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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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?
Describing the calamity at greater length to bring to repentance those suffering from indifference, he bids even the produce to lament the failure of the barley and the wheat and the defoliation of the vine, and in general the lack of fruit on olives and figs and the other fruit trees due to their being deprived of moisture. Now it should be understood that he instructs the land and the produce to lament, not as rational creatures but in his attempt to rouse those endowed with reason through the inanimate creatures. To emphasize this, he went on, “because human beings confounded joy,” that is, the cause of the infertility is people’s lawlessness—hence the end of happiness and the onset of depression.
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Summary
Joel 1:11 issues a direct and urgent lament to the agricultural community of Judah, specifically the husbandmen and vinedressers, commanding them to feel profound shame and to wail in despair. This call to mourning is a direct consequence of an unprecedented and devastating natural disaster—a severe locust plague and accompanying drought—that has utterly destroyed the vital wheat and barley harvests, signifying widespread famine and the complete collapse of the nation's primary economic and food sources.
Context
Literary Context
Joel 1 opens with a stark depiction of an unparalleled locust invasion, described in terms that evoke a military conquest and a consuming fire. This event is portrayed as a direct act of divine judgment, setting the stage for the prophet's call to national repentance and warning of the impending "Day of the Lord." Verses 5-10 detail the progressive destruction of various crops and the resulting desolation, leading directly to the desperate plea in verse 11. The prophet's address to the husbandmen and vinedressers here is a poignant personification of the land's suffering, emphasizing the human toll of the agricultural ruin that has silenced the joy of harvest and the offerings to the Lord. The subsequent verses continue to describe the deepening crisis and the call for public lamentation and fasting, culminating in the solemn assembly described in Joel 1:13-14.
Historical & Cultural Context
Ancient Israel was an agrarian society, heavily dependent on seasonal rains and fertile land for its sustenance. Wheat and barley were staple crops, forming the backbone of their diet and economy. The harvest was a time of great celebration and thanksgiving, often accompanied by religious festivals. A complete failure of the harvest, as described in Joel 1:11, meant not only physical starvation but also economic ruin and a profound challenge to their understanding of God's covenantal blessings (Deuteronomy 28:15-24). Locust plagues were a known, though often devastating, phenomenon in the ancient Near East, but Joel describes this particular plague as unprecedented, suggesting a divine intensity beyond natural occurrences. The call to "be ashamed" and "howl" reflects the deep public grief and humiliation associated with such a catastrophic loss, which was often interpreted as a sign of divine displeasure.
Key Themes
Joel 1:11 powerfully contributes to several overarching themes in the book of Joel. Firstly, it underscores Divine Judgment, presenting the agricultural catastrophe as a tangible manifestation of God's righteous anger against the people's sin, serving as a severe warning of the greater judgment to come on the Day of the Lord. Secondly, the verse highlights Economic Devastation and Famine, vividly portraying the complete destruction of the nation's food supply and the resulting widespread suffering. This economic collapse forces the people to confront their utter dependence on God's provision. Thirdly, it emphasizes Lamentation and Repentance, as the prophet commands those most affected to engage in public mourning, a necessary precursor to genuine repentance and seeking God's mercy, as later called for in Joel 2:12-13. The loss of the harvest also impacts the ability to offer sacrifices in the temple, further highlighting the spiritual implications of the physical disaster.
Exposition and Analysis
Key Word Analysis
This primitive root signifies not only a feeling of shame or confusion but also the physical drying up or withering, as of water or herbage. In Joel 1:11, it carries the dual weight of emotional humiliation and the literal drying up of the land's produce. The husbandmen are called to be "ashamed" because their efforts have come to naught, their source of livelihood and pride utterly destroyed, reflecting a deep sense of failure and disgrace in the face of divine judgment.
A primitive root meaning to wail with a mournful tone or to yell with a boisterous one. This imperative command emphasizes a public, audible expression of deep grief and despair. It is not a quiet sorrow but a visceral, unrestrained cry of anguish, reflecting the profound and widespread nature of the calamity that has befallen the agricultural community.
A primitive root meaning to wander away, lose oneself, or by implication, to perish or be destroyed. It conveys a sense of complete and irrecoverable loss, signifying that the harvest is not merely damaged but utterly ruined, beyond recovery. This word underscores the severity and finality of the devastation, leaving no hope for the immediate future of the crops.
Verse Breakdown
"Be ye ashamed, O ye husbandmen;"
This is a direct imperative command from the prophet, addressing the farmers who cultivate the land. The command to "be ashamed" signifies a deep sense of humiliation and disgrace, not merely for their failed labor, but perhaps also in recognition of the spiritual state that has led to such divine judgment. Their very identity and livelihood, tied to the fruitfulness of the land, have been stripped away.
"howl, O ye vinedressers,"
The command to "howl" extends the call to lamentation to those who tend the vineyards, another vital sector of the agrarian economy. This emphasizes the widespread nature of the catastrophe, affecting all aspects of agricultural production. The howling is a public, visceral expression of profound grief and despair, a communal cry of anguish over the utter ruin.
"for the wheat and for the barley;"
This phrase specifies the primary reason for the lamentation. Wheat and barley were the staple grains, essential for daily sustenance and economic stability. Their destruction means widespread famine and economic collapse, impacting every household. This detail highlights the fundamental nature of the loss.
"because the harvest of the field is perished."
This final clause provides the definitive explanation for the prophet's urgent call to shame and howling. The word "perished" (H6, ʼâbad) signifies complete and irrecoverable destruction. The entire "harvest of the field"—encompassing all agricultural produce—is utterly lost, leaving no hope for food or income from the land, thus necessitating such a profound and public display of grief and desperation.
Literary Devices
Joel 1:11 employs several powerful literary devices to convey the depth of the catastrophe and the urgency of the prophet's message. The most prominent is Apostrophe, as Joel directly addresses the "husbandmen" and "vinedressers," calling them to lament. This direct address creates a sense of immediacy and personalizes the tragedy, making the reader feel the direct impact on those whose livelihoods have been destroyed. The use of the Imperative Mood ("Be ye ashamed," "howl") underscores the prophet's authority and the necessity of this public display of grief and repentance. The vivid imagery of the "perished" harvest evokes a scene of utter desolation and despair. Furthermore, the mention of "wheat and barley" serves as a Metonymy, representing the entirety of the agricultural economy and the nation's food supply, thereby emphasizing the comprehensive nature of the disaster. The intensity of the commands and the description of the loss also verge on Hyperbole, suggesting a destruction so complete it demands an equally extreme response of sorrow.
Theological and Thematic Connections
Joel 1:11 serves as a stark reminder of humanity's absolute dependence on God's provision and the severe consequences that can arise when a community drifts from His ways. The agricultural devastation, interpreted as divine judgment, underscores the theological truth that God is sovereign over creation and can withhold or bestow blessings as He wills. The call to lamentation is not merely an expression of sorrow but an implicit invitation to repentance, acknowledging the community's desperate state and their need to return to the Lord. This physical famine serves as a powerful metaphor for spiritual barrenness, prompting introspection on areas where individuals or communities may have neglected their spiritual "harvest."
Reflection and Application
Joel 1:11 is a powerful summons to acknowledge the fragility of human security and the ultimate source of all provision. In a world often characterized by self-sufficiency and reliance on economic stability, this verse challenges us to recognize our profound dependence on God. When our "harvests"—whether literal crops, financial stability, health, or even spiritual fruitfulness—seem to perish, it is a call to humility, lament, and a re-evaluation of our relationship with the Divine. It prompts us to consider whether our complacency or disobedience might be contributing to a spiritual barrenness, and to respond with genuine sorrow and a turning back to God, trusting in His mercy even amidst desolation. The prophet's command to "be ashamed" and "howl" is an invitation to authentic lament, a necessary step towards repentance and restoration, reminding us that true hope is found not in earthly abundance but in the unfailing faithfulness of God.
Questions for Reflection
FAQ
What was the specific cause of the "perished harvest" in Joel 1:11?
The specific cause of the "perished harvest" in Joel 1:11, as described throughout the opening chapter of Joel, was an unprecedented and devastating locust plague, compounded by an accompanying drought. Joel 1:4 details the successive waves of locusts—the gnawing locust, the swarming locust, the hopping locust, and the destroying locust—each consuming what the previous one left behind, leading to the complete desolation of the land. This natural disaster is presented not merely as an unfortunate event but as a direct act of divine judgment against the people of Judah, serving as a severe warning of the impending Day of the Lord.
Christ-Centered Fulfillment
While Joel 1:11 describes a literal agricultural catastrophe and a call to lament over physical famine, its profound themes find their ultimate fulfillment and transformation in Christ. The "perished harvest" of wheat and barley, symbolizing the loss of physical sustenance and the consequence of sin, foreshadows the deeper spiritual famine that afflicts humanity apart from God. Jesus, the Bread of Life, offers true and eternal sustenance, declaring that those who come to Him will never hunger. He is the ultimate "harvest" that can never perish, providing spiritual nourishment that transcends earthly provisions. The lament and shame commanded in Joel 1:11 point to the need for repentance and mourning over sin, a call that finds its perfect answer in Christ's sacrifice on the cross, which takes away the shame and guilt of humanity. Through His atoning work, the barrenness of sin is transformed into spiritual fruitfulness, as believers are grafted into Him, the true vine, to bear much fruit for the kingdom of God (John 15:5). Thus, the despair of a lost earthly harvest is replaced by the eternal hope and abundant life found in Christ, who is the ultimate source of all spiritual provision and the fulfillment of God's redemptive plan.