Four different types of locusts are mentioned by Joel in verse 4, chapter 1:

 

1. GAZAM, which means 'to cut off,' and refers to the locusts that eat the tops off the stalks of plants. This type of locust has been called the 'gnawing locust,' or 'the devourer,' and has no wings. The eschatological (future)  reference is to Tiglath-pileser III, also known as Pul, the Assyrian king.

 

2. ARBEH, which means 'to increase;' this type of locust eats the stalks of the plants. It has been called 'the

swarming' locust. The eschatological reference is to Sargon II, an aristocrat unlike his predecessor, Tiglath-pileser  III, who was a commoner. Sargon II founded the Sargonid Dynasty.

 

3. YELEK, which means 'to lick up,' and designates the locust that eats the stub of the stalk. The eschatological

reference is to the Assyrian king Sennachrib.

 

4. CHASIL, which means 'to devour,' and denotes the locust that eats the root of the plant. And eschatologically, the term refers to Esar-haddon. [4]

 

 

Locusts belong to the order called Orthoptera, and include grasshoppers. True locusts, or jumping grasshoppers are migratory and belong to the family Acrididae. There are 23,000 different species of locusts. And they cause great damage to crops wherever they swarm. Modern control measures include poison bait, the plowing under of locust eggs, airplane sprayed insecticides and truck-mounted poisonous mist blowers. When locusts swarm, the numbers are estimated to be in the hundreds of millions.

 

To demonstrate how destructive locust infestations can be, Gustaf Dalman wrote:  "In Jerusalem the locusts appeared at that time in flights lasting for hours, like clouds from the northeast and south, from the 22nd to the 27th of March.....At the end of May and the beginning of June the first hatching of eggs, deposited by them into the ground, appeared as wingless larvae, which wander about and eat up everything green that they encounter. Wild growth, grain, the leaves of fig trees, vines, even olive trees, everything disappears where they move along. They cover the walls of houses, penetrate to the inside through doors and windows, just as Exodus 10:5f assumes. Following a sixfold shedding, the wings appear after approximately two months, and twenty days later they fly on, to invade other regions."

 

God is Lord of all and can humble the proud and rebellious people by using any means He chooses, even locusts.  The more men place their happiness in their own gratification, the more severe afflictions are upon them.  The more earthly delights we make needful to satisfy us, the more we expose ourselves to trouble.

 

 Joel 1:5

 

This is the wine of the new vintage that has not yet been put in containers. And Judah is a nation of alcoholics in Joel's day. The result of the locust infestations is the destruction of all crops and vegetation. There is no more beer, no more wine, no more grain-based alcohols. These Jews were not interested in God's word; they were bored, their lives were tedious. Through lack of God's word in their souls they had no capacity for life. Indeed, boredom and frustration caused them seek escape through alcohol.

 

When these people awaken from the ignorance of their drunken stupors they will "weep and wail" because there is no more wine. They will no longer be able to evade reality.

 

Verse five brings up two concepts: drinking and crying. These topics occur throughout

the book of Joel, and for that matter, throughout the Old Testament.

 

 

Drinking and Drunkenness

 

Drunkenness is a sin according to Scripture: Proverbs 20:1, 23:20, Isaiah 5:11,22, 28:7-8, Romans 13:13, I Corinthians 5:11, Ephesians 5:18. And the following professions are singled out for specific and special warning against drunkenness: Kings or government leaders, Proverbs 31:4,5; Pastors or priests, I Timothy 3:3, Titus 1:7; Deacons, I Timothy 3:8.

 

Examples of drunkenness and the its harmful results are found in: Genesis 9:21, the story of Noah; I Samuel 25:36,37, the story of Nabal.  Ephraim's drunkenness is narrated in Isaiah 28:1, and the depravity of Lot is attributable to drunkenness in Genesis 19:32-36.

 

Scripture does, however, allow drinking in moderation. In fact the following medical benefits are ascribed to small amounts of alcohol by Scripture: the brain and nervous system are relaxed by alcohol; alcohol is described as good for the stomach and the appetite; and red wine is recommended to improve circulation (the cardio-vascular system).

 

When abused, alcohol has very detrimental effects. Abuse leads to impulsive and violent behavior, and it removes normal inhibitions and clouds analytical capabilities. Too much alcohol may cause the following diseases: Wernicke's disease, Marchiafava-Bignani's disease, Cirrohosis, Delirium tremens, and Korsakoff's psychosis.

 

In John 2:1-11, our Lord turned water into wine. Many would cite this passage as support for drinking; however, it neither condones nor condemns drinking. All it does is report a miracle. And the miracle was intended to demonstrate the power and Person of the Son of God, i.e., that He was the God-Man, the unique Person of the universe. Additionally, the miracle portrayed the power of the "water of the word" in the life of the believer, Ephesians 5:26, and also depicts the true soul happiness that the "water of the word" produces, just as wine produces a giddy feeling in the mind, Judges 9:13 and Psalm 104:15.

 

The books of Joel and Isaiah assert that extensive misuse of alcohol in a nation brings about not only natural consequences, but also discipline from God. Joel 1:4 relates alcoholism to economic disaster, while Joel 1:5 relates alcohol to individual failure, yearning and rage. And both Joel 1:6 and Isaiah 28:1,7-9 relate alcoholism to national failure and foreign domination.

The Law of Love, the Law of Expediency, and the Law of Supreme Sacrifice, all of which are mentioned in I Cor. 8:1-10, provide direction that drinking should be curtailed under certain conditions: when offending other believers, when evangelizing unbelievers, and when any bona fide ministry might be disadvantaged.

 

Jeremiah 13, verses 12 through 17, make the remarkable statement that drunkenness is associated with apostasy. How and why? Because drunkenness is a violation of God's word, and such a violation may be indicative of insufficient love for God.  If something leads us away from God rather than toward Him, then we should get rid of it.   Obviously, many factors are involved to make sure there is no abuse or misuse and therefore it may be better and easier to just stay away from it altogether.

 

 

Tears and Lamentations

 

In our passage in Joel, wailing is indicative of confusion and distraction from God and God's word. It is a symptom of soul misery and self-pity. However, Scripture sanctions crying and weeping in certain conditions. The chief example of justifiable tears is found in the tears of our Lord. Scripture records three instances in which He wept:

 

1. John 11:35, here our Lord wept at the tomb of Lazarus. These were tears of loss, love and compassion.

 

2. Luke 19:41, where our Lord cried for the city of Jerusalem because He knew that it would be destroyed by the Romans in 70 AD. His tears were those of compassion and love.

 

3. Hebrews 5:7, which says, "During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission."  This is a reference to His crying on the Cross because of the intense pain He felt, a pain that we will never feel -- the pain of bearing our sins.

 

 

Thus, weeping is sanctioned as an expression of sorrow, I Thess. 4:13; because of compassion, John 11:35; as an expression of faith in God, Psalm 30:5; anguish over one's nation, Jeremiah 9:1; and as the result of physical pain, Revelation 21:4.

 

Nevertheless, weeping is not justified according to Scripture under other conditions: because of personal failure, II Samuel 14:24,28, 18:33, 19:1-4, where David not only had sorrow (which is acceptable) but regrets; because of devastation, I Samuel 30:4, Joel 1:5; because of embarrassment and arrogance, Ezra 3:12,13; or because of obstacles, Numbers 14:1.

 

According to Matthew 8:12, 25:30, and Luke 13:28, unbelievers will weep and gnash their teeth at the last judgment.  Weeping because of extreme soul happiness, i.e., love, weddings, faith, is classified as "private" or "secret" weeping and is permissible. Psalm 30:5, Luke 7:38.  Finally, Revelation 21:4 and Isaiah 30:19, declare that there will be no crying, weeping or wailing in heaven, in eternity.