Why did God use a locust swarm to punish Israel (Joel 1:4)?

The great locust plague and the drought were a punishment of Jehovah. Already Moses and Solomon had prophesied such forms of judgement (Deut. 28:38-39 and 1 Kings 8:37). But the people of Israel would not recognize the hand of Jehovah in it. This is why, in chapter 1, the prophet calls the old men and the priests to lamentation and to repentance.

Chapter 2 shows an extended view. Here we see not only the locusts but an army of enemies invading the land from the north and destroying it. An alarm is sounded in mount Zion and the people repent. Now comes the day of Jehovah in which He Himself saves His people from the army of the north. The land is not only blessed outwardly by the early and the latter rain but the Holy Spirit will be poured out upon all flesh. Although Peter in Acts 2:16-21 repeats these words of Joel's verbally the final fulfilment of this prophecy is yet to come.

The prophet announces that it is the Word of Jehovah he utters, which came to him. Verses 2 and 3 are an introduction to the description which follows the great calamity which had befallen the land. It is in the form of an appeal. What had happened to the land is of such a fearful character that it is unprecedented. The visitation of the land by the locust plague is to be related to future generations, because there is a great prophetic meaning as to the future attached to the locusts, which will be pointed out later. The fourth verse we render in a way our own, leaving the words of the destroying insects untranslated. What the Gazam left, the Arbeh hath devoured; And what the Arbeh left, the Jelek hath devoured; And what the Jelek left, the Chasel hath devoured.

We left the Hebrew words untranslated because they do not express insects of different species; they are one insect, the locust, in a fourfold stage. Gazam means "to gnaw off," Arbeh is "to be many"; this is the common name of the locusts on account of their migratory habits. Jelek is "to lick off," and Chasel means "to devour or consume." The locust passes through a fourfold stage in its development to full growth. First, it is the gnawing locust, when first hatched; then it gets its wings and flies about; after that it starts in its destructive work by licking off whatever it finds, and, finally, it reaches its full growth and devours everything in its path. (Many foolish applications have been made of these locusts. one of the most ridiculous is the one made by a certain woman-healer in her book Lost and Restored.)

The locust plague which laid Israel 's land bare was a judgment from the Lord. It was one of the judgments the Lord sent upon Egypt, and Moses had prophetically announced that the Lord would use them to punish his people (see Deut. 28:38, 42).

But these literal locusts, which fell literally upon the land and destroyed in a short time all vegetation, are symbolic of other agencies which were to be used later in Israel 's history to bring judgment upon the land and the people. They are typical of Gentile armies, as stated in the second chapter, where the Lord calls them "My great army." Here is unquestionably a prophetic forecast as to the future of the land. From Daniel's prophecy we learn twice that four world powers should subjugate Israel and prey upon the land: Babylonia, Medo-Persia, Graeco-Macedonia and Rome. Zechariah, also, in one of his night visions, beheld four horns, and these four horns scattered Judah and Jerusalem. We see, therefore, in the locusts, first, the literal locusts which destroyed everything in vegetation at the time Joel lived, and these locusts are symbolical of future judgments executed upon the land and the nations by the prophetically announced world powers. At the close of the "times of the Gentiles," during which Jerusalem is trodden down, the final invasion of the land takes place; it is this which is described in the second chapter.

But here, in our prophecy, it is evident there was something more defined and painfully different from past times. God had used in former days, no doubt, Midianites and Philistines and other enemies to chastise Israel when guilty especially of idolatry. But here He shows that His hand was stretched out to deal with it in a most humiliating way. Instead of blessings in the basket and the store because of fidelity to His government, they had on the contrary been most unfaithful, and now Jehovah would use even the very insect world, so to speak, to deal with His people. "That which the palmer-worm [or gnawing locust] has left has the [swarming] locust eaten; and that which the locust has left has the cankerworm [or licking locust] eaten; and that which the cankerworm has left has the caterpillar [or consuming locust] eaten." All this I take in its plain literal import, as having actually occurred then.

"Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he has the cheek teeth of a great lion." It is not to me doubtful that the locust depredation is alluded to; but the manner is peculiar, though Prov. 30:25, 27, might well prepare us for it. If the ants could be described as a "people," surely the locusts as a "nation." Besides the phraseology paves the way as a transition for something more, of which we shall hear more, preparatorily in verses 15-20, fully in Joel 2. That is, Joel uses the present visitation as a fact, but withal employs language which forms an easy passage to the prediction of a nation that would deal with the Jews in an unparalleled way. There need be no doubt that the nation in question is the Assyrian. Thus the first chapter starts with the repeated and frightful depredations of the locusts in the prophet's day, but looks on to the trouble of a terrible day. The second chapter directly notices no such havoc from insects, but mingles figures taken from them with the Assyrian who should surely come up. This appears to be the true bearing of the earlier half of the book.

Now prophecy is a notable part of this expression of His mind, though it is far from being the highest. But I do not think that any sufficient reason appears to suppose a link of connection between the ravages caused by these marauding insects and the providential judgments previous to the day of Jehovah, which some assign to the earlier part of the cut off seventieth week after the church is taken to heaven. That both chapters must be understood in the same manner, either as alluding to locusts or to a hostile army invading Judah, is a rash and unfounded notion, with no other source than man's will added to a contracted mind. Closely connected they undoubtedly are, but there is much beauty in taking the past calamity as the occasion of warning the Jews of a far more awful infliction, and connecting it with the future day of Jehovah.

Nor do I see any solid reason for considering the four swarms respectively allegorical of Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar on the one hand, nor on the other of the Assyro-Babylonian power, the Medo-Persian, the Macedonian or Syro-Macedonian, and the Roman, or of this last modified. These are speculations which found favour among certain early Christian writers as well as the Jews of their day. But the more we assert the value of the prophetic word, the more resolutely should we set our face against every scheme of interpretation which savours of fancy. We do well to dread speculation in the things of God. It is the rash guess-work of men not subject to His mind as revealed in scripture, and too hasty in coming to conclusions. If we are not sure, it is wise to wait on One who does not disappoint. The basis of scripture for such views it would be desirable to weigh if it can be produced. Hitherto none has been produced, save the analogy of the four with the four beasts and four carpenters, of which we read in the visions of Daniel and of Zechariah. Can any evidence be conceived more precarious? The prophet draws a warning lesson from actual events that had occurred and were before all eyes; and then proceeds to speak of incomparably grave events in grace and judgment, most of which yet remain to be fulfilled. But we must not confound with any part of Joel 1 the plague of locusts in Revelation 9 under the fifth trumpet. The ravages in the holy land furnished the occasion for a figurative description of a mighty foe in chapter 2; the literal locusts being but a passing visitation from God, certainly not to be slighted, but very different from the trouble described afterwards. There may be a connection between Joel 2 (not 1) and Revelation 9, but the latter introduces symbols of a far more complicated nature and pointing to deeper evil. Both refer to men under the symbol of locusts, and in the use of the locusts in chapter 1 I see little more than God's interest in His people. If He dealt a blow, He meant them to humble themselves and ask and learn of Him through the prophet why it was dealt. He was chastening the people He loved that they might be partakers of His holiness, and escape the heavier blows which would otherwise be their portion.

"Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?" Go back as might the oldest, and search as every inhabitant might, no such thing had been in the days of themselves or their fathers. What had occurred then was to be told from one to another of their descendants. Yet was it a scourge easily attributed to second causes, and all profit lost, because God was thus shut out. If He were heard, that which had just befallen the land would arouse to repentance; if despised, the prophet warns of greater ills.

We must remember that all these things have a moral bearing. The desolation all around was the counterpart of the havoc that sin had wrought within. The people had grievously wandered from Jehovah, and their state was such that He could take no pleasure in them. The whole scene was one of ruin and departure from God.

In the days of the prophet Joel the land of Judah was visited by a terrible plague of insects. Such a thing had never been experienced before. So fearful was the scourge that generations yet unborn were to hear the story of the dire calamity which had befallen the land.

Devastation had spread on every side. With first the palmer-worm, then the locust, then the canker-worm, then the caterpillar, nothing had escaped. The vines and the fig trees were destroyed, the fields of wheat and barley were laid waste, the grass of the pastures was consumed, and the whole land lay in utter desolation. But what caused the prophet special grief amid all this sorrow was the fact that the meat offering and the drink offering were cut off from the house of the Lord. The means were no longer forthcoming to keep up these sacrifices. Twice in chapter 1 is this fact lamented, and no wonder, for the meat and drink offerings spoke of Christ. And now they had ceased. As God looked down from heaven there was no longer anything in Judah that presented Christ typically to His eye.

The first swarm had probably appeared in the fall; only the vineyards had not yet been harvested. They attacked the vineyards and speedily the vines and the grapes disappeared under the onslaught. The drinkers of wine were therefore to suffer first. That there was much drunkenness among the people Israel, especially in the days of their prosperity, may be learned from Amos 6:1-6; Isa. 5:11, 24:7-9, 28:7, etc. In verse 6 the locusts are described as a nation, mighty without number, with lion's teeth. This confirms the typical application to Gentile nations of the future who would devastate the land. See, furthermore, Numbers 13:33, Isaiah 40:22 and Jeremiah 51:14, where the same comparison is made.

Hence is shown, still in figurative language, how everything was dealt with — the vine wasted, the fig-tree barked, the branches cast away and made white. The prophet calls on them accordingly to lament. Nor was it only that the country and men suffered the destruction of their natural resources as a chastening from God, but everything else was affected. The religious oblations felt the blight over the land — the meat-offering and the drink-offering — the one the witness of devotedness, and the other of joy before God. Both these were clean cut off from the house of Jehovah. "Lament as a virgin girded with sackcloth on account of the husband of her youth. The meat-offering and the drink-offering are cut off from the house of Jehovah; the priests howl, the ministers of Jehovah. The field is wasted, the land mourns; for the corn is wasted: the new wine is dried up, the oil languishes." Every mark of fertility was now disappearing; and hence the very husbandmen are called to shame, and the vine-dressers to howl, on account of the wheat and the barley — for that which constituted the staff or even the barest necessaries of life (verse 11). Assuredly fruit-bearing trees did not escape. "The vine is dried up, and the fig-tree languishes; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men" (verse 12)

The Spirit of God takes the opportunity afforded by an unparalleled scarcity, caused by the invasion of innumerable armies of insects, to rouse the attention of the people with respect to the day of Jehovah; that great and terrible day which was to come, and in which His power should be manifested in judgment — in which He, who had shewn long patience, would at length interpose to vindicate the glory of His name, and deliver it from the reproach cast thereon by the sin of His people, and to take vengeance on all that magnified itself against Him. That which is here presented to us as the rod of Jehovah is the northern army — the same that we so often find in the prophets — the Assyrian. But, in the end, it is God Himself who, after having chastised His people by means of this enemy, intervenes for his destruction, and for the judgment of all the nations gathered round Jerusalem.

The occasion of the book and prophecy of Joel was a dreadful scourge which swept over the land of Israel. Locusts swarms had fallen upon the land and stripped it of everything green. There was also a great drought. All was a chastisement from the Lord. Hence we see in the first chapter the penitential lamentations of old and young, priests and people. Then the vision widens in the second chapter. The locusts appear no longer as a scourge of literal insects; they become typical of an invading army. This hostile army invades the land from the North and makes the land a wilderness. The alarm is sounded in Zion ; the repentance of the people follows. Then comes the great change in this picture of desolation and despair. The day of the Lord is announced. He acts in behalf of His people. He delivers them from the northern Army; He restores what the locusts had devoured; the land is restored and the latter rain is given. At the close of the second chapter stands the prophecy which predicts spiritual blessings through the outpouring of the Spirit of God upon all flesh, a prophecy which has not yet been completely fulfilled, which is not now in process of fulfillment, but which will be accomplished in the day of the Lord. The last chapter is the great finale of this symphony of prophecy. Here the judgment of the nations is vividly portrayed; what the day of the Lord will bring, and what will follow in blessing is the final theme.