusts was often reported in ancient times. Pliny the Elder (Natural History 1:212) wrote "Scorching numerous objects by their very contact, they eat away everything with their teeth, the very doors of the houses even." For a simple, interesting discussion of the specialized nature of the lion's teeth click Lion Anatomy- Teeth. Locusts have sturdy jaws that bite or saw-off pieces of vegetation. Locusts jaws move from side to side. The locusts have such powerful jaws that the sound of a swarm of them eating can be heard from faraway. A swarm of locusts can eat up to 400 million pounds of plants each day! As the swarm descends, the insects eat everything in sight – garden crops, flowers, grass and even clothes hanging on a clothes line! And it has the fangs of a lioness - Since the lioness actually kills the prey, her teeth are more fearsome than those of the male! Clearly this is a description of the gnawing and eating of anything and everything edible so that fig trees and vines, etc, were stripped totally bare by these "fangs" even as a lioness would consume her prey. "As one takes a closer look at the insects, one sees not simply “lion’s teeth,” but the very sharp “fangs” used by the lioness for dispatching her victim." (Finley) NET Note on the fangs - Literally “its incisors are those of a lioness.” The sharp, cutting teeth are metonymical for the action of tearing apart and eating prey. The language is clearly hyperbolic. Neither locusts nor human invaders literally have teeth of this size. The prophet is using exaggerated and picturesque language to portray in vivid terms the enormity of the calamity. English versions vary greatly on the specifics: KJV “cheek teeth”; ASV “jaw-teeth”; NAB “molars”; NASB, NIV, NRSV “fangs.” see Lion Anatomy- Teeth (Net Notes Joel 1)
Joel 1
MacArthur - The metaphor is significant because the OT speaks of the Lord as the husband of Israel, His wife (Isa 54:5-8; Jer 31:32). The covenantal offerings and libations could not be carried out; Israel, the wife of the Lord, was to repent, lest her relationship with the Lord became like that of the young widowed maiden. As with the drunkards, the religious leaders were to wail as a young maiden would upon the death of her youthful husband, wherein she exchanged the silky fabric of a wedding dress and the joy of a wedding feast for the scratchy, coarse clothing of goat's hair and the cry of a funeral dirge. (MacArthur Study Bible) Virgin (01330)(bethulah) is a feminine noun meaning virgin, a mature young woman that has never had sexual intercourse, and under the authority and protection of the father (translated as such 49x and once as maiden in the NAS). Judges 21:12 describes "400 young virgins who had not known a man by lying with him." So while the meaning of bethulah is unquestionably a virgin, that is not always the case for in Joel 1:8 we read "Wail like a virgin girded with sackcloth for the bridegroom of her youth," which suggests the bethulah is mourning for her husband. The Lxx of Joel 1:8 translates bethulah with the noun nemphe which is literally a young woman engaged or newly married (Jn 3:29) Liddell-Scott on nymphe - a young wife, bride, Lat. nupta, 2. any married woman, 3. a marriageable maiden,4. = Lat. nurus, daughter-in-law. Bruce Waltke adds that "in Joel 1:8, where the betûlâh is called upon to lament the death of her baʿal "husband," it probably does not mean "virgin" for elsewhere baʿal is the regular word for "husband" and its usual translation by "bridegroom" in the versions is otherwise unattested. (Theological Wordbook of the Old Testament) Bethulah also refers to cities or countries that are personified as females (Isa. 37:22; 47:1; Jer. 18:13; 31:4, 21; Amos 5:2). Swanson adds that bethulah also means "young women, i.e., a class of young female, though the class may be virgins, the focus is on the youth group (Dt 32:25; Ps 148:12; Jer 31:13; Am 8:13)." Swanson adds that a third meaning of bethulah is "dear one, one cared for, loved one, formally, virgin daughter, a young woman who is loved by the father, with the associated meaning of being pure, innocent, and under the protection and care of the father (2Ki 19:21; Isa 23:12; 37:22, 22; 47:1, 1; Jer 46:11; La 1:15; 2:10, 13)." Bethulah - 50x in 50v - maidens(1), virgin(32), virgins(17). Gen. 24:16; Exod. 22:16; Exod. 22:17; Lev. 21:3; Lev. 21:14; Deut. 22:19; Deut. 22:23; Deut. 22:28; Deut. 32:25; Jdg. 19:24; Jdg. 21:12; 2 Sam. 13:2; 2 Sam. 13:18; 1 Ki. 1:2; 2 Ki. 19:21; 2 Chr. 36:17; Est. 2:2; Est. 2:3; Est. 2:17; Est. 2:19; Job 31:1; Ps. 45:14; Ps. 78:63; Ps. 148:12; Isa. 23:4; Isa. 23:12; Isa. 37:22; Isa. 47:1; Isa. 62:5; Jer. 2:32; Jer. 14:17; Jer. 18:13; Jer. 31:4; Jer. 31:13; Jer. 31:21; Jer. 46:11; Jer. 51:22; Lam. 1:4; Lam. 1:15; Lam. 1:18; Lam. 2:10; Lam. 2:13; Lam. 2:21; Lam. 5:11; Ezek. 9:6; Ezek. 44:22; Joel 1:8; Amos 5:2; Amos 8:13; Zech. 9:17 Virgin - Hastings' Dictionary of the Bible Virgin; Virginity - International Standard Bible Encyclopedia Virgin virginity - Hastings' Dictionary of the New Testament Sackcloth generally was worn to depict sorrow and penitence or remorse for your past conduct. It was a rough, uncomfortable fabric that chaffed and irritated the skin. Other English dictionaries have this definition for penitence - the action of feeling or showing sorrow and regret for having done wrong, even repentance. Of course God's desire was that the despair from the dramatic losses would stimulate the people to search their hearts and come to a place of confession and repentance. God was not interested in external show but in internal surrender to Him. Sackcloth (08242)(saq) means sack or sackcloth refers to a thick, coarse cloth, dark in color and typically woven from goat's hair and sometimes camel's hair. Sackcloth was worn traditionally to demonstrate mourning or despair; to convey the message dramatically. Sackcloth was used as a garment by mourners and those who wished to express contrition. It was worn in such a way as to leave the breast free for beating. As a garment of grief and self-abasement, sackcloth was sometimes the dress of the prophet who preached a message of repentance (cf. Rev. 11:3). Such a sight would be a call to trembling and repentance. Both Elijah and John, preachers of repentance, wore garments of camel's skin (2 Kings 1:8; Matthew 3:4). Persons might tear their clothes as well, especially at the death of a son. The word is also used of sacks used to transport various items of merchandise (Gen. 42:25, 27, 35) Gilbrant - Sackcloth was worn by mourners who lamented either because of a national catastrophe (2 Ki. 6:30ff; Lam. 2:10) or a personal tragedy (Gen. 37:34; Job 16:15; Joel 1:8). For example, the elders of Jerusalem "cast up dust upon their heads; they have girded themselves with sackcloth" because of God's wrath which had come upon their nation (Lam. 2:10). Also, when Jacob was told that his beloved son Joseph had been mauled by a wild animal, he "rent his clothes, and put sackcloth upon his loins, and mourned for his son many days" (Gen. 37:34). The wearing of sackcloth symbolized a person's passionate desire for mercy from God (Dan. 9:3). The shape of the saq was possibly similar to a loincloth or a beanbag, while its dark color signified lamentation, grief and sorrow. Isaiah compared metaphorically the dark color of a sackcloth with the darkness of Israel's sky on account of their sin (Isa. 50:3). The darkness of the sackcloth contrasted the colorful garments worn at festive times and celebrations. Therefore, the absence of color signified sadness, while the presence of color signified joy. A saq could also be used as a holder of items such as food (Gen. 42:25, 27, 35; Lev. 11:32; Josh. 9:4) or as a blanket for covering (2 Sam. 21:10; Joel 1:13). (Ibid) Saq - 48x in 46v - sack(4), sackcloth(42), sacks(2). Gen. 37:34; Gen. 42:25; Gen. 42:27; Gen. 42:35; Lev. 11:32; Jos. 9:4; 2 Sam. 3:31; 2 Sam. 21:10; 1 Ki. 20:31; 1 Ki. 20:32; 1 Ki. 21:27; 2 Ki. 6:30; 2 Ki. 19:1; 2 Ki. 19:2; 1 Chr. 21:16; Neh. 9:1; Est. 4:1; Est. 4:2; Est. 4:3; Est. 4:4; Job 16:15; Ps. 30:11; Ps. 35:13; Ps. 69:11; Isa. 3:24; Isa. 15:3; Isa. 20:2; Isa. 22:12; Isa. 37:1; Isa. 37:2; Isa. 50:3; Isa. 58:5; Jer. 4:8; Jer. 6:26; Jer. 48:37; Jer. 49:3; Lam. 2:10; Ezek. 7:18; Ezek. 27:31; Dan. 9:3; Joel 1:8; Joel 1:13; Amos 8:10; Jon. 3:5; Jon. 3:6; Jon. 3:8 Resources on Sackcloth: Nave Topical Bible Sackcloth Torrey Topical Textbook Sackcloth American Tract Society Sack, Sackcloth Bridgeway Bible Dictionary Sackcloth Easton's Bible Dictionary Sackcloth Fausset Bible Dictionary Sackcloth Holman Bible Dictionary Sackcloth Hastings' Dictionary of the Bible Sackcloth Hastings' Dictionary of the NT Sackcloth Sackcloth Vines' Expository Dictionary Sackcloth Watson's Theological Dictionary Sackcloth International Standard Bible Encyclopedia Sackcloth Kitto Biblical Cyclopedia Sackcloth McClintock and Strong's Bible Encyclopedia Sackcloth The Jewish Encyclopedia Sackcloth Joel 1:9 The grain offering and the drink offering are cut off From the house of the LORD. The priests mourn, The ministers of the LORD. The grain offering and the drink offering are cut off : Joe 1:13,16 2:14 Ho 9:4 The priests mourn,: Joe 2:17 La 1:4,16 The ministers of the LORD: Ex 28:1 2Ch 13:10 Isa 61:6 WORSHIP OF THE LORD IS JEOPARDIZED! The grain offering and the drink offering are cut off - " 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 (Ex 29:38–42; Lev 2:2,9,16-note; Lev 6:14–18-note; Num 15:1–10; 28:3–8; 29:30)." (Patterson) Empty altars meant empty stomachs! Finley - For the average Judean, accustomed to presenting on a regular basis a portion of the harvest, it must have been quite a shock to be unable to supply the Lord’s portion, let alone have enough left to live on. (Ibid) Cut off (03772)(karath) in the more literal usage means cutting something off or down and like the grapes are "cut off" by the devouring locusts which cuts off the supply of wine for the drink offering and cuts off the supply of grain for the grain offering. The morning and evening offerings (Ex 29:38-42; Lev 23:13) required flour, wine, and oil, but now these were destroyed. The effect of the cutting off of the offerings was to cut the people and the priests off from communion with God. The priests mourn - The Hebrew expresses this as a fact. It is interesting that the Septuagint expresses it as a command for the priests to mourn using the verb pentheo denotes loud mourning such as the lament for the dead or for a severe, painful loss. One has to ask is their mourning over loss of the supply or over the loss of communion with the Source of the supply? The priests would also undoubtedly mourn their loss of their divinely allocated supply of sustenance as they were allowed to eat a portion of the grain offering (Lev 2:3, 10). Mourn (056)(abel from abal = to mourn) means to be in mourning process and speaks of actions and persons. The root verb abal describes mourning for the dead as did Jacob when he thought Joseph had died (Ge 37:34). Obstinate Israel heard the sad word in Ex 33:3 and went into mourning (Ex 33:4). Israel mourned after God killed the spies who gave a bad report in their foray to Canaan (Nu 14:39). Abel is used figuratively , "The earth mourns." (Isaiah 24:4). Patterson on The ministers of the LORD - The Hebrew root of the word translated “ministers” (sharath) was often employed to depict the religious duties of the Levites and priests who served in the Tabernacle and Temple (cf. Ex 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 (Ge 39:4), Joshua was Moses’s minister (Ex 24:13; 33:11; Josh 1:1), and Elisha performed a similar function for Elijah (1 Ki 19:21). The Greek word leitourgia (service) in the NT is similar in that it conveys the notion of priestly service. (Cornerstone Bible Commentary) Finley on ministers of the LORD - (mĕšārĕtê YHWH, “ministers of Yahweh”) describes the priests more closely (see Additional Notes for a variant in LXX). They are those who perform the service before the Lord in the Temple. Joel attaches the phrase here to focus the scene even further. The priests, who are no less than those who attend to the Lord through offering and libation, have gone into deep mourning (אָבְלוּ, ʾābĕlû; cf. on v. 10 below). The Targum’s rendering, “the priests who serve in the house of the sanctuary of the Lord,” makes the parallel line descriptive. (Ibid) The Preacher's Outline & Sermon Bible – The opportunity to worship through the required animal sacrifice, grain offerings, and drink offerings was now gone. If a person was truly faithful to the Lord, he was bound to suffer deep grief and sorrow due to his inability to worship the Lord as instructed. Also, the people were no longer able to support the priests, which probably meant that most of them would have to give up their ministries in order to have time to scratch out a living day by day. What the Bible Teaches – Within the city there is one area where the result of the locust invasion will be felt more keenly than any other. That is the Sanctuary of the Lord. Here the worship had been crippled and reduced to poverty. Since the crops of grain had been devoured there was no flour for meal offerings, and since the vines had been stripped there was no wine for the drink offering. The fact that these offerings were "cut off" had its effect on the priests, for part of the meal offering was the priests' food. Not only was the Lord's portion withheld but the priests' portion also suffered and they mourned. However, it was more than personal loss which made them mourn, it was rather their inability to present to the Lord His due. So much seems to be implied by the designation in the verse of the priests as "the Lord's ministers". In fact, there was the daily meal offering, presented morning and evening, symbolising the relationship of the people with the Lord Himself and His covenantal blessing upon them. The suspension of this offering struck at the core of the nation's religious existence and her devotions. The very constitution of the nation was in question as the reason for its existence was to be a "kingdom of priests" worshipping the Lord. They could no longer fulfil their responsibilities in this regard.(What the Bible Teaches – Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah) Joel 1:10 The field is ruined, The land mourns; For the grain is ruined, The new wine dries up, Fresh oil fails. The field is ruined: Joe 1:17-20 Lev 26:20 Isa 24:3,4 Jer 12:4,11 14:2-6 Ho 4:3 The new wine dries up: Joel 1:5,12 Isa 24:11 Jer 48:33 Ho 9:2 Hag 1:11 JUDAH'S AGRICULTURE DEVASTATED The field is ruined - The field of course stands for the crops grown in the field and indicate that the crops have been utterly destroyed by the locusts. NET Note - "the field has been utterly destroyed." The term "field," a collective singular for "fields," is a metonymy for crops produced by the fields. Joel uses intentionally alliterative language in the phrases שֻׁדַּד שָׂדֶה (shuddad sadeh, “the field is destroyed”) and אֲבְלָה אֲדָמָה (’avlah ’adamah, “the ground is in mourning”). (Net Notes Joel 1) The land mourns - (same verb abal used for priests' mourning in Joel 1:9 and here the Lxx is again the verb pentheo and is in the present imperative) - Land personified as even mourns over the devastation. This same phrase is used only 3 other times, all in the prophets who are speaking of Israel... Isaiah 33:9 The land mourns and pines away, Lebanon is shamed and withers; Sharon is like a desert plain, And Bashan and Carmel lose their foliage. Jeremiah 23:10 For (Jer 23:8-9) the land is full of adulterers; For the land mourns because of the curse. The pastures of the wilderness have dried up. Their course also is evil And their might is not right. Hosea 4:3 Therefore (See Hos 4:1-2, esp "Because there is no faithfulness or kindness") the land mourns, And everyone who lives in it languishes Along with the beasts of the field and the birds of the sky, And also the fish of the sea disappear. Patterson adds this note on the land mourns - Although it can be used figuratively (e.g., “the earth mourns,” Isa 24:4) and in parallelism with verbs of weeping (2 Sa 19:2), the verb ʾabal [56, 61] is often used of mourning for the dead (2 Sa 13:31–37) or in connection with an announcement of coming judgment (Neh 1:4; Esther 4:3). (Cornerstone Bible Commentary) Ruined (07703)(shadad) means to spoil, to deal violently with, despoil, devastate, ruin, ravage, oppress, assault, lay waste. This verb is not found in the Pentateuch but predominantly in the prophets especially Jeremiah. Shadad is describes Babylon as the "destroyer" of Jerusalem (Jeremiah 6:26; Jeremiah 12:12), God's instrument for punishing Judah. But then shadad is used of God's anger on Babylon (Jer 51:48, 53, 55, 56; Ps 137:8). One gets a sense of the ferocity of shadad in its use describing the activities of a wolf (Jeremiah 5:6) who pursues, attacks, and mauls its victim. Shadad describes the destruction of the unfaithful due to their duplicity (Pr 11:3). Jeremiah uses the word to describe the destruction of the Tabernacle and the barrenness when everything was taken away (Jer. 10:20). The LXX translates shadad in this verse with the verb talaiporeo which means to experience distress, to toil heavily, to endure labors and hardships; to be afflicted; to feel afflicted and miserable, endure sorrow/distress (James 4:9). The shadad had been sent by Shadday, the Hebrew name for Shaddai as in the name of God, EL Shaddai - God Almighty. Shadad - 56x in - assaults(1), completely destroyed(1), dead(1), desolate(1), despoil(1), destroy(7), destroyed(12), destroyer(9), destroyer still destroys(1), destroyers(4), destroying(2), devastate(2), devastated(6), lays waste(1), robbers(1), ruined(6). Jdg. 5:27; Job 12:6; Job 15:21; Ps. 17:9; Ps. 91:6; Ps. 137:8; Prov. 11:3; Prov. 19:26; Prov. 24:15; Isa. 15:1; Isa. 16:4; Isa. 21:2; Isa. 23:1; Isa. 23:14; Isa. 33:1; Jer. 4:13; Jer. 4:20; Jer. 4:30; Jer. 5:6; Jer. 6:26; Jer. 9:19; Jer. 10:20; Jer. 12:12; Jer. 15:8; Jer. 25:36; Jer. 47:4; Jer. 48:1; Jer. 48:8; Jer. 48:15; Jer. 48:18; Jer. 48:20; Jer. 48:32; Jer. 49:3; Jer. 49:10; Jer. 49:28; Jer. 51:48; Jer. 51:53; Jer. 51:55; Jer. 51:56; Ezek. 32:12; Hos. 10:2; Hos. 10:14; Joel 1:10; Obad. 1:5; Mic. 2:4; Nah. 3:7; Zech. 11:2; Zech. 11:3 Patterson on the grain...new wine (grapes)...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). (Cornerstone Bible Commentary) Joel 1:11 Be ashamed, O farmers, Wail, O vinedressers, For the wheat and the barley; Because the harvest of the field is destroyed. Be ashamed, O farmers: Jer 14:3,4 Ro 5:5 Because the harvest of the field is destroyed: Isa 17:11 Jer 9:12 NLT Despair, all you farmers! Wail, all you vine growers! Weep, because the wheat and barley-- all the crops of the field-- are ruined. A SOBERING COMMAND: BE ASHAMED! BE EMBARRASSED! Be ashamed, O farmers, Wail, O vinedressers - Again we see both of these actions are commands or imperatives. This is not a call to fake it externally, but to be broken internally. The devastation of the crops is but simply a "message" from God to Judah to awaken from their spiritual stupor and self-deception and to return to the Creator, the One Who had made possible the fertility of the fields. The Lord giveth and the Lord taketh away. Blessed be the Name of the LORD! Peter's words to the Jews in Acts are surely applicable "Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord." (Acts 3:19) Dear wayward saint, remember that the way back to God is always the narrow path of brokenness and repentance! (Recall the prodigal - Luke 15:11-32-note) Be ashamed as explained below conveys a combination of disappointment and disgrace, with a touch (hopefully) of embarrassment. Finley - The failure of the harvest humiliates the farmers; they have nothing to show for their work. Consequently, they too should participate in ritual mourning, a rite that shows shame as well as sorrow (cf. Jer 48:1–5). (Ibid) Patterson - 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). (Ibid) Be ashamed (0954)(bosh from root = “to become pale” or “to blush”) is a verb which conveys the primary meaning of to fall into disgrace, normally through failure, either of self or of an object of trust. It is both an external and a subjective experience, ranging from disgrace (Hos. 10:6) to guilt (Ezra 9:6) When failure or sin occurs, there is a disconcerting feeling, a flushing of the face. This Hebrew verb bosh often occurs in contexts of humiliation and shattered human emotions, and can include the feeling of public disgrace. The confusion, embarrassment, or dismay when things do not turn out as expected. Ashamed - Affected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation. Confused by a consciousness of guilt or of inferiority; by the mortification of pride; by failure or disappointment.(Webster, 1828). Shame - A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by the exposure of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face. (Webster, 1828). Wail (howl) (03213)(see discussion earlier use of yalal For the wheat and the barley; Because the harvest of the field is destroyed - "“Wheat and barley” function as a metonymy representing the total loss of the agricultural harvest." (Patterson) Joel 1:12 The vine dries up And the fig tree fails; The pomegranate, the palm also, and the apple tree, All the trees of the field dry up. Indeed, rejoicing dries up from the sons of men. The vine dries up Joe 1:10 Hab 3:17,18 The pomegranate: Nu 13:23 Ps 92:12 Song 2:3 4:13 7:7-9 Indeed, rejoicing dries up from the sons of men: Joe 1:16 Ps 4:7 Isa 9:3 16:10 24:11 Jer 48:3 Ho 9:1,2 FRUITLESSNESS DAMPENS JOY The vine dries up And the fig tree fails; The pomegranate, the palm also, and the apple tree, All the trees of the field dry up - The locusts "menu" includes everything edible, all of which are items men are dependent upon. When we disobey God, we step out on "thin ice" so to speak. In Judah's case the "fruit" they reaped for the seeds of sin they sowed was costly indeed. Holman Old Testament Commentary – The pomegranate (Deut. 8:8), the date palm (Lev. 23:40), and the apple tree (Prov. 25:11) represent fruit that was eaten as well as objects revered for their beauty and their connection with lovers. The sweetness of life had disappeared. Indeed, rejoicing dries up from the sons of men - Why does it dry up? Because it is concentrated on their temporal supply not their eternal Shaddai. The former is always vulnerable to loss or decrease. The latter is immutable and is always a sure, sufficient supply of "soul food." Dries up is the very same verb used to describe the new wine dries up in Joel 1:10, the grain dried up in Joel 1:17 and the water brooks dried up in Joel 1:20. Patterson - Joel’s words to those who tend the crops (Joel 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. Mt 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 (Dt 8:6–10; Ps 92:12; Song 2:3). (Cornerstone Bible Commentary) There is surely an application from Joel 1:12 for us today -- Does not fruitlessness decrease our joy (rhetorical of course)? Bearing fruit in this short day we have to accomplish this task, brings us great joy as we anticipate participation in the eternal rewards (cf Jesus' words in John 15:16NLT - " I appointed you to go and produce lasting fruit.") that will be incredibly, graciously bestowed on those who bore fruit in time in anticipation of eternity. Indeed "the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law." (Gal 5:22-23-note) Holman Old Testament Commentary – Throughout the section the prophet uses a play on Hebrew words meaning to be ashamed (bosh) and to dry up (yabesh). This comes to a climax here as the prophet summarizes all he has tried to say. Add up his inventory of resources, and you discover that "the jubilation has been put to shame (or withered away) from among the sons of man" (author's translation). Causes for joy are now causes for shame. Joy has dried up and withered away from Judah and Jerusalem. Joel 1:13 Gird yourselves with sackcloth And lament, O priests; Wail, O ministers of the altar! Come, spend the night in sackcloth O ministers of my God, For the grain offering and the drink offering are withheld from the house of your God. Gird yourselves with sackcloth And lament,: Joe 1:8,9 2:17 Jer 4:8 9:10 Eze 7:18 O priests: 1Co 9:13 Heb 7:13,14 Come, spend the night in sackcloth: 2Sa 12:16 1Ki 21:27 Jon 3:5-8 O ministers of my God: Isa 61:6 1 Co 4:1 2 Co 3:6 6:4 11:23 For the grain offering and the drink offering Are withheld from the house of your God: Joe 1:9 Lev 2:8-10 Nu 29:6 COMMAND TO THE PRIESTS TO GIRD AND MOURN AND WAIL ALL NIGHT! Gird...lament...wail...come, spend - Are all commands not suggestions. These repeated commands repeat earlier calls to other groups to mourn and wail. Joel is building from individuals to the priests and ultimately to the entire nation (v14) to be mourning and crying out to Jehovah. Gird yourself - It was time for the people to humble themselves and pray Jeremiah 4:8 “For this, put on sackcloth, Lament and wail; For the fierce anger of the LORD Has not turned back from us.” Jeremiah 6:26 O daughter of my people, put on sackcloth And roll in ashes; Mourn as for an only son, A lamentation most bitter. For suddenly the destroyer Will come upon us. O priests - The priests are the very ones who should have set a high spiritual example (standard) for the nation, but as other prophets testify many of the priests were given over to imbibing (cf Isa 28:7-10), to instructing the people for a price (Micah 3:11-note; cf "peddling the word of God" in 2 Cor 2:17), flagrantly ignoring God’s law, and ultimately predisposing God's people to be "destroyed for lack of knowledge. Because you have rejected knowledge." (cf Hos 4:6, 4-9)! There is an application here for all pastors, elders, teachers and spiritual leaders -- Jesus gave a strong warning in the NT declaring that "From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more." (Luke 12:48-note) Sackcloth. (08242) See preceding discussion on this Hebrew noun saq. Here the attire of morning is commanded twice (the first is not in the Hebrew but is assumed)! To spend the night in sackcloth clearly indicates this is not conducive to sleep but is a command to lament and wail even in the night, so dire were their circumstances. The rough, black sackcloth would contrast sharply with the customary splendor of priestly garb, and the effect would surely be a humbling one! McComiskey - Temple personnel maintained a watch through the night apparently on a regular basis (1 Chron. 23:30; Pss. 92:2-4 [1-3]; 134:1), but in these difficult days their numbers would increase (see 2 Sam. 12:16) and a lament liturgy would be observed. (The Minor Prophets: An Exegetical and Expository Commentary) Wail (howl) (03213) See discussion of earlier use of yalal For the grain offering and the drink offering are withheld from the house of your God - They are withheld by God as God's punishment for the nation's sin. He withholds by sending locusts who devastate the harvest so that there is no grain to offer. Patterson - 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). (Cornerstone Bible Commentary) Joel 1:14 Consecrate a fast, Proclaim a solemn assembly; Gather the elders And all the inhabitants of the land To the house of the LORD your God, And cry out to the LORD. Consecrate a fast: Joel 2:15,16 2Ch 20:3,4 Proclaim a solemn assembly: day of restraint, Lev 23:36 Ne 8:18 Gather the elders: De 29:10,11 2Ch 20:13 Ne 9:2,3 And cry out to the LORD: Jon 3:8 A CALL TO NATIONAL FASTING AND PRAYER Consecrate ... Proclaim... Gather ... cry out - Are all commands not suggestions. They call not for external actions but for internal contrition, confession and repentance. Here we reach the heart of the matter, for it was because of sin that God was punishing the nation. Finley - Fasting and the solemn assembly were proper ways for the community to show humility and submission to God in the face of national disaster, as long as they reflected reality faithfully. (Ibid) Joel gives a similar series of commands in chapter 2 Joel 2:15; 16-note Blow a trumpet in Zion, Consecrate a fast, proclaim a solemn assembly, Gather the people, sanctify the congregation, Assemble the elders, Gather the children and the nursing infants. Let the bridegroom come out of his room And the bride out of her bridal chamber. Consecrate (Sanctify, make holy)(Also used in Joel 2:15, 16) (06942)(qadash) means to set apart for a specific use. Removed from common use. To be holy. To show one's self to be holy. To consecrate or dedicate. To set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. This verb is found 4 times in Joel - Joel 1:14, Joel 2:15, Joel 2:16, Joel 3:9. The Lxx uses hagiazo (aorist imperative) in Joel 1:14 which means make holy, sanctify, set apart. The fact that a fast is to be set aside, consecrated or made (considered to be) holy indicates that it is not to be a ritual but a reflection of one's reverence for Jehovah, a work of the heart (energized and enabled by the Holy Spirit), not to gain merit before God but to be carried out as an act of worship and to be accompanied by the sharpening of one's spiritual senses in turn enhancing one's communion with God. The ritual of fasting is never to be replacement for righteous behavior! Patterson - Deeply moved, Joel wanted the leadership to experience his same spiritual concern. They were to lead the people in genuine repentance, calling on God for his forgiveness in order to avoid a still greater calamity (cf. Joel 2:15–20). Like the citizens of Nineveh (Jonah 3:5), those of Jerusalem were to confess their sins publicly. Fasting ought not to be simply routine or a matter of ritual (Matt 6:16–18-note). Rather, it should reflect the kind of anguish of heart that results from acknowledging sins committed (1 Sam 7:6) or recognizing a dire threat (2 Chr 20:1–3; Esth 4:1–3-note) or experiencing deep concern for another (e.g., Ps 35:13; Dan 6:18-note). Trying to achieve spiritual insight or make a spiritual decision can also be an occasion for fasting (Dan 9:1–19; 10:1–3; Acts 13:2; 14:23). Above all, it should be accompanied by a consistent lifestyle of righteous conduct (Isa 58:5–12; cf. Matt 6:16–18). (Ibid)
Joel 1
MacArthur: This is the first occurrence of the theme. Later in the book (Joel 2:18ff.; 3:1,18–21), the Day of the Lord (the occasion when God pours out His wrath on man) results in blessing and exoneration for God’s people and judgment toward Gentiles (Isa 13:6; Ezek 30:3), but here Joel directs the warning toward his own people. The Day of the Lord is speedily approaching; unless sinners repent, dire consequences await them. See 2Th 2:2,3 (MacArthur Study Bible) Alas for the day - The word "alas" in this context clearly conveys a negative sense, sense of "Woe is me!" It anticipates a day of doom, not hope (at least not at the outset). What is fascinating is that the Septuagint has not one but three repetitions of the Greek equivalent (oimmoi = alas, woe, not in NT) of the Hebrew Alas (ahah), thus the English translation of the Septuagint reads "Alas, Alas, Alas for the day!" The Latin Vulgate also has the injection is triplicate. oimmoi = alas, woe, not in NT - 18x in 13v in the Septuagint of the following passages - Jdg. 11:35; 1 Ki. 17:20; Job 10:15; Ps. 120:5; Jer. 4:31; Jer. 15:10; Jer. 22:18; Jer. 45:3; Ezek. 9:8; Ezek. 11:13; Joel 1:15; Mic. 7:1 Alas (0162)(ahah) is an interjection usually rendered ah! oh! or alas! indicating great emotion, such as grief or despair (Josh. 7:7; Jdg. 11:35; Ezek. 11:13). Ahah can also signify a strong sense of marvel with fear (Jdg. 6:22), a feeling of inability (Jer. 1:6), a sense of confusion (Jer. 4:10; Ezek. 4:14). In the present context ahah introduces the announcement of the Day of the LORD (Joel 1:15). Most of the uses of ahah entail a sense of the speaker being overwhelmed by impending doom (Josh. 7:7; Jdg. 6:22; 2 Ki. 3:10; 6:15; Joel 1:15, etc.). In English the term "ah" means an expression of surprise, delight, disgust, or pain in nearly all Indo-European languages. The English word "alas" is used to to express unhappiness, sorrow or regret. Alas, ah in most places is used with "Lord GOD" (Josh 7:7; Jdg 6:22; Jer 1:6; Jer 4:10; Jer 14:13; Jer 32:17; Ezek 4:14; Ezek 9:8; Ezek 11:13). Ahah - 15 verses - Ah(5), alas(10). Jos. 7:7; Jdg. 6:22; Jdg. 11:35; 2 Ki. 3:10; 2 Ki. 6:5; 2 Ki. 6:15; Jer. 1:6; Jer. 4:10; Jer. 14:13; Jer. 32:17; Ezek. 4:14; Ezek. 9:8; Ezek. 11:13; Ezek. 20:49; Joel 1:15 For the day of the LORD is near - So playing off of the horrors of the "day of the locusts" described in the preceding passages, the Spirit inspires Joel to sweep down the corridors of time to the last days, to the terrible and awesome Day of the LORD. Even as the "day of the locusts" was a picture of God's righteous wrath, it was but a faint picture compared to Day of the LORD's final judgment on the earth! The Day of the LORD is mentioned five times in this short book: Joel 1:15 Alas for the day! For the day of the LORD is near, And it will come as destruction from the Almighty. Joel 2:1-note Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the LORD is coming; Surely it is near, Joel 2:11-note The LORD utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the LORD is indeed great and very awesome, And who can endure it? Joel 2:31-note “The sun will be turned into darkness And the moon into blood Before the great and awesome day of the LORD comes. Joel 3:14-note Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. The "day of the locusts" was like a giant finger ominously pointing to the Day of the LORD, and emphasizing that the dread Day is "at hand," or imminent (cf use of the same Hebrew word qarob in Joel 2:1). The etymology of the English word imminent is gives us an incredible picture of the idea Joel is attempting to convey. The English word imminent is from the Latin word imminens in turn from imminere a verb which means to hang or project over. The picture of the Day of the LORD is that it is "hanging over" the heads of the readers, that it is impending. Joel wants to make absolutely sure his readers do not miss this point so three times, once in each chapter, he says "the day of the LORD is NEAR!" (Joel 1:15, Joel 2:1-note, Joel 3:14-note). Hampton Keathley IV -- If one assumes that Joel was written around 850 BC, then the coming army could be the Assyrians or Babylonians. The following diagram would depict this view (See more on Joel Commentary) McComiskey on the Day of the LORD - In the prophetic traditions of the Old Testament, the day of the Lord was the day of Yahweh's holy war against evil, particularly against the Gentile nations that had opposed or oppressed Israel. However, the prophets were quick to show that the day of the Lord came against all evil, not just evil among the Gentiles, but evil within the covenant people, so that Israel too would experience periodic judgment that anticipated that terrible day. As this theme is developed in Joel's prophecy, the day of the Lord threatens the continued existence of the covenant people (Joel 1:2-2:11); but it is a day whose consequences can be averted through repentance (Joel 2:12-17), so that it becomes instead a day of blessing for God's people (Joel 2:18-32) and judgment on their enemies (Joel 3:1-2). During her history prior to the time of Joel, Israel had experienced periodic outbreaks or foretastes of the day of the Lord in the invasions of foreign nations; the locusts are likened to such a foreign invader in Joel 1:6 and Joel 2:6. The Babylonian invasion leading up to the destruction of Jerusalem in 586 b.c. had been the day of the Lord in the eyes of exilic and postexilic Judah, but the postexilic community was not now beyond the threat of divine punishment due to its own wickedness (Ezra 9:13-15; see Allen, Joel, p. 60). (The Minor Prophets: An Exegetical and Expository Commentary) David