the natural interpretation of both verses 4 and 6 allows them to stay in their obvious

context of events of that day.

Again some may say that the description given in this verse is not fitting for locusts

but "teeth of a lion" and "fangs of a lioness" (N.I.V.) are most appropriate for creatures

that are so destructive. R. A. Cole mentions that an Arab saying credits the locust with

the "chest of a lion" maybe because of its appearance but possibly because of its

destructiveness.  Thus although Joel is a prophecy which undoubtedly deals with

apocalyptic and allegorical symbols in its later passages, we are perhaps wiser in not

reading such into the opening verses.

Joel 1: 7. Verses 6 and 7 are vivid, poetic descriptions of the ravagings of a swarm of

locusts. Thus there is much reason for the people to howl. When the creatures have

eaten all the leaves then they attack the bark. Everything that the people of Judah relied

upon for sustenance . . . . . gone! The vine was laid waste and stripped of its bark. The

fig tree likewise. The corn or grain was destroyed and the olive tree mutilated and unable

to produce its oil (verse 10). Throughout the whole of this section again note the Lord

referring to My land, My vine, My fig tree. He is the Creator of all things (John 1: 3) and

as such all belong to Him.

Joel 1: 8. In the third line of the structure for Joel 1: 5-13 there is the call for the land

to lament. This, according to The Companion Bible, is because the word for lament in

verse 8 is feminine and agrees with and qualifies the word for land in verse 6 and how

that land is to lament! Think of the havoc these creatures have rent on it! It is terrible

and certainly it would be hard for Joel to find a stronger figure to describe this

lamentation than the one he has used. "A virgin girded with sackcloth" is perhaps the

supreme symbol of grief depicting, as it does, a girl whose fiancé has been killed just

before their wedding. In Joel's day, in the land of Judah, an engagement was as binding

as a wedding and this was still the case during N.T. times as we see from Joseph's

predicament over Mary (Matt. 1: 18, 19). Thus for a young girl to lose her fiancé . . . . .

well, I am sure we can all appreciate the situation. It was to guard against such terrible

grief as this the Lord, through Moses and the law, did not allow engaged men to serve in

the military (see Deut. 20: 7 and 24: 5).

Joel 1: 9. The land is called to lament because it has been unable to yield the "meat

offering" and the "drink offering". The "meat" offering is better called the meal offering

or gift offering for it does not require blood, that is the killing of an animal. Animal

sacrifices were to secure admittance into God's presence but the meal offering was a gift

to secure favour. It is fully described in Lev. 2: which mentions fine flour and oil as the

main ingredients but green ears of corn can be used. Bearing in mind Joel 1: 10 we see

that such offerings were now impossible.

The drink offering is mentioned in conjunction with the meal offering in Lev.xxiii.13

and in Exod. 29: 40 it is linked with the sacrifice of the lamb.  Numb. 15: 3-10

connects it with several different offerings. Thus it was quite important. In Hebrew the

drink offering is neseh which is derived from nasah which means to pour out and this,