Joel 2:15Meaning & Commentary from the Church Fathers

Rather than indulging in merriment and elaborate praises traditionally offered to the groom, they should feel sorrow and weep alongside the bridegrooms, as one of our wise figures aptly remarked: “Musikia in weeping, untimely tale” (Sir. 22:6). Therefore, when divine wrath descends upon us, we ought to mourn instead of indulging in excessive drinking and revelry; such untimely festivities will attract scrutiny and punishment, as one of the holy prophets articulated regarding the Israelites: “And the Lord of hosts called to the Lord of hosts in that day weeping and weeping, and showing and girding themselves in raiment; and these did ... mirth, slaughtering calves, and eating sheep. And saying, Let us eat and drink, for in the morning we shall die” (Isaiah 22:12-13). Thus, in times of divine judgment, we should turn to weeping and tears, setting aside drink. The prophet urges that the holy and chosen people must join the mourners and weep between the temple entrance and the altar, diligently crying out: “Spare Thy people, O Lord, and give not Thy heritage to reproach, lest the nations possess them, and say, Where is their God?” If the reference had solely been to locusts, would it not be more fitting for them to seek deliverance from hunger and scarcity? Yet they fear falling prey to their enemies, and through their pleas, they work to avoid mockery and derision. Hence, I can naturally acknowledge that the invasion of the Assyrians is depicted under the metaphor of locusts. However, referring it to the locusts themselves prompts awe at the skillful construction of the prophetic language: this vivid image of punishment reveals Israel's folly and their inherent helplessness, as they turned away from the true God and sought after gods that are no gods—forsaking the Creator and worshipping Baal. Yet the locusts launch an unavoidable assault; the warriors are armed, yet they fall, receiving no aid from their false deities. What kind of healing can those offer who fail to withstand the locusts and their kindred if they are at war against their foes, besieged by multitudes of adversaries?

In contrast to those who desecrate the fast, he instructs us to sanctify it. Many, while passionate about fasting, taint themselves with impure thoughts, either by engaging in unworthy behavior toward others or by conceiving their downfalls. He conveys nothing less than the truth that many elevate themselves above their neighbors, thereby spreading even greater malice.

Let the chief priests take wives; let a man who bears scars and is not pleasing in appearance be denied the priesthood, even if he has good intentions; let us focus more on physical ailments than on the corruption of the soul. Let us be fruitful and multiply; let us refrain from sacrificing the Lamb and observing the sacred Passover, for the law prohibits it apart from the temple.

Interpretation of vv. 15-17: Raise the trumpet in Zion, proclaim a sacred fast, assemble the people, dedicate the church, summon the elders, gather the infants and children: let the bridegroom emerge from his chambers, and the bride from her private quarters. Between the entryway and the altar, let the priests, the servants of the Lord, weep, saying, Have mercy, O Lord, upon Thy people, and do not surrender Thy inheritance to be plundered, lest the nations rule over them; for why do they say among the nations, Where is their God? In this context, let us sound the trumpet in Zion, calling for repentance before the impending threat of an invading army. I earlier mentioned to raise the trumpet in Zion, to shout from My holy mountain, and other declarations because the day of the Lord approaches—a day of darkness and despair, a day of clouds and storms, when a powerful nation will invade and devastate your lands and cities. However, since I am gracious, merciful, and patient, I renew the command: sound the trumpet in Zion and call for repentance among the nations, proclaim a fast, invite healing and unity, as previously mentioned, gather the people so that those who have wronged during their separation may turn from their sins upon their gathering. Dedicate the church, ensuring that only the holy reside within, so your prayers are not obstructed and the little leaven does not spoil the entirety (1 Cor. 5). Choose elders, basing their selection on holiness rather than age. Gather also the infants, that none may remain who do not turn to the Lord. The Scriptures speak of these children when it says, Out of the mouth of babes and sucklings hast Thou ordained praise (Ps. 8:3; Matt. 21:16). Peter refers to them as nourished by the pure word and innocent of deceit (1 Pet. 2:2), while Paul notes, ‘I have given you milk to drink, not solid food’ (1 Cor. 3:2); the Savior also admonishes, ‘Do not despise one of these little ones’ (Matt. 18:10). Let the bridegroom and bride emerge from their respective places; during this period of fasting, calling, gathering, church consecration, and selecting elders, they who by law are exempt from warfare should refrain from pursuing marriage. The apostle thus instructs us to temporarily abstain from marital relations to focus on prayer (1 Cor. 7). Therefore, whoever asserts that they can achieve repentance merely through fasting and almsgiving holds false hopes, unless they exit their chambers and enrich their pure fasting with sincere repentance. The text states that between the vestibule and the altar, the priests should lament instead of merely standing in the ledge—the followers of Symmachus translate this as entrance, while Aquila translates it as forecourt, and Theodotion interprets the Hebrew word ulam, which we can identify as the temple forecourt or portico. Notice that it is commanded for the priests, as servants of the Lord, to weep between the entryway and the altar, echoing the apostle's sentiment: Who is weak, and I do not feel weak? Who is led into sin, and I do not burn inwardly? (2 Cor. 11:29), and to weep with those who mourn (Rom. 12:15). The temple and altar provide a space for comfort, repentance, and confession. The priests are also instructed on what to say, or how to pray to the Lord: Forgive, O Lord, Thy people, who were once not called Thy people, but when they turn from their transgressions, are now called Thy people. And do not let Thy inheritance be ravaged, lest the nations hold dominion over them. What remained hidden and obscure is now unveiled. Now it is clearer what that multitude and strength was, previously represented by the names of caterpillars, locusts, worms, and rye: lest, says He, the nations should rule over them. The heritage of the Lord is exploited when it is enslaved by foes, and when they boast, ‘Where is their God, whom they proclaim to be their protector and defender?’ The term nations can also refer to opposing powers, which, if we do not repent, govern us, mock us, and inquire: Where is their God? The Jews interpret this passage regarding Gog and Magog, the most fierce nations that they proclaim will assail Israel in the end times, which Ezekiel describes extensively.

Assemble the congregation, sanctify the temple, meaning that the people should gather at the temple for this sacred purpose (sanctify the temple), engaging in propitiatory prayers with a commitment to behave reverently and to prepare themselves with a proper attitude of awe and attention to physical cleanliness. Select elders and include infants alongside nursing children. Both the elders and the young should take part in the public confession and prayer gathering, in the hope that the Lord may show mercy to the guilty for the sake of the innocent. In times of national distress, it was customary for the Jews to bring their children to the temple. During the reign of Jehoshaphat, when faced with the threat from the Moabites and Ammonites, "all the Jews stood before the face of the Lord, even the little children, their wives, and their sons" (2 Chronicles 2:13). The account of the Ninevites' repentance, which included children, suggests that this practice was also observed among the Gentiles. Even those who are newly married should set aside their wedding celebrations and refrain from the joyful festivities typical of their new status, so they do not fall behind in the collective act of national repentance: let the bridegroom leave his chamber, and the bride her beautifully adorned space.