Zephaniah 1
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Zephaniah 1
The Word of the LORD to Zephaniah
1The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
Jamieson-Fausset-Brown
INTRODUCTION
Zephaniah, ninth in order of the minor prophets, prophesied "in the days of Josiah" (Zep 1:1), that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden" (Psa 27:5; 83:3). The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare Pr 25:1; Is 38:9).
He must have flourished in the earlier part of Josiah's reign. In Zep 2:13-15 he foretells the doom of Nineveh, which happened in 625 B.C.; and in Zep 1:4 he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem.
The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.
The style, though not generally sublime, is graphic and vivid in details (compare Zep 1:4-12). The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare Zep 2:14, with Is 34:11; Zep 2:15, with Is 47:8; Zep 3:10, with Is 18:1; Zep 2:8, with Is 16:6; also Zep 1:5, with Jr 8:2; Zep 1:12, with Jr 48:11). Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at Ro 15:6, seems to refer to Zep 3:9.
CHAPTER 1
Zep 1:1-18. God's Severe Judgment on Judah for Its Idolatry and Neglect of Him: The Rapid Approach of the Judgment, and the Impossibility of Escape.
1. days of Josiah--Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.
son of Amon--the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.
Judah--Israel's ten tribes had gone into captivity before this.
INTRODUCTION
Zephaniah, ninth in order of the minor prophets, prophesied "in the days of Josiah" (Zep 1:1), that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden" (Psa 27:5; 83:3). The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare Pr 25:1; Is 38:9).
He must have flourished in the earlier part of Josiah's reign. In Zep 2:13-15 he foretells the doom of Nineveh, which happened in 625 B.C.; and in Zep 1:4 he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem.
The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.
The style, though not generally sublime, is graphic and vivid in details (compare Zep 1:4-12). The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare Zep 2:14, with Is 34:11; Zep 2:15, with Is 47:8; Zep 3:10, with Is 18:1; Zep 2:8, with Is 16:6; also Zep 1:5, with Jr 8:2; Zep 1:12, with Jr 48:11). Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at Ro 15:6, seems to refer to Zep 3:9.
CHAPTER 1
Zep 1:1-18. God's Severe Judgment on Judah for Its Idolatry and Neglect of Him: The Rapid Approach of the Judgment, and the Impossibility of Escape.
1. days of Josiah--Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.
son of Amon--the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.
Judah--Israel's ten tribes had gone into captivity before this.
The Pulpit Commentary
Part I. THE JUDGMENT UPON ALL THE WORLD, AND UPON JUDAH IN PARTICULAR.
§ 1. Title and inscription. The word of the Lord (see note on Mic_1:1). Zephaniah, "Whom the Lord shelters" (see Introduction, § II.). The son of, etc. The genealogy thus introduced shows that the prophet was of illustrious descent; or it may be inserted to distinguish him from others who bore the same name. Hizkiah. The same name which is elsewhere written in our version Hezekiah. Whether the great King of Judah is here meant may well be questioned (see Introduction). Other prophets have prefixed their genealogies to their books (see Zec_1:1; and in the Apocrypha, Baruch 1:1). In the days of Josiah. Zephaniah here gathers into one volume the denunciations and predictions which he had uttered daring the reign of Josiah, both before and after the great reformation effected by that good king (2Ki_23:1-37.).
Zep_1:2, Zep_1:3
§ 2. The prelude, announcing the judgment upon the whole world.
Part I. THE JUDGMENT UPON ALL THE WORLD, AND UPON JUDAH IN PARTICULAR.
§ 1. Title and inscription. The word of the Lord (see note on Mic_1:1). Zephaniah, "Whom the Lord shelters" (see Introduction, § II.). The son of, etc. The genealogy thus introduced shows that the prophet was of illustrious descent; or it may be inserted to distinguish him from others who bore the same name. Hizkiah. The same name which is elsewhere written in our version Hezekiah. Whether the great King of Judah is here meant may well be questioned (see Introduction). Other prophets have prefixed their genealogies to their books (see Zec_1:1; and in the Apocrypha, Baruch 1:1). In the days of Josiah. Zephaniah here gathers into one volume the denunciations and predictions which he had uttered daring the reign of Josiah, both before and after the great reformation effected by that good king (2Ki_23:1-37.).
Zep_1:2, Zep_1:3
§ 2. The prelude, announcing the judgment upon the whole world.
2I will utterly consume all things from off the land, saith the LORD.
Jamieson-Fausset-Brown
2. utterly consume--from a root to "sweep away," or "scrape off utterly." See Jr 8:13, Margin, and here.
from off the land--of Judah.
2. utterly consume--from a root to "sweep away," or "scrape off utterly." See Jr 8:13, Margin, and here.
from off the land--of Judah.
The Pulpit Commentary
I will utterly consume; literally, taking away I will make an end. Jeremiah (Jer_8:13)uses the same expression. The prophet begins abruptly with this announcement of universal judgment before he warns Judah in particular of the punishment that awaits her, because his position is that the way to salvation is through chastisement. Vulgate, congregans congregabo, where the verb must be used in the sense of "gathering for destruction." All things. More expressly defined in the following verse. This awful warning recalls the judgment of the Flood and the preliminary monition (Gen_6:7). From off the land; from the face of the earth, not the land of Judah alone. Saith the Lord; is the saying of Jehovah. The prophet in this is merely the vehicle of the Divine announcement.
I will utterly consume; literally, taking away I will make an end. Jeremiah (Jer_8:13)uses the same expression. The prophet begins abruptly with this announcement of universal judgment before he warns Judah in particular of the punishment that awaits her, because his position is that the way to salvation is through chastisement. Vulgate, congregans congregabo, where the verb must be used in the sense of "gathering for destruction." All things. More expressly defined in the following verse. This awful warning recalls the judgment of the Flood and the preliminary monition (Gen_6:7). From off the land; from the face of the earth, not the land of Judah alone. Saith the Lord; is the saying of Jehovah. The prophet in this is merely the vehicle of the Divine announcement.
3I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked: and I will cut off man from off the land, saith the LORD.
Jamieson-Fausset-Brown
3. Enumeration in detail of the "all things" (Zep 1:2; compare Jr 9:10; Ho 4:3).
the stumbling-blocks--idols which cause Judah to offend or stumble (Eze 14:3, 4, 7).
with the wicked--The idols and their worshippers shall be involved in a common destruction.
3. Enumeration in detail of the "all things" (Zep 1:2; compare Jr 9:10; Ho 4:3).
the stumbling-blocks--idols which cause Judah to offend or stumble (Eze 14:3, 4, 7).
with the wicked--The idols and their worshippers shall be involved in a common destruction.
The Pulpit Commentary
Man and beast, etc This is not mere hyperbole to express the utter wasting and destruction that were impending, but points to the mysterious connection between man and the lower creation, how in agreement with the primal curse even material nature suffers for man's sin (Gen_3:17; Rom_8:22). If we expect a new heaven and a new earth, we know that God will show his wrath against the old creation defiled with sin (2Pe_3:10; camp. Jer_4:25; Jer_9:9, etc.; Hos_4:3). And the stumbling blocks with the wicked. Not the sinners only shall be swept away by this judgment, but also all offences, all causes of stumbling, whether idols or other incentives to departure from truth and right. Septuagint, καὶ ἀσθενήσουσιν οἱ ἀσεβεῖς. "and the ungodly shall be weak;" Vulgate, et ruinae impiorum erunt. These versions seem to have missed the point. I will cut off man. It is on man's account that this judgment is sent — a truth which the prophet enforces by reiteration.
Man and beast, etc This is not mere hyperbole to express the utter wasting and destruction that were impending, but points to the mysterious connection between man and the lower creation, how in agreement with the primal curse even material nature suffers for man's sin (Gen_3:17; Rom_8:22). If we expect a new heaven and a new earth, we know that God will show his wrath against the old creation defiled with sin (2Pe_3:10; camp. Jer_4:25; Jer_9:9, etc.; Hos_4:3). And the stumbling blocks with the wicked. Not the sinners only shall be swept away by this judgment, but also all offences, all causes of stumbling, whether idols or other incentives to departure from truth and right. Septuagint, καὶ ἀσθενήσουσιν οἱ ἀσεβεῖς. "and the ungodly shall be weak;" Vulgate, et ruinae impiorum erunt. These versions seem to have missed the point. I will cut off man. It is on man's account that this judgment is sent — a truth which the prophet enforces by reiteration.
Judgment on Judah and Jerusalem
4I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;
Jamieson-Fausset-Brown
4. stretch out mine hand--indicating some remarkable and unusual work of vengeance (Is 5:25; 9:12, 17, 21).
Judah--including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.
Jerusalem--the fountainhead of the evil. God begins with His sanctuary (Eze 9:6), and those who are nigh Him (Le 10:3).
the remnant of Baal--the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phoenician tutelary god. From the time of the Judges (Jud 2:13), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (2Ki 21:3, 5, 7). Josiah began his reformation in the twelfth year of his reign (2Ch 34:4, 8), and in the eighteenth had as far as possible completed it.
Chemarims--idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [Servius on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare Ho 10:5, Margin). Josiah is expressly said (2Ki 23:5, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten.
the priests--of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare Zep 3:4; Eze 8:1-18; 22:26; 44:10). From the priests Zephaniah passes to the people.
4. stretch out mine hand--indicating some remarkable and unusual work of vengeance (Is 5:25; 9:12, 17, 21).
Judah--including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.
Jerusalem--the fountainhead of the evil. God begins with His sanctuary (Eze 9:6), and those who are nigh Him (Le 10:3).
the remnant of Baal--the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phoenician tutelary god. From the time of the Judges (Jud 2:13), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (2Ki 21:3, 5, 7). Josiah began his reformation in the twelfth year of his reign (2Ch 34:4, 8), and in the eighteenth had as far as possible completed it.
Chemarims--idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [Servius on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare Ho 10:5, Margin). Josiah is expressly said (2Ki 23:5, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten.
the priests--of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare Zep 3:4; Eze 8:1-18; 22:26; 44:10). From the priests Zephaniah passes to the people.
The Pulpit Commentary
§ 3. The judgment will fall especially upon Judah and Jerusalem for their idolatry.
I will also stretch out mine hand. This expression is used when God is about to do great things or inflict notable punishment (see Exo_3:20; Exo_15:12; Deu_4:34; Isa_5:25; Jer_51:25, etc.). Judah. In so far as Judah was rebellious and wicked, it should incur the judicial punishment. Judgment was to begin at the house of God (1Pe_4:17), the sin of the chosen people being more heinous than that of heathens. Hence it is added, upon all the inhabitants of Jerusalem, because, having in their very midst the temple of God, with its services and priests, they ought especially to have abhorred idolatry and maintained the true faith. The remnant of Baal; i.e. the last vestige. One cannot argue from this expression that the reform was already carried so far that Baal worship had almost disappeared. The next verse shows that idolatry still flourished; but the term implies merely that God would exterminate it so entirely that no trace of it should remain. The LXX. has, "the names of Baal," τὰ ὀνόματα τῆς Βάαλ (Hos_2:17). (For Josiah's reform of these iniquities, see 2Ki_23:4, etc.) The name of the Chemarims (Chemarim). The word means "black-robed," and is applied to the idolatrous priests whom the kings bad appointed to conduct worship in high places (2Ki_23:5; Hos_10:5). "The name," says Dr. Pussy, "is probably the Syriac name of 'priest,' used in Holy Scripture of idolatrous priests, because the Syrians were idolaters" Not only shall the persons of these priests be cut off, but their very name and memory shall vanish (Zec_13:2). With the priests (kohanim). Together with the legitimate priests who had corrupted the worship of Jehovah (Zep_3:4; Jer_2:8; Eze_8:11).
§ 3. The judgment will fall especially upon Judah and Jerusalem for their idolatry.
I will also stretch out mine hand. This expression is used when God is about to do great things or inflict notable punishment (see Exo_3:20; Exo_15:12; Deu_4:34; Isa_5:25; Jer_51:25, etc.). Judah. In so far as Judah was rebellious and wicked, it should incur the judicial punishment. Judgment was to begin at the house of God (1Pe_4:17), the sin of the chosen people being more heinous than that of heathens. Hence it is added, upon all the inhabitants of Jerusalem, because, having in their very midst the temple of God, with its services and priests, they ought especially to have abhorred idolatry and maintained the true faith. The remnant of Baal; i.e. the last vestige. One cannot argue from this expression that the reform was already carried so far that Baal worship had almost disappeared. The next verse shows that idolatry still flourished; but the term implies merely that God would exterminate it so entirely that no trace of it should remain. The LXX. has, "the names of Baal," τὰ ὀνόματα τῆς Βάαλ (Hos_2:17). (For Josiah's reform of these iniquities, see 2Ki_23:4, etc.) The name of the Chemarims (Chemarim). The word means "black-robed," and is applied to the idolatrous priests whom the kings bad appointed to conduct worship in high places (2Ki_23:5; Hos_10:5). "The name," says Dr. Pussy, "is probably the Syriac name of 'priest,' used in Holy Scripture of idolatrous priests, because the Syrians were idolaters" Not only shall the persons of these priests be cut off, but their very name and memory shall vanish (Zec_13:2). With the priests (kohanim). Together with the legitimate priests who had corrupted the worship of Jehovah (Zep_3:4; Jer_2:8; Eze_8:11).
5And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham;
Jamieson-Fausset-Brown
5. worship the host of heaven--Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.
upon the housetops--which were flat (2Ki 23:5, 6, 12; Jr 19:13; 32:29).
swear by the Lord--rather, "swear to Jehovah" (2Ch 15:14); solemnly dedicating themselves to Him (compare Is 48:1; Ho 4:15).
and--"and yet (with strange inconsistency, 1Ki 18:21; Eze 20:39; Mt 6:24) swear by Malcham," that is, "their king" [Maurer]: the same as Molech (see on Am 5:25), and "Milcom the god of ... Ammon" (1Ki 11:33). If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.
5. worship the host of heaven--Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.
upon the housetops--which were flat (2Ki 23:5, 6, 12; Jr 19:13; 32:29).
swear by the Lord--rather, "swear to Jehovah" (2Ch 15:14); solemnly dedicating themselves to Him (compare Is 48:1; Ho 4:15).
and--"and yet (with strange inconsistency, 1Ki 18:21; Eze 20:39; Mt 6:24) swear by Malcham," that is, "their king" [Maurer]: the same as Molech (see on Am 5:25), and "Milcom the god of ... Ammon" (1Ki 11:33). If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.
The Pulpit Commentary
That worship the host of heaven upon the house tops. In this verse two classes of fame worshippers are mentioned, viz. star worshippers, and waverers. The worship of the sun, moon, and stars was a very ancient form of error, the heavenly bodies being regarded as the representatives of the powers of nature and the originators of events on earth (see Deu_4:19; Deu_17:3; Job_31:26, Job_31:27; 2Ki_17:16). It was especially prevalent in the time of Manasseh (2Ki_21:3), On the flat roofs of the houses, which were used as places of meditation, recreation, or conference (comp. Jos_2:6; 1Sa_9:25; 2Sa_11:2; Act_10:9), they erected altars for family worship of the heavenly bodies. Here they both burned incense (Jer_19:13) and offered animal sacrifices (2Ki_23:12). "In Syrian cities," says Dr. Thomson, "the roofs are a great comfort. The ordinary houses have no other place where the inmates, can either see the sun, smell the air, dry their clothes, set out their flower pots, or do numberless other things essential to their health and comfort. During a large part of the year the roof is the most agreeable place about the establishment, especially in the morning and evening. There multitudes sleep during the summer". Them that worship and that, etc.; rather, the worshippers who, etc. These were people who endeavoured to blend the worship of God with that of Baal, or halted between two opinions (1Ki_18:21). Swear by the Lord; rather, swear to the Lord; i.e. bind themselves by oath to him, and at the same time swear by Malcham; swear by their king, Baal, or Moloch; call upon him as god. Septuagint, κατὰ τοῦ βασιλέως αὐτῶν, "by their king." But it is, perhaps, best to retain the name untranslated, in which ease it would be the appellation of the god Moloch, who could hardly be omitted in enumerating the objects of idolatrous worship (see Jer_49:1, Jer_49:3; and notes on Amo_1:15; Amo_5:26).
That worship the host of heaven upon the house tops. In this verse two classes of fame worshippers are mentioned, viz. star worshippers, and waverers. The worship of the sun, moon, and stars was a very ancient form of error, the heavenly bodies being regarded as the representatives of the powers of nature and the originators of events on earth (see Deu_4:19; Deu_17:3; Job_31:26, Job_31:27; 2Ki_17:16). It was especially prevalent in the time of Manasseh (2Ki_21:3), On the flat roofs of the houses, which were used as places of meditation, recreation, or conference (comp. Jos_2:6; 1Sa_9:25; 2Sa_11:2; Act_10:9), they erected altars for family worship of the heavenly bodies. Here they both burned incense (Jer_19:13) and offered animal sacrifices (2Ki_23:12). "In Syrian cities," says Dr. Thomson, "the roofs are a great comfort. The ordinary houses have no other place where the inmates, can either see the sun, smell the air, dry their clothes, set out their flower pots, or do numberless other things essential to their health and comfort. During a large part of the year the roof is the most agreeable place about the establishment, especially in the morning and evening. There multitudes sleep during the summer". Them that worship and that, etc.; rather, the worshippers who, etc. These were people who endeavoured to blend the worship of God with that of Baal, or halted between two opinions (1Ki_18:21). Swear by the Lord; rather, swear to the Lord; i.e. bind themselves by oath to him, and at the same time swear by Malcham; swear by their king, Baal, or Moloch; call upon him as god. Septuagint, κατὰ τοῦ βασιλέως αὐτῶν, "by their king." But it is, perhaps, best to retain the name untranslated, in which ease it would be the appellation of the god Moloch, who could hardly be omitted in enumerating the objects of idolatrous worship (see Jer_49:1, Jer_49:3; and notes on Amo_1:15; Amo_5:26).
6And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.
Jamieson-Fausset-Brown
6. This verse describes more comprehensively those guilty of defection from Jehovah in any way (Jr 2:13, 17).
6. This verse describes more comprehensively those guilty of defection from Jehovah in any way (Jr 2:13, 17).
The Pulpit Commentary
Them that are turned back from the Lord. This is a third class, vie. apostates and open despisers. Those who follow him no more, renegades who have left his service. The Vulgate reproduces the original by, qui avertuntur de post tergum Domini. Those that have not sought the Lord. These are the indifferent, who do.not trouble themselves about religion. The chief classes mentioned in these two verses are three, viz. the open idolaters, the syncretists who mingled the worship of Baal with that of Jehovah, and those who despised religion altogether.
Them that are turned back from the Lord. This is a third class, vie. apostates and open despisers. Those who follow him no more, renegades who have left his service. The Vulgate reproduces the original by, qui avertuntur de post tergum Domini. Those that have not sought the Lord. These are the indifferent, who do.not trouble themselves about religion. The chief classes mentioned in these two verses are three, viz. the open idolaters, the syncretists who mingled the worship of Baal with that of Jehovah, and those who despised religion altogether.
Hold Thy Peace: The Day of the LORD Is at Hand
7Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid his guests.
Jamieson-Fausset-Brown
7. Hold thy peace at the presence of the Lord--(Ha 2:20). Let the earth be silent at His approach [Maurer]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [Calvin].
Lord ... prepared a sacrifice--namely, a slaughter of the guilty Jews, the victims due to His justice (Is 34:6; Jr 46:10; Eze 39:17).
bid his guests--literally, "sanctified His called ones" (compare Is 13:3). It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [Calvin]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast (1Sa 9:13, 22; 16:5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (Jr 25:9).
7. Hold thy peace at the presence of the Lord--(Ha 2:20). Let the earth be silent at His approach [Maurer]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [Calvin].
Lord ... prepared a sacrifice--namely, a slaughter of the guilty Jews, the victims due to His justice (Is 34:6; Jr 46:10; Eze 39:17).
bid his guests--literally, "sanctified His called ones" (compare Is 13:3). It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [Calvin]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast (1Sa 9:13, 22; 16:5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (Jr 25:9).
The Pulpit Commentary
4. The judgment is described with regard to those whom it will affect, vie. the princes, the traders, the irreligious and profligate.
This judgment, so fearful, is near at hand, and must needs occasion the utmost terror and dismay. Hold thy peace at the presence of the Lord God; literally, Hush, from the face of the Lord Jehovah! εὐλαβεῖσθε; silete a facie Domini Dei (Vulgate). The expression is like Hab_2:20. The reason of this silent awe is next given. For the day of the Lord is at hand. The day of judgment is thus called (Joe_1:15; Isa_13:6; Amo_5:18, Amo_5:20; Oba_1:15). The Lord hath prepared a sacrifice. The words are from Isa_34:6 (comp. Jer_46:10; Eze_39:17, Eze_39:19). The sacrifice is the guilty Jewish nation. The punishment of the wicked is regarded as a satisfaction offered to the Divine justice. He hath bid his guests; he hath consecrated his called. The "called ones" are the strange nations whom God summons to execute his vengeance. Septuagint, ἡγίακε τοὺς κλητοὺς αὐτοῦ. These are said to be "sanctified," as if engaged in a holy war, when summoned to punish those who had become as heathen. So those who are called to chastise Babylon are termed "my sanctified ones" (Isa_13:3), as being the instruments appointed and set apart to carry out this purpose (comp. Jer_22:7; Jer_51:27, Jer_51:28; Mic_3:5). The particular agents intended are not specified by the prophet, whose mission was not directed to any such definition. He has to speak generally of the judgment to come, not of those whom God should employ to inflict it. We know from other sources that the Chaldeans are meant, they or the Assyrians being always announced as the executors of God's vengeance on his rebellions people. The notion, adopted by Ewald, Hitzig, and others, that the prophet refers to some supposed invasion of Scythians which took place about this time, would never have been started had not such authors desired to eliminate the predictive element from prophetic utterances. The vague account of Herod; 1:105 gives no support to the assertion that the Scythians invaded Palestine in Josiah's reign; nor is there a trace of any knowledge of such irruption in Zephaniah or Jeremiah (see Introduction, § I.).
4. The judgment is described with regard to those whom it will affect, vie. the princes, the traders, the irreligious and profligate.
This judgment, so fearful, is near at hand, and must needs occasion the utmost terror and dismay. Hold thy peace at the presence of the Lord God; literally, Hush, from the face of the Lord Jehovah! εὐλαβεῖσθε; silete a facie Domini Dei (Vulgate). The expression is like Hab_2:20. The reason of this silent awe is next given. For the day of the Lord is at hand. The day of judgment is thus called (Joe_1:15; Isa_13:6; Amo_5:18, Amo_5:20; Oba_1:15). The Lord hath prepared a sacrifice. The words are from Isa_34:6 (comp. Jer_46:10; Eze_39:17, Eze_39:19). The sacrifice is the guilty Jewish nation. The punishment of the wicked is regarded as a satisfaction offered to the Divine justice. He hath bid his guests; he hath consecrated his called. The "called ones" are the strange nations whom God summons to execute his vengeance. Septuagint, ἡγίακε τοὺς κλητοὺς αὐτοῦ. These are said to be "sanctified," as if engaged in a holy war, when summoned to punish those who had become as heathen. So those who are called to chastise Babylon are termed "my sanctified ones" (Isa_13:3), as being the instruments appointed and set apart to carry out this purpose (comp. Jer_22:7; Jer_51:27, Jer_51:28; Mic_3:5). The particular agents intended are not specified by the prophet, whose mission was not directed to any such definition. He has to speak generally of the judgment to come, not of those whom God should employ to inflict it. We know from other sources that the Chaldeans are meant, they or the Assyrians being always announced as the executors of God's vengeance on his rebellions people. The notion, adopted by Ewald, Hitzig, and others, that the prophet refers to some supposed invasion of Scythians which took place about this time, would never have been started had not such authors desired to eliminate the predictive element from prophetic utterances. The vague account of Herod; 1:105 gives no support to the assertion that the Scythians invaded Palestine in Josiah's reign; nor is there a trace of any knowledge of such irruption in Zephaniah or Jeremiah (see Introduction, § I.).
8And it shall come to pass in the day of the LORD’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel.
Jamieson-Fausset-Brown
8. the princes--who ought to have been an example of good to others, but were ringleaders in all evil.
the king's children--fulfilled on Zedekiah's children (Jr 39:6); and previously, on Jehoahaz and Eliakim, the sons of Josiah (2Ki 23:31, 36; 2Ch 36:6; compare also 2Ki 20:18; 21:13). Huldah the prophetess (2Ki 22:20) intimated that which Zephaniah now more expressly foretells.
all such as are clothed with strange apparel--the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (De 22:5).
8. the princes--who ought to have been an example of good to others, but were ringleaders in all evil.
the king's children--fulfilled on Zedekiah's children (Jr 39:6); and previously, on Jehoahaz and Eliakim, the sons of Josiah (2Ki 23:31, 36; 2Ch 36:6; compare also 2Ki 20:18; 21:13). Huldah the prophetess (2Ki 22:20) intimated that which Zephaniah now more expressly foretells.
all such as are clothed with strange apparel--the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (De 22:5).
The Pulpit Commentary
The prophet names the three classes of people who shall be smitten in this judgment. First, the princes. In the day of the Lord's sacrifice (see note on ver. 7). God is speaking; so the name of the Lord is employed instead of the pronoun (comp. Lam_3:66). I will punish; literally, visit upon (ver. 12; Amo_3:14). The princes. The heads of tribes and families, nobles and magistrates. The king's children (sons); Septuagint, τὸν οἶκον τοῦ βασιλέως, "the house of the king." The royal family, not specially the sons of Josiah, who, if they were then in existence, must have been mere children, but princes of the royal house. The reference may be particularly to the sons of the king reigning when the judgment fell (see 2Ki_25:7). The king himself is not mentioned as subject to the judgment, inasmuch as he was pious and obedient (2Ch_34:27, etc.). In the mention of these "children" Keil finds proof of the late origin of the prophecy. Such as are clothed with strange apparel. This clause must represent the sin for which the princes are "visited." "Strange" apparel means "foreign" apparel, and this implied foreign manners and habits. The Israelites were reminded by their very dress that they were a peculiar people, consecrated to God's service (Num_15:37, etc.; Deu_22:12). These nobles, however, assumed the dress of the Egyptians and other nations with which they came in contact, and, despising their own national customs, copied the manners and vices of foreigners (comp. Isa_3:16-24; Eze_20:32; 1 Macc. 1:11-15).
The prophet names the three classes of people who shall be smitten in this judgment. First, the princes. In the day of the Lord's sacrifice (see note on ver. 7). God is speaking; so the name of the Lord is employed instead of the pronoun (comp. Lam_3:66). I will punish; literally, visit upon (ver. 12; Amo_3:14). The princes. The heads of tribes and families, nobles and magistrates. The king's children (sons); Septuagint, τὸν οἶκον τοῦ βασιλέως, "the house of the king." The royal family, not specially the sons of Josiah, who, if they were then in existence, must have been mere children, but princes of the royal house. The reference may be particularly to the sons of the king reigning when the judgment fell (see 2Ki_25:7). The king himself is not mentioned as subject to the judgment, inasmuch as he was pious and obedient (2Ch_34:27, etc.). In the mention of these "children" Keil finds proof of the late origin of the prophecy. Such as are clothed with strange apparel. This clause must represent the sin for which the princes are "visited." "Strange" apparel means "foreign" apparel, and this implied foreign manners and habits. The Israelites were reminded by their very dress that they were a peculiar people, consecrated to God's service (Num_15:37, etc.; Deu_22:12). These nobles, however, assumed the dress of the Egyptians and other nations with which they came in contact, and, despising their own national customs, copied the manners and vices of foreigners (comp. Isa_3:16-24; Eze_20:32; 1 Macc. 1:11-15).
9In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit.
Jamieson-Fausset-Brown
9. those that leap on the threshold--the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [Calvin]. Jerome explains it of those who walk up the steps into the sanctuary with haughtiness. Rosenmuller translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark (1Sa 5:5). Compare Is 2:6, "thy people ... are soothsayers like the Philistines." Calvin's view agrees best with the latter clause of the verse.
fill ... masters' houses with violence, &c.--that is, with goods obtained with violence, &c.
9. those that leap on the threshold--the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [Calvin]. Jerome explains it of those who walk up the steps into the sanctuary with haughtiness. Rosenmuller translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark (1Sa 5:5). Compare Is 2:6, "thy people ... are soothsayers like the Philistines." Calvin's view agrees best with the latter clause of the verse.
fill ... masters' houses with violence, &c.--that is, with goods obtained with violence, &c.
The Pulpit Commentary
Those that leap on (over) the threshold. These are the retainers of the princes, etc; named in ver. 8. There is no allusion to the circumstance of the priests of Dagon abstaining from treading on the threshold of their temple in consequence of what happened to the idol at Ashdod (1Sa_5:5). It is inconceivable that this merely local custom, which demonstrated the impotence of the false god, should hare been imported into Judah. where, indeed, the worship of Dagon seems never to have made any way. The following clause explains the meaning which the Latin version intimates, Omnem qui arroganter ingreditur super limen — all those who, carrying out their masters' wishes, violently invade the houses of others and pillage them of their contents. The expression, "to leap over the threshold," seems to have been a common term for burglary and stealing with violence. Which fill their masters' houses. These retainers plunder and steal in order that they may increase their masters' treasures. The king (though not Josiah) may be meant, the plural being the plural of majesty, or the idol temples. The LXX; followed by Jerome, renders, "who fill the house of the Lord their God." This is plainly erroneous, as there is no question here about the temple at Jerusalem. Violence and deceit; i.e. the fruits of, what they have extorted by, violence and fraud (Jer_5:27).
Those that leap on (over) the threshold. These are the retainers of the princes, etc; named in ver. 8. There is no allusion to the circumstance of the priests of Dagon abstaining from treading on the threshold of their temple in consequence of what happened to the idol at Ashdod (1Sa_5:5). It is inconceivable that this merely local custom, which demonstrated the impotence of the false god, should hare been imported into Judah. where, indeed, the worship of Dagon seems never to have made any way. The following clause explains the meaning which the Latin version intimates, Omnem qui arroganter ingreditur super limen — all those who, carrying out their masters' wishes, violently invade the houses of others and pillage them of their contents. The expression, "to leap over the threshold," seems to have been a common term for burglary and stealing with violence. Which fill their masters' houses. These retainers plunder and steal in order that they may increase their masters' treasures. The king (though not Josiah) may be meant, the plural being the plural of majesty, or the idol temples. The LXX; followed by Jerome, renders, "who fill the house of the Lord their God." This is plainly erroneous, as there is no question here about the temple at Jerusalem. Violence and deceit; i.e. the fruits of, what they have extorted by, violence and fraud (Jer_5:27).
10And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.
Jamieson-Fausset-Brown
10. fish gate--(2Ch 33:14; Ne 3:3; 12:39). Situated on the east of the lower city, north of the sheep gate [Maurer]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [Jerome]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [Henderson].
the second--namely, the gate which was second in dignity [Calvin]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [Maurer]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropoeon running down to the pool of Siloam [Henderson]. The Hebrew is translated "college," 2Ki 22:14; so Vatablus would translate here.
hills--not here those outside, but those within the walls: Zion, Moriah, and Ophel.
10. fish gate--(2Ch 33:14; Ne 3:3; 12:39). Situated on the east of the lower city, north of the sheep gate [Maurer]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [Jerome]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [Henderson].
the second--namely, the gate which was second in dignity [Calvin]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [Maurer]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropoeon running down to the pool of Siloam [Henderson]. The Hebrew is translated "college," 2Ki 22:14; so Vatablus would translate here.
hills--not here those outside, but those within the walls: Zion, Moriah, and Ophel.
The Pulpit Commentary
The second class which shall be smitten, viz. the traders and usurers, the enemy being represented as breaking in upon the localities where these persons resided. The fish gate. This is generally supposed to have been in the north wall of the city towards its eastern extremity, and to have been so called because through it were brought the fish from the Jordan and the Sea of Galilee, and there was a fish market in its immediate neighbourhood (see Neh_3:3; Neh_12:39; 2Ch_33:14). It was probably on this side that the Chaldeans entered Jerusalem, us Zedekiah seems to have escaped from the south (Jer_39:4). The LXX. has, ἀπὸ πύλης ἀποκεντούντων, which Jerome notes as a mistake. From the second district, the lower city upon the hill Acra, to the north of the old town, Zion. This is so called, according to one rendering, in 2Ki_22:14, and Neh_11:9. A great crashing. Not merely the crash of falling buildings, but the cry of men when a city is taken and the inhabitants are put to the sword. The hills on which the greater part of the city was built. Keil thinks that the hills surrounding the lower city are meant, viz. Bezetha, Gareb, etc; as the hearer of the cry is supposed to be on Zion.
The second class which shall be smitten, viz. the traders and usurers, the enemy being represented as breaking in upon the localities where these persons resided. The fish gate. This is generally supposed to have been in the north wall of the city towards its eastern extremity, and to have been so called because through it were brought the fish from the Jordan and the Sea of Galilee, and there was a fish market in its immediate neighbourhood (see Neh_3:3; Neh_12:39; 2Ch_33:14). It was probably on this side that the Chaldeans entered Jerusalem, us Zedekiah seems to have escaped from the south (Jer_39:4). The LXX. has, ἀπὸ πύλης ἀποκεντούντων, which Jerome notes as a mistake. From the second district, the lower city upon the hill Acra, to the north of the old town, Zion. This is so called, according to one rendering, in 2Ki_22:14, and Neh_11:9. A great crashing. Not merely the crash of falling buildings, but the cry of men when a city is taken and the inhabitants are put to the sword. The hills on which the greater part of the city was built. Keil thinks that the hills surrounding the lower city are meant, viz. Bezetha, Gareb, etc; as the hearer of the cry is supposed to be on Zion.
11Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off.
Jamieson-Fausset-Brown
11. Maktesh--rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [Jerome]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zec 14:21, "The Canaanite," namely, merchant [Chaldee Version]. The Tyropoeon (that is, cheese-makers') valley below Mount Akra [Rosenmuller]. Better Jerusalem itself, so called as lying in the midst of hills (Is 22:1; Jr 21:13) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Pr 27:22) [Maurer]. Compare the similar image of a "pot" (Eze 24:3, 6). The reason for the destruction is subjoined, namely, its merchant people's greediness of gain.
all the merchant people--literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on Ho 12:7).
all ... that bear silver--loading themselves with that which will prove but a burden (Ha 2:6).
11. Maktesh--rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [Jerome]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zec 14:21, "The Canaanite," namely, merchant [Chaldee Version]. The Tyropoeon (that is, cheese-makers') valley below Mount Akra [Rosenmuller]. Better Jerusalem itself, so called as lying in the midst of hills (Is 22:1; Jr 21:13) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Pr 27:22) [Maurer]. Compare the similar image of a "pot" (Eze 24:3, 6). The reason for the destruction is subjoined, namely, its merchant people's greediness of gain.
all the merchant people--literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on Ho 12:7).
all ... that bear silver--loading themselves with that which will prove but a burden (Ha 2:6).
The Pulpit Commentary
Maktesh; the Mortar; Septuagint, τὴν κατακεκομμένην, "her that is broken down." The word is found in Jdg_15:19 of a hollow place in a rock, and it is here used in the sense of "valley," and probably refers to the Tyropoeum, or part of it, the depression that ran down the city, having Aera and Zion on its west side, and Moriah and Ophel on its east, and extended south as far as the pool of Siloam. It does not seem a very appropriate appellation for a lengthy valley like the Tyropceum, nor is there any trace of such a name being applied to it elsewhere. It may have been a name affixed to a certain locality where a bazaar was situated or certain special industries had their seat; or it may have been invented by Zephaniah to intimate the fate that awaited the evil merchants, that they should be, as it were, brayed in a mortar by their enemies. The merchant people; literally, people of Canaan. So Septuagint and Vulgate (comp. Hos_12:7; Hist. of Susannah 56; Zec_14:21). The iniquitous traders are called "people of Canaan," because they acted like the heathens around them, especially the Phoenicians, who were unscrupulous and dishonest in their transactions. Are cut down; are silenced; Vulgate, conticuit (Isa_6:5; Hos_10:7). They that bear (are laden with) silver. Those who have amassed wealth by trade and usury. The LXX. has, οἱ ἐηρμένοι ἀργυρίῳ "those who are elated with silver;" St. Jerome, involuti argento.
Maktesh; the Mortar; Septuagint, τὴν κατακεκομμένην, "her that is broken down." The word is found in Jdg_15:19 of a hollow place in a rock, and it is here used in the sense of "valley," and probably refers to the Tyropoeum, or part of it, the depression that ran down the city, having Aera and Zion on its west side, and Moriah and Ophel on its east, and extended south as far as the pool of Siloam. It does not seem a very appropriate appellation for a lengthy valley like the Tyropceum, nor is there any trace of such a name being applied to it elsewhere. It may have been a name affixed to a certain locality where a bazaar was situated or certain special industries had their seat; or it may have been invented by Zephaniah to intimate the fate that awaited the evil merchants, that they should be, as it were, brayed in a mortar by their enemies. The merchant people; literally, people of Canaan. So Septuagint and Vulgate (comp. Hos_12:7; Hist. of Susannah 56; Zec_14:21). The iniquitous traders are called "people of Canaan," because they acted like the heathens around them, especially the Phoenicians, who were unscrupulous and dishonest in their transactions. Are cut down; are silenced; Vulgate, conticuit (Isa_6:5; Hos_10:7). They that bear (are laden with) silver. Those who have amassed wealth by trade and usury. The LXX. has, οἱ ἐηρμένοι ἀργυρίῳ "those who are elated with silver;" St. Jerome, involuti argento.
I Will Search Jerusalem with Candles
12And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.
Jamieson-Fausset-Brown
12. search ... with candles--or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare Zep 1:13; Lu 15:8).
settled on their lees--"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (Jr 48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Psa 55:19; Am 6:1).
Lord will not do good ... evil--They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (Psa 10:4; Mal 2:17).
12. search ... with candles--or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare Zep 1:13; Lu 15:8).
settled on their lees--"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (Jr 48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Psa 55:19; Am 6:1).
Lord will not do good ... evil--They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (Psa 10:4; Mal 2:17).
The Pulpit Commentary
The third class which shall be smitten, viz. the profligate and riotous. I will search Jerusalem with candles (lights). No evil doer shall escape. The enemy whom God summons to execute his wrath shall leave no corner unsearched where the debauchees hide themselves (comp. Luk_15:8). Jerome and commentators after him refer to Josephus's account of the last siege of Jerusalem for a parallel to these predicted proceedings of the Chaldeans. Here we read how princes and priests and chieftains were dragged from sewers, and pits, and caves, and tombs, where they had hidden themselves in fear of death, and were mercilessly slain wherever they were found (Josephus, 'Bell. Jud.,' 6:9). The men that are settled on their lees; i.e. confirmed, hardened, and inveterate in their evil habits. The metaphor is derived from old wine not racked off; which retains all its flavour and odour, and becomes thick and viscid (see Isa_25:6; Jer_48:11). The LXX. paraphrases, Υοὺς καταφρονοῦντας ἐπὶ τὰ φυλάγματα αὐτῶν, which Jerome renders, qui contemnunt custodias suas. That say in their heart. They do not openly scoff at religion, but think within themselves these infidel thoughts. The Lord will not do good, ere. Just what God says of idols (Isa_41:23). These "fools" (Psa_14:1) deny God's moral government of the world; they will not see the working of Divine providence in all that happens, but, secure and careless in their worldly prosperity, they assign all events to chance or natural law, placing Jehovah in the same category as the idols worshipped by heathens (comp. Job_22:12, etc.; Psa_10:4, etc.; Psa_94:7).
The third class which shall be smitten, viz. the profligate and riotous. I will search Jerusalem with candles (lights). No evil doer shall escape. The enemy whom God summons to execute his wrath shall leave no corner unsearched where the debauchees hide themselves (comp. Luk_15:8). Jerome and commentators after him refer to Josephus's account of the last siege of Jerusalem for a parallel to these predicted proceedings of the Chaldeans. Here we read how princes and priests and chieftains were dragged from sewers, and pits, and caves, and tombs, where they had hidden themselves in fear of death, and were mercilessly slain wherever they were found (Josephus, 'Bell. Jud.,' 6:9). The men that are settled on their lees; i.e. confirmed, hardened, and inveterate in their evil habits. The metaphor is derived from old wine not racked off; which retains all its flavour and odour, and becomes thick and viscid (see Isa_25:6; Jer_48:11). The LXX. paraphrases, Υοὺς καταφρονοῦντας ἐπὶ τὰ φυλάγματα αὐτῶν, which Jerome renders, qui contemnunt custodias suas. That say in their heart. They do not openly scoff at religion, but think within themselves these infidel thoughts. The Lord will not do good, ere. Just what God says of idols (Isa_41:23). These "fools" (Psa_14:1) deny God's moral government of the world; they will not see the working of Divine providence in all that happens, but, secure and careless in their worldly prosperity, they assign all events to chance or natural law, placing Jehovah in the same category as the idols worshipped by heathens (comp. Job_22:12, etc.; Psa_10:4, etc.; Psa_94:7).
13Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
Jamieson-Fausset-Brown
13. Therefore their goods shall become a booty, &c.--Fulfilling the prophecy in De 28:30, 39 (compare Am 5:11).
13. Therefore their goods shall become a booty, &c.--Fulfilling the prophecy in De 28:30, 39 (compare Am 5:11).
The Pulpit Commentary
Their goods; literally, their strength; their wealth in which they trusted shall become the prey of the enemy, and thus they shall learn that God ruleth in the affairs of men. They shall also build houses, etc. They shall prove in their own case the reality of the punishment threatened in the Law (Lev_26:32, etc.; Deu_28:30, Deu_28:39; comp. Amo_5:11; Mic_6:15).
Their goods; literally, their strength; their wealth in which they trusted shall become the prey of the enemy, and thus they shall learn that God ruleth in the affairs of men. They shall also build houses, etc. They shall prove in their own case the reality of the punishment threatened in the Law (Lev_26:32, etc.; Deu_28:30, Deu_28:39; comp. Amo_5:11; Mic_6:15).
The Great Day of the LORD Is Near
14The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.
Jamieson-Fausset-Brown
14. voice of ... day of ... Lord--that is, Jehovah ushering in that day with a roar of vengeance against the guilty (Jr 25:30; Am 1:2). They who will not now heed (Zep 1:12) His voice by His prophets, must heed it when uttered by the avenging foe.
mighty ... shall cry ... bitterly--in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.
14. voice of ... day of ... Lord--that is, Jehovah ushering in that day with a roar of vengeance against the guilty (Jr 25:30; Am 1:2). They who will not now heed (Zep 1:12) His voice by His prophets, must heed it when uttered by the avenging foe.
mighty ... shall cry ... bitterly--in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.
The Pulpit Commentary
§ 5. To arouse the self-confident sinners, the prophet here enlarges upon the near approach and terrible nature of this coming judgment.
Having signified the victims of the judgment, Zephaniah recurs to what he had said in ver. 7, and enforces upon his hearers its near approach. The great day of the Lord (Joe_2:1, Joe_2:11). Even the voice of the day of the Lord. The day is so close at hand, that the sound of its coming can be heard. Some translate, "Hark! the day of Jehovah." The mighty man shall cry (crieth) there bitterly. There, on the battlefield, the hero is panic-stricken, and cries out for fear. The Greek and Latin Versions connect "bitter" with the former clause. Thus the Vulgate, Vox dies Domini amara; Septuagint, Φωνὴ ἡμέρας Κυρίου πικρὰ καὶ σκληρὰ τέτακται, "The voice of the day of the Lord is made bitter and harsh."
§ 5. To arouse the self-confident sinners, the prophet here enlarges upon the near approach and terrible nature of this coming judgment.
Having signified the victims of the judgment, Zephaniah recurs to what he had said in ver. 7, and enforces upon his hearers its near approach. The great day of the Lord (Joe_2:1, Joe_2:11). Even the voice of the day of the Lord. The day is so close at hand, that the sound of its coming can be heard. Some translate, "Hark! the day of Jehovah." The mighty man shall cry (crieth) there bitterly. There, on the battlefield, the hero is panic-stricken, and cries out for fear. The Greek and Latin Versions connect "bitter" with the former clause. Thus the Vulgate, Vox dies Domini amara; Septuagint, Φωνὴ ἡμέρας Κυρίου πικρὰ καὶ σκληρὰ τέτακται, "The voice of the day of the Lord is made bitter and harsh."
15That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
Jamieson-Fausset-Brown
15. wasteness ... desolation--The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on Na 2:10).
15. wasteness ... desolation--The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on Na 2:10).
The Pulpit Commentary
That day is a day of wrath; Vulgate, Dies irae, dies illa, words which form the commencement of the famous hymn. The better to describe the terrible nature of the judgment, the prophet crowds together all available expressions of terror and calamity. First, it is a day when God's anger shall blaze forth (Isa_9:18). Of trouble and distress. In its effects upon sinners (Job_15:24). Of wasteness and desolation. As if things returned to the primeval chaos (Gen_1:2; comp. Job_30:3; Job_38:27, where there is a similar combination; see note on Nah_2:10). Of darkness and gloominess (Joe_2:2; Amo_5:18, Amo_5:20). Of clouds and thick darkness (Deu_4:11; comp. Hab_3:11).
That day is a day of wrath; Vulgate, Dies irae, dies illa, words which form the commencement of the famous hymn. The better to describe the terrible nature of the judgment, the prophet crowds together all available expressions of terror and calamity. First, it is a day when God's anger shall blaze forth (Isa_9:18). Of trouble and distress. In its effects upon sinners (Job_15:24). Of wasteness and desolation. As if things returned to the primeval chaos (Gen_1:2; comp. Job_30:3; Job_38:27, where there is a similar combination; see note on Nah_2:10). Of darkness and gloominess (Joe_2:2; Amo_5:18, Amo_5:20). Of clouds and thick darkness (Deu_4:11; comp. Hab_3:11).
16A day of the trumpet and alarm against the fenced cities, and against the high towers.
Jamieson-Fausset-Brown
16. the trumpet--namely, of the besieging enemy (Am 2:2).
alarm--the war shout [Maurer].
towers--literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So Tacitus describes the walls of Jerusalem [Histories, 5.11.7].
16. the trumpet--namely, of the besieging enemy (Am 2:2).
alarm--the war shout [Maurer].
towers--literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So Tacitus describes the walls of Jerusalem [Histories, 5.11.7].
The Pulpit Commentary
A day of the trumpet and alarm. "Alarm" means "the sound of alarm." Among the Jews trumpets were used to announce the festivals (Num_29:1), and to give the signal for battle or of the approach of an enemy (Jer_4:5, Jer_4:19; Eze_33:4). Here it is the signal of destruction (Amo_2:2). The fenced cities. The strongest fortresses shall feel the irresistible attack (Mic_5:11). The high towers. These are the turrets built at the angles of the walls for the better defence of the city, and to annoy the besiegers (Zep_3:6). LXX; ἐπὶ τὰς γωνίας τὰς ὑψηλάς, "upon the lofty angles;" Vulgate, super angulos excelsos. Others take the words to mean "the battlements" on the walls. Henderson quotes Taeitus's description of the later walls of Jerusalem, "Duos colles immensum editos claudebant muri per artem obliqui aut introrsus sinuati, ut latera oppugnantium ad ictus patescerent" ('Hist.,' 5.11).
A day of the trumpet and alarm. "Alarm" means "the sound of alarm." Among the Jews trumpets were used to announce the festivals (Num_29:1), and to give the signal for battle or of the approach of an enemy (Jer_4:5, Jer_4:19; Eze_33:4). Here it is the signal of destruction (Amo_2:2). The fenced cities. The strongest fortresses shall feel the irresistible attack (Mic_5:11). The high towers. These are the turrets built at the angles of the walls for the better defence of the city, and to annoy the besiegers (Zep_3:6). LXX; ἐπὶ τὰς γωνίας τὰς ὑψηλάς, "upon the lofty angles;" Vulgate, super angulos excelsos. Others take the words to mean "the battlements" on the walls. Henderson quotes Taeitus's description of the later walls of Jerusalem, "Duos colles immensum editos claudebant muri per artem obliqui aut introrsus sinuati, ut latera oppugnantium ad ictus patescerent" ('Hist.,' 5.11).
17And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.
Jamieson-Fausset-Brown
17. like blind men--unable to see whither to turn themselves so as to find an escape from existing evils.
flesh--Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh" (Mt 26:26).
17. like blind men--unable to see whither to turn themselves so as to find an escape from existing evils.
flesh--Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh" (Mt 26:26).
The Pulpit Commentary
In this storming of cities and universal ruin, sinners shall perish without hope. I will bring distress upon men. I will drive them into the utmost straits (comp. Deu_28:52, Deu_28:53). They shall walk like blind men. Not knowing where they go in their terror and confusion, seeking a way of escape and finding none (see Deu_28:29, on which this passage is founded; comp. Job_5:14; Isa_59:10). Because they have sinned, as shown in vers. 4-12. Their blood shall be poured out as dust. The point of comparison is rather in the worthlessness than in the abundance of dust. Bloodshed is as little regarded as dust that is trodden under foot. The comparison with water is found elsewhere (cf. Psa_79:3). Their flesh as the dung. The verb from the preceding clause may be taken by zeuguna with this clause; then the meaning is that their dead bodies are left unburied to rot on the ground (Jer_9:22). Or the substantive verb may be supplied (comp. Job_20:7).
In this storming of cities and universal ruin, sinners shall perish without hope. I will bring distress upon men. I will drive them into the utmost straits (comp. Deu_28:52, Deu_28:53). They shall walk like blind men. Not knowing where they go in their terror and confusion, seeking a way of escape and finding none (see Deu_28:29, on which this passage is founded; comp. Job_5:14; Isa_59:10). Because they have sinned, as shown in vers. 4-12. Their blood shall be poured out as dust. The point of comparison is rather in the worthlessness than in the abundance of dust. Bloodshed is as little regarded as dust that is trodden under foot. The comparison with water is found elsewhere (cf. Psa_79:3). Their flesh as the dung. The verb from the preceding clause may be taken by zeuguna with this clause; then the meaning is that their dead bodies are left unburied to rot on the ground (Jer_9:22). Or the substantive verb may be supplied (comp. Job_20:7).
18Neither their silver nor their gold shall be able to deliver them in the day of the LORD’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
Jamieson-Fausset-Brown
18. Neither ... silver nor ... gold shall ... deliver them, &c.--(Pr 11:4).
fire of his jealousy--(Eze 38:19); His wrath jealous for His honor consuming the guilty like fire.
make even a speedy riddance of all--rather, a "consummation" (complete destruction: "full end," Jr 46:28; Eze 11:13) "altogether sudden" [Maurer]. "A consumption, and that a sudden one" [Calvin].
18. Neither ... silver nor ... gold shall ... deliver them, &c.--(Pr 11:4).
fire of his jealousy--(Eze 38:19); His wrath jealous for His honor consuming the guilty like fire.
make even a speedy riddance of all--rather, a "consummation" (complete destruction: "full end," Jr 46:28; Eze 11:13) "altogether sudden" [Maurer]. "A consumption, and that a sudden one" [Calvin].
The Pulpit Commentary
Neither their silver, etc. They cannot bribe this enemy; their wealth cannot win for them immunity (Isa_13:17; Eze_7:19). The fire of his jealousy (Zep_3:8). The whole earth (for, as we have seen in Zep_1:2, Zep_1:3, the judgment is universal) shall be punished in the wrath of the Lord, who will not have the honour which is due to him given to any other. He shall make even a speedy riddance; more closely, he shall make an end, yea, a speedy end (comp. Nah_1:8; Isa_10:23, which our text imitates). (For the sudden and unexpected arrival of the day of the Lord, see Luk_17:26, etc.)
Neither their silver, etc. They cannot bribe this enemy; their wealth cannot win for them immunity (Isa_13:17; Eze_7:19). The fire of his jealousy (Zep_3:8). The whole earth (for, as we have seen in Zep_1:2, Zep_1:3, the judgment is universal) shall be punished in the wrath of the Lord, who will not have the honour which is due to him given to any other. He shall make even a speedy riddance; more closely, he shall make an end, yea, a speedy end (comp. Nah_1:8; Isa_10:23, which our text imitates). (For the sudden and unexpected arrival of the day of the Lord, see Luk_17:26, etc.)
THE HOLY BIBLE
Zephaniah
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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