I have already explained this verse in.chapter 2: the Prophet, as we then stated, describes in these words the terrible judgment of God, in order to shake off the indifference of men, who carelessly hear and despise all threatening, except the Lord storms their hearts. These figurative expressions then are intended to awaken the ungodly, and to make them know that it is a serious matter when the Lord proclaims his judgment. Let us now go on with the passage --

The sun and the moon shall be darkened - This may be, either that they shall be outshone by the brightness of the glory of Christ, or that they themselves shall undergo a change, whereof the darkness at the Crucifixion was an image. An ancient writer says ; "As in the dispensation of the Cross the sun failing, there was darkness over all the earth, so when the 'sign of the Son of man' appeareth in heaven in the Day of Judgment, the light of the sun and moon and stars shall fail, consumed, as it were by the great might of that sign." And as the failure of the light of the sun at our Lord's Passion betokened the shame of nature at the great sin of man, so, at the Day of Judgment, it sets before us the awfulness of God's judgments, as though "it dared not behold the severity of Him who judgeth and returneth every man's work upon his own head;" as though "every creature, in the sufferings of others, feared the judgment on itself."

The sun and the moon shall be darkened - High and mighty states shall be eclipsed, and brought to ruin, and the stars - petty states, princes, and governors - shall withdraw their shining; withhold their influence and tribute from the kingdoms to which they have belonged, and set up themselves as independent governors.

The sun and moon shall be darkened,.... Both the politic and ecclesiastic state of antichrist shall be ruined and destroyed; it shall "fare" with Rome Papal as it did with Rome Pagan, at the time of its dissolution; see Revelation 6:12;
and the stars shall withdraw their shining: antichristian princes and nobles in the civil state, and the clergy of all ranks in the church state, shall lose their glory.

(See on Joel 2:10; Joel 2:30).

"Sun and moon have become black, and the stars have withdrawn their shining. Joel 3:16. And Jehovah roars out of Zion, and He thunders out of Jerusalem; and heaven and earth quake: but Jehovah is a refuge to His people, and a stronghold to the sons of Israel. Joel 3:17. And ye will perceive that I Jehovah am your God, dwelling upon Zion, my holy mountain: and Jerusalem will be a sanctuary, and strangers will not pass through it any more." On the forebodings of the judgment in Joel 3:15, see at Joel 2:10. Out of Zion, the place of His throne, will Jehovah cause His thunder-voice to sound, will roar like a lion which is rushing upon its prey (Hosea 5:14; Amos 3:4), so that heaven and earth tremble in consequence. But it is only to His enemies that He is terrible; to His people, the true Israel, He is a refuge and strong tower. From the fact that He only destroys His enemies, and protects His own people, the latter will learn that He is their God, and dwells upon Zion in His sanctuary, i.e., that He there completes His kingdom, that He purifies Jerusalem of all foes, all the ungodly through the medium of the judgment, and makes it a holy place which cannot be trodden any more by strangers, by Gentiles, or by the unclean of either Gentiles or Israelites (Isaiah 35:8), but will be inhabited only by the righteous (Isaiah 60:21; Zac 14:21), who, as Revelation 21:27 affirms, are written in the Lamb's book of life. For Zion or Jerusalem is of course not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with His redeemed, sanctified, and glorified church. We are forbidden to think of the earthly Jerusalem or the earthly Mount Zion, not only by the circumstance that the gathering of all the heathen nations takes place in the valley of Jehoshaphat, i.e., in a portion of the valley of the Kidron, which is a pure impossibility, but also by the description which follows of the glorification of Judah.