Proclaim ye this among the Gentiles - God having before said that He would "gather all nations," now, by a solemn irony, bids them prepare, if, by any means, they can fight against Him. So in Isaiah; "Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to nought; speak the word, and it shall not stand, for God is with us" (Isaiah 8:9-10; see also Ezekiel 38:7-23).

Prepare - Literally, "hallow, war." To "hallow war" was to make it holy, either in appearance or in truth, as the prophet bade them, "sanctify a fast," i. e., keep it holily. So God calls the Medes, whom He employed against Babylon, "My sanctified ones" Isaiah 13, and bids, "sanctify the nations against her" Jeremiah 51:27; and the enemies of Judah encourage themselves, "sanctify ye war against her" Jeremiah 6:4; and Micah says, that whosover bribed not the false prophets, "they sanctify war against him" Micah 3:5, i. e., proclaim war against him in the Name of God. The enemies of God, of His people, of His truth, declare war against all, in the Name of God. The Jews would have stoned our Lord for blasphemy, and, at the last, they condemned Him as guilty of it. "He hath spoken blasphemy. What further need have we of witttesses? behold, now ye have heard His blasphemy" Matthew 26:65. And He foretold to His disciples, "Whosoever killeth you, will think he doeth God service" John 16:2.

Stephen was persecuted for speaking "blasphemous words against Moses and against God, this holy place and the law" Acts 6:11, Acts 6:13. Paul was persecuted for "persuading people to worship God contrary to the law and polluting this holy place" Acts 18:13; Acts 21:28; Acts 24:6. Antichrist shall set himself up as God, "so that he, as God, sitteth in the temple of God shewing himself that he is God" 2 Thessalonians 2:4. Heretics and unbelievers declaim against the Gospel, as though it, and not themselves, were opposed to the holiness and Majesty and love of God. The Gnostics of old spake against the Creator in the Name of God. Arians affected reverence for the glory of God , being, on their own mis-belief, idolaters or polytheists . The Apollinarians charged the Church with ascribing to our Lord a sinful soul, as though the soul must needs be such , find themselves held the Godhead to have been united to a soulless, and so a brute, nature.

Manichaeans accused her of making God the author of evil, and themselves, as do Pantheists now, invented a god who sinned . Novatians and Donatists accused the Church of laxity. Pelagians charged her with denying the perfectibility of man's nature, themselves denying the grace whereby it is perfected. Muhammed arrayed the truth of the Unity of God against His Being in Three Persons, and fought against the truth as idolatry. Some now array "Theism," i. e., truths as to God which they have stolen from Holy Scripture, against the belief in God as He has revealed Himself. Indeed, no imposture ever long held its ground against truth, unless it masked itself under some truth of God which it perverted, and so "hallowed" its "war" against God in the Name of God.

Wake up the mighty men - Arouse them, as if their former state had been a state of sleep; arouse all their dormant powers, all within them, that they may put forth all their strength, if so be they may prevail against God.

Let all the men of war draw near - , as if to contend, and close, as it were, with God and His people (see 1 Samuel 17:41. 2 Samuel 10:13), as, on the other hand, God says, "I will come near to you to judgment" (Malachi 3:5; see Isaiah 41:1; Isaiah 50:8). "Let them come up" into His very presence. Even while calling them to fulfill this their vain purpose of striving with God, the prophet keeps in mind, into whose presence they are summoned, and so calls them to "come up," as to a place of dignity.

Prepare war - Let all the enemies of God and of his people join together; let them even call all the tillers of the ground to their assistance, instead of laboring in the field; let every peasant become a soldier. Let them turn their agricultural implements into offensive weapons, so that the weak, being well armed, may confidently say, I am strong: yet, when thus collected and armed, Jehovah will bring down thy mighty ones; for so the clause in Joel 3:11 should be rendered.

Proclaim ye this among the Gentiles,.... This decree of God, concerning the deliverance of his church; and the destruction of their enemies; which is to be proclaimed among them, to the terror of them, and the comfort of God's people, encouraging them to the battle, since they might be sure of victory; for the prophet here returns to give an account of the armies to be gathered together, and to be destroyed in the valley of Jehoshaphat, as appears from Joel 3:12; and to this end heralds are here ordered to make proclamation of war throughout the nations, and to gather them to the battle of Almighty God; whether seriously, or ironically, may be considered; what follows seems to be spoken in the latter way, to the enemies of the church; though they may be interpreted as spoken seriously to the people of God themselves:

prepare war; get all things ready for it, men and arms:

wake up the mighty men; generals, captains, and other officers, men of strength and courage; let them arouse from the sleep and lethargy in which they are, and get themselves in a readiness for war, and put themselves at the head of their troops:

let all the men of war draw near, let them come up; to the land of Judea, and to Jerusalem; that is, either the Christian powers with their armies, to defend Jerusalem against the Turks, and deliver it out of their hands; let them appear on the behalf of the Jews: or else let the enemies of Christ's church and people come up against them, even the most powerful of them; let them muster up all their forces, and do the most they can, they shall not prevail.

Fulfilment of the judgment upon all the heathen predicted in Joel 3:2. Compare the similar prediction of judgment in Zechariah 14:2. The call is addressed to all nations to equip themselves for battle, and march into the valley of Jehoshaphat to war against the people of God, but in reality to be judged by the Lord through His heavenly heroes, whom He sends down thither. Joel 3:9. "Proclaim ye this among the nations; sanctify a war, awaken the heroes, let all the men of war draw near and come up! Joel 3:10. Forge your coulters into swords, and your vine-sickles into spears: let the weak one say, A hero am I. Joe 3:11. Hasten and come, all ye nations round about, and assemble yourselves! Let thy heroes come down thither, O Jehovah! Joel 3:12. The nations are to rise up, and come into the valley of Jehoshaphat; for there shall I sit to judge all the heathen round about." The summons to prepare for war (Joel 3:9) is addressed, not to the worshippers of Jehovah or the Israelites scattered among the heathen (Cyr., Calv., Umbreit), but to the heathen nations, though not directly to the heroes and warriors among the heathen, but to heralds, who are to listen to the divine message, and convey it to the heathen nations. This change belongs to the poetical drapery of thought, that at a sign from the Lord the heathen nations are to assemble together for war against Israel. קדּשׁ מלחמה does not mean "to declare war" (Hitzig), but to consecrate a war, i.e., to prepare for war by sacrifices and religious rites of consecration (cf. 1 Samuel 7:8-9; Jeremiah 6:4). העירוּ: waken up or arouse (not wake up) the heroes from their peaceful rest to battle. With יגּשׁוּ the address passes over from the second person to the third, which Hitzig accounts for on the ground that the words state what the heralds are to say to the nations or heroes; but the continuance of the imperative kōttū in Joel 3:10 does not suit this. This transition is a very frequent one (cf. Isaiah 41:1; Isaiah 34:1), and may be very simply explained from the lively nature of the description. עלה is here applied to the advance of hostile armies against a land or city. The nations are to summon up all their resources and all their strength for this war, because it will be a decisive one. They are to forge the tools of peaceful agriculture into weapons of war (compare Isaiah 2:4 and Micah 4:3, where the Messianic times of peace are depicted as the turning of weapons of war into instruments of agriculture). Even the weak one is to rouse himself up to be a hero, "as is generally the case when a whole nation is seized with warlike enthusiasm" (Hitzig). This enthusiasm is expressed still further in the appeal in Joel 3:11 to assemble together as speedily as possible. The ἁπ. λεγ. עוּשׁ is related to חוּשׁ, to hasten; whereas no support can be found in the language to the meaning "assemble," adopted by the lxx, Targ., etc. The expression כּל־הגּוים by no means necessitates our taking these words as a summons or challenge on the part of Joel to the heathen, as Hitzig does; for this can be very well interpreted as a summons, with which the nations call one another to battle, as the following ונקבּצוּ requires; and the assumption of Hitzig, Ewald, and others, that this form is the imperative for הקּבצוּ, cannot be sustained from Isaiah 43:9 and Jeremiah 50:5. It is not till Joel 3:11 that Joel steps in with a prayer addressed to the Lord, that He will send down His heavenly heroes to the place to which the heathen are flowing together. Hanchath an imper. hiph., with pathach instead of tzere, on account of the guttural, from nâchath, to come down. The heroes of Jehovah are heavenly hosts, or angels, who execute His commands as gibbōrē khōăch (Psalm 103:20, cf. Psalm 78:25). This prayer is answered thus by Jehovah in Joel 3:12 : "Let the nations rise up, and come into the valley of Jehoshaphat, for there will He hold judgment upon them." יעורוּ corresponds to העירוּ in Joel 3:9; and at the close, "all the heathen round about" is deliberately repeated. Still there is no antithesis in this to "all nations" in Joel 3:2, as though here the judgment was simply to come upon the hostile nations in the neighbourhood of Judah, and not upon all the heathen universally (Hitzig). For even in Joel 3:2 כל הגוים are simply all the heathen who have attacked the people of Jehovah - that is to say, all the nations round about Israel. Only these are not merely the neighbouring nations to Judah, but all heathen nations who have come into contact with the kingdom of God, i.e., all the nations of the earth without exception, inasmuch as before the last judgment the gospel of the kingdom is to be preached in all the world for a testimony to all nations (Matthew 24:14; Mark 13:10).

It is to the last decisive judgment, in which all the single judgments find their end, that the command of Jehovah to His strong heroes refers. Joel 3:13. "Put ye in the sickle; for the harvest is ripe: come, tread, for the win-press is full, the vats overflow: for their wickedness is great." The judgment is represented under the double figure of the reaping of the fields and the treading out of the grapes in the wine-press. The angels are first of all summoned to reap the ripe corn (Isaiah 17:5; Revelation 14:16), and then commanded to tread the wine-presses that are filled with grapes. The opposite opinion expressed by Hitzig, viz., that the command to tread the wine-presses is preceded by the command to cut off the grapes, is supported partly by the erroneous assertion, that bâshal is not applied to the ripening of corn, and partly upon the arbitrary assumption that qâtsı̄r, a harvest, stands for bâtsı̄r, a vintage; and maggâl, a sickle (cf. Jeremiah 50:16), for mazmērâh, a vine-dresser's bill. But bâshal does not mean "to boil," either primarily or literally, but to be done, or to be ripe, like the Greek πέσσω, πέπτω, to ripen, to make soft, to boil (see at Exodus 12:9), and hence in the piel both to boil and roast, and in the hiphil to make ripe of ripen (Genesis 40:10), applied both to grapes and corn. It is impossible to infer from the fact that Isaiah (Isaiah 16:9) uses the word qâtsı̄r for the vintage, on account of the alliteration with qayits, that this is also the meaning of the word in Joel. But we have a decisive proof in the resumption of this passage in Revelation 14:15 and Revelation 14:18, where the two figures (of the corn-harvest and the gathering of the grapes) are kept quite distinct, and the clause כּי בשׁל קציר is paraphrased and explained thus: "The time is come for thee to reap, for the harvest of the earth is ripe." The ripeness of the corn is a figurative representation of ripeness for judgment. Just as in the harvest - namely, at the threshing and winnowing connected with the harvest - the grains of corn are separated from the husk, the wheat being gathered into the barns, the husk blown away by the wind, and the straw burned; so will the good be separated from the wicked by the judgment, the former being gathered into the kingdom of God for the enjoyment of eternal life, - the latter, on the other hand, being given up to eternal death. The harvest field is the earth (ἡ γῆ, Revelation 14:16), i.e., the inhabitants of the earth, the human race. The ripening began at the time of the appearance of Christ upon the earth (John 4:35; Matthew 9:38). With the preaching of the gospel among all nations, the judgment of separation and decision (ἡ κρίσις, John 3:18-21) commenced; with the spread of the kingdom of Christ in the earth it passes over all nations; and it will be completed in the last judgment, on the return of Christ in glory at the end of this world. Joel does not carry out the figure of the harvest any further, but simply presents the judgment under the similar figure of the treading of the grapes that have been gathered. רדוּ, not from yârad, to descend, but from râdâh, to trample under foot, tread the press that is filled with grapes. השׁיקוּ היקבים is used in Joel 2:24 to denote the most abundant harvest; here it is figuratively employed to denote the great mass of men who are ripe for the judgment, as the explanatory clause, for "their wicked (deed) is much," or "their wickedness is great," which recals Genesis 6:5, clearly shows. The treading of the wine-press does not express the idea of wading in blood, or the execution of a great massacre; but in Isaiah 63:3, as well as in Revelation 14:20, it is a figure denoting an annihilating judgment upon the enemies of God and of His kingdom. The wine-press is "the wine-press of the wrath of God," i.e., "what the wine-press is to ordinary grapes, the wrath of God is to the grapes referred to here" (Hengstenberg on Revelation 14:19).

The execution of this divine command is not expressly mentioned, but in Joel 3:14. the judgment is simply depicted thus: first of all we have a description of the streaming of the nations into the valley of judgment, and then of the appearance of Jehovah upon Zion in the terrible glory of the Judge of the world, and as the refuge of His people. Joel 3:14. "Tumult, tumult in the valley of decision: for the day of Jehovah is near in the valley of decision." Hămōnı̄m are noisy crowds, whom the prophet sees in the Spirit pouring into the valley of Jehoshaphat. The repetition of the word is expressive of the great multitude, as in 2 Kings 3:16. עמק החרוּץ not valley of threshing; for though chârūts is used in Isaiah 28:27 and Isaiah 41:15 for the threshing-sledge, it is not used for the threshing itself, but valley of the deciding judgment, from chârats, to decide, to determine irrevocably (Isaiah 10:22; 1 Kings 20:40), so that chârūts simply defines the name Jehoshaphat with greater precision. כּי קרוב וגו (compare Joel 1:15; Joel 2:1) is used here to denote the immediate proximity of the judgment, which bursts at once, according to Joel 3:15.

Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up:

3:9 This - These things which I will do to the enemies of God's people. The Gentiles - The Assyrians, Chaldeans, and Grecians successively. Prepare war - Make ready for wars against the enemies of my people.

Prepare: Heb. Sanctify

[1] Prepare war

Verses 9-14 refer to Armageddon; verses 15,16 are parallel with Joel 2:30-32. From verses 9 to 16 we have a resume of Joel 2:9-32.

9. The nations hostile to Israel are summoned by Jehovah to "come up" (this phrase is used because Jerusalem was on a hill) against Jerusalem, not that they may destroy it, but to be destroyed by the Lord (Eze 38:7-23; Zec 12:2-9; 14:2, 3).

Prepare war-literally, sanctify war: because the heathen always began war with religious ceremonies. The very phrase used of Babylon's preparations against Jerusalem (Jer 6:4) is now used of the final foes of Jerusalem. As Babylon was then desired by God to advance against her for her destruction, so now all her foes, of whom Babylon was the type, are desired to advance against her for their own destruction.

3:9-17 Here is a challenge to all the enemies of God's people. There is no escaping God's judgments; hardened sinners, in that day of wrath, shall be cut off from all comfort and joy. Most of the prophets foretell the same final victory of the church of God over all that oppose it. To the wicked it will be a terrible day, but to the righteous it will be a joyful day. What cause have those who possess an interest in Christ, to glory in their Strength and their Redeemer! The acceptable year of the Lord, a day of such great favour to some, will be a day of remarkable vengeance to others: let every one that is out of Christ awake, and flee from the wrath to come.