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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joel 3:9–17. His four-level outline is real structure in the source text, so it is rendered as structure.
What the psalmist had long before ordered to be said among the heathen (Psa 96:10) the prophet here will have in like manner to be published to all nations, That the Lord reigns, and that he comes, he comes to judge the earth, as he had long been judging in the earth. The notice here given of God's judging the nations may have reference to the destruction of Sennacherib, Nebuchadnezzar, Antiochus, and to the Antichrist especially, and all the proud enemies of the Christian church; but some of the best interpreters, ancient and modern (particularly the learned Dr. Polock), think the scope of these verses is to set forth the day of the last judgment under the similitude of God's making war upon the enemies of his kingdom, and his gathering in the harvest of the earth, both which similitudes we find used in the Revelation, Rev 19:11; Rev 14:18. Here we have,
I.A challenge given to all the enemies of God's kingdom to do their worst.
To signify to them that God is preparing war against them, they are called upon to prepare war against him, Joe 3:9-11. When the hour of God's judgment shall come effectual methods shall be taken to gather all nations to the battle of that great day of God Almighty, Rev 16:14; Rev 20:8. It seems to be here spoken ironically: "Proclaim you this among the Gentiles; let all the forces of the nations be summoned to join in confederacy against God and his people." It is like that, Isa 7:9, "Associate yourselves, O you people! and gird yourselves, but you shall be broken to pieces. Prepare war; muster up all your strength; wake up the mighty men; call them into your service; excite them to vigilance and resolution; let all the men of war draw near. Let them come and enter the lists with Omnipotence if they dare; let them not complain for want of weapons, but let them beat their ploughshares into swords and their pruning-hooks into spears. Let them resolve, if they will, never to return to their husbandry again, but either to conquer or die; let none plead unfitness to bear arms, but let the weak say, I am strong and will venture into the field of battle." Thus does a God of almighty power bid defiance to all the opposition of the powers of darkness; let the heathen rage, and the kings of the earth take counsel together, against the Lord and his Christ; let them assemble, and come, and gather themselves together; but he that sits in heaven shall laugh at them, and, while he thus calls them, he has them in derision, Psa 2:1, Psa 2:4. The heathen must be wakened, must be raised from the dead, that they may come up to the valley of Jehoshaphat, to receive their doom (Joe 3:12), may come up out of their graves, come up into the air, to meet the Lord there. Jehoshaphat signifies the judgment of the Lord. Let them come to the place of God's judgment, which perhaps is the chief reason for the using of this name here, but it is put together as a proper name for the sake of allusions to the place so called, which we observed before; let them come thither where God will sit to judge the heathen, to that throne of glory before which shall be gathered all nations (Mat 25:32), for before the judgment-seat of Christ we must all appear. The challenge (Joe 3:9) is turned into a summons, Joe 3:12. It is not only, Come if you dare, but You shall come whether you will or no, for there is no escaping the judgments of God.
II.A charge given to the ministers of God's justice to appear and act against these daring enemies of his kingdom among men:
And therefore cause thy mighty ones to come down, O Lord! Joe 3:11. When they bring their forces into the field, let God bring his, let the archangel's trumpet sound a charge, to call together his mighty ones, that is, his angels. Perhaps it is with reference to this that Christ's coming from heaven at the last day is said to be with his mighty angels, Th2 1:7. These are the hosts of the Lord, that shall fight his battles when he shall put down all opposing rule, principality, and power when he shall judge among the heathen, Psa 110:6. Some think these words (Joe 3:9, Joe 3:10), Prepare war, wake up the mighty men, are not a challenge to the enemies' hosts, but a charge to God's hosts; let them draw near, and come up. When God's cause is to be pleaded, either by the law or by the sword, he has those ready that shall please it effectually, witnesses ready to appear for him in the court of judgment, soldiers ready to appear for him in the field of battle. They shall beat ploughshares into swords, if need be. However, it is plain that to them the charge in given (Joe 3:13), Put you in the sickle, for the harvest is ripe; that is, their wickedness is great, the measure of it is full, and they are ripe for ruin. Our Saviour has expounded this, Mat 13:39. The harvest is the end of the world, and the reapers are the angels. And they are commanded to thrust in their sickle. their sharp sickle, and gather in both the harvest and the vintage, Rev 14:15, Rev 14:18. Note, The greatness of men's wickedness makes them ripe for God's judgment.
III.The vast appearance that shall be in that great and solemn day (Joe 3:14):
Multitudes, multitudes, in the valley of decision, the same which before was called the valley of Jehoshaphat, or of the judgment of the Lord, for the day of the Lord is near in that valley. Note,
1.The judgment-day, that day of the Lord, has all along been looked upon, and spoken of, as nigh at hand. Enoch said, Behold, the Lord comes, as if the Judge were then standing before the door, because it is certain that that day will come and will come according to the appointment, and a thousand years with God are but as one day; things are ripening apace for it; we ought always to be ready for it, because our judgment is at hand.
2.The day of judgment will be the day of decision, when every man's eternal state will be determined, and the controversy that has been long depending between the kingdom of Christ and that of Satan shall be finally decided, and an end put to the struggle. The valley of the distribution of judgment (so the Chaldee), when every man shall receive according to the things done in the body. The valley of threshing (so the margin), carrying on the metaphor of the harvest, Joe 3:13. The proud enemies of God's people will then be crushed and broken to pieces, and made as the dust of the summer threshing-floors.
3.Innumerable multitudes will be gathered together to receive their final doom in that day, as in the destruction of Gog we read of the valley of Hamon-Gog, and the city of Hamonah (Eze 39:15, Eze 39:16), both signifying the multitude of the vanquished enemies; it is the word here used, Hamonim, Hamonim, expressed by the way of admiration - O what vast multitudes of sinners will divine justice be glorified in the ruin of at that day! A multitude of living (says one of the rabbin) and a multitude of dead, for Christ shall come to judge both the quick and the dead.
IV.The amazing change that shall then be made in the kingdom of nature (Joe 3:15):
The sun and moon shall be darkened, as before, Joe 2:31. Their glory and lustre shall be eclipsed by the far greater brightness of that glory in which the Judge shall then appear. Nay, they shall themselves be set aside in the dissolution of all things; for the damned sinners in hell shall not be allowed their light, for God himself will be their everlasting light, Isa 60:19. Those that fall under the wrath of God in that day of wrath shall be cut off from all comfort and joy, signified by the darkening not only of sun and moon, but of the stars also.
V.The different impressions which that day will make upon the children of this world and the children of God, according as it will be to them.
1.To the wicked it will be a terrible day. The Lord shall then speak from Zion and Jerusalem, from the throne of his glory, from heaven, where he manifests himself in a peculiar manner, as sometimes he has done in the glorious high throne of his sanctuary, which yet was but a faint resemblance of the glory of that day. He shall speak from heaven, from the midst of his saints and angels (so some understand it), the holy society of which may be called Zion and Jerusalem; for, when we come to the heavenly Jerusalem, we come to the innumerable company of angels; see Heb 12:22, Heb 12:25. Now is speaking in that day will be to the wicked as roaring, terrible as the roaring of a lion (for so the word signifies); he long kept silence, but now our God shall come, and shall not keep silence, Psa 50:3, Psa 50:21. Note, The judgment of the great day will make the ears of those to tingle that continue the implacable enemies of God's kingdom. God's voice will then shake terribly both heaven and earth (Isa 2:21), yet once more, Hag 2:6; Heb 12:26. This denotes that the voice of God will in the great day speak such terror to the wicked as were enough to put even heaven and earth into a consternation. When God comes to pull down and destroy his enemies, and make them all his footstool, though heaven and earth should stand up in defence of them and undertake their protection, it shall be all in vain. Even they shall shake before him and be an insufficient shelter to those whom he comforts forth to contend with. Note, As blessings out of Zion are the sweetest blessings, and enough to make heaven and earth sing, so terrors out of Zion are the sorest terrors, and enough to make heaven and earth shake.
2.To the righteous it will be a joyful day. When the heaven and earth shall tremble, and be dissolved and burnt up, then will the Lord be the hope of his people and the strength of the children of Israel (Joe 3:16), and then shall Jerusalem be holy, Joe 3:17. The saints are the Israel of God; they are his people; the church is his Jerusalem. They are in covenant and communion with him; now in the great day,
(1.)Their longings shall be satisfied: The Lord will be the hope of his people. As he always was the founder and foundation of their hopes, so he then will be the crown of their hopes. He will be the harbour of his people (so the word is), their receptacle, refuge, and home. The saints in the great day shall arrive at the desired haven, shall put to shore after a stormy voyage; they shall go to be for ever at home with God, to their Father's house, the house not made with hands.
(2.)Their happiness shall be confirmed. God will be in that day the strength of the children of Israel, enabling them to bid that day welcome and to bear up under the weight of its glories and joys. In this world, when the judgments of God are abroad, and sinners are falling under them, God is and will be the hope and strength of his people, the strength of their heart, and their portion, when other men's hearts fail them for fear.
(3.)Their holiness shall be completed (Joe 3:17): Then shall Jerusalem be holy, the holy city indeed; such shall the heavenly Jerusalem be, such the glorious church, without spot, or wrinkle, or any such thing. Jerusalem shall be holiness (so the word is); it shall be perfectly holy; there shall be no remainder of sin in it. The gospel-church is a holy society, even in its militant state, but will never be holiness itself till it comes to be triumphant. Then no stranger shall pass through her any more; there shall not enter into the New Jerusalem any thing that defiles or works iniquity; none shall be there but those who have a right to be there, none but its own citizens; for it shall be an unmixed society.
(4.)God shall in all this be manifested and magnified: So shall you know that I am the Lord your God. By the sanctifying and glorifying of the church God will be known in his holiness and glory, as the God that dwells in his holy mountain and makes it holy by dwelling in it; and those that are sanctified and glorified are so through the knowledge of him that called them. The knowledge which true believers have of God is,
[1.]An appropriating knowledge. They know that he is the Lord their God, yet not theirs only, but theirs in common with the whole church, that he is their God, but dwelling in Zion his holy mountain; for, though faith appropriates, it does not engross or monopolize the privileges of the covenant.
[2.]It is an experimental knowledge. They shall find him their hope and strength in the worst of times, and so they shall know that he is the Lord their God. Those know best the goodness of God who have tasted and seen it, and have found him good to them.
Historical interpretation
Four Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(V. 9 et seq.) Cry out these things ((or: Cry out this)) among the nations: sanctify war, awaken the strong. Let all men of war come near and ascend. Convert your plows into swords, and your pruning hooks into spears. Let the weak say, 'I am strong.' Burst forth and come, all you nations around, and gather together, there the Lord will cause your strong ones ((or: his strong ones)) to fall. LXX: Proclaim these things ((or: Proclaim this)) among the nations: sanctify war, arouse fighters, bring and ascend all men of war. Plough your ploughs into swords, and your sickles into spears. Let the strong say, 'I prevail.' Gather together and come in, all nations round about, and gather yourselves together there, let the warrior be meek. This place is understood in two ways: for some think that these things are said to the holy nations, that they may prepare for war and fight for the people of God, that they may convert all the tools of agriculture into swords and spears, that the weak may say that they are strong, and let them all come from round about and be gathered together in the battle of the Lord, especially since according to the Septuagint it follows: 'Let the warrior be meek and gentle,' and according to what is written in Chronicles (1 Chronicles 5:8): 'And across the Jordan from Reuben and Gad and half the tribe of Manasseh, with all their warlike gear, one hundred and twenty thousand men: all these warriors, prepared for battle with peaceful intent.' They wish to be the imitators of the true David, of whom we read: 'Remember, O Lord, David and all his meekness' (Psalm 131:1). And he himself speaks in the Gospel: 'Learn from me, for I am meek and humble of heart' (Matth. XI, 29), that is, gentle. They also want men to be understood, who, having destroyed the beginnings of infants, have grown in strength to the maturity of age, and have transferred all the zeal with which they previously cultivated the fields of their souls to the necessity of battle. However, it seems to us, who follow the opinion of the Hebrews, that the contrary is true. For this reason, the opposing nations are preparing for battle against Israel, and they exchange their plows and hoes, or sickles, for swords and spears (Isa. II), and the weak says that he is strong, and they burst forth and come from all sides, and they gather against the army of the Lord, so that the Lord may cause their strong ones to perish, and that they may understand that they are overcome by God opposing them. Israel promises miserable things for itself according to the letter. According to the applied allegory, we can understand it as the nations of demons, those who fight against the Church daily, and finally, those who will fight against the saints of the Lord under the Antichrist, who are gathered together for the purpose of perishing.
Whoever is protected by these weapons is always defended from the enemy’s spears and devastation and will not be led as a captive and a slave, bound in the chains of the ravagers, to the territory of hostile thoughts. Nor will he hear through the prophet, “Why have you grown old in a foreign land?” But he will live triumphant and victorious in that region of thoughts where he wanted to be.Do you also want to understand the strength and fortitude of this centurion, by which he bears these weapons that we have spoken about and that are not carnal but powerful to God? Listen to the king himself and how he recruits the strong men that he gathers for his spiritual army, marking them and proving them: “Let the weak say,” he says, “that I am strong.” And, “The one who suffers shall be a fighter.” You see, then, that the Lord’s battles can be fought only by the suffering and the weak. Indeed, certainly fixed in this weakness, our gospel centurion said with confidence, “When I am weak, then I am strong.” And again, “Strength is perfected in weakness.” One of the prophets says about this weakness, “The one who is weak is among them shall be as the house of David.” The patient sufferer shall also fight these battles with that patience of which it is said, “Patience is necessary for you so that you may do the will of God and receive a reward.”
“Beat your plowshares,” that is, change your farm implements into weapons. In fact, after coming back from captivity, they would have been poor, but then they would have acquired wealth at the expense of the house of Gog.
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Summary
Joel 3:10 is a powerful prophetic declaration within a larger oracle concerning God's impending judgment upon the nations, often referred to as the "Day of the Lord." In stark contrast to common messianic prophecies of peace, this verse issues a divine command for all nations to transform their agricultural implements into weapons of war, signaling an urgent and universal call to prepare for a climactic, divinely orchestrated conflict. It culminates with a paradoxical exhortation for the weak to declare themselves strong, underscoring God's absolute sovereignty over the coming judgment and His ability to empower even the most unlikely participants in His divine plan.
Context
Literary Context
Joel 3:10 is situated within the final chapter of the book of Joel, which primarily focuses on the "Day of the Lord" – a recurring prophetic theme signifying a time of divine judgment and restoration. Chapter 3 specifically details God's gathering of all nations into the "Valley of Jehoshaphat" (meaning "the LORD judges") for a decisive judgment due to their mistreatment of His people, Israel, and their division of His land. The preceding verses (Joel 3:1-8) recount the nations' specific transgressions, setting the stage for God's righteous retribution. Verse 9 then issues a direct summons to war, "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." Joel 3:10 directly follows and intensifies this summons, transforming the very tools of peace into instruments of conflict, emphasizing the total mobilization for this ultimate confrontation. The chapter concludes with a vision of God's dwelling in Zion and the restoration of Judah and Jerusalem, highlighting the ultimate triumph of God's people after the judgment of the nations.
Historical & Cultural Context
The book of Joel does not explicitly state its historical setting, leading to scholarly debate about its precise dating (ranging from pre-exilic to post-exilic). Regardless of the exact date, the prophet addresses a community in Judah, likely an agrarian society, where "plowshares" and "pruninghooks" were essential tools for livelihood and sustenance. The imagery of transforming these tools into "swords" and "spears" would have been immediately vivid and impactful to the original audience, signifying a complete cessation of normal life and a total commitment to warfare. The concept of a "Day of the Lord" was a well-established theological motif in ancient Israel, understood as a time when God would intervene dramatically in history to execute judgment and salvation. The call for nations to gather for battle in a specific valley also reflects ancient Near Eastern military practices, where armies would converge in strategic locations for decisive engagements, though here it is God Himself orchestrating the assembly.
Key Themes
Joel 3:10 powerfully contributes to several key themes within the book of Joel and broader biblical prophecy. Firstly, it underscores the Divine Summons to War and Judgment, portraying God as the sovereign orchestrator of history who calls all nations to account. This is not a human-initiated conflict but a divinely decreed one, highlighting God's ultimate authority over all earthly powers. Secondly, the verse presents a striking Reversal and Irony of common messianic peace prophecies. While passages like Isaiah 2:4 and Micah 4:3 envision a future where "they shall beat their swords into plowshares, and their spears into pruninghooks," Joel's prophecy inverts this imagery, signaling an immediate and intense period of judgment where all resources are repurposed for conflict. This reversal emphasizes the severity and totality of the impending divine judgment. Lastly, the phrase "let the weak say, I am strong" introduces the theme of Paradoxical Empowerment. This can be interpreted both as a divine challenge to all, even the weakest, to prepare for the inescapable judgment, and as an encouragement for God's people to find strength not in their own might but in the power of God, echoing the New Testament principle found in 2 Corinthians 12:10.
Exposition and Analysis
Key Word Analysis
This primitive root means "to bruise or violently strike," "beat (down, to pieces)," "break in pieces," "crushed," "destroy," "discomfit," "smite," "stamp." The use of this verb emphasizes the forceful, destructive, and complete transformation required. It's not a gentle reshaping but a violent dismantling and re-forging, indicating the urgency and totality of the shift from peace to war.
Derived from a root meaning "drought," this word refers to a "cutting instrument (from its destructive effect)," encompassing a knife, sword, or other sharp implement. Its pairing with "plowshares" (H855, ʼêth), a hoe or digging implement, vividly contrasts the tools of cultivation and life-giving agriculture with instruments designed for death and destruction. This highlights the radical nature of the divine command, turning the very means of sustenance into means of annihilation.
From a root meaning "frail," this word describes someone who is physically or militarily "weak." Its juxtaposition with "strong" (Hebrew, gibbôwr' - H1368, "powerful; by implication, warrior, tyrant, champion, mighty man") creates a powerful paradox. The command for the weak to declare themselves strong is not a call to self-deception, but a profound statement about the nature of the coming conflict: it is so encompassing that no one, regardless of their perceived strength or weakness, will be exempt from participation or judgment. It also hints at a divine empowerment that transcends human capability.
Verse Breakdown
"Beat your plowshares into swords,"
This initial command establishes the central, jarring imagery of the verse. "Plowshares" (agricultural tools for tilling soil) symbolize peace, productivity, and the sustenance of life. The divine imperative to "beat" them "into swords" (weapons of war) signifies a complete and violent reversal of purpose. It implies a total mobilization for conflict, where even the most fundamental tools of civilian life are repurposed for battle. This immediate and drastic transformation underscores the urgency and severity of the impending judgment.
"and your pruninghooks into spears:"
This clause reiterates and intensifies the previous command, employing a parallel structure for emphasis. "Pruninghooks" (tools for tending vines and harvesting) also represent peaceful, productive labor and the abundance of the land. Their transformation into "spears" (another weapon of war) reinforces the message of total societal reorientation towards conflict. The repetition highlights that no aspect of life will remain untouched; all resources and efforts must be directed towards the coming confrontation, which is divinely orchestrated.
"let the weak say, I [am] strong."
This final, climactic clause introduces a profound paradox. In a context of universal military preparation, even those who are inherently "weak" are commanded to declare themselves "strong." This can be interpreted in several ways: first, as a universal summons, implying that the coming judgment is so absolute that no one, not even the frailest, can escape participation or accountability. Second, it can be a divine challenge, suggesting that in the face of God's overwhelming power and purpose, human weakness becomes irrelevant, as God himself empowers or compels all. Third, for God's people, it can be an exhortation to find strength not in human might, but in the sovereign power of God who fights for them and empowers them even in their vulnerability.
Literary Devices
Joel 3:10 is rich in Irony and Inversion, serving as a direct counterpoint to the well-known messianic prophecies of peace found in Isaiah 2:4 and Micah 4:3. While those passages look forward to a time when instruments of war will be transformed into tools of peace, Joel dramatically reverses this imagery, commanding the transformation of agricultural implements into weapons. This Antithesis underscores the immediate and urgent nature of God's judgment, where the world is not preparing for peace, but for an ultimate, divinely orchestrated conflict. The verse also employs powerful Symbolism: "plowshares" and "pruninghooks" symbolize peaceful, productive civilian life and the sustenance of society, while "swords" and "spears" symbolize destruction, war, and judgment. The command to "beat" these tools suggests a violent, complete, and irreversible reorientation of purpose. Finally, the concluding phrase, "let the weak say, I am strong," is a striking Paradox, highlighting the comprehensive nature of the divine summons and the potential for God's power to manifest even through human frailty, or conversely, the inescapable nature of judgment for all.
Theological and Thematic Connections
Joel 3:10 powerfully articulates God's absolute sovereignty over history and His role as the righteous Judge of all nations. The command to turn tools of peace into instruments of war signifies that God is actively orchestrating the final confrontation, not merely reacting to human events. This divine summons to battle underscores the seriousness of sin and the certainty of divine retribution for those who oppose His purposes and harm His people. Furthermore, the paradoxical call for the weak to declare themselves strong highlights a profound theological truth: in God's economy, human strength or weakness is secondary to His omnipotence. Whether it's a universal call for all to face judgment, or an encouragement for God's people to rely on His empowering strength, the verse ultimately points to a God who is in control, capable of mobilizing all, and whose justice will ultimately prevail.
Reflection and Application
Joel 3:10 serves as a stark reminder that God is not a passive observer of human history but an active, sovereign participant who will ultimately bring all things to account. For contemporary believers, this verse challenges us to consider our posture in a world often marked by conflict and injustice. It reminds us that while we are called to be peacemakers and to work for justice, there is a coming "Day of the Lord" when God's ultimate judgment will be executed. This should instill both a healthy fear of God and a profound trust in His justice. The call for the "weak" to say they are "strong" has particular resonance; it encourages us, even in our personal frailties or in the face of overwhelming global challenges, to find our true strength not in human capabilities or resources, but in the power and purposes of God. It compels us to live with an awareness of God's ultimate authority, preparing ourselves not for physical battle, but for spiritual readiness and faithful obedience in anticipation of His final reign.
Questions for Reflection
FAQ
Why does Joel 3:10 contradict the peace prophecies found in Isaiah 2:4 and Micah 4:3?
Joel 3:10 does not contradict, but rather complements and contextualizes the peace prophecies of Isaiah and Micah. The difference lies in the timing and purpose of the prophetic messages. Isaiah and Micah describe an ultimate, eschatological era of universal peace under the reign of the Messiah, where war will be abolished forever, and instruments of war will be repurposed for productive, peaceful uses. Joel 3:10, however, describes an immediate, divinely orchestrated call to arms for the nations before that era of peace, specifically for the purpose of divine judgment in the "Valley of Jehoshaphat." It's a call to prepare for God's righteous wrath against those who have oppressed His people and defied His will. Thus, Joel's prophecy is a necessary prelude to the ultimate peace, demonstrating that God's justice must be fully executed before His perfect kingdom of peace can be fully established. It highlights that the "Day of the Lord" has both aspects of judgment and ultimate salvation.
Christ-Centered Fulfillment
While Joel 3:10 speaks of a literal call to war for the nations, its ultimate Christ-centered fulfillment points to the spiritual battle and the climactic "Day of the Lord" that culminates in Christ's return and final judgment. Jesus Christ is the ultimate Judge who will gather all nations before Him, as described in Matthew 25:31-32. The call for "plowshares into swords" foreshadows the spiritual intensification of conflict against the forces of evil, culminating in Christ's triumph over all His enemies, as depicted in Revelation 19:11-16. Furthermore, the paradoxical command, "let the weak say, I am strong," finds profound resonance in the New Testament's understanding of strength in Christ. Believers, in their human weakness, are made strong through the indwelling power of the Holy Spirit and the finished work of Christ, as articulated by Paul in 2 Corinthians 12:9-10, where God's "power is made perfect in weakness." Ultimately, the "Day of the Lord" in Joel, a day of judgment and vindication, is fully realized in the return of Christ, who will bring both righteous judgment upon the ungodly and eternal peace and strength to His redeemed people, establishing His everlasting kingdom where true peace will finally prevail, fulfilling the broader prophetic narrative of Isaiah 2:4.