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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joel 1:8–13. His two-level outline is real structure in the source text, so it is rendered as structure.
The judgment is here described as very lamentable, and such as all sorts of people should share in; it shall not only rob the drunkards of their pleasure (if that were the worst of it, it might be the better borne), but it shall deprive others of their necessary subsistence, who are therefore called to lament (Joe 1:8), as a virgin laments the death of her lover to whom she was espoused, but not completely married, yet so that he was in effect her husband, or as a young woman lately married, from whom the husband of her youth, her young husband, or the husband to whom she was married when she was young, is suddenly taken away by death. Between a new-married couple that are young, that married for love, and that are every way amiable and agreeable to each other, there is great fondness, and consequently great grief if either be taken away. Such lamentation shall there be for the loss of their corn and wine. Note, The more we are wedded to our creature-comforts that harder it is to part with them. See that parallel place, Isa 32:10-12. Two sorts of people are here brought in, as concerned to lament this devastation, countrymen and clergymen.
I.Let the husbandmen and vine-dressers lament, Joe 1:11.
Let them be ashamed of the care and pains they have taken about their vineyards, for it will be all labour lost, and they shall gain no advantage by it; they shall see the fruit of their labour eaten up before their eyes, and shall not be able to save any of it. Note, Those who labour only for the meat that perishes will, sooner or later, be ashamed of their labour. The vine-dressers will then express their extreme grief by howling, when they see their vineyards stripped of leaves and fruit, and the vines withered, so that nothing is to be had or hoped for from them, wherewith they might pay their rent and maintain their families. The destruction is particularly described here: The field is laid waste (Joe 1:10); all is consumed that is produced; the land mourns; the ground has a melancholy aspect, and looks ruefully; all the inhabitants of the land are in tears for what they have lost, are in fear of perishing for want, Isa 24:4; Jer 4:28. "The corn, the bread-corn, which is the staff of life, is wasted; the new wine, which should be brought into the cellars for a supply when the old is drunk, is dried up, is ashamed of having promised so fair what it is not now able to perform; the oil languishes, or is diminished, because (as the Chaldee renders it) the olives have fallen off." The people were not thankful to God as they should have been for the bread that strengthens man's heart, the wine that makes glad the heart, and the oil that makes the face to shine (Psa 104:14, Psa 104:15); and therefore they are justly brought to lament the loss and want of them, of all the products of the earth, which God had given either for necessity or for delight (this is repeated, Joe 1:11, Joe 1:12) - the wheat and barley, the two principal grains bread was then made of, wheat for the rich and barley for the poor, so that the rich and poor meet together in the calamity. The trees are destroyed, not only the vine and the fig-tree (as before, Joe 1:7), which were more useful and necessary, but other trees also that were for delight - the pomegranate, palm-tree, and apple-tree, yea, all the trees of the field, as well as those of the orchard, timber-trees as well as fruit-trees. In short, all the harvest of the field has perished, Joe 1:11. And by this means joy has withered away from the children of men (Joe 1:11); the joy of harvest, which is used to express great and general joy, has come to nothing, is turned into shame, is turned into lamentation. Note, The perishing of the harvest is the withering of the joy of the children of men. Those that place their happiness in the delights of the sense, when they are deprived of them, or in any way disturbed in the enjoyment of them, lose all their joy; whereas the children of God, who look upon the pleasures of sense with holy indifference and contempt, and know what it is to make God their hearts' delight, can rejoice in him as the God of their salvation even when the fig-tree does not blossom; spiritual joy is so far from withering then, that it flourishes more than ever, Hab 3:17, Hab 3:18. Let us see here,
1.What perishing uncertain things all our creature-comforts are. We can never be sure of the continuance of them. Here the heavens had given their rains in due season, the earth had yielded her strength, and, when the appointed weeks of harvest were at hand, they saw no reason to doubt but that they should have a very plentiful crop; yet then they are invaded by these unthought-of enemies, that lay all waste, and not by fire and sword. It is our wisdom not to lay up our treasure in those things which are liable to so many untoward accidents.
2.See what need we have to live in continual dependence upon God and his providence, for our own hands are not sufficient for us. When we see the full corn in the ear, and think we are sure of it - nay, when we have brought it home, if he blow upon it, nay, if he do not bless it, we are not likely to have any good of it.
3.See what ruinous work sin makes. A paradise is turned into a wilderness, a fruitful land, the most fruitful land upon earth, into barrenness, for the iniquity of those that dwelt therein.
II.Let the priests, the Lord's ministers, lament, for they share deeply in the calamity:
Gird yourselves with sackcloth (Joe 1:13); nay, they do mourn, Joe 1:9. Observe, The priests are called the ministers of the altar, for on that they attended, and the ministers of the Lord (of my God, says the prophet), for in attending on the altar they served him, did is work, and did him honour. Note, Those that are employed in holy things are therein God's ministers, and on him they attend. The ministers of the altar used to rejoice before the Lord, and to spend their time very much in singing; but now they must lament and howl, for the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and the same again (Joe 1:13), from the house of your God. "He is your God in a particular manner; you are in a nearer relation to him than other Israelites are; and therefore it is expected that you should be more concerned than others for that which is a hindrance to the service of his sanctuary." It is intimated,
1.That the people, as long as they had the fruits of the earth brought in in their season, presented to the Lord his dues out of them, and brought the offerings to the altar and tithes to those that served at the altar. Note, A people may be filling up the measure of their iniquity apace, and yet may keep up a course of external performances in religion.
2.That, when the meat and drink failed, the meat-offering and drink-offering failed of course; and this was the sorest instance of the calamity. Note, As far as any public trouble is an obstruction to the course of religion it is to be upon that account, more than any other, sadly lamented, especially by the priests, the Lord's ministers. As far as poverty occasions the decay of piety and the neglect of divine offices, and starves the cause of religion among a people, it is indeed a sore judgment. When the famine prevailed God could not have his sacrifices, nor could the priests have their maintenance; and therefore let the Lord's ministers mourn.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(V. 9 seqq.) The sacrifice and libation from the house of the Lord have perished; the priests, ministers of the Lord, mourn. The land is laid waste, the earth mourns; for the wheat is destroyed. The wine is spoiled, the oil languishes, the farmers are confused. The vintners wail over the wheat and barley, for the harvest of the field is perished. The vine is dried up, the fig tree languishes; the pomegranate, palm, and apple, all the trees of the field are dried up; because joy has been confounded among the sons of men. LXX: The sacrifice and offering have been taken away from the house of the Lord. Mourn, O priests, ministers of the Lord, for the fields are devastated. Let the land mourn, for the wheat is afflicted, the wine has dried up, the oil has diminished. The farmers have withered away. Mourn, O possessions, for the grain and barley have perished. The grape harvest is lost, the vine has dried up, and the fig tree has withered. The pomegranate tree, the palm tree, the apple tree, and all the trees of the field are dried up. The joy of mankind has been destroyed. As far as history is concerned, due to the multitude of locusts or enemies that are described under their appearance, the sacrifice and libation from the house of the Lord perished, with everything devastated and consumed. The former used to offer from flour, and the latter from wine. Therefore, the priests, who are the ministers of the Lord, mourned, since neither the sacrifices nor the libations were properly performed, especially because the tithes, which they used to receive, were not offered at all. For the entire region was populated. The earth mourned, metaphorically, because of what happened to those who work the land: wheat, wine, and oil languished. Even the tenant farmers and vine dressers were confused and wailed because not only did the wheat dry up, but also the barley, which is cheaper and more abundant. And the vegetables, which I believe are signified by what he says, the harvest of the field perished, that is, all that the earth usually produces. What can I say about the grain, wine, oil, and barley, when even the dried fruits of the trees have withered, the fig tree has languished, and the pomegranate, palm, apple, and all the trees, whether fruitless or fruitful, have been devoured by the locust? All these things have happened so that the joy of the children of men may be taken away or be confounded. We can say that the same things happened to the people of Judea after the coming of the Savior when, with equal fury, they cried out, 'Crucify, crucify him! We have no king but Caesar' (John 19:9 and 15). When Jerusalem was surrounded by an army and such great necessity came upon them of famine and pestilence that they ate the bodies of their own children who were not yet mature. And all sacrifices were abolished, and the joy of the children of men was confounded because they did not want to receive the joy that the angel announced to the shepherds: 'I bring you tidings of great joy' (Luke 2:10). According to this interpretation, after the bride, who has received the teaching of God, has been separated from her bridegroom by sins, and has clothed herself in mourning attire, that is, the garments of one in mourning, then the sacrifice will perish, of which it is written: 'A sacrifice to God is a contrite spirit' (Ps. 50:19), and the libation of wine, which gladdens the heart of man, from the house of God, which is the Church, as the Apostle says to Timothy: 'So that you may know how one ought to behave in the household of God, which is the church of the living God' (1 Tim. 3:15). But the sacrifice and libation will be taken away from the house of the Lord, when charity has grown cold due to the multiplication of iniquity (Matt. 24): and the leaders of the people and the ministers of the altar will see that the fields and plains of the believers do not produce the fruits of virtue, but that everything is filled with vices: when the wheat and barley, vineyards and olive groves, rocket, grasshoppers, weevils, and rust have consumed everything, and we will not have the chalice that is written about: Your inebriating chalice, how preeminent it is (Ps. 23, 5)! And the oil shall perish, of which we read in Ecclesiastes: Let your garments be always white, and let not oil be lacking on your head (Eccl. IX, 8): whereby your face may shine, and your head may be anointed when you fast. Then the farmers shall be confounded, when they see that wheat does not grow in their fields, which sustains men, and barley which sustains irrational animals, and that the vineyard is in disorder, of which it is written: O vineyard of Israel, abundant in fruit (Isai. V, 2): the Lord was waiting for it to produce grapes, and it produced thorns. The fig also withered under which Nathanael was before he believed (John 1), and the pomegranate, whose cheeks are compared to the bride's cheeks in the Song of Songs (Song of Songs 6), and the palm tree that, losing its sap, withered, of which it was once said: But the righteous shall flourish like a palm tree (Psalm 92:13), and the apple tree of which we read in the same Song: As the apple tree among the trees of the wood, so is my beloved among the sons (Song of Songs 2:3). Why is it necessary to traverse all the trees, when everything is burned, and for joy and happiness, the sorrow and confusion of mankind will oppress and confound?
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Summary
Joel 1:10 paints a stark picture of agricultural and economic ruin in ancient Israel, depicting the land itself in a state of profound grief. This verse is a poignant lament over the widespread devastation caused by an unprecedented locust plague and subsequent drought, which eradicated essential crops like grain, new wine, and oil. It underscores the severity of God's judgment and the resulting despair, highlighting the nation's absolute dependence on divine provision and the dire consequences of spiritual complacency.
Context
Literary Context
Joel 1:10 is situated within the opening chapter of the prophet Joel's message, which vividly describes an unparalleled natural disaster. The preceding verses (Joel 1:2-9) detail the stages of the locust invasion, emphasizing its severity by comparing it to an army and calling for a lament. Verse 10 specifically enumerates the catastrophic impact on the nation's primary agricultural products, serving as a concrete illustration of the "day of the Lord" that Joel proclaims. This verse transitions from the description of the plague's arrival to its devastating effects, setting the stage for the call to national repentance and lament that follows in Joel 1:13-14. The destruction of the crops also directly impacts the ability to offer sacrifices (as mentioned in Joel 1:9), linking the economic disaster to a spiritual crisis.
Historical & Cultural Context
Ancient Israel was predominantly an agrarian society, where the cultivation of grain (corn), grapes for wine, and olives for oil formed the bedrock of their economy, diet, and religious practices. These commodities were not merely food sources but also crucial for trade, taxation, and the production of offerings for the Temple. A widespread failure of these crops, as described in Joel 1:10, meant total economic collapse, widespread famine, and a disruption of the sacrificial system, which was central to their covenant relationship with God. Such a disaster would have been perceived not as a random natural event but as a direct act of divine judgment or a sign of God's displeasure, echoing the curses for disobedience outlined in the Mosaic Law, particularly in Deuteronomy 28. The imagery of the land mourning reflects a common ancient Near Eastern literary motif, personifying nature to convey the depth of suffering.
Key Themes
Joel 1:10 contributes significantly to several major themes within the book of Joel and broader biblical theology. Firstly, it powerfully illustrates Divine Judgment and Sovereignty, presenting the agricultural devastation as a direct consequence of God's action, intended to call His people to account. Secondly, it highlights Economic Ruin and Famine, emphasizing the vulnerability of human societies and their absolute dependence on divine provision for sustenance and prosperity. The loss of grain, wine, and oil signifies not just hunger but a complete societal breakdown, impacting every facet of life from daily meals to religious festivals. Lastly, the personification of the land mourning underscores the theme of Lament and Despair, conveying the pervasive grief and desolation that gripped the nation. This profound sorrow serves as a catalyst for the prophet's urgent call to repentance, as seen in Joel 2:12-13.
Exposition and Analysis
Key Word Analysis
This root means "to be burly," but by implication, "to ravage" or "to spoil." It conveys a sense of violent, utter destruction, pillage, or ruin. In Joel 1:10, its repetition ("the field is wasted... for the corn is wasted") emphasizes the thoroughness and destructive power of the locust plague, suggesting a complete and violent stripping bare of the land's produce, leaving nothing behind.
This primitive root means "to bewail" or "to lament." It is a term typically used for human mourning, expressing deep sorrow, grief, or lamentation. When applied to "the land" in this verse, it vividly personifies the earth itself as grieving, underscoring the immense, pervasive sorrow and desolation that has fallen upon the entire natural world and, by extension, its inhabitants.
This refers to "must" or "fresh grape-juice" (as just squeezed out), and by implication, fermented wine. It represents the annual grape harvest, a symbol of joy, celebration, and divine blessing in Israelite culture. Its "drying up" signifies not just a loss of sustenance but a cessation of joy and prosperity, impacting both daily life and the celebratory aspects of their religious festivals.
Verse Breakdown
"The field is wasted"
This phrase immediately establishes the widespread agricultural devastation. "The field" (H7704, sâdeh) refers to cultivated land, implying that the very source of the nation's sustenance has been rendered barren and unproductive, likely by the locusts.
"the land mourneth"
This powerful personification attributes human emotion to the earth itself. "The land" (H127, ʼădâmâh) refers to the soil or country, emphasizing that the entire territory is grieving. This imagery conveys the profound and pervasive sorrow that has gripped the nation, as the land, which provides life, is now desolate and weeping.
"for the corn is wasted"
This clause provides the specific reason for the land's mourning and the field's desolation. "Corn" (H1715, dâgân) refers to grain, the staple food crop. Its being "wasted" (H7703, shâdad) reiterates the violent and complete destruction of the primary food source, leading directly to famine.
"the new wine is dried up"
This signifies the destruction of the grape harvest. "New wine" (H8492, tîyrôwsh) represents the fresh produce of the vine, a symbol of joy and prosperity. Its "drying up" (H3001, yâbêsh) indicates a complete loss, not only of a vital food source but also of the cultural and religious celebrations associated with wine.
"the oil languisheth"
This final phrase completes the picture of economic and dietary ruin. "Oil" (H3323, yitshâr) refers to olive oil, another essential commodity for food, light, anointing, and trade. Its "languishing" (H535, ʼâmal) implies a weakening or failing, suggesting that the olive trees are withered or their fruit destroyed, leading to a severe shortage of this critical resource.
Literary Devices
Joel 1:10 employs several potent Literary Devices to convey the depth of the catastrophe. Personification is most striking in "the land mourneth," attributing human grief and lament to the earth itself. This device amplifies the sense of pervasive sorrow and highlights that the entire natural order is affected by the divine judgment. The repetition of "wasted" (Hebrew shadad) for both the field and the corn serves as Anaphora and Emphasis, underscoring the thoroughness and totality of the destruction. Furthermore, the enumeration of "corn," "new wine," and "oil" functions as Merism, representing the entirety of agricultural produce and, by extension, the complete economic ruin of the nation. The stark contrast between the usual abundance of these crops and their current state of desolation creates a powerful sense of Irony and highlights the severity of the judgment.
Theological and Thematic Connections
Joel 1:10 profoundly illustrates the biblical principle that God is sovereign over all creation, including natural phenomena, and that He uses such events as instruments of His divine will, often for the purpose of judgment and a call to repentance. The devastation of the land's produce serves as a tangible manifestation of God's displeasure, designed to humble His people and turn their hearts back to Him. This verse underscores humanity's fundamental dependence on God for all provision and sustenance, revealing the fragility of life when divine blessings are withdrawn. It also foreshadows the broader "Day of the Lord," a recurring prophetic theme that speaks to God's ultimate intervention in history, bringing both judgment and salvation.
Reflection and Application
Joel 1:10 serves as a timeless reminder that our well-being, both physical and spiritual, is ultimately dependent on God's grace and provision. In a world that often prides itself on self-sufficiency and technological advancement, this ancient lament cuts through our illusions of control, exposing our inherent vulnerability. It calls us to examine our own lives: are we living in a way that honors God, or have we become complacent, taking His blessings for granted? The devastation described in this verse, while historical, resonates with contemporary challenges such as economic downturns, natural disasters, or personal hardships, all of which can strip away our sense of security and force us to confront our deepest dependencies. It prompts us to consider how we respond to such trials—with despair, or with a humble turning back to the Source of all life. Ultimately, Joel's message encourages us to cultivate a posture of gratitude in times of plenty and a spirit of sincere repentance and trust in times of scarcity, recognizing that even in judgment, God's ultimate desire is for our restoration and flourishing.
Questions for Reflection
FAQ
Was the locust plague described in Joel 1:10 a literal event, or is it purely symbolic?
While prophetic literature often employs rich symbolism, the description in Joel 1, including Joel 1:10, is so vivid and detailed that most scholars believe it refers to a literal, historical locust plague of unprecedented severity that devastated Judah. The prophet uses this tangible disaster as a springboard to call the people to repentance and to foreshadow the greater "Day of the Lord." The specific enumeration of destroyed crops (corn, new wine, oil) points to a real-world agricultural catastrophe, which would have had immediate and devastating consequences for an agrarian society. The historical event serves as a powerful object lesson for the theological truths Joel wishes to convey, particularly regarding God's judgment and the need for national repentance, as also seen in the call to lament in Joel 1:13-14.
Christ-Centered Fulfillment
Joel 1:10, with its depiction of a land wasted and mourning due to judgment, finds its ultimate Christ-centered fulfillment not in a literal agricultural restoration, but in the spiritual restoration and new creation inaugurated by Jesus Christ. The famine and desolation described here point to humanity's deeper spiritual hunger and the barrenness of a life apart from God. Just as the land longed for rain and fruit, humanity longs for true sustenance and joy. Christ, as the Bread of Life, offers Himself as the ultimate provision, satisfying all spiritual hunger (compare John 6:51). Furthermore, the "new wine" that dried up in Joel's day foreshadows the "new wine" of the New Covenant, poured out through Christ's sacrifice, bringing joy and spiritual renewal that transcends earthly provisions (as seen in Mark 2:22). The languishing oil, a symbol of anointing and blessing, is ultimately fulfilled in the Holy Spirit, the anointing that believers receive through Christ, empowering them and bringing spiritual flourishing (see 1 John 2:20). Thus, the judgment and desolation of Joel 1:10 serve to highlight the profound grace and abundant life found in Christ, who reverses the curse, brings spiritual abundance, and promises a new heavens and new earth where there will be no more mourning or wasting (as promised in Revelation 21:4).