Joel 2:16Meaning & Commentary from the Church Fathers

In this light, one of our wise teachers remarked, "musikia in weeping, untimely tale" (Sir. 22:6). Therefore, when God’s wrath is upon us, we should mourn rather than indulge in excessive drinking and celebration; such ill-timed revelry cannot be without admonition and consequence, as articulated by one of the holy prophets who spoke concerning Israel: "And the Lord of hosts called in that day weeping, and weeping, and showing, and girding themselves in sackcloth; and they 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 displeasure, one should turn toward weeping and tears, foregoing the pleasures of drinking. The prophet calls upon the holy and chosen people to unite with those in mourning, weeping between the temple entrance and the altar, fervently pleading, "Spare Thy people, O Lord, and do not allow Thy inheritance to become a reproach, lest the nations mock them, saying, Where is their God?" If the prophet had merely mentioned locusts, would it not have been more fitting for them to seek relief from hunger and scarcity? Yet they fear falling into the hands of their foes, and through their pleas, they strive to ward off derision and disdain. Therefore, I can naturally recognize the truth that the depiction of locusts symbolizes the invasion of the Assyrians. However, if we interpret it as referring to the locusts themselves, we must admire the elegant construction of the prophetic discourse: the very imagery of punishment reveals the folly of Israel and their inherent helplessness, for they turned to false gods—abandoning the true God and worshiping Baal. Behold, the locusts launch an unyielding assault, their forces mobilized, yet they fall, receiving no aid from their false deities. What remedy can those offer who are unable to withstand the locusts, if they are besieged by numerous enemies?

I previously declared, Blow the trumpet in Zion, proclaim on My holy hill, and other reminders of the impending day of the Lord, which is approaching—a day of darkness and despair, a day of clouds and tempests. I have warned you that a mighty and numerous nation is coming to ravage your land and cities. However, since I am kind, compassionate, and patient, I now urge you once more: blow the trumpet in Zion and call for repentance among the nations, proclaim the fast, preach healing or gathering, as I have instructed, and unite the people so that those who have sinned during their dispersion may cease their wrongdoing upon their coming together. Consecrate the church, ensuring that only the holy inhabit it, so your prayers may be unhindered and the little leaven may not corrupt the whole batch (1 Cor. 5). Elect leaders, ensuring that their selection stems from holiness rather than mere age. Also gather the infants, so that none remain untouched by the Lord’s call. Concerning these children, the Psalms and the Gospel declare, Out of the mouth of babes and sucklings hast thou done praise (Ps. 8:3; Matt. 21:16). Peter describes them as nourished by the pure spiritual milk, free from deceit (1 Pet. 2:2), and Paul mentions that he will provide them milk to drink, not solid food (1 Cor. 3:2); the Saviour also speaks of them, saying, Let not one of these little ones be despised (Matt. 18:10).

Let the bridegroom also come forth from his chamber, and the bride from her inner room, so that during this time of fasting, calling, and gathering, along with the consecration of the church and the election of elders, the bride and groom, permitted by law not to engage in warfare, may abstain from marital affairs. Therefore the apostle instructs us to refrain for a time from the marriage bond to concentrate on prayer (1 Cor. 7). He who claims to bring about repentance solely through fasting, abstinence, and acts of charity has misguided hopes unless he emerges from his chamber and enriches his holy and pure fasting through true repentance. The next part indicates that between the narthex and the altar, the priests should weep, and the LXX translated this area as the ledge. Symmachus rendered it as προπύλαιον, Aquila as πρόδομον, and Theodotion translated the Hebrew ulam, which we could interpret as the temple's anteroom or portico. Observe that the priests, the servants of the Lord, are directed to weep between the narthex and the altar, echoing the apostle’s sentiment: Who is weak, and I am not weak? Who is led into sin, and I do not burn inwardly? (2 Cor. 11:29), and to mourn with those who mourn (Rom. 12:15). The temple and altar provide a refuge for repentance and confession. He also instructs the priests on what to pray, saying, Forgive, O Lord, Your people, who were not called Your people when they sinned, but now, having turned from their sins, they are identified as Your people. And do not surrender Your inheritance to plunder, lest the nations gain dominion over them. What was once concealed is now unveiled. Now the multitude and strength that were previously described as locusts and worms are clarified; for He warns that the nations may come to dominate them. The Lord’s heritage is despoiled when enslaved by enemies, and when the nations question, Where is their God, whom they exalt as their protector and deliverer? These nations may also represent malevolent forces that, if we do not repent, will control and mock us, asking, Where is their God? The Jews associate this passage with Gog and Magog, the most ruthless nations, believed to attack Israel in the end times, which Ezekiel elaborates on extensively.

Therefore, they must not only conduct themselves in a devout and dignified manner, but also prepare themselves to participate with a respectful mindset and an emphasis on physical purity. - Appoint elders, and include even infants at the gathering for penitential prayers. It is important that not only the elders participate, but also children, with the expectation that the Lord will 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 the Moabites and Ammonites posed a threat, ‘all the Jews stood before the Lord, including the little ones, their wives, and their sons’ (2 Chronicles 2:13). The biblical example of the Ninevites' repentance, which included children, indicates that this practice extended to the Gentiles as well. - Even newlyweds should forgo their wedding celebrations and the joyful festivities associated with their union so that they may not fall behind in the communal repentance effort: let the bridegroom leave his chamber, and let the bride depart from her beautifully adorned room.