Joel 1:13-14

13, 14. The affliction is not removed by lamentation and mourning; on the contrary, in the prophet’s mind it is but beginning. To him it is a sign of the approaching day of Jehovah, a day of terror to Israel because of the people’s rebellion against God. There is but one means to drive away the present calamity and to avert the one still in the future, namely, repentance and supplication. The prophet, therefore, proceeds to call upon the priests and the people to institute a day of fasting and prayer; in 13, 14 the weeping priests (Joel 1:9) are exhorted to put off their festal garments and clothe themselves in the garment of mourning sackcloth and, as the spiritual leaders, to gather the people to a solemn assembly, for prayer and penitence (compare Isaiah 32:12).

Gird yourselves With sackcloth (8). The wearing of sackcloth by the priests, dressed ordinarily in their peculiar festal garments, would add solemnity to the occasion.

Lament Not the common Hebrew word (8), but the verb used elsewhere especially of mourning for the dead; therefore expressive of intense grief. LXX., “smite yourselves” (Isaiah 32:12) that is, upon the breast. Among the ancients external expressions of grief were much more common than among more highly civilized peoples, though their grief was not necessarily more real or intense. Ordinarily grief was expressed by the tearing of the outer garment (Joel 2:13), the smiting of the breast, the wringing of the hands, deep sighs and loud wailing. Certainly to the prophet these external expressions were only to symbolize the heart-sorrow (Joel 2:13).

Ministers of the altar Parallel to “Jehovah’s ministers” (Joel 1:9; compare Ezekiel 45:4). Wearing the sackcloth the priests are to come to the temple and there lie all night The verb means not necessarily “lie,” but also simply “remain.” That seems to be the thought here; the prophets are to wear the sackcloth and offer supplications, without interruption day or night, as long as the condition of the land calls for such service (Joel 2:17; compare 1 Kings 21:27; 2 Kings 19:1).

Ministers (or, servants) of my God The God whom I serve, in whose name I speak, and “from whom I can promise you a hearing.” The reason for this appeal is the same as that for the lamentation in Joel 1:9 the cessation of the daily sacrifice, which is regarded as the greatest calamity. To this personal appeal is added an earnest exhortation that the priests should arrange for a public day of penitence and prayer in order that the people might be impressed more strongly with the belief that the national calamity was a punishment from God, and that a return to him in sincerity of heart was the only means of turning it aside.

Sanctify In the use of the verb qaddesh in this connection appears the primary meaning of the verb, to set apart, that is, from that which is profane; hence, appoint.

A fast Fasting in a religious sense is the voluntary abstinence from food, expressive of sorrow and penitence. The origin of the custom is not quite clear from the Old Testament, though it was very widespread. It was practiced during the period of mourning (1 Samuel 31:13; 2 Samuel 1:12), especially on the occasion of great calamities (Judges 20:26; 1 Samuel 7:6; 2 Samuel 12:16); for it was thought that in this manner the divine favor could be secured. Fasting was to symbolize a spiritual condition, the earnest yearning, of the heart which finds expression in right doing (Joel 2:13; Isaiah 58:0). In the later period this inner, spiritual significance was lost sight of, and it was thought that the painstaking observance of the form was sufficient to secure the desired ends. It is this overemphasis of the external which accounts for passages such as Matthew 11:18-19; Matthew 15:11; Matthew 17:21.

Call a solemn assembly Extend the call to a public religious gathering, an hour of prayer. It is interesting to compare with this passage Isaiah 1:13; Amos 5:21. Everyone is to participate in these solemn exercises. Elders [“old men”] Since a distinction is made between old men and all the inhabitants of the land, it is probable, if not certain, that the old men are the elders in an official sense (Genesis 50:7; Joshua 9:11, etc.; not so in Joel 1:2; Joel 2:16). The elders, while holding official positions, were in religious matters subject to the priests. Kuenen, Merx, and others give a different meaning to the passage; they regard elders as a vocative, inhabitants as the object: the elders are to gather the inhabitants. But the first interpretation is to be preferred. The purpose of it all is to cry to Jehovah from the depths of the heart, that he may have mercy, remove the present calamity, and withhold the further blow.