Joel 1:4Meaning & Commentary from the Church Fathers

Holy Scripture recounts multiple instances, even within Judah, of agricultural failures, scarcity of produce, and dire famines. In one such time of famine, the desperation reached a level where a donkey's head was traded for fifty shekels (2 Kings 6:25). Evidence of these hardships is depicted in the plight of women disputing over their children: having consumed one child, they sought justice from the leaders regarding the survivor. Thus, if the prophetic message highlights the barrenness of the land and the ruin of its yield, it also suggests an unbearable suffering. Indeed, isn't the continuous and varied affliction from numerous grievous plagues profoundly burdensome and worth mentioning?

When we consider these hidden messages more clearly, it appears the prophet, symbolizing caterpillars, locusts, worms, and beetles, illustrates the multiple periods of devastation and alludes to the various captivities that led to their downfall. The invaders are likened to a harvest devouring the crops in the field. They endured many assaults, facing neighboring nations as well as Egyptian rulers. For instance, when Rehoboam was enthroned in Jerusalem, Shishak, king of Egypt, attacked, looted the capital's treasures, and returned triumphantly with the golden shields and spears crafted by Solomon (1 Kings 14:25-26). Likewise, Hazael of Syria inflicted significant damage (2 Kings 8). Tiglath-Pileser, king of Babylon, captured those from the tribe of Zubulin (2 Samuel 15), while Necho, king of Egypt, besieged Samaria in King Josiah's reign, imposing heavy tribute of a hundred talents of gold (2 Kings 23).

Numerous calamities befell them, distinguished by four notable devastations: first, during the reign of Hoshea son of Elah in Samaria when Shalmaneser led Israel into exile among the Persians and Medes (2 Kings 18); then, in Jeremiah's time, when Nebuchadnezzar besieged Jerusalem (2 Kings 24, 20; 2 Kings 25); ultimately, after seven decades, Israel was liberated by Cyrus, son of Cambyses (Ezra 1). Shortly thereafter, Antiochus Epiphanes invaded Judea, igniting a conflagration in the temple, seizing sacred vessels, and forcing the people of Judea to abandon their ancestral rites, followed by the valiant acts of the Maccabees. The fourth tragic episode occurred during the Roman conflict, leading to their widespread dispersal (Ezekiel 5:10, 12).

Therefore, the prophet artfully conveys a deeper meaning, manifesting through the images of caterpillars, locusts, worms, and beetles, referring to either the wars or the military leaders mentioned. Anyone inclined to draw moral lessons from this accounting would not deviate from righteousness. Certainly, if the soul is burdened by numerous persistent passions, thereby losing all virtue and intertwining frivolities, it is reasonable to describe this state, likening it to the destruction wrought by caterpillars. For just as the “caterpillars” and other adversities consume and corrupt our innate goodness, relentless and insatiable forces afflict the mind, devouring it. Hence, the value of vigilance is emphasized. The wise counsel of Ecclesiastes also reminds us: “But if the spirit of possessing will come upon you, do not leave your place: as healing will quench great sins” (Ecclesiastes 10:4). For passions, when initially contained, can be subdued, but if they spread unchecked, they can completely seize the soul and resist the admonitions meant to correct.

Consequently, the interpretation of the prophecy indicates: *the cessation of the caterpillars*, meaning the retreat by Feglaffellasar; *the cessation of the caterpillars*, as caused by Salmanassar; *the cessation of the pruzi wings*, which is attributed to Sennacherib; *and the cessation of the bryozi wings*, also related to Sennacherib; *and the cessation of the bryozi wings*, attributed to Seepleve, referring to Nebuchadnezzar.

The remnants of the caterpillar were consumed by the locusts, what remained of the locusts was devoured by the worms, and ultimately, the worms were consumed by the rye. This event parallels the interpretation of the LXX. The prophetic introduction is followed by a detailed exposition intended to captivate the audience. There, the prophet promises to reveal something profound and astonishing, unknown to ancient history and absent in contemporary times. He discusses the caterpillar, locusts, worms, and rye—each an uncommon occurrence when considered alone, yet together they present an extraordinary narrative. The caterpillar, referred to as gezem in Hebrew and κἀμπη in Greek, is understood by the Jews to represent the Assyrians, Babylonians, and Chaldeans, who emerged from the same region to devastate the territories of both the northern and southern tribes of Israel. The locusts symbolize the Midianites and Persians, who, after annihilating the Chaldean state, took the Jewish people captive. The worms signify the Macedonians and their descendants, particularly King Antiochus, called Epiphanes, who infiltrated Judea and consumed the remnants of the former kings, during whose reigns the Maccabean wars occurred. The rye is attributed to the Roman Empire, which arrived last and subjected the Jews to such misery that they expelled them from their land—detailed extensively by Josephus in his accounts of Vespasian’s and Titus's victories. We also read about Hadrian's campaign against the Jews, where he obliterated Jerusalem and its walls, constructing a new city named Elya atop its ruins and ashes. Concerning these four kingdoms that brought devastation to Judea, Zechariah saw them as four horns, described by the angel as those that have laid waste to Judah, Israel, and Jerusalem (Zech. 1:19). He also beheld four chariots emerging from between two mountains, crafted of brass. The first two chariots bore red horses, the second two also had red horses, while the third pair featured white horses, and the fourth were mottled and strong (Zech. 6:1-3). When the prophet inquired of the angel, “What are these, Lord?” (Zech. 6:1-3), the angel replied that they represent the four winds of heaven sent to stand before the Lord of all the earth (ibid. vv. 4-5). This signifies those who journey forth from the presence of the Lord to fulfill His will. Along with the inhabitants of the earth, we have understood the symbolism of caterpillars, locusts, worms, and rye; now, together with the elders, let us heed what is shared.

All schools of philosophy recognize four disturbances that can disrupt mental well-being. Two pertain to the present and are oppositional, while the other two concern the future and engage in mutual conflict. Sorrow and joy relate to the present state. Grief represents the condition of the soul, whereas pain pertains to the body. Consequently, we either suffer from excessive grief that disturbs our mental state—or, conversely, we revel in joy and exaltation without moderation. A person who is steadfast and acts rightly remains neither crushed by adversity nor overly elated by happiness, but rather maintains a steady course through both. Having addressed present matters, we now discuss future concerns of fear and hope. We dread impending misfortunes while anticipating happiness, and just as sorrow and joy affect our present state, fear and hope influence our perspective on the future. We may either excessively fear future adversities or allow ourselves to be swept away by potential happiness, neglecting moderation, particularly regarding the unknown, as the future is generally regarded as more hopeful than possessed. The renowned poet succinctly encapsulates these emotions: They experience fear and desire (related to the future), and joy and sorrow (related to the present), alongside a sense of powerlessness, longing to soar beyond earthly constraints and escape from the shadowy prison. Those enveloped in the turmoil of unrest are unable to perceive the illuminating truth of wisdom. It is imperative that we guard against being consumed by despair like the caterpillar, ravaged by the locusts that, in joy and drunkenness, flit in conflicting directions; lest the worm—representing fear and anxiety regarding the future—destroy the essence of our wisdom. We must ensure that the rust of our desires for the future does not lead us to futile aspirations and eventual ruin. In all circumstances, we should navigate through the four chariots, four horns, and four horses—red, black, white, and mottled—which embody both happiness and hardship, or their combination. I perceive that the caterpillar symbolizes the budding passion within the soul, gradual yet unable to swiftly transition from one state to another; due to its very slowness and immobility, it extracts and drains all vitality. If left unchecked, it expands within us before taking flight to consume everything in its path, ultimately returning not just to devour fruits, leaves, and bark, but also the very core. Rarely, if any spiritual vitality remains after the worm, rye obliterates everything, cloaking straw and inferior hay in darkness, rendering them unfit for nourishment or even manure. We shall also discuss these four disturbances, should our lives allow, at the outset of the Book of Amos, which states, ‘For three transgressions of Damascus, and for four, I will not turn away its punishment, says the Lord’ (Am. 1-2). The Greeks term it πάθης; translating it as passions may provide a more direct representation, yet it lacks the nuanced meaning.