Joel 1:11
Be dismayed, O farmers, wail, O vinedressers, over the wheat and barley, because the harvest of the field has perished.
Be ashamed, O farmers
The phrase "Be ashamed" is a call to deep regret and repentance. In the Hebrew, the word used here is "בּוֹשׁ" (bosh), which conveys a sense of humiliation and disgrace. This is not merely a superficial embarrassment but a profound recognition of failure and sin. The farmers, or "עִכָּרִים" (ikkarim), are directly addressed, highlighting their role in the agricultural society of ancient Israel. They are the stewards of the land, and their shame is tied to the failure of the crops, which is seen as a divine judgment. This call to shame is a call to return to God, acknowledging that the land's fruitfulness is ultimately dependent on His blessing.

wail, O vinedressers
The word "wail" is translated from the Hebrew "הֵילִילוּ" (heililu), which is an expression of intense mourning and lamentation. This is not a quiet or private grief but a loud, public outcry. The "vinedressers," or "כּוֹרְמִים" (koremim), are those who tend the vineyards, a critical part of the agrarian economy. Vineyards were a symbol of prosperity and joy in Israel, often associated with celebration and abundance. The call for vinedressers to wail signifies the loss of these blessings and the deep sorrow that accompanies such a loss. It is a call to recognize the spiritual implications of the physical devastation.

over the wheat and the barley
"Wheat" and "barley" were staple crops in ancient Israel, essential for daily sustenance. The Hebrew words "חִטָּה" (chittah) for wheat and "שְׂעוֹרָה" (se'orah) for barley indicate the basic elements of the diet and economy. The loss of these crops would have been catastrophic, leading to famine and economic collapse. This devastation is a direct result of the locust plague described earlier in the chapter, which serves as a metaphor for divine judgment. The mention of these specific crops underscores the severity of the situation and the need for the people to turn back to God in repentance.

because the harvest of the field has perished
The "harvest" is the culmination of the farmers' and vinedressers' labor, the time of reaping what has been sown. The Hebrew word "קָצִיר" (qatsir) signifies not just the physical gathering of crops but also the anticipated joy and provision that comes with it. The fact that it "has perished" (from the Hebrew "אָבַד" - avad) indicates total destruction and loss. This is not a natural disaster but a divine intervention meant to awaken the people to their spiritual condition. The perishing of the harvest is a call to recognize the futility of relying solely on human effort and to return to dependence on God, who is the true source of all provision and blessing.

Persons / Places / Events
1. Farmers
Individuals who cultivate the land and grow crops. In the context of Joel, they are experiencing devastation due to a locust plague.

2. Vinedressers
Workers who tend to vineyards, responsible for the care and harvesting of grapes. They are also affected by the destruction of their crops.

3. Wheat and Barley
Staple crops in ancient Israel, essential for daily sustenance and economic stability. Their destruction signifies a severe crisis.

4. Harvest
The time of gathering mature crops from the fields. The failure of the harvest represents a significant loss and a call to repentance.

5. The Land of Judah
The setting of Joel's prophecy, where the people are called to recognize the judgment of God through natural calamities.
Teaching Points
Recognition of Divine Judgment
The devastation of crops in Joel 1:11 serves as a reminder of God's sovereignty and the consequences of sin. Believers are called to recognize when God is using circumstances to draw them back to Him.

Call to Repentance
The lament of the farmers and vinedressers is a call to repentance. In times of crisis, Christians should examine their lives and turn back to God with sincere hearts.

Dependence on God for Provision
The loss of the harvest highlights the need for reliance on God rather than solely on human efforts or natural resources. Trust in God's provision is essential.

Community Lament and Prayer
The communal aspect of the lament in Joel encourages believers to come together in prayer and seek God's mercy during difficult times.

Hope in Restoration
While Joel 1:11 speaks of destruction, the broader message of Joel includes the promise of restoration. Christians can find hope in God's ability to restore and renew.
Bible Study Questions
1. How does the destruction of the harvest in Joel 1:11 reflect the spiritual state of the people of Judah, and what can we learn from this about the relationship between physical and spiritual well-being?

2. In what ways can modern Christians identify and respond to "locust plagues" in their own lives, whether literal or metaphorical?

3. How does the call to lament in Joel 1:11 compare to other biblical calls to repentance, such as those found in the book of Amos or Isaiah?

4. What practical steps can we take to ensure that our dependence is on God rather than on our own resources or abilities, especially in times of crisis?

5. How can the promise of restoration found later in the book of Joel encourage us in our personal and communal struggles today?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, including agricultural failure as a consequence of turning away from God.

Isaiah 24
Describes the earth's mourning and languishing due to the sin of its inhabitants, similar to the devastation in Joel.

Amos 4
Amos speaks of various calamities, including agricultural disasters, as a means for God to call His people to return to Him.
Sin Destroys JoyDean Farrar.Joel 1:11-12
The Advantages of a Bad HarvestJoel 1:11-12
The Destructive Nature of SinJ. S. Exell, M. A.Joel 1:11-12
The Shame of the HusbandmanGeorge Hutcheson.Joel 1:11-12
The Voice in Withered LeavesJoel 1:11-12
People
Joel, Pethuel
Places
Zion
Topics
Ashamed, Barley, Confounded, Cries, Destroyed, Destruction, Farmers, Field, Fields, Grief, Grieve, Growers, Harvest, Howl, Husbandmen, Keepers, O, Perished, Produce, Shamed, Soil, Tillers, Vine, Vinedressers, Vine-dressers, Vine-gardens, Vineyard, Wail, Wheat, Workers
Dictionary of Bible Themes
Joel 1:11

     4456   grain
     4464   harvest
     5433   occupations
     5831   depression

Joel 1:2-12

     4843   plague

Joel 1:6-12

     5508   ruins

Joel 1:8-11

     4542   wheat

Joel 1:10-12

     4823   famine, physical

Library
Grace Before Meat.
O most gracious God, and loving Father, who feedest all creatures living, which depend upon thy divine providence, we beseech thee, sanctify these creatures, which thou hast ordained for us; give them virtue to nourish our bodies in life and health; and give us grace to receive them soberly and thankfully, as from thy hands; that so, in the strength of these and thy other blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus
Lewis Bayly—The Practice of Piety

The Redeemer's Return is Necessitated by the Lamentation of all Creation.
The effects of the Fall have been far-reaching--"By one man sin entered the world"(Rom. 5:12). Not only was the entire human family involved but the whole "Kosmos" was affected. When Adam and Eve sinned, God not only pronounced sentence upon them and the Serpent but He cursed the ground as well--"And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it, Cursed is the ground for thy sake;
Arthur W. Pink—The Redeemer's Return

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Joel
The book of Joel admirably illustrates the intimate connection which subsisted for the prophetic mind between the sorrows and disasters of the present and the coming day of Jehovah: the one is the immediate harbinger of the other. In an unusually devastating plague of locusts, which, like an army of the Lord,[1] has stripped the land bare and brought misery alike upon city and country, man and beast--"for the beasts of the field look up sighing unto Thee," i. 20--the prophet sees the forerunner of
John Edgar McFadyen—Introduction to the Old Testament

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