The word of Jehovah which came to Joel, the son of Pethuel. He names here his father; it is hence probable that he was a man well known and of some celebrity. But who this Pethuel was, all now are ignorant.

Hear this, ye old men; and give ear, all ye inhabitants of the land: has this been in your days, and in the days of your fathers? This declare to your children and your children to their children, and their children to the next generation: the residue of the locust has the chafer eaten, and the…

He then adds, Tell it to your children, your children to their children, their children to the next generation. In this verse the Prophet shows that the matter deserved to be remembered, and was not to be despised by posterity, even for many generations.

He adds what that judgment was, – that the hope of food had for many years disappointed them. It often happened, we know, that locusts devoured the standing corn; and then the chafers and the palmer worms did the same: these were ordinary events.

The Prophet adds this verse for the sake of amplifying; for when God sees men either contemptuously laughing at or disregarding his judgments, he derides them; and this mode the Prophet now adopts.

Of what some think, that punishment, not yet inflicted, is denounced here on the people, I again repeat, I do not approve; but, on the contrary, the Prophet, according to my view, records another judgment of God, in order to show that God had not only in one way warned the Jews of their sins, that…

He afterwards adds, that his vine had been exposed to desolation and waste, his fig-tree to the stripping of the bark. God speaks not here of his own vine, as in some other places, in which he designates his Church by this term; but he calls everything on earth his own, as he calls the whole race…

The Prophet now addresses the whole land. Lament, he says; not in an ordinary way, but like a widow, whose husband is dead, whom she had married when young.

Here, in other words, the Prophet paints the calamity; for, as it has been said, we see how great is the slowness of men to discern God’s judgments; and the Jews, we know, were not more attentive to them than we are now.

The Prophet goes on here with the same subject, and uses these many words to give more effect to what he said; for he knew that he addressed the deaf, who, by long habit, had so hardened themselves that God could effect nothing, at least very little, by his word.

The Prophet says nothing new here, but only strengthens what he had said before, and is not wordy without reason; for he intends here not merely to teach, but also to produce an effect: And this is the design of heavenly teaching; for God not only wishes that what he says may be understood, but…

The Prophet now concludes his subjects which was, that as God executed judgments so severe on the people, it was a wonder that they remained stupefied, when thus reduces to extremities.

Now the Prophet begins to exhort the people to repentance. Having represented them as grievously afflicted by the hand of God, he now adds that a remedy was at hand, provided they solicited the favor of God; and at the same tine he denounces a more grievous punishment in future; for it would not…

He afterwards adds, sanctify a fast, call an assembly, gather the old, all the inhabitants of the land. קדש kodash means to sanctify and to prepare; but I have retained its proper meaning, sanctify a fast; for the command had regard to the end, that is, sanctification.

It now follows, Alas the day! for nigh is the day of Jehovah. Here the Prophet, as it was at first stated, threatens something worse in future than what they had experienced.

He repeats the same thing as before, for he reproaches the Jews for being so slow to consider that the hand of God was against them. Has not the meat, he says, been cut off before our eyes? joy and exultation from the house of our God? Here he chides the madness of the Jews, that they perceived not…

He shows the cause of the evil, Rotted have the grains in the very furrows. For they call seeds פרדות peredut from the act of scattering. He then calls grains by this name, because they are scattered; and he says that they rotted in the fields when they ought to have germinated.

The Prophet amplifies his reproof, that even oxen as well as other animals felt the judgment of God. There is then here an implied comparison between the feeling of brute animals and the insensibility of the people, as though he said, “There is certainly more intelligence and reason in oxen and…

When the Prophet saw that he succeeded less than he expected, leaving the people, he speaks of what he would do himself, I will cry to thee, Jehovah. He had before bidden others to cry, and why does he not now press the same thing? Because he saw that the Jews were so deaf and listless as to make…

He afterwards adds The beasts of the field will also cry (for the verb is in the plural number) the beasts then will cry. The Prophet expresses here more clearly what he had said before that though the brute animals were void of reasons they yet felt God’s judgment, so that they constrained men by…