TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Joel 1:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Joel 1:12 vividly portrays a scene of widespread agricultural devastation, where all the primary fruit-bearing trees—the vine, fig, pomegranate, palm, and apple—are described as withered and languishing. This physical blight is presented as the direct cause and poignant symbol of a deeper spiritual and emotional crisis: the withering of joy from the lives of humanity. The verse encapsulates the profound impact of divine judgment, manifested through ecological disaster, on the well-being and spirit of the people, highlighting the intrinsic link between God's provision, the land's fruitfulness, and human gladness.
Context
Literary Context
Joel 1:12 is situated within the opening chapter of the book of Joel, which is a prophetic lament over an unprecedented locust plague and subsequent drought that has ravaged the land of Judah. The prophet employs vivid, almost apocalyptic imagery to describe the totality of the destruction, beginning with a call to the elders and inhabitants to witness this unparalleled disaster (Joel 1:2-4). Following the description of the locusts' consumption of every green thing, Joel 1:12 specifically details the fate of the fruit trees, which were vital for sustenance, trade, and celebration. This verse serves as a climactic statement of the agricultural ruin, immediately preceding Joel's call for national lamentation, fasting, and repentance in the temple, urging the priests and the people to mourn the loss of offerings and the desolation of the land (Joel 1:13-14). The sequence moves from natural disaster to its spiritual and emotional consequences, culminating in a plea for divine intervention.
Historical & Cultural Context
In ancient Israel, agriculture was the bedrock of society, economy, and culture. The land, promised by God, was seen as a direct indicator of divine blessing or judgment. Fruit trees like the vine (for wine), fig (for food and cakes), pomegranate, palm (for dates and shade), and apple (a general term for various orchard fruits) were not merely food sources but held significant symbolic value, representing prosperity, fertility, and joy. Wine, in particular, was central to festivals and celebrations, symbolizing gladness and abundance. A thriving harvest was a sign of God's favor, while widespread crop failure, as depicted in Joel 1, was understood as a severe act of divine judgment, often linked to the people's covenant disobedience. The "sons of men" refers to the general populace, emphasizing that this calamity affects everyone, from the highest to the lowest, and impacts their very capacity for joy, which was often expressed communally during harvest festivals. The imagery evokes a society stripped of its customary means of livelihood and celebration, leaving it in a state of profound despair.
Key Themes
Joel 1:12 contributes significantly to several overarching themes within the book of Joel and broader biblical theology. The most prominent is the theme of Divine Judgment and its Consequences, where natural disasters serve as a tangible manifestation of God's displeasure and a call to repentance. The verse vividly illustrates Widespread Desolation and Loss, emphasizing the totality of the destruction ("all the trees of the field, are withered"), which signifies a complete collapse of the agricultural system and, by extension, the economic and social fabric. Crucially, it highlights the Loss of Joy, directly linking the physical desolation of the land to the emotional and spiritual state of the people. This connection underscores the biblical understanding that true gladness often flows from God's provision and blessing. The absence of fruit means the absence of harvest festivals, which were primary occasions for communal rejoicing and thanksgiving. Furthermore, the verse implicitly points to Human Dependence on God's Provision, demonstrating that when God's blessings are withdrawn, humanity's well-being and capacity for joy are severely impacted, prompting a realization of their utter reliance on the Creator, a theme echoed in passages like Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to bend," this word specifically refers to the grape vine, known for its twining growth. In biblical culture, the vine and its fruit (grapes for wine) were potent symbols of prosperity, blessing, and joy. Its "drying up" signifies a profound loss of sustenance and the cessation of celebratory practices, as wine was integral to feasts and offerings.
A primitive root meaning "to be ashamed, confused, or disappointed," but also "to dry up (as water) or wither (as herbage)." Its repeated use in Joel 1:12 for both the trees and joy ("is withered away") creates a powerful, intentional parallel. It conveys not just physical desiccation but also a sense of shame, disappointment, and utter failure—a spiritual and emotional barrenness mirroring the physical one.
Derived from a root meaning "to be cheerful," this word denotes deep gladness, mirth, or rejoicing, often associated with harvest festivals, religious celebrations, and the general well-being of the community. The "withering away" of joy indicates a profound spiritual and emotional void, far beyond mere disappointment, suggesting that the very capacity for gladness has been extinguished due to the overwhelming calamity.
Verse Breakdown
"The vine is dried up, and the fig tree languisheth;"
This opening clause immediately establishes the dire agricultural situation. The vine, a primary source of wine and a symbol of Israel's prosperity, is "dried up," signifying a complete cessation of its fruitfulness. The fig tree, another staple, "languisheth," indicating a state of weakness, sickness, and impending death, unable to bear its customary sweet fruit. This sets a tone of widespread agricultural failure.
"the pomegranate tree, the palm tree also, and the apple tree, [even] all the trees of the field, are withered:"
This expands the scope of the devastation to include other significant fruit-bearing trees—pomegranate, palm, and apple (a general term for orchard fruits). The phrase "[even] all the trees of the field" emphasizes the totality and comprehensiveness of the blight. No tree, no source of fruit, is spared, underscoring the severity of the judgment and the complete loss of the land's bounty. The repetition of "withered" reinforces the pervasive dryness and decay.
"because joy is withered away from the sons of men."
This concluding clause reveals the profound spiritual and emotional consequence of the agricultural ruin. The physical desolation of the land directly leads to the "withering away" of joy from the people. In a culture where harvests were occasions for great celebration and thanksgiving to God, the absence of fruit means the absence of these customary expressions of gladness. This highlights that true joy, in this context, was intrinsically linked to God's blessing and provision, and its withdrawal leaves humanity in a state of deep sorrow and spiritual barrenness.
Literary Devices
Joel 1:12 masterfully employs several literary devices to convey its powerful message. Imagery is central, painting a vivid picture of a desolate landscape where once-fruitful trees are now "dried up," "languishing," and "withered." This evokes a strong sense of loss and despair. Parallelism is evident in the repeated use of the verb "withered" (Hebrew, yâbêsh) for both the physical trees and the abstract concept of "joy." This creates a striking and poignant connection, demonstrating that the external desolation directly mirrors and causes an internal, spiritual barrenness. The phrase "all the trees of the field" functions as Hyperbole, emphasizing the completeness and overwhelming nature of the destruction, leaving no hope for a partial harvest. Finally, the statement that "joy is withered away from the sons of men" uses Personification and Metaphor, attributing the physical characteristic of "withering" (typically applied to plants) to an abstract emotion, thereby intensifying the sense of profound emotional and spiritual desiccation experienced by the people.
Theological and Thematic Connections
Joel 1:12 powerfully illustrates the biblical principle that God's provision is intrinsically linked to human flourishing and joy, and conversely, that the withdrawal of His blessings can lead to profound sorrow and spiritual barrenness. The desolation of the land serves as a tangible sign of divine judgment, a consequence of the people's spiritual state. This verse underscores humanity's absolute dependence on God for sustenance and well-being, reminding us that true and lasting joy is not merely a product of material abundance but ultimately flows from God's hand. When the sources of earthly gladness are removed, it exposes the deeper spiritual need for a joy rooted in God Himself, independent of circumstances.
Reflection and Application
Joel 1:12 serves as a timeless and sobering reminder that our joy can be deeply affected by our circumstances, especially when those circumstances involve loss, scarcity, or the withdrawal of expected blessings. The "withering" of the trees and, consequently, of joy, prompts us to examine the foundations of our own gladness. Do we primarily derive our joy from external provisions, material comforts, or the "fruit of the field" in our lives? Or is our joy rooted in something more enduring, something that transcends the changing seasons of life? This verse challenges us to consider that periods of hardship, barrenness, or loss might be divine invitations to re-evaluate our spiritual priorities and to seek God's face. Like ancient Israel, we are called to recognize our dependence on God and to understand that true, abiding joy is ultimately a gift from Him, cultivated through a right relationship with Him, even when earthly provisions seem to wither. It encourages us to cultivate a spiritual resilience that allows us to find joy in the Lord even when the "fig tree does not blossom" or "there is no fruit on the vines."
Questions for Reflection
FAQ
What is the significance of the specific trees mentioned in Joel 1:12?
The trees mentioned—vine, fig, pomegranate, palm, and apple—were not just common trees but were highly significant in ancient Israelite culture and economy. The vine and fig tree were staples, providing grapes for wine (a symbol of joy and celebration) and figs for food. Pomegranates, palms (dates), and apples (a general term for orchard fruits) also contributed significantly to the diet and economy. Their collective "withering" signifies a complete and devastating loss of agricultural produce, impacting food supply, trade, and the cultural practices of celebration and feasting. It emphasizes the totality of the judgment and the profound impact on daily life and the capacity for joy.
How does the "withering" of joy relate to the physical desolation?
The text deliberately links the physical desolation of the land to the emotional and spiritual state of the people. In ancient Israel, harvest festivals were primary occasions for communal rejoicing and thanksgiving to God. Without the fruit of the vine and other trees, there was no harvest, no wine for celebration, and no reason for the customary gladness. The "withering" of joy is a direct consequence and a powerful metaphor: just as the plants dry up and die, so too does the capacity for gladness and mirth within the "sons of men." This highlights that while joy can be a spiritual fruit (Galatians 5:22), it is also deeply intertwined with God's tangible blessings and provision in the world.
Christ-Centered Fulfillment
Joel 1:12, with its lament over withered joy due to a barren land, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. While the Old Testament curse brought desolation and the loss of gladness, Christ came to restore true joy and fruitfulness. Jesus declared Himself the "true vine," inviting believers to "abide in Him" so that they might "bear much fruit" and experience a "fullness of joy" that the world cannot give or take away. The withered joy of Joel's day points to humanity's deeper spiritual barrenness apart from God. Christ, through His atoning sacrifice, addresses the root cause of this barrenness—sin—and offers reconciliation, becoming the ultimate source of life and spiritual fruitfulness. The joy that "withered away from the sons of men" in Joel is ultimately restored and surpassed in the New Covenant, where joy is a "fruit of the Spirit" and a defining characteristic of God's "kingdom of righteousness, peace, and joy in the Holy Spirit". Even in suffering, believers can "rejoice in hope" because their ultimate provision and gladness are found not in earthly harvests, but in the resurrected Christ, who endured the cross "for the joy set before Him" and now offers an eternal, unfading joy to all who believe.