Joel 3:9

Translation
King James Version
¶ 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:
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KJV (with Strong's)
Proclaim H7121 ye this among the Gentiles H1471; Prepare H6942 war H4421, wake up H5782 the mighty men H1368, let all the men H582 of war H4421 draw near H5066; let them come up H5927:
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Complete Jewish Bible
"Proclaim this among the nations: 'Prepare for war! Rouse the warriors! Let all the fighting men approach and attack.'
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Berean Standard Bible
Proclaim this among the nations: “Prepare for war; rouse the mighty men; let all the men of war advance and attack!
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American Standard Version
Proclaim ye this among the nations; prepare war; stir up the mighty men; let all the men of war draw near, let them come up.
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World English Bible Messianic
Proclaim this among the nations: “Prepare for war! Stir up the mighty men. Let all the warriors draw near. Let them come up.
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Geneva Bible (1599)
Publish this among the Gentiles: prepare warre, wake vp the mightie men: let all the men of warre drawe neere and come vp.
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Young's Literal Translation
Proclaim ye this among nations, Sanctify a war, stir up the mighty ones, Come nigh, come up, let all the men of war.
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See also
Jeremiah 46:3Jeremiah 46:4Ezekiel 38:7Isaiah 8:9Isaiah 8:10Jeremiah 31:10Jeremiah 50:2
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In the KJVVerse 22,353 of 31,102

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SUMMARY

Joel 3:9 serves as a dramatic, ironic divine summons to the Gentile nations, calling them to prepare for a climactic war. This prophetic declaration is not an invitation to victory, but a command for the nations to muster their full military might, unwittingly assembling for their own judgment and defeat at the hand of the Almighty God in the impending "Day of the Lord." It underscores God's absolute sovereignty over all earthly powers and His unwavering commitment to justice.

CONTEXT

  • Literary Context: Joel 3:9 is strategically positioned within the broader prophetic vision of the "Day of the Lord," which is the central theme of the book of Joel. Chapters 1 and 2 describe a devastating locust plague, which also serves as a vivid metaphor for an invading army, prompting a call to repentance for Judah. However, Joel 3 shifts focus dramatically from the immediate crisis to an eschatological, global judgment. Following the promise of restoration for Israel in Joel 2:28-32, chapter 3 opens with God's declaration to gather all nations in the Valley of Jehoshaphat for judgment, specifically for their mistreatment of His people and their opposition to His divine will. Verse 9 then acts as a direct, almost taunting, divine challenge to these nations to prepare for the very conflict that will lead to their undoing.
  • Historical & Cultural Context: While the precise dating of Joel is debated, the book reflects a post-exilic context where Israel had experienced significant oppression and dispersion at the hands of various foreign powers. The "Gentiles" (goyim) referenced here would have encompassed the surrounding nations that had historically plundered Judah, taken its people captive, and desecrated its holy places. The concept of "preparing war" or "sanctifying war" (qadash milchamah) was a significant cultural practice in the ancient Near East, often involving rituals, sacrifices, and declarations to invoke divine favor before battle. In Israelite tradition, it was associated with "holy war," a conflict initiated or sanctioned by God. Joel's use of this phrase, applied to the Gentile nations, is highly ironic, as they are commanded to engage in a "holy war" that God Himself has ordained, but one that will result in their destruction, not their victory.
  • Key Themes: This verse powerfully contributes to several overarching themes in Joel and the prophetic literature. Foremost is the theme of the Day of the Lord, portraying God's decisive intervention in human history to execute judgment and bring about salvation. It highlights God's absolute sovereignty over all nations and their rulers; despite their perceived power, they are ultimately instruments in His divine plan, even when acting in opposition to Him. The summons to "prepare war" emphasizes the inevitability of divine judgment for those who oppose God and His people, culminating in the ultimate conflict in the Valley of Decision. Furthermore, it reinforces the theme of divine justice, assuring God's people that their oppressors will be held accountable for their actions, as seen in God's declaration in Joel 3:4-8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Gentiles (Hebrew, gôwy', H1471): This term (H1471) refers to a foreign nation, hence, a non-Israelite people or "heathen." In biblical prophecy, gôwy often denotes nations hostile to God and His covenant people. Here, it signifies all the non-Israelite nations that have oppressed or opposed Judah, whom God now summons for judgment.
  • Prepare (Hebrew, qâdash', H6942): The verb (H6942) literally means "to be clean," "to hallow," "to consecrate," or "to sanctify." When used in the context of war (milchâmâh), as it is here, it means to "consecrate for war" or "declare holy war." This implies a solemn, ritualistic preparation, often involving purification and religious rites, to ensure divine favor. In Joel 3:9, its application to the Gentile nations is deeply ironic, as they are commanded to "sanctify" a war that God Himself has initiated, but one that will lead to their own destruction.
  • Mighty men (Hebrew, gibbôwr', H1368): This noun (H1368) denotes someone powerful, a warrior, a champion, or a valiant man. It refers to the elite, strong, and courageous soldiers within an army. The command to "wake up the mighty men" is a call to rouse the most formidable military forces, emphasizing the seriousness and scale of the impending conflict.

Verse Breakdown

  • "Proclaim ye this among the Gentiles;": This opening clause is a divine imperative, a command from God for His message to be broadcast globally. It establishes God's universal authority and His direct involvement in orchestrating the final confrontation. The "this" refers to the call to war and the impending judgment.
  • "Prepare war,": This is the core command, using the Hebrew qadash milchamah (sanctify war). It is a divine summons for the nations to make all necessary, even ritualistic, preparations for battle. The irony lies in the fact that this "holy war" is not for their victory, but for their ultimate defeat by God Himself.
  • "wake up the mighty men,": This imperative urges the nations to rouse their most formidable and valiant warriors from complacency or peace. It emphasizes the urgency and the magnitude of the impending conflict, demanding the full strength of their military might.
  • "let all the men of war draw near;": This command reinforces the previous one, calling for every soldier, every fighting man, to assemble and approach the designated battleground. It speaks to the comprehensive nature of the gathering, leaving no force unsummoned.
  • "let them come up:": This final imperative signifies the movement of these assembled armies towards the place of battle, likely referring to the Valley of Jehoshaphat mentioned earlier in the chapter. It completes the picture of a global military mobilization, orchestrated by God for His own purposes of judgment.

Literary Devices

Joel 3:9 masterfully employs several literary devices to convey its powerful message. The most prominent is Irony, as God commands the very nations destined for judgment to "prepare war" and "wake up their mighty men." They are called to consecrate themselves for a battle that is, in fact, their own undoing, a war initiated by the God they oppose. This divine summons is a deceptive invitation to their destruction, highlighting God's absolute control over their fate. The verse is also replete with Imperative Mood verbs ("Proclaim," "Prepare," "wake up," "draw near," "come up"), creating a sense of urgency, divine authority, and an undeniable command that must be obeyed. This direct, forceful language underscores the non-negotiable nature of God's decree. Furthermore, there is an element of Hyperbole in the call for "all the men of war" to "draw near" and "come up," emphasizing the vast, overwhelming scale of the gathering and the final, decisive nature of the conflict.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joel 3:9 profoundly illustrates God's ultimate sovereignty over all earthly powers and His unwavering commitment to justice. It reveals that even when nations act in defiance or ignorance of God, they are ultimately fulfilling His overarching plan. The divine summons to "prepare war" is not an act of desperation on God's part, but a confident declaration of His impending judgment, demonstrating that He orchestrates history, even the movements of hostile armies, to achieve His righteous purposes. This provides immense assurance for believers, reminding them that no earthly power can thwart God's will, and that He will ultimately bring justice to those who oppress His people and defy His authority. It also serves as a solemn warning to all nations that their actions are observed and will be judged by the Almighty.

REFLECTION AND APPLICATION

Joel 3:9 offers a profound lens through which to view the world's conflicts and the ultimate triumph of God's justice. In a world often characterized by geopolitical tensions, military build-ups, and the apparent might of human armies, this verse reminds us that God remains the supreme orchestrator of history. It invites us to trust in His sovereign control, even when circumstances seem chaotic or overwhelming. For the believer, this passage offers immense comfort and assurance: God sees the injustices, He hears the cries of His people, and He will decisively intervene to set all things right. It calls us to live with a confident hope in His ultimate victory, rather than being swayed by the fear of human power. For those who do not acknowledge God, it serves as a sobering warning that all will one day stand before the divine Judge. Our response should be to align ourselves with God's righteous purposes, to seek justice, and to share the good news of His kingdom, knowing that the final battle has already been won through Christ.

Questions for Reflection

  • How does Joel 3:9 challenge our perception of earthly power and military might in relation to God's sovereignty?
  • What comfort can believers draw from the assurance that God is ultimately in control of all nations and their actions?
  • In what ways does this verse encourage us to live with a greater sense of hope and trust in God's ultimate justice?

FAQ

What is the "Day of the Lord" that Joel 3:9 prepares for?

Answer: The "Day of the Lord" is a recurring biblical theme, particularly prominent in prophetic books like Joel. It refers to a specific time when God decisively intervenes in human history, often with a dual purpose: to bring judgment upon the wicked and to deliver and restore His faithful people. In Joel, it encompasses both a near-term judgment (like the locust plague) and a climactic, eschatological judgment upon all nations, as depicted in Joel 3:12-14. It signifies God's direct, powerful, and undeniable manifestation of His justice and sovereignty.

Why does God command the nations to "prepare war" if He intends to defeat them?

Answer: God's command for the nations to "prepare war" is deeply ironic and serves several theological purposes. Firstly, it highlights His absolute sovereignty; He is so completely in control that He can even command His enemies to assemble for their own destruction. Secondly, it emphasizes the scale and gravity of the impending judgment, signaling that this will be a decisive and final confrontation. Thirdly, it underscores the nations' culpability; they are willingly engaging in conflict, albeit unknowingly against God's ultimate plan, thus demonstrating their inherent opposition to Him. It's a divine summons to their own undoing, a powerful display of God's irresistible power over all earthly forces, as described in Psalm 2:4-5.

What is the significance of "Gentiles" in this verse, and how does it relate to Israel?

Answer: The term "Gentiles" (Hebrew: goyim) refers to the non-Israelite nations. In the context of Joel 3:9, it specifically points to the nations that have historically oppressed, plundered, and mistreated God's covenant people, Israel. The significance is that God is calling these very nations to account for their actions against His chosen people, demonstrating His covenant faithfulness and His commitment to divine justice. The gathering of these "Gentiles" for war is ultimately a prelude to their judgment for their hostility towards Israel and, by extension, towards God Himself, fulfilling prophecies of God's vindication of His people, as seen in Isaiah 60:12.

CHRIST-CENTERED FULFILLMENT

While Joel 3:9 is a prophecy of God's judgment on the nations in the Old Testament, its ultimate fulfillment points profoundly to Jesus Christ. The "Day of the Lord" finds its climactic expression in the return of Christ, who will come not only as Savior but also as the righteous Judge and conquering Warrior. The gathering of the nations "to prepare war" against God finds its ultimate parallel in the final rebellion against Christ and His saints, often depicted as the battle of Armageddon in the New Testament. Just as God summoned the nations to their defeat in Joel, so too will Christ, the true "mighty man" and "man of war," decisively defeat all who oppose Him at His glorious appearing. He is the one who will "tread the winepress of the fury of the wrath of God the Almighty" (Revelation 19:15). The judgment described in Joel foreshadows the great white throne judgment where all nations will stand before Christ (Matthew 25:31-32), and the establishment of His eternal kingdom where justice and peace will finally prevail, fulfilling the promise that all authority in heaven and on earth has been given to Him (Matthew 28:18).

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Commentary on Joel 3 verses 9–17

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–17. Public domain.
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JeromeAD 420
Commentary on Joel
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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