Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin
MINOR PROPHETS
Were any one disposed to lay-hold on what is literal and to cleave to it, his notions would be gross and insipid, not only with regard to the writings of the Prophets, but also with regard to all other writings; for there is no language which has not its figurative expressions. There is then in this passage a remarkably significative mode of speaking, --- that God would make the sun to go down or to become cloudy at mid-day. But we must especially notice the design of the Prophet, which was to show, that the Israelites trusting in their prosperity, thought themselves to be beyond the reach of danger; hence their security and hence their torpor, and at length their perverseness and their contempt of God: since then the Prophet saw that they abused the benefits of God, he says, ``What! the Lord indeed has caused your sun to rise; but cannot he make it to set, yea, even at mid-day? Ye now exult in its light; but God will suddenly and unexpectedly send darkness to cover your heads.'' There is then no reason for hypocrites to flatter themselves, when God smiles on them and treats them indulgently; for in this manner he invites them to repentance by the sweetness of his goodness, as Paul says in the second chapter to the Romans. But when he sees them stubbornly wanton, then he turns his benefits into punishments. This then is what the Prophet means: ``God,'' he says, ``will make the sun to set at mid-day, and will darken the clear day.'' Let us go on ---
Amos 8:10
10. And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.
10. Et convertam dies festos vestros in luctum, et omnia cantica vestra in lamentum; et ascendere faciam super omnia dorsa (vel, super omnes lumbos) saccum, et super omne caput calvitium; et ponam eam quasi luctum (vel potius, quasi in luctu) unigeniti, et posteritatem ejus quasi in die amaritudinis.
The Prophet pursues the same subject; but he omits the figurative mode which he had before adopted. He therefore denounces vengeance more openly, --- that God would turn their festal-days into mourning, and their songs into lamentation.
This was designedly mentioned; for the Israelites, we know, flattered themselves on account of their ceremonies by which at the same time they more and more provoked
God's displeasure: for the worship of God, which they pretended to perform, was mere superstition, and was therefore a profanation of true religion. Though then they thus brought on themselves God's judgment by their wicked ceremonies, they yet thought that they were sufÏciently disguised; for as Jeremiah says, ceremonies are to hypocrites the dens of robbers, (Jeremiah 7:10,11.) So here the Prophet speaks expressly of festal-days and of songs, --- ``Think ye that I am pacified on your feastdays, when ye offer sacrifices to me, or rather to idols under my name; and think ye that I am delighted with your songs? these things are so regarded by me, that they the more excite my wrath. Your festal-days then will I turn to mourning, and your songs to lamentation. At the same time, the Prophet threatens generally what we have before noticed, --- that there would be mourning among the whole people for having too long abused the forbearance of God; I will then turn your joy into mourning. This is the sum of the whole. We have already shown why he names