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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joel 1:8–13. His two-level outline is real structure in the source text, so it is rendered as structure.
The judgment is here described as very lamentable, and such as all sorts of people should share in; it shall not only rob the drunkards of their pleasure (if that were the worst of it, it might be the better borne), but it shall deprive others of their necessary subsistence, who are therefore called to lament (Joe 1:8), as a virgin laments the death of her lover to whom she was espoused, but not completely married, yet so that he was in effect her husband, or as a young woman lately married, from whom the husband of her youth, her young husband, or the husband to whom she was married when she was young, is suddenly taken away by death. Between a new-married couple that are young, that married for love, and that are every way amiable and agreeable to each other, there is great fondness, and consequently great grief if either be taken away. Such lamentation shall there be for the loss of their corn and wine. Note, The more we are wedded to our creature-comforts that harder it is to part with them. See that parallel place, Isa 32:10-12. Two sorts of people are here brought in, as concerned to lament this devastation, countrymen and clergymen.
I.Let the husbandmen and vine-dressers lament, Joe 1:11.
Let them be ashamed of the care and pains they have taken about their vineyards, for it will be all labour lost, and they shall gain no advantage by it; they shall see the fruit of their labour eaten up before their eyes, and shall not be able to save any of it. Note, Those who labour only for the meat that perishes will, sooner or later, be ashamed of their labour. The vine-dressers will then express their extreme grief by howling, when they see their vineyards stripped of leaves and fruit, and the vines withered, so that nothing is to be had or hoped for from them, wherewith they might pay their rent and maintain their families. The destruction is particularly described here: The field is laid waste (Joe 1:10); all is consumed that is produced; the land mourns; the ground has a melancholy aspect, and looks ruefully; all the inhabitants of the land are in tears for what they have lost, are in fear of perishing for want, Isa 24:4; Jer 4:28. "The corn, the bread-corn, which is the staff of life, is wasted; the new wine, which should be brought into the cellars for a supply when the old is drunk, is dried up, is ashamed of having promised so fair what it is not now able to perform; the oil languishes, or is diminished, because (as the Chaldee renders it) the olives have fallen off." The people were not thankful to God as they should have been for the bread that strengthens man's heart, the wine that makes glad the heart, and the oil that makes the face to shine (Psa 104:14, Psa 104:15); and therefore they are justly brought to lament the loss and want of them, of all the products of the earth, which God had given either for necessity or for delight (this is repeated, Joe 1:11, Joe 1:12) - the wheat and barley, the two principal grains bread was then made of, wheat for the rich and barley for the poor, so that the rich and poor meet together in the calamity. The trees are destroyed, not only the vine and the fig-tree (as before, Joe 1:7), which were more useful and necessary, but other trees also that were for delight - the pomegranate, palm-tree, and apple-tree, yea, all the trees of the field, as well as those of the orchard, timber-trees as well as fruit-trees. In short, all the harvest of the field has perished, Joe 1:11. And by this means joy has withered away from the children of men (Joe 1:11); the joy of harvest, which is used to express great and general joy, has come to nothing, is turned into shame, is turned into lamentation. Note, The perishing of the harvest is the withering of the joy of the children of men. Those that place their happiness in the delights of the sense, when they are deprived of them, or in any way disturbed in the enjoyment of them, lose all their joy; whereas the children of God, who look upon the pleasures of sense with holy indifference and contempt, and know what it is to make God their hearts' delight, can rejoice in him as the God of their salvation even when the fig-tree does not blossom; spiritual joy is so far from withering then, that it flourishes more than ever, Hab 3:17, Hab 3:18. Let us see here,
1.What perishing uncertain things all our creature-comforts are. We can never be sure of the continuance of them. Here the heavens had given their rains in due season, the earth had yielded her strength, and, when the appointed weeks of harvest were at hand, they saw no reason to doubt but that they should have a very plentiful crop; yet then they are invaded by these unthought-of enemies, that lay all waste, and not by fire and sword. It is our wisdom not to lay up our treasure in those things which are liable to so many untoward accidents.
2.See what need we have to live in continual dependence upon God and his providence, for our own hands are not sufficient for us. When we see the full corn in the ear, and think we are sure of it - nay, when we have brought it home, if he blow upon it, nay, if he do not bless it, we are not likely to have any good of it.
3.See what ruinous work sin makes. A paradise is turned into a wilderness, a fruitful land, the most fruitful land upon earth, into barrenness, for the iniquity of those that dwelt therein.
II.Let the priests, the Lord's ministers, lament, for they share deeply in the calamity:
Gird yourselves with sackcloth (Joe 1:13); nay, they do mourn, Joe 1:9. Observe, The priests are called the ministers of the altar, for on that they attended, and the ministers of the Lord (of my God, says the prophet), for in attending on the altar they served him, did is work, and did him honour. Note, Those that are employed in holy things are therein God's ministers, and on him they attend. The ministers of the altar used to rejoice before the Lord, and to spend their time very much in singing; but now they must lament and howl, for the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and the same again (Joe 1:13), from the house of your God. "He is your God in a particular manner; you are in a nearer relation to him than other Israelites are; and therefore it is expected that you should be more concerned than others for that which is a hindrance to the service of his sanctuary." It is intimated,
1.That the people, as long as they had the fruits of the earth brought in in their season, presented to the Lord his dues out of them, and brought the offerings to the altar and tithes to those that served at the altar. Note, A people may be filling up the measure of their iniquity apace, and yet may keep up a course of external performances in religion.
2.That, when the meat and drink failed, the meat-offering and drink-offering failed of course; and this was the sorest instance of the calamity. Note, As far as any public trouble is an obstruction to the course of religion it is to be upon that account, more than any other, sadly lamented, especially by the priests, the Lord's ministers. As far as poverty occasions the decay of piety and the neglect of divine offices, and starves the cause of religion among a people, it is indeed a sore judgment. When the famine prevailed God could not have his sacrifices, nor could the priests have their maintenance; and therefore let the Lord's ministers mourn.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(V. 9 seqq.) The sacrifice and libation from the house of the Lord have perished; the priests, ministers of the Lord, mourn. The land is laid waste, the earth mourns; for the wheat is destroyed. The wine is spoiled, the oil languishes, the farmers are confused. The vintners wail over the wheat and barley, for the harvest of the field is perished. The vine is dried up, the fig tree languishes; the pomegranate, palm, and apple, all the trees of the field are dried up; because joy has been confounded among the sons of men. LXX: The sacrifice and offering have been taken away from the house of the Lord. Mourn, O priests, ministers of the Lord, for the fields are devastated. Let the land mourn, for the wheat is afflicted, the wine has dried up, the oil has diminished. The farmers have withered away. Mourn, O possessions, for the grain and barley have perished. The grape harvest is lost, the vine has dried up, and the fig tree has withered. The pomegranate tree, the palm tree, the apple tree, and all the trees of the field are dried up. The joy of mankind has been destroyed. As far as history is concerned, due to the multitude of locusts or enemies that are described under their appearance, the sacrifice and libation from the house of the Lord perished, with everything devastated and consumed. The former used to offer from flour, and the latter from wine. Therefore, the priests, who are the ministers of the Lord, mourned, since neither the sacrifices nor the libations were properly performed, especially because the tithes, which they used to receive, were not offered at all. For the entire region was populated. The earth mourned, metaphorically, because of what happened to those who work the land: wheat, wine, and oil languished. Even the tenant farmers and vine dressers were confused and wailed because not only did the wheat dry up, but also the barley, which is cheaper and more abundant. And the vegetables, which I believe are signified by what he says, the harvest of the field perished, that is, all that the earth usually produces. What can I say about the grain, wine, oil, and barley, when even the dried fruits of the trees have withered, the fig tree has languished, and the pomegranate, palm, apple, and all the trees, whether fruitless or fruitful, have been devoured by the locust? All these things have happened so that the joy of the children of men may be taken away or be confounded. We can say that the same things happened to the people of Judea after the coming of the Savior when, with equal fury, they cried out, 'Crucify, crucify him! We have no king but Caesar' (John 19:9 and 15). When Jerusalem was surrounded by an army and such great necessity came upon them of famine and pestilence that they ate the bodies of their own children who were not yet mature. And all sacrifices were abolished, and the joy of the children of men was confounded because they did not want to receive the joy that the angel announced to the shepherds: 'I bring you tidings of great joy' (Luke 2:10). According to this interpretation, after the bride, who has received the teaching of God, has been separated from her bridegroom by sins, and has clothed herself in mourning attire, that is, the garments of one in mourning, then the sacrifice will perish, of which it is written: 'A sacrifice to God is a contrite spirit' (Ps. 50:19), and the libation of wine, which gladdens the heart of man, from the house of God, which is the Church, as the Apostle says to Timothy: 'So that you may know how one ought to behave in the household of God, which is the church of the living God' (1 Tim. 3:15). But the sacrifice and libation will be taken away from the house of the Lord, when charity has grown cold due to the multiplication of iniquity (Matt. 24): and the leaders of the people and the ministers of the altar will see that the fields and plains of the believers do not produce the fruits of virtue, but that everything is filled with vices: when the wheat and barley, vineyards and olive groves, rocket, grasshoppers, weevils, and rust have consumed everything, and we will not have the chalice that is written about: Your inebriating chalice, how preeminent it is (Ps. 23, 5)! And the oil shall perish, of which we read in Ecclesiastes: Let your garments be always white, and let not oil be lacking on your head (Eccl. IX, 8): whereby your face may shine, and your head may be anointed when you fast. Then the farmers shall be confounded, when they see that wheat does not grow in their fields, which sustains men, and barley which sustains irrational animals, and that the vineyard is in disorder, of which it is written: O vineyard of Israel, abundant in fruit (Isai. V, 2): the Lord was waiting for it to produce grapes, and it produced thorns. The fig also withered under which Nathanael was before he believed (John 1), and the pomegranate, whose cheeks are compared to the bride's cheeks in the Song of Songs (Song of Songs 6), and the palm tree that, losing its sap, withered, of which it was once said: But the righteous shall flourish like a palm tree (Psalm 92:13), and the apple tree of which we read in the same Song: As the apple tree among the trees of the wood, so is my beloved among the sons (Song of Songs 2:3). Why is it necessary to traverse all the trees, when everything is burned, and for joy and happiness, the sorrow and confusion of mankind will oppress and confound?
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Summary
Joel 1:9 vividly portrays the devastating impact of a severe locust plague and accompanying drought on the spiritual life of Judah, specifically highlighting the cessation of essential Temple offerings. This verse underscores the profound national crisis, revealing how the physical desolation has directly led to a spiritual famine, causing the priests, who are the Lord's dedicated ministers, to lament deeply over the disruption of sacred worship and the covenant relationship with God.
Context
Literary Context
Joel 1:9 is situated within the opening chapter of the book of Joel, which immediately follows a vivid and terrifying description of an unprecedented locust plague that has utterly decimated the land's agricultural produce. The preceding verses (Joel 1:2-8) detail the extent of this destruction, calling upon various groups—the elders, drunkards, and farmers—to lament because their sustenance and joy have been stripped away. Verse 9 then shifts focus from the general populace's suffering to the specific impact on the Temple worship, serving as a crucial bridge that elevates the crisis from a mere natural disaster to a profound spiritual catastrophe. The cessation of offerings directly links the physical devastation to the disruption of the covenant relationship, setting the stage for Joel's subsequent call to national repentance and lamentation.
Historical & Cultural Context
The book of Joel is notoriously difficult to date, but it describes a scenario common in ancient Near Eastern agricultural societies that relied heavily on rainfall and fertile land for survival. A locust plague, especially one of the magnitude described, was a catastrophic event that could lead to widespread famine and economic collapse. In ancient Israel, agricultural produce was not merely for sustenance but was also the primary source for the prescribed offerings to the Lord in the Temple. The "meat offering" (more accurately, grain offering) and "drink offering" were integral parts of daily and festival worship, symbolizing the people's dependence on God, their gratitude, and their seeking of atonement. Their cessation would have been a profoundly distressing sign, indicating not only economic hardship but also a breakdown in the established religious and covenantal order, suggesting divine displeasure or judgment.
Key Themes
This verse powerfully contributes to several overarching themes within Joel and the prophetic tradition. The most prominent is the Disruption of Worship, where the physical destruction directly impedes the nation's ability to fulfill its covenant obligations through sacrificial rites. This disruption is a direct consequence of Divine Judgment, a recurring theme in prophetic literature where natural disasters are often interpreted as God's disciplinary hand, calling His people to repentance. The severity of the plague and the subsequent cessation of offerings highlight God's displeasure, echoing warnings found in the Mosaic Law concerning the curses for disobedience. Furthermore, the mourning of the priests underscores the theme of Spiritual Desolation and the Burden of Leadership. As the spiritual custodians of the nation, their grief signifies the profound spiritual crisis facing Judah, emphasizing that the heart of their religious life has been struck. This theme is further developed in Joel 2:17, where priests are called to weep between the porch and the altar, interceding for the people.
Exposition and Analysis
Key Word Analysis
This term refers to a donation, specifically a sacrificial offering that is usually bloodless and voluntary. In the context of the Old Testament, it most commonly denotes a grain offering, made from flour, oil, and frankincense, rather than animal flesh as "meat" might imply to modern readers. Its cessation signifies the cutting off of a fundamental act of worship and dependence on God.
This primitive root means "to cut (off, down or asunder)," and by implication, "to destroy or consume." While it can also refer to making a covenant (by cutting flesh), here it denotes the violent termination or destruction of the offerings. The passive voice ("is cut off") implies that this cessation is not merely an oversight but a consequence of an external, overwhelming force—the plague—which is understood as a divine act of judgment.
This primitive root means "to bewail" or "lament." It describes a deep, visceral grief, often expressed through visible signs like torn clothes or ashes. The priests' mourning is not just personal sorrow but a public lamentation for the spiritual state of the nation and the interruption of their sacred duties, reflecting the profound spiritual desolation that has befallen the "house of the LORD."
Verse Breakdown
"The meat offering and the drink offering is cut off from the house of the LORD;"
This clause describes the immediate and dire consequence of the plague: the cessation of the grain and drink offerings. These offerings, central to Israelite worship and covenant maintenance, could no longer be brought to the Temple ("the house of the LORD") because the agricultural produce from which they were made had been utterly destroyed. This signifies a profound spiritual crisis, as the people are unable to perform their prescribed acts of devotion and atonement, effectively severing a vital link in their relationship with God.
"the priests, the LORD'S ministers, mourn."
This second clause highlights the deep emotional and spiritual impact of the crisis on the priesthood. The priests, specifically designated as "the LORD'S ministers" (those who attend Him in worship and service), are depicted as actively "mourning." Their lamentation underscores the severity of the situation, as their primary function—facilitating worship and interceding for the people—has been rendered impossible. Their grief is a powerful symbol of the nation's spiritual desolation and the profound disruption of its sacred life.
Literary Devices
Joel 1:9 employs several potent literary devices to convey its message. Metonymy is evident in "the meat offering and the drink offering," which stand not just for the physical offerings themselves but for the entire system of Temple worship and the covenant relationship it symbolized. Their "cutting off" thus represents the obliteration of the nation's spiritual life. The phrase "is cut off" also functions as passive voice to emphasize the external, overwhelming force—the plague, understood as divine judgment—that has caused this cessation, rather than human negligence. Furthermore, the personification of the "house of the LORD" as a place from which offerings are cut off, and the vivid depiction of the priests who "mourn," imbues the scene with a sense of profound tragedy and spiritual emptiness. The verse also utilizes parallelism by linking the physical absence of offerings directly to the emotional distress of the priests, creating a powerful image of a nation in spiritual agony.
Theological and Thematic Connections
Joel 1:9 serves as a stark reminder that true worship is not merely ritualistic but deeply connected to the heart and the circumstances of God's people. The cessation of offerings due to famine reveals a profound theological truth: when humanity's faithfulness falters or when divine judgment is enacted, the very means of approaching God can be impacted. This verse underscores the sanctity and necessity of corporate worship, demonstrating that its disruption is a cause for deep spiritual lament, especially for those called to minister. It highlights the principle that material prosperity (or lack thereof) can directly affect spiritual practices, and that God can use even natural disasters to call His people to repentance and a renewed understanding of their dependence on Him. The mourning of the priests emphasizes their role as intercessors and spiritual barometers for the nation, bearing the weight of the people's spiritual condition.
Reflection and Application
Joel 1:9 challenges us to consider the profound connection between our physical circumstances, our spiritual practices, and our relationship with God. In times of hardship, whether personal or communal, our ability to engage in familiar forms of worship or spiritual disciplines may be disrupted. This verse prompts us to ask: How do we respond when the "offerings" we typically bring—our time, resources, or even our sense of spiritual comfort—are "cut off" by external pressures or internal struggles? Do we, like the priests, mourn the loss of these spiritual expressions, recognizing their importance in our walk with God? This passage also serves as a powerful call to examine our hearts, for the disruption of worship can be a sign of deeper spiritual issues, prompting us to seek repentance and a renewed commitment to God, regardless of our circumstances. It reminds us that while external forms of worship are important, true devotion ultimately resides in a contrite heart and a spirit of faithfulness, even when traditional expressions are impossible.
Questions for Reflection
FAQ
What is the "meat offering" mentioned in Joel 1:9?
In the King James Version, "meat offering" (Hebrew: minchâh) is an archaic translation that can be misleading to modern readers. It does not refer to animal flesh but rather to a grain offering, typically made from flour, oil, and frankincense. This offering was a fundamental part of Israelite worship, often offered alongside animal sacrifices or as a standalone act of devotion, symbolizing gratitude, dependence, and the dedication of the fruits of the land to God. You can read more about it in Leviticus 2.
Why were the offerings "cut off" from the house of the LORD?
The offerings were "cut off" primarily due to the devastating locust plague and accompanying drought described in the preceding verses of Joel. This calamity destroyed all agricultural produce—the very substance from which the grain and drink offerings were made. Without crops, the people had nothing to bring to the Temple, effectively halting these essential acts of worship. This cessation is presented not just as an economic consequence, but as a severe spiritual crisis, indicating divine judgment and a disruption of the covenant relationship between God and His people, calling them to repentance as seen in Joel 2:12-13.
Christ-Centered Fulfillment
Joel 1:9, with its depiction of offerings "cut off" and priests mourning, powerfully foreshadows the ultimate fulfillment of all sacrifices in Jesus Christ. The Old Testament sacrificial system, including the grain and drink offerings, pointed to the need for a perfect offering that could truly atone for sin and restore humanity's broken relationship with God. The temporary cessation of these rituals in Joel highlights their inherent insufficiency and dependence on external circumstances. However, in Christ, we find the definitive and eternal "offering" that can never be cut off. He is the Lamb of God who takes away the sin of the world, whose single, perfect sacrifice on the cross fulfilled and transcended all Old Testament offerings (see Hebrews 9:11-14). The mourning of the priests in Joel finds its counterpoint in the New Covenant, where believers, through Christ, are now a royal priesthood offering spiritual sacrifices of praise and good deeds (Hebrews 13:15-16). Unlike the Old Covenant priests who mourned the inability to offer, believers in Christ can always draw near to God through His completed work, for His sacrifice is eternally effective and accessible, ensuring that our spiritual worship is never truly "cut off."