TRV
Translation
King James Version
He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
Complete Jewish Bible
He has reduced my vines to waste, my fig trees to splinters - he plucked them bare, stripped their bark and left their branches white."
Berean Standard Bible
It has laid waste My grapevine and splintered My fig tree. It has stripped off the bark and thrown it away; the branches have turned white.
American Standard Version
He hath laid my vine waste, and barked my fig-tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
World English Bible Messianic
He has laid my vine waste, and stripped my fig tree. He has stripped its bark, and thrown it away. Its branches are made white.
Geneva Bible (1599)
He maketh my vine waste, and pilleth off the barke of my figge tree: he maketh it bare, and casteth it downe: ye branches therof are made white.
Young's Literal Translation
It hath made my vine become a desolation, And my fig-tree become a chip, It hath made it thoroughly bare, and hath cast down, Made white have been its branches.
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In the KJVVerse 22,299 of 31,102
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Commentary on Joel 1 verses 1–7
1 ¶ The word of the LORD that came to Joel the son of Pethuel.
2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?
3 Tell ye your children of it, and let your children tell their children, and their children another generation.
4 That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion.
7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
It is a foolish fancy which some of the Jews have, that this Joel the prophet was the same with that Joel who was the son of Samuel (Sa1 8:2); yet one of their rabbin very gravely undertakes to show why Samuel is here called Pethuel. This Joel was long after that. He here speaks of a sad and sore judgment which was now brought, or to be brought, upon Judah, for their sins. Observe,
I. The greatness of the judgment, expressed here in two things: - 1. It was such as could not be paralleled in the ages that were past, in history, or in the memory of any living, Joe 1:2. The old men are appealed to, who could remember what had happened long ago; nay, and all the inhabitants of the land are called on to testify, if they could any of them remember the like. Let them go further than any man's memory, and prepare themselves for the search of their fathers (Job 8:8), and they would not find an account of the like in any record. Note, Those that outdo their predecessors in sin may justly expect to fall under greater and sorer judgments than any of their predecessors knew. 2. It was such as would not be forgotten in the ages to come (Joe 1:3): "Tell you your children of it; let them know what dismal tokens of the wrath of God you have been under, that they make take warning, and may learn obedience by the things which you have suffered, for it is designed for warning to them also. Yea, let your children tell their children, and their children another generation; let them tell it not only as a strange thing, which may serve for matter of talk" (as such uncommon accidents are records in our almanacs - It is so long since the plague, and fire - so long since the great frost, and the great wind), "but let them tell it to teach their children to stand in awe of God and of his judgments, and to tremble before him." Note, We ought to transmit to posterity the memorial of God's judgments as well as of his mercies.
II. The judgment itself; it is an invasion of the country of Judea by a great army. Many interpreters both ancient and modern understand it of armies of men, the forces of the Assyrians, which, under Sennacherib, took all the defenced cities of Judah, and then, no doubt, made havoc of the country and destroyed the products of it: nay, some make the four sorts of animals here names (Joe 1:4) to signify the four monarchies which, in their turns, were oppressive to the people of the Jews, one destroying what had escaped the fury of the other. Many of the Jewish expositors think it is a parabolic expression of the coming of enemies, and their multitude, to lay all waste. So the Chaldee paraphrast mentions these animals (Joe 1:4); but afterwards (Joe 2:25) puts instead of them, Nations, peoples, tongues, languages, potentates, and revenging kingdoms. But it seems much rather to be understood literally of armies of insects coming upon the land and eating up the fruits of it. Locusts were one of the plagues of Egypt. Of them it is said, There never were any like them, nor should be (Exo 10:14), none such as those in Egypt, none such as these in Judah - none like those locusts for bigness, none like these for multitude and the mischief they did. The plague of locusts in Egypt lasted but for a few days; this seems to have continued for four years successively (as some think), because here are four sorts of insects mentioned (Joe 1:4), one destroying what the other left; but others think they came all in one year. We are not told, in the history of the Old Testament, when this happened, but we are sure that no word of God fell to the ground; and, though a devastation by these insects is primarily intended here, yet it is expressed in such a language as is very applicable to the destruction of the country by a foreign enemy invading it, because, if the people were not humbled and reformed by that less judgment which devoured the land, God would send this greater upon them, which would devour the inhabitants; and by the description of that they are bidden to take it for a warning. If this nation of worms do not subdue them, another nation shall come to ruin them. Observe, 1. What these animals are that are sent against them - locusts and caterpillars, palmer-worms and canker-worms, Joe 1:4. We cannot now describe how these differed one from another; they were all little insects, any one of them despicable, and which a man might easily crush with his foot or with his finger; but when they came in vast swarms, or shoals, they were very formidable and ate up all before them. Note, God is Lord of hosts, has all creatures at his command, and, when he pleases, can humble and mortify a proud and rebellious people by the weakest and most contemptible creatures. Man is said to be a worm; and by this it appears that he is less than a worm, for, when God pleases, worms are too hard for him, plunder his country, eat up that for which he laboured, destroy the forage, and cut off the subsistence of a potent nation. The weaker the instrument is that God employs the more is his power magnified. 2. What fury and force they came with. They are here called a nation (Joe 1:6), because they are embodied, and act by consent, and as it were with a common design; for, though the locusts have no king, yet they go forth all of them by bands (Pro 30:27), and it is there mentioned as an instance of their wisdom. It is prudence for those that are weak severally to unite and act jointly. They are strong, for they are without number. The small dust of the balance is light, and easily blown away, but a heap of dust is weighty; so a worm can do little (yet one worm served to destroy Jonah's gourd), but numbers of them can do wonders. They are said to have teeth of a lion, of a great lion, because of the great and terrible execution they do. Note, Locusts become as lions when they come armed with a divine commission. We read of the locusts out of the bottomless pit, that their teeth were as the teeth of lions, Rev 9:8. 3. What mischief they do. They eat up all before them (Joe 1:4); what one leaves the other devours; they destroy not only the grass and corn, but the trees (Joe 1:7): The vine is laid waste. There vermin eat the leaves which should be a shelter to the fruit while it ripens, and so that also perishes and comes to nothing. They eat the very bark of the fig-tree, and so kill it. Thus the fig-tree does not blossom, nor is there fruit in the vine.
III. A call to the drunkards to lament this judgment (Joe 1:5): Awake and weep, all you drinkers of wine. This intimates, 1. That they should suffer very sensibly by this calamity. It should touch them in a tender part; the new wine which they loved so well should be cut off from their mouth. Note, It is just with God to take away those comforts which are abused to luxury and excess, to recover the corn and wine which are prepared for Baal, which are made the food and fuel of a base lust. And to them judgments of that kind are most grievous. The more men place their happiness in the gratification of sense the more pressing temporal afflictions are upon them. The drinkers of water need not to care when the vine was laid waste; they could live as well without it as they had done; it was no trouble to the Nazarites. But the drinkers of wine will weep and howl. The more delights we make necessary to our satisfaction the more we expose ourselves to trouble and disappointment. 2. It intimates that they had been very senseless and stupid under the former tokens of God's displeasure; and therefore they are here called to awake and weep. Those that will not be roused out of their security by the word of God shall be roused by his rod; those that will not be startled by judgments at a distance shall be themselves arrested by them; and when they are going to partake of the forbidden fruit a prohibition of another nature shall come between the cup and the lip, and cut off the wine from their mouth.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Joel
(Verse 6,7.) For a strong and innumerable nation will ascend over my land: its teeth, like lion's teeth, and its molars, like lion cubs. It has turned my vineyard into a desert, and has stripped my fig tree bare: it has made it naked and thrown it away; its branches have turned white. LXX: For a strong and innumerable nation will ascend over the land: its teeth, like a lion's teeth, and its molars, like lion cubs. He has made my vineyard into a desolation, and my fig tree into a splinter: he has thoroughly searched and thrown it away: he has whitened its branches. The Jews believe in the days of Joel that such an innumerable multitude of locusts came upon Judea to the extent that they filled everything: and I will not say just the crops, but indeed the bark of trees and the branches of vines they would leave behind, so that with all moisture consumed, the withered branches of the trees and the dry scourges of the vines would remain. We cannot affirm with certainty whether this happened or not, for it is not a historical account of the Kings and Chronicles (3 Kings 17). If it had been, then we would never read of the three and a half years of famine under Elijah in the Scriptures. We only say that under the metaphor of locusts, the coming of enemies is described, either the Assyrians and Babylonians who were approaching at that time, or the Medes and Persians who would come later, or the Macedonians whom we only learned about much later, or finally, the Romans about whom we have already spoken. Now it seems appropriate to speak more about the Babylonians and the Chaldeans, whose cruelty and savagery towards the people of God are described. And, if I am not mistaken, I think I have found something in this Prophet. The wickedness of the enemies is narrated under the figure of locusts, and then it is said about these locusts, as if they were compared to enemies, so that when you read about locusts, you think of enemies; when you think of enemies, you return to locusts. Therefore, a swarm of locusts rises from the wilderness, or an army of Chaldeans over the land of God, powerful and innumerable. For what is more numerous and stronger than locusts, against which human industry cannot resist? Its teeth, namely the teeth of locusts (but understand everything τυπικῶς), are like the teeth of a lion; and its molars, like the cubs of a lion, are compared to locusts in strength and number, and to lions in fierceness and cruelty. This is the nation, it is said, that has turned my vineyard into a desert, which I brought from Egypt and planted, and it has stripped my fig tree, the people of Judah (or my Jewish people), to whom the Savior came to eat of its fruits, and did not find any; and he cursed it, and it withered forever (Matthew 11). But let us know all the things said under the metaphor of locusts: which devour everything so much that they strip tree barks, cast them aside, and leave behind white and dry branches after consuming all the sap. We have mentioned the history; let us now move on to spiritual understanding, so that we may hear with the elders: The nation of God ascends upon the earth, namely the human soul. For all souls are of God: just as the soul of the father, so also the soul of the son. And there arose a nation of the princes of this world, and of darkness, and of spiritual wickedness in heavenly places, against whom we have a struggle and a contest, of whom it is said: If the spirit of the ruler ascend upon thee, do not leave thy place (Ecclesiastes X, 4): whose teeth are like the teeth of a lion, of whom the apostle Peter speaks: Our adversary the devil, as a roaring lion, goeth about seeking whom he may devour (1 Peter V, 8). And its molars are like lion cubs. Understand the lion cub as someone who rises up against everything called God and religion, or certainly every perverse dogma. Concerning its broken molars, which are hidden inside and not visible, so that they are not easily avoided, even the Psalmist rejoices, saying: The Lord will break the molars of the lions (Ps. 57:7). Therefore, if we allow this race to take hold in us, it will immediately turn our vineyard into a desert, from which we used to make wine that gladdens the heart of man (Ps. 103); and it will strip or break our figs, so that we do not have the sweetest gifts of the Holy Spirit within us, and our vineyard and fig tree will not provide rest for the holy man. While under them, he will not fear the attacks of adversaries. And it is not enough for this people to destroy the vineyard and break the fig tree, unless they search them thoroughly and destroy whatever vitality is in them, so that, with all moisture consumed, only white and lifeless branches remain, and it is fulfilled in us: If they do these things in the green wood, what will they do in the dry? (Luke 23).
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 2:8.82
O wretched beings, who by going after the praises of men waste to themselves all the fruits of their labors, and while they aim to show themselves to the eyes of others, blast all that they do. When the evil spirits prompt them to boastfulness, taking them for a prey they strip bare their works, as we have said. Hence Truth, in setting forth by the prophet the rancor of our old enemies under the form of a particular people, says, “It has laid waste my vines and splintered my fig trees; it has stripped off their bark and thrown it down; their branches are made white.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joel 1:7 graphically portrays the catastrophic impact of a severe agricultural plague, most likely a locust invasion, upon the fertile landscape of Judah. The verse vividly depicts the complete devastation of essential crops, particularly the vine and fig tree, which were foundational to the region's economy and sustenance. This imagery of utter desolation underscores the profound loss and serves as a stark warning of divine judgment, setting the stage for the prophet Joel's urgent call for national lament and repentance.
CONTEXT
Literary Context: Joel 1:7 is situated within the opening chapter of the Book of Joel, which immediately plunges the reader into a scene of unprecedented national catastrophe. The prophet addresses the elders and inhabitants of Judah, calling them to lament a disaster unlike any seen before. This verse specifically details the destructive work of the "he," referring to the locust plague described in Joel 1:4, which has systematically consumed every green thing. The vivid portrayal of agricultural ruin serves to establish the severity of the crisis, prompting the subsequent calls for a solemn assembly and a return to the Lord found later in the book. It functions as the tangible evidence of the "Day of the Lord" beginning to unfold in a localized, yet devastating, manner.
Historical & Cultural Context: Ancient Israel was an agrarian society, heavily reliant on its harvests for survival and prosperity. The vine and fig tree were not merely crops but symbols of blessing, peace, and national well-being, often appearing together in biblical imagery to represent a time of security and abundance (e.g., 1 Kings 4:25). The destruction of these staple crops, as described in Joel 1:7, meant economic ruin, widespread famine, and a direct threat to the very fabric of society. Such a plague would have been interpreted within the cultural framework of the time as a profound act of divine judgment or a clear sign of God's displeasure, demanding a communal response of repentance and seeking God's favor. The geographical setting of Judah, known for its vineyards and orchards, makes the devastation even more poignant.
Key Themes: Joel 1:7 powerfully contributes to several key themes pervasive throughout the book. The most prominent is Agricultural Devastation, where the complete ruin of the land's produce, particularly the symbolic vine and fig tree, signifies the stripping away of livelihood and national prosperity. This leads directly to the theme of Utter Desolation, conveyed through phrases like "laid my vine waste," "barked my fig tree," and "made it clean bare," culminating in the chilling image of "branches thereof are made white," signifying death and decay. While the immediate agent is the locust, this destruction is implicitly understood as a Consequence of Judgment. The scale and severity of the plague point to a divine hand, serving as a powerful catalyst for spiritual awakening and a call to genuine repentance, as exhorted by Joel in passages such as Joel 2:12-13. The verse thus lays the groundwork for the book's overarching message: a catastrophic event serving as a prelude to the greater "Day of the Lord" and an urgent summons for the people to return wholeheartedly to God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joel 1:7 is rich in Imagery, painting a vivid and visceral picture of agricultural devastation. The prophet employs strong verbs like "laid waste," "barked," "made clean bare," and "cast away" to convey the intensity and thoroughness of the destruction. The final image of "branches... made white" is particularly striking, using Color Symbolism to represent death, desolation, and the bleaching effect of the sun on lifeless wood. The cumulative effect of these descriptions creates a sense of Hyperbole, emphasizing the unprecedented nature of the plague and the utter ruin it brings, thereby underscoring the severity of the divine judgment or warning. The verse also employs a form of Personification by attributing deliberate, destructive actions to the "he" (the locust plague), making the natural disaster seem like a conscious, malevolent force.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joel 1:7 serves as a stark reminder of the fragility of earthly blessings and the profound consequences that can arise when a community deviates from God's ways. The complete stripping away of the land's bounty illustrates God's sovereign control over creation and His ability to use natural phenomena as instruments of judgment or as a call to repentance. This devastation is not merely an unfortunate natural disaster but a divine message, intended to humble the people, expose their reliance on material provisions, and redirect their hearts back to the Lord. It underscores the biblical principle that while God is gracious and merciful, He is also just and will allow circumstances to arise that prompt His people to re-evaluate their priorities and return to a right relationship with Him. The stripping of the vine and fig tree, symbols of Israel's covenant blessings, powerfully communicates the withdrawal of divine favor due to unfaithfulness.
REFLECTION AND APPLICATION
Joel 1:7, though depicting an ancient agricultural catastrophe, resonates with timeless truths for contemporary believers. It serves as a powerful reminder that our security and well-being are ultimately dependent on God, not on earthly provisions or material prosperity. When life's "vines" and "fig trees"—our sources of comfort, security, or identity—are stripped bare, it can be a painful but necessary process that reveals where our true trust lies. This stripping can be a divine invitation to re-evaluate our priorities, to lament what has been lost, and to turn wholeheartedly to the Lord, recognizing His sovereignty even in times of desolation. It challenges us to cultivate a faith that is not contingent on external circumstances but is rooted deeply in our relationship with the Creator, understanding that true abundance is found in Him alone.
Questions for Reflection
FAQ
Who is the "he" that lays the vine waste and barks the fig tree?
Answer: While not explicitly named in this specific verse, the "he" refers to the devastating locust plague, which is the central focus of Joel 1. The prophet describes the locusts as an overwhelming, organized force, acting as an agent of destruction. Within the broader theological context of the book, this plague is understood as a manifestation of divine judgment or a severe warning from God, intended to call His people to repentance before the ultimate "Day of the Lord."
What is the symbolic significance of the vine and fig tree in this context?
Answer: The vine and fig tree were not just common crops in ancient Israel; they were profound symbols of prosperity, peace, and the covenant blessings God bestowed upon His people. To "sit under one's vine and fig tree" (e.g., 1 Kings 4:25) represented a time of security, abundance, and national well-being. Therefore, their utter destruction in Joel 1:7 signifies the stripping away of these blessings, representing economic ruin, famine, and a clear sign of divine displeasure or judgment against the nation.
What does it mean for the branches to be "made white"?
Answer: The phrase "the branches thereof are made white" is a vivid and chilling image of complete desolation. It signifies that the branches have been stripped bare of all leaves, fruit, and bark by the locusts, and then bleached by the sun. This "whiteness" is not a sign of life or bloom, but rather of death, dryness, and barrenness. It visually encapsulates the utter ruin of the trees, confirming that they are lifeless and beyond recovery, serving as a powerful metaphor for the complete destruction of the land's vitality.
CHRIST-CENTERED FULFILLMENT
Joel 1:7, with its vivid depiction of a land stripped bare by judgment, finds profound Christ-centered fulfillment in several ways. The devastation of the vine and fig tree, symbols of Israel's earthly prosperity and covenant blessings, foreshadows the ultimate stripping away of human self-sufficiency and reliance on anything apart from God. Just as the physical vine was laid waste, humanity's attempts to find life and fruitfulness apart from God are ultimately barren. Christ, however, declares Himself to be the true vine, and His followers are the branches. True spiritual fruitfulness and life are found only by abiding in Him, not in earthly provisions or a superficial adherence to covenant. The severe judgment portrayed in Joel also points to the ultimate judgment for sin, which Christ bore on the cross. He became "bare" for us, stripped of His glory and life, so that we might be clothed in His righteousness and receive spiritual life. The call to repentance in Joel, prompted by the devastating plague, finds its ultimate and most gracious fulfillment in the Gospel's call to repent and believe in Christ for salvation (Mark 1:15). Furthermore, the "Day of the Lord" that Joel prophesies, a day of darkness and judgment, ultimately culminates in the return of Christ, who will bring final judgment upon sin and establish His eternal kingdom, where true and everlasting fruitfulness will abound for those who are in Him (Revelation 22:2).