7 Hush! because of the Lord Jehovah, For near `is' a day of Jehovah, For prepared hath Jehovah a sacrifice, He hath sanctified His invited ones.
Near `is' the great day of Jehovah, Near, and hasting exceedingly, The noise of the day of Jehovah, Bitterly shriek there doth a mighty one.
And Jehovah `is' in His holy temple, Be silent before Him, all the earth!
And that day `is' to the Lord Jehovah of Hosts A day of vengeance, To be avenged of His adversaries, And the sword hath devoured, and been satisfied, And it hath been watered from their blood, For a sacrifice `is' to the Lord Jehovah of Hosts, In the land of the north, by the river Phrat.
A sword `is' to Jehovah -- it hath been full of blood, It hath been made fat with fatness, With blood of lambs and he-goats. With fat of kidneys of rams, For a sacrifice `is' to Jehovah in Bozrah, And a great slaughter in the land of Edom.
Hush, all flesh, because of Jehovah, For He hath been roused up from His holy habitation!'
Howl ye, for near `is' the day of Jehovah, As destruction from the Mighty it cometh.
For a day `is' to Jehovah of Hosts, For every proud and high one, And for every lifted up and low one,
And I saw one messenger standing in the sun, and he cried, a great voice, saying to all the birds that are flying in mid-heaven, `Come and be gathered together to the supper of the great God, that ye may eat flesh of kings, and flesh of chiefs of thousands, and flesh of strong men, and flesh of horses, and of those sitting on them, and the flesh of all -- freemen and servants -- both small and great.'
and it will come -- the day of the Lord -- as a thief in the night, in which the heavens with a rushing noise will pass away, and the elements with burning heat be dissolved, and earth and the works in it shall be burnt up. All these, then, being dissolved, what kind of persons doth it behove you to be in holy behaviours and pious acts? waiting for and hasting to the presence of the day of God, by which the heavens, being on fire, shall be dissolved, and the elements with burning heat shall melt;
let your forbearance be known to all men; the Lord `is' near;
nay, but, O man, who art thou that art answering again to God? shall the thing formed say to Him who did form `it', Why me didst thou make thus?
and he said to him, `A certain man made a great supper, and called many, and he sent his servant at the hour of the supper to say to those having been called, Be coming, because now are all things ready.
The feet of His saints He keepeth, And the wicked in darkness are silent, For not by power doth man become mighty. Jehovah -- broken down are His adversaries, Against them in the heavens He thundereth: Jehovah judgeth the ends of earth, And giveth strength to His king, And exalteth the horn of His anointed.'
And lifted him up hath his loved one, even his burner, To bring forth the bones from the house, And he said to him who `is' in the sides of the house, `Is there yet with thee?' And he said, `None,' then he said, `Hush! Save to make mention of the name of Jehovah.'
Ho, ye who are desiring the day of Jehovah, Why `is' this to you -- the day of Jehovah? It is darkness, and not light, As `when' one fleeth from the face of the lion, And the bear hath met him, And he hath come in to the house, And hath leant his hand on the wall, And the serpent hath bitten him. Is not the day of Jehovah darkness and not light, Even thick darkness that hath no brightness?
And Jehovah hath given forth His voice before His force, For very great `is' His camp, For mighty `is' the doer of His word, For great `is' the day of Jehovah -- very fearful, And who doth bear it?
Blow ye a trumpet in Zion, And shout ye in My holy hill, Tremble do all inhabitants of the earth, For coming is the day of Jehovah, for `it is' near! A day of darkness and thick darkness, A day of cloud and thick darkness, As darkness spread on the mountains, A people numerous and mighty, Like it there hath not been from of old, And after it there is not again -- till the years of generation and generation.
And thou, son of man, thus said the Lord Jehovah: Say to the bird -- every wing, and to every beast of the field: Be assembled and come in, Be gathered from round about, For My sacrifice that I am sacrificing for you, A great sacrifice on mountains of Israel, And ye have eaten flesh, and drunk blood. Flesh of the mighty ye do eat, And blood of princes of the earth ye drink, Of rams, of lambs, and of he-goats, Of calves, fatlings of Bashan -- all of them. And ye have eaten fat to satiety, And ye have drunk blood -- to drunkenness, Of My sacrifice that I sacrificed for you. And ye have been satisfied at My table with horse and rider, Mighty man, and every man of war, An affirmation of the Lord Jehovah.
Lo, the day, lo, it hath come, Gone forth hath the morning, Blossomed hath the rod, flourished the pride.
Come hath the morning unto thee, O inhabitant of the land! Come hath the time, near `is' a day of trouble, And not the shouting of mountains.
Wisdom hath builded her house, She hath hewn out her pillars -- seven. She hath slaughtered her slaughter, She hath mingled her wine, Yea, she hath arranged her table. She hath sent forth her damsels, She crieth on the tops of the high places of the city: `Who `is' simple? let him turn aside hither.' Whoso lacketh heart: she hath said to him, `Come, eat of my bread, And drink of the wine I have mingled. Forsake ye, the simple, and live, And be happy in the way of understanding.
From heaven Thou hast sounded judgment, Earth hath feared, and hath been still, In the rising of God to judgment, To save all the humble of earth. Selah.
Lo, I have been vile, What do I return to Thee? My hand I have placed on my mouth. Once I have spoken, and I answer not, And twice, and I add not.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zephaniah 1
Commentary on Zephaniah 1 Commentary Critical and Explanatory on the Whole Bible
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.
2. utterly consume—from a root to "sweep away," or "scrape off utterly." See Jer 8:13, Margin, and here.
from off the land—of Judah.
3. Enumeration in detail of the "all things" (Zep 1:2; compare Jer 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.
4. stretch out mine hand—indicating some remarkable and unusual work of vengeance (Isa 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 Phœnician 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.
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; Jer 19:13; 32:29).
swear by the Lord—rather, "swear to Jehovah" (2Ch 15:14); solemnly dedicating themselves to Him (compare Isa 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.
6. This verse describes more comprehensively those guilty of defection from Jehovah in any way (Jer 2:13, 17).
7. Hold thy peace at the presence of the Lord—(Hab 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 (Isa 34:6; Jer 46:10; Eze 39:17).
bid his guests—literally, "sanctified His called ones" (compare Isa 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 (Jer 25:9).
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 (Jer 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).
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 Isa 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.
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 Tyropœon 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.
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 Tyropœon (that is, cheese-makers') valley below Mount Akra [Rosenmuller]. Better Jerusalem itself, so called as lying in the midst of hills (Isa 22:1; Jer 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 (Hab 2:6).
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 (Jer 48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Ps 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 (Ps 10:4; Mal 2:17).
13. Therefore their goods shall become a booty, &c.—Fulfilling the prophecy in De 28:30, 39 (compare Am 5:11).
14. voice of … day of … Lord—that is, Jehovah ushering in that day with a roar of vengeance against the guilty (Jer 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.
15. wasteness … desolation—The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on Na 2:10).
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].
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).
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," Jer 46:28; Eze 11:13) "altogether sudden" [Maurer]. "A consumption, and that a sudden one" [Calvin].