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Commentary on Joel 1 verses 14–20
We have observed abundance of tears shed for the destruction of the fruits of the earth by the locusts; now here we have those tears turned into the right channel, that of repentance and humiliation before God. The judgment was very heavy, and here they are directed to own the hand of God in it, his mighty hand, and to humble themselves under it. Here is,
I. A proclamation issued out for a general fast. The priests are ordered to appoint one; they must not only mourn themselves, but they must call upon others to mourn too: "Sanctify a fast; let some time be set apart from all worldly business to be spent in the exercises of religion, in the expressions of repentance and other extraordinary instances of devotion." Note, Under public judgments there ought to be public humiliations; for by them the Lord God calls to weeping and mourning. With all the marks of sorrow and shame sin must be confessed and bewailed, the righteous of God must be acknowledged, and his favour implored. Observe what is to be done by a nation at such a time. 1. A day is to be appointed for this purpose, a day of restraint (so the margin reads it), a day in which people must be restrained from their other ordinary business (that they may more closely attend God's service), and from all bodily refreshments; for, 2. It must be a fast, a religious abstaining from meat and drink, further than is of absolute necessity. The king of Nineveh appointed a fast, in which they were to taste nothing, Jon 3:7. Hereby we own ourselves unworthy of our necessary food, and that we have forfeited it and deserve to be wholly deprived of it, we punish ourselves and mortify the body, which has been the occasion of sin, we keep it in a frame fit to serve the soul in serving God, and, by the appetite's craving food, the desires of the soul towards that which is better than life, and all the supports of it, are excited. This was in a special manner seasonable now that God was depriving them of their meat and drink; for hereby they accommodated themselves to the affliction they were under. When God says, You shall fast, it is time to say, We will fast. 3. There must be a solemn assembly. The elders and the people, magistrates and subjects, must be gathered together, even all the inhabitants of the land, that God might be honoured by their public humiliations, that they might thereby take the more shame to themselves, and that they might excite and stir up one another to the religious duties of the day. All had contributed to the national guilt, all shared in the national calamity, and therefore they must all join in the professions of repentance. 4. They must come together in the temple, the house of the Lord their God, because that was the house of prayer, and there they might be hope to meet with God because it was the place which he had chosen to put his name there, there they might hope to speed because it was a type of Christ and his mediation. Thus they interested themselves in Solomon's prayer for the acceptance of all the requests that should be put up in or towards this house, in which their present case was particularly mentioned. Kg1 7:37, If there be locust, if there be caterpillar. 5. They must sanctify this fast, must observe it in a religious manner, with sincere devotion. What is a fast worth if it be not sanctified? 6. They must cry unto the Lord. To him they must make their complaint and offer up their supplication. When we cry in our affliction we must cry to the Lord; this is fasting to him, Zac 7:5.
II. Some considerations suggested to induce them to proclaim this fast and to observe it strictly.
1.God was beginning a controversy with them. It is time to cry unto the Lord, for the day of the Lord is at hand, Joe 1:15. Either they mean the continuance and consequences of this present judgment which they now saw but breaking in upon them, or some greater judgments which this was but a preface to. However it be, this they are taught to make the matter of their lamentation: Alas, for the day! for the day of the Lord is at hand. Therefore cry to God. For, (1.) "The day of his judgment is very near, it is at hand; it will not slumber, and therefore you should not. It is time to fast and pray, for you have but a little time to turn yourselves in." (2.) It will be very terrible; there is no escaping it, no resisting it: As a destruction from the Almighty shall it come. See Isa 13:6. It is not a correction, but a destruction; and it comes from the hand, not of a weak creature, but of the Almighty; and who knows (nay, who does not know) the power of his anger? Whither should we go with our cries but to him from whom the judgment we dread comes? There is no fleeing from him but by fleeing to him, no escaping destruction from the Almighty but by making our submission and supplication to the Almighty; this is taking hold on his strength, that we may make peace, Isa 27:5.
2.They saw themselves already under the tokens of his displeasure. It is time to fast and pray, for their distress is very great, Joe 1:16. (1.) Let them look into their own houses, and was no plenty there, as used to be. Those who kept a good table were now obliged to retrench: Is not the meat cut off before our eyes? If, when God's hand is lifted up, men will not see, when his hand is laid on they shall see. Is not the meat many a time cut off before our eyes? Let us then labour for that spiritual meat which is not before our eyes, and which cannot be cut off. (2.) Let them look into God's house, and see the effects of the judgment there; joy and gladness were cut off from the house of God. Note, The house of our God is the proper place of joy and gladness; when David goes to the altar of God, it is to God my exceeding joy; but when joy and gladness are cut off from God's house, either by corruption of holy things or the persecution of holy persons, when serious godly decays and love waxes cold, then it time to cry to the Lord, time to cry, Alas!
3.The prophet returns to describe the grievousness of the calamity, in some particulars of it. Corn and cattle are the husbandman's staple commodities; now here he is deprived of both. (1.) The caterpillars have devoured the corn, Joe 1:17. The garners, which they used to fill with corn, are laid desolate, and the barns broken down, because the corn has withered, and the owners think it not worth while to be at the charge of repairing them when they have nothing to put in them, nor are likely to have any thing; for the seed it rotten under the clods, either through too much rain or (which was the more common case in Canaan) for want of rain, or perhaps some insects under ground ate it up. When one crop fails the husbandman hopes the next may make it up; but here they despair of that, the seedness being as bad as the harvest. (2.) The cattle perish too for want of grass (Joe 1:18): How do the beasts groan! This the prophet takes notice of, that the people might be affected with it and lay to heart the judgment. The groans of the cattle should soften their hard and impenitent hearts. The herds of cattle, the large cattle (black cattle we call them), are perplexed; nay, even the flocks of sheep, which will live upon a common and be content with very short grass, are made desolate. See here the inferior creatures suffering for our transgression, and groaning under the double burden of being serviceable to the sin of man and subject to the curse of God for it. Cursed is the ground for thy sake.
III. The prophet stirs them up to cry to God, with the consideration of the examples given them for it.
1.His own example (Joe 1:19): O Lord! to thee will I cry. He would not put them upon doing that which he would not resolve to do himself; nay, whether they would do it or no, he would. Note, If God's ministers cannot prevail to affect others with the discoveries of divine wrath, yet they ought to be themselves affected with them; if they cannot bring others to cry to God, yet they themselves be much in prayer. In time of trouble we must not only pray, but cry, must be fervent and importunate in prayer; and to God, from whom both the destruction is and the salvation must be, ought our cry to be always directed. That which engaged him to cry to God was, not so much any personal affliction, as the national calamity: The fire has devoured the pastures of the wilderness, which seems to be meant of some parching scorching heat of the sun, which was as fire to the fruits of the earth; it consumed them all. Note, When God calls to contend by fire it concerns those that have any interest in heaven to cry mightily to him for relief. See Num 11:2; Amo 7:4, Amo 7:5.
2.The example of the inferior creatures: "The beasts of the field do not only groan, but cry unto thee, Joe 1:20. They appeal to thy pity, according to their capacity, and as if, though they are not capable of a rational and revealed religion, yet they had something of dependence upon God by natural instinct." At least, when they groan by reason of their calamity, he is pleased to interpret it as if they cried to him; much more will he put a favourable construction upon the groanings of his own children, though sometimes so feeble that they cannot be uttered, Rom 8:26. The beasts are here said to cry unto God, as from him the lions seek their meat (Psa 104:21) and the young ravens, Job 38:41. The complaints of the brute-creatures here are for want of water (The rivers are dried up, through the excessive heat), and for want of grass, for the fire has devoured the pastures of the wilderness. And what better are those than beasts who never cry to God but for corn and wine, and complain of nothing but the want of delight of sense? Yet their crying to God in those cases shames the stupidity of those who cry not to God in any case.
(Verse 19, 20.) I will cry out to you, Lord, for the fire has consumed the beautiful things of the desert, and the flame has set all the wood of the region ablaze; even the beasts of the field, like a parched land thirsting for rain, have looked up to you; for the springs of water have dried up, and the fire has devoured the beautiful things of the desert. LXX: I will cry out to you, Lord, for the fire has consumed the beautiful things of the desert, and the flame has set all the wood of the field ablaze, and the animals of the field have looked up to you, for the streams of water have dried up, and the fire has devoured the beautiful things of the desert. The prophet cries out to the Lord, or to the people through the prophet: for the fire has consumed the beautiful things of the desert, and the flame has set ablaze all the wood of the region, the beasts and the farm animals, or the fields, look to the Lord, like a little field thirsty for rain. This, in one word, is signified by the Eagle saying, 'it has been desolated'; and they look to him, because the fountains, or the outlets of water, have dried up, and the fire has devoured the beautiful things of the desert, because indeed the caterpillar, and the locust, and the devourer have done so, and the rust, because the fire is in the straw, and the flame in the bushes. However, the beautiful places of the desert, which are called Naoth in Hebrew (), let us understand either the flat plains, or the flourishing meadows, or the green places with herbs, which provided pastures for animals. But when the prophet cried out to the Lord, fire caused the animals to look towards him, which devoured the beautiful places of the desert, and the flame that ignited all the wood of the region, so that the crops and fruits were destroyed together, and because the water sources dried up, and whatever could be found in the desert, the voracious flame consumed. At the same time, let us consider that unless because of narrowness and the taking away of pleasures, neither the prophet nor the beasts would cry out to the Lord, or look up to the Lord, which indeed can be referred to a righteous man once, who when he turns away and does evil, his former virtues will by no means benefit him; but the Lord will judge him in whatever he finds. We can call them the beautiful things of the desert, about which it is written: 'More are the children of the desolate than of her who has a husband.' (Isaiah 54:1). However, the flame that sets fire to all the wood in the region is to be believed to be the one that is sent by the burning arrows of the devil, so that nothing of good fruit remains in us; but everything is consumed by fire. For all adulterers, like a furnace, their hearts; and not only the prophet, or the people through the prophet, who is a rational being (Hosea VII), but also the animals, of which it is said: You will save both humans and animals, Lord (Psalm XXXV, VII). And elsewhere: I have become like a beast before you (Psalms VII, 23). And again: I will sow them with the seed of humans and beasts (Jeremiah XXXI, 27). They looked up to the Lord and begged for the dew of His mercy; for the springs of water had dried up, which the deer desires. And of whom the Lord speaks through Jeremiah: They have forsaken me, the fountain of living water (Jeremiah II, 13). But when the springs of water, which irrigate and refresh all that is dry, are dried up, whatever was beautiful in us is consumed by the heat of fire, of which the Lord speaks in the Gospel: I saw Satan fall like lightning from heaven (Luke X, 18).
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SUMMARY
Joel 1:20 powerfully depicts the utter desolation of the land under divine judgment, where even the wild animals, driven by extreme thirst and starvation, instinctively cry out to God for relief. This verse encapsulates the comprehensive devastation wrought by a severe drought and a preceding locust plague, illustrating how the consequences of sin and judgment extend beyond humanity to afflict the entire natural order, leaving the landscape parched and barren as if consumed by fire.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joel 1:20 is rich in Imagery, painting a vivid and desolate picture of a land ravaged by drought and fire. The descriptions of "rivers of waters are dried up" and "fire hath devoured the pastures of the wilderness" appeal directly to the senses, allowing the reader to visualize the parched earth and scorched vegetation. Personification is prominently used as "the beasts of the field cry also unto thee," attributing a human-like action of prayer or desperate appeal to animals. This device not only emphasizes the extreme suffering but also suggests a cosmic lament, where all creation acknowledges God's sovereignty and appeals to Him in crisis. The phrase also employs Hyperbole to convey the overwhelming scale of the disaster, implying that the devastation is so complete that even the wild animals, typically self-sufficient, are driven to a state of desperate supplication.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joel 1:20 profoundly illustrates the interconnectedness of creation and its susceptibility to the consequences of human sin and divine judgment. It reminds us that God's sovereignty extends over all things, and His discipline, while aimed at humanity, can manifest through the natural world, causing widespread suffering. The cries of the animals serve as a powerful metaphor for the earth groaning under the weight of the curse, a universal lament that calls for divine intervention and restoration. This verse prompts theological reflection on God's justice, His control over nature, and the ultimate hope for a renewed creation where such suffering will cease.
REFLECTION AND APPLICATION
Joel 1:20 serves as a stark and sobering reminder of our profound dependence on God for all sustenance, both human and natural. It challenges us to consider the far-reaching consequences of sin, which can disrupt not only human society but also the very fabric of creation. The desperate cry of the animals, turning instinctively to their Creator, offers a powerful model for our own response to crisis. In times of personal hardship, national distress, or ecological concern, we are called to humble ourselves, acknowledge God's sovereignty, and turn to Him in fervent prayer and repentance. This verse also implicitly calls us to a greater sense of stewardship over creation, recognizing that our actions have ripple effects on the environment and its inhabitants, and that caring for the earth is an act of worship and obedience to the Creator.
Questions for Reflection
FAQ
Why are the animals suffering in this passage? Is it their fault?
Answer: The suffering of the animals in Joel 1:20 is not attributed to their own sin, but rather to the broader consequences of human disobedience and the resulting divine judgment upon the land. In biblical theology, when humanity, as the covenant people, disobeys God, the effects of the curse can extend to the entire created order, impacting the environment and all living creatures within it. This concept is seen elsewhere in Scripture, such as in Genesis 3:17-19 where the ground is cursed because of Adam's sin, or in Hosea 4:3, where the land and its creatures languish due to the people's unfaithfulness. The animals' suffering in Joel 1:20 underscores the severity and pervasive nature of the judgment, demonstrating that the crisis is so profound that even innocent creation is affected, serving as a powerful visual and emotional plea for human repentance.
CHRIST-CENTERED FULFILLMENT
Joel 1:20, with its portrayal of creation's anguish and its desperate cry to God, finds its ultimate resolution and hope in Jesus Christ. The groaning of the "beasts of the field" and the desolation of the land under the curse of sin foreshadow the universal longing for redemption that is finally met in Christ. He is not only the Creator through whom "all things were created" (Colossians 1:16), but also the one who, through His atoning sacrifice, redeems creation from the bondage of decay. The "fire" that devours and the "waters" that dry up speak to the destructive power of sin and judgment; yet, Christ is the "living water" (John 4:10) who satisfies all thirst and the light that overcomes darkness. His redemptive work on the cross and His resurrection initiate the new creation, promising a future where "the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God" (Romans 8:21). Ultimately, Joel's lament for a devastated earth points to the coming of the Lamb of God who takes away the sin of the world, ushering in a renewed heaven and earth where there will be no more curse, no more thirst, and no more suffering (Revelation 21:1-4).