(9) Darken the earth.--The darkening of the sun at noon-day gives an image of confusion and terror (comp. Amos 5:20). The eclipse of the sun that is here alluded to (see Excursus C), like the earthquake in the preceding verse, is employed as a powerful image of national calamity, the extinction of the royal house, and perhaps the final overthrow of Israel. (Comp. Jeremiah 15:9; Ezekiel 32:7-10.)
EXCURSUS C (Amos 8:9).
That an eclipse is here referred to, and employed as a figure to express the overwhelming calamities which were to darken Israel, can hardly admit of doubt, when we compare the similar figurative use of the earthquake in the preceding verse. But to what eclipse does the prophet refer? Mr. J. W. Bosanquet has attempted to identify it with a very special one, mentioned in the Assyrian annals:--"In the eponymy of Bursagale, prefect of Gozan, the city of Asshur revolted, and in the month Sivan the sun was eclipsed." This has been calculated by Hind to have occurred on June 15, 763 B.C. (So Rawlinson, Schrader, G. Smith, &c., as against Oppert's view, which is untenable.) If this eclipse was in the mind of the prophet, it is a fact of considerable importance in chronology. On the whole, however, it is more probable that the prophet was thinking of an earlier eclipse, which took place in 784 B.C., Feb. 9. It was a total eclipse, the time of totality being about 1 p.m. at Jerusalem, thus exactly corresponding with the phraseology of this verse. So remarkable a phenomenon would naturally stamp itself for many years upon the mind of the people, and this vivid impression the prophet summons to his aid in foreshadowing the calamities of the last time.
Verse 9. - I will cause the sun to go down at noon. This is probably to be taken metaphorically of a sudden calamity occurring in the very height of seeming prosperity, such as the fate of Israel in Pekah's time, and Pekah's own murder (2 Kings 15:29, 30; see also 2 Kings 17:1-6). A like metaphor is common enough; e.g.Joel 2:2: 3:15; Micah 3:6; Job 5:14; Isaiah 13:10; Jeremiah 15:9. Hind calculates that there were two solar eclipses visible in Palestine in Amos's time, viz. June 15, B.C. 763, and February 9, B.C. 784. Some have suggested that the prophet here predicts the latter in the year of Jeroboam's death; but this, it is discovered, would have been so partial as hardly to be noticeable at Samaria. And it is improbable that such natural phenomena, unconnected with God's moral government, should be the subject of the prophet's prediction (Pusey). Doubtless a sudden reverse is signified (comp. Matthew 24:29, etc.), expressed in terms rendered particularly appropriate by some late and well remembered eclipse. The Fathers note here how the earth was darkened at the Passion of our Lord.
8:4-10 The rich and powerful of the land were the most guilty of oppression, as well as the foremost in idolatry. They were weary of the restraints of the sabbaths and the new moons, and wished them over, because no common work might be done therein. This is the character of many who are called Christians. The sabbath day and sabbath work are a burden to carnal hearts. It will either be profaned or be accounted a dull day. But can we spend our time better than in communion with God? When employed in religious services, they were thinking of marketings. They were weary of holy duties, because their worldly business stood still the while. Those are strangers to God, and enemies to themselves, who love market days better than sabbath days, who would rather be selling corn than worshipping God. They have no regard to man: those who have lost the savour of piety, will not long keep the sense of common honesty. They cheat those they deal with. They take advantage of their neighbour's ignorance or necessity, in a traffic which nearly concerns the labouring poor. Could we witness the fraud and covetousness, which, in such numerous forms, render trading an abomination to the Lord, we should not wonder to see many dealers backward in the service of God. But he who thus despises the poor, reproaches his Maker; as it regards Him, rich and poor meet together. Riches that are got by the ruin of the poor, will bring ruin on those that get them. God will remember their sin against them. This speaks the case of such unjust, unmerciful men, to be miserable indeed, miserable for ever. There shall be terror and desolation every where. It shall come upon them when they little think of it. Thus uncertain are all our creature-comforts and enjoyments, even life itself; in the midst of life we are in death. What will be the wailing in the bitter day which follows sinful and sensual pleasures!
And it shall come to pass in that day, saith the Lord God,.... When this deluge and desolation of the land shall be, now spoken of:
that I will cause the sun to go down at noon: or to he so dark as if it was set; as at the time of our Lord's crucifixion, to which many of the ancient fathers refer this prophecy, though it has respect to other times and things. Jarchi interprets it of the kingdom of the house of David. It doubtless designs the kingdom of Israel, their whole policy, civil and ecclesiastic, and the destruction of it; particularly their king, princes, and nobles, that should be in great adversity, and that suddenly and unexpectedly; it being a fine sunshine morning with them, and they in great prosperity, and yet by noon their sun would be set, and they in the utmost darkness and distress;
and I will darken the earth in a clear day; the land of Israel, the people of it, the common people, who should have their share, in this calamity and affliction; and though it had been a clear day with them, and they promised themselves much and long felicity, yet on a sudden their light would be turned into darkness, and their joy into sadness and sorrow.
EXCURSUS C (Amos 8:9).
That an eclipse is here referred to, and employed as a figure to express the overwhelming calamities which were to darken Israel, can hardly admit of doubt, when we compare the similar figurative use of the earthquake in the preceding verse. But to what eclipse does the prophet refer? Mr. J. W. Bosanquet has attempted to identify it with a very special one, mentioned in the Assyrian annals:--"In the eponymy of Bursagale, prefect of Gozan, the city of Asshur revolted, and in the month Sivan the sun was eclipsed." This has been calculated by Hind to have occurred on June 15, 763 B.C. (So Rawlinson, Schrader, G. Smith, &c., as against Oppert's view, which is untenable.) If this eclipse was in the mind of the prophet, it is a fact of considerable importance in chronology. On the whole, however, it is more probable that the prophet was thinking of an earlier eclipse, which took place in 784 B.C., Feb. 9. It was a total eclipse, the time of totality being about 1 p.m. at Jerusalem, thus exactly corresponding with the phraseology of this verse. So remarkable a phenomenon would naturally stamp itself for many years upon the mind of the people, and this vivid impression the prophet summons to his aid in foreshadowing the calamities of the last time.
that I will cause the sun to go down at noon: or to he so dark as if it was set; as at the time of our Lord's crucifixion, to which many of the ancient fathers refer this prophecy, though it has respect to other times and things. Jarchi interprets it of the kingdom of the house of David. It doubtless designs the kingdom of Israel, their whole policy, civil and ecclesiastic, and the destruction of it; particularly their king, princes, and nobles, that should be in great adversity, and that suddenly and unexpectedly; it being a fine sunshine morning with them, and they in great prosperity, and yet by noon their sun would be set, and they in the utmost darkness and distress;
and I will darken the earth in a clear day; the land of Israel, the people of it, the common people, who should have their share, in this calamity and affliction; and though it had been a clear day with them, and they promised themselves much and long felicity, yet on a sudden their light would be turned into darkness, and their joy into sadness and sorrow.