Joel 2:17Meaning & Commentary from the Church Fathers

22:6). Thus, during times of divine anger, we ought to weep rather than indulge in excessive drinking and revelry; such untimely festivities will not escape condemnation and punishment, as indicated by one of the holy prophets. He notes that the Lord of hosts called for weeping and mourning among the Israelites while they engaged in merriment, slaying calves, and feasting on sheep, declaring, 'Let us eat and drink, for in the morning we shall die' (Isaiah 22:12-13). In times of divine judgment, we should turn to tears and mourning, abstaining from drunkenness. The prophet proclaims that the holy and chosen should unite with the mourners, weeping between the temple's entrance and the altar, imploring, ‘Spare Thy people, O Lord, and do not deliver Thy heritage to scorn, lest the nations mock them, saying, Where is their God?’ Had he only referenced locusts, it would have been more favorable for them to seek relief from hunger and want. However, they fear falling into the hands of their adversaries, seeking to prevent mockery and derision. It is evident that the invasion of the Assyrians is metaphorically illustrated through the image of locusts. Yet, if we consider the locusts themselves, we must admire the prophet’s eloquent language: the very picture of punishment reflects the folly of Israel and their inherent helplessness, as they turned to false gods, abandoning the true God to worship Baal. Observe how the locusts launch an overwhelming assault; their ranks advance, and they fall, receiving no aid from the deities they have forsaken. What remedy can those offer, who are powerless against the locusts, if they are besieged by their foes and overrun by countless adversaries?

The call is still made for repentance before the approach of the invading army. I have declared, blow the trumpet in Zion, cry aloud on My holy mountain, and other messages, for the day of the Lord approaches—a day of darkness and despair, a day of clouds and storms. I forewarn you of a mighty nation that will devastate your lands and cities. Yet recognizing My goodness, mercy, and patience, I once more urge you to sound the trumpet in Zion and announce repentance to the nations, to sanctify the fast and preach healing or gathering as previously instructed. Gather the people, so that those who have sinned during their separation may turn back when united. Consecrate the church, that none but the righteous may dwell within, ensuring that your prayers are unhindered and that a small corrupting influence does not taint the whole (1 Cor. 5).

Appoint elders, choosing them not based on age but on holiness. Also, gather infants and young children, so that no person of any age is absent from turning to the Lord. Of these innocents, it is written in the Psalms and the Gospel, Out of the mouth of babes and sucklings hast Thou established praise (Ps. 8:3; Matt. 21:16). Peter describes them as having been nourished by the pure milk of the Word and free from deceit (1 Pet. 2:2), while Paul declares, I have fed you with milk, and not with solid food (1 Cor. 3:2). The Savior also instructs, Let none of these little ones be despised (Matt. 18:10).

Let the bridegroom come forth from his chamber, and the bride from her private space, so that during this time of fasting, calling, gathering, sanctifying the church, appointing elders, and bringing together the infants and children, the bride and groom—who are permitted by custom not to engage in war—may refrain from marital matters. Thus, the apostle instructs us to pause from the marriage relationship, so we might devote ourselves to prayer (1 Cor. 7).

Therefore, anyone who claims that true repentance comes solely through abstaining from food, fasting, and almsgiving holds empty hopes, unless they emerge from their chambers and enrich their pure and holy fasting with sincere repentance. In the following words, it is said that between the entrance and the altar, let the priests weep. Instead of “entrance,” the Septuagint translates this as “ledge,” and Symmachus renders it as “porch,” while Aquila uses “forecourt,” with Theodotion translating the Hebrew term ‘ulam, which we can interpret as the anteroom of the temple or portico. The priests, the servants of the Lord, are charged to weep between the entrance and the altar, saying along with the apostle, Who is weak, and I am not weak? Who falls, and I do not burn? (2 Cor. 11:29) and to weep with those who weep (Rom. 12:15).

The temple and altar serve as a refuge for repentance and confession. They are instructed on what to say in prayer to the Lord: Forgive, O Lord, Your people who, when they erred, were not recognized as Your people, yet now that they turn from their sins, they are called Your people. Do not let Your heritage be taken and pillaged, lest the nations gain dominion over them. What was once covered in mystery is now unveiled. It becomes evident what that multitude and strength represented—previously referred to with terms like locusts and caterpillars: lest, He warns, the nations should rule over them. The heritage of the Lord is ravaged when it is brought under the yoke of enemies, as the nations mockingly inquire, Where is their God, whom they exalt as their savior and protector?

The term “nations” can also refer to opposing forces that, if we do not repent, dominate us, ridicule us, and question our faith: Where is their God? The Jews interpret this in relation to Gog and Magog, the most ruthless nations, believed to attack Israel in the end times, about which Ezekiel writes extensively.

Should such disaster recur, the people would be forced to abandon their homeland in search of sustenance in foreign lands, potentially reducing themselves to slavery among the Gentiles to escape hunger. Thus, the priests would implore, "Oh, have mercy, Lord; spare Your people from this humiliation, do not allow the Gentiles to overpower them, spare them from this disgrace." The prayer includes the plea, “Let them not say among the Gentiles, ‘Where is their God?’” which conveys the concern that the impending humiliation of the Jews could bring dishonor to the Lord Himself. The Gentiles might taunt, insinuating that the Jews, who claim to be under divine protection, are ultimately abandoned by their God in their time of need. "Where is He? Is He indeed the true God if He does not reveal His power on behalf of His followers?" Such derision would not only offend the Jews but also reflect poorly upon their God. Therefore, the appeal for mercy is not solely for their dignity but primarily for the exaltation of God's name, entreating Him for mercy and the alleviation of the disasters of locusts and drought.