Zephaniah 1:13

Introduction This chapter begins with denouncing God's judgments against Judah and Jerusalem, Zep 1:1-3. Idolaters, and sinners of several other denominations, are then particularly threatened; and their approaching visitation enlarged on, by the enumeration of several circumstances which tend greatly to heighten its terrors, Zep 1:4-18. Verse 1 The word of the Lord which came unto Zephaniah - Though this prophet has given us so large a list of his ancestors, yet little concerning him is known, because we know nothing certain relative to the persons of the family whose names are here introduced. We have one chronological note which is of more value for the correct understanding of his prophecy than the other could have been, how circumstantially soever it had been delivered; viz., that he prophesied in the days of Josiah, son of Amon, king of Judah; and from the description which he gives of the disorders which prevailed in Judea in his time, it is evident that he must have prophesied before the reformation made by Josiah, which was in the eighteenth year of his reign. And as he predicts the destruction of Nineveh, Zep 2:13, which, as Calmet remarks, could not have taken place before the sixteenth of Josiah, allowing with Berosus twenty-one years for the reign of Nabopolassar over the Chaldeans; we must, therefore, place this prophecy about the beginning of the reign of Josiah, or from b.c. 640 to b.c. 609. But see the chronological notes. Verse 2 I will utterly consume all things - All being now ripe for destruction, I will shortly bring a universal scourge upon the land. He speaks particularly of the idolaters. Verse 3 I will consume man and beast - By war, and by pestilence. Even the waters shall he infected, and the fish destroyed; the air become contaminated, and the fowls die. Verse 4 I will cut off the remnant of Baal - I think he refers here, partly at least, to the reformation which Josiah was to bring about. See the account, 2Kgs 23:5 (note). The Chemarims - The black-robed priests of different idols. See the note on 2Kgs 23:6. These were put down by Josiah. Verse 5 The host of heaven - Sun, moon, planets, and stars. This worship was one of the most ancient and the most common of all species of idolatry; and it had a greater semblance of reason to recommend it. See 2Kgs 23:6, 2Kgs 23:12; Jer 19:13; Jer 32:29. That swear by the Lord, and that swear by Malcham - Associating the name of an idol with that of the Most High. For Malcham, see on Hos 4:15 (note), and Amo 5:26 (note). Verse 6 Them that are turned back - Who have forsaken the true God, and become idolaters. Nor inquired for him - Have not desired to know his will. Verse 7 Hold thy peace at the presence of the Lords God - הס has, the same as hush, hist, among us. Remonstrances are now useless. You had time to acquaint yourselves with God; you would not: you cry now in vain; destruction is at the door. The Lord hath prepared a sacrifice - A slaughter of the people. He hath bid his guests - The Babylonians, to whom he has given a commission to destroy you. In all festivals sacrifices, 1. The victims were offered to God, and their blood poured out before the altar. 2. The people who were invited feasted upon the sacrifice. See on Isa 34:6 (note). Verse 8 I will punish the princes, and the king's children - After the death of Josiah the kingdom of Judah saw no prosperity, and every reign terminated miserably; until at last King Zedekiah and the king's children were cruelly massacred at Riblah, when Nebuchadnezzar had taken Jerusalem. Strange apparel - I really think this refers more to their embracing idolatrous customs and heathen usages, than to their changing their dress. They acquired new habits, as we would say; customs, that they used as they did their clothing - at all times, and in every thing. Verse 9 That leap on the threshold - Or, that leap over the threshold. It is most probable that the Philistines are here meant. After the time that Dagon fell before the ark, and his hands were broken off on the threshold of his temple, his worshippers would no more set a foot upon the threshold, but stepped or leaped over it, when they entered into his temple. The Chaldee understands this of the Philistines, without giving this reason for it. Some understand it of haughtiness and pride: others think that leaping on the threshold refers to the customs of the Arabs, who used to ride into people's houses and take away whatever they could carry; and that this is the reason why, in several parts of the East, they have their doors made very low, to prevent those depredators from entering. In this manner, we learn the Persians have frequently oppressed the poor Armenians, going on horseback into their houses, and taking whatever they thought proper. Mr. Harmer understands it in this way. Verse 10 A cry from the fish-gate - This gate, which is mentioned Neh 3:3, was opposite to Joppa; and perhaps the way in which the news came of the irruption of the Chaldean army, the great crashing from the hills. The second - Or second city, may here mean a part of Jerusalem, mentioned 2Kgs 22:14; 2Chr 34:22. Verse 11 Maktesh - Calmet says this signifies a mortar, or a rock in form of a mortar, and was the name of a quarter of Jerusalem where they hulled rice, corn, etc., according to St. Jerome. Some think the city of Jerusalem is meant, where the inhabitants should be beat and pounded to death as grain is pounded in a mortar. Newcome translates it, the lower city, and considers it the valley in Jerusalem, which divided the upper from the lower city. They that bear silver - The merchants, moneychangers, usurers, rich men. Verse 12 I will search Jerusalem with candles - I will make a universal and thorough search. That are settled on their lees - Those who are careless, satisfied with the goods of this life; who trust in their riches, and are completely irreligious; who, while they acknowledge that there is a God, think, like the Aristotelians, that he is so supremely happy in the contemplation of his own excellences, that he feels it beneath his dignity to concern himself with the affairs of mortals. Verse 13 Their goods (in which they trust) shall become a booty - To the Chaldeans. They shall have no profit of all their labors. The houses they have built they shall not inhabit; of the wine of the vineyards they have planted, they shall not drink. See Amo 5:11, where we find the same evils threatened. Verse 14 The great day of the Lord is near - It commenced with the death of the good king Josiah, who was slain by Pharaoh-necho at Megiddo, and continued to the destruction of Jerusalem by Nebuchadnezzar. Verse 15 That day is a day of wrath - See Isa 22:5 (note); Jer 30:7 (note); Joe 2:2 (note), Joe 2:11 (note); Amo 5:18 (note); Zep 1:18 (note), and the notes there. From the fourteenth to the sixteenth verse inclusive there is a most beautiful amplification of the disasters that were coming on Jerusalem; the invasion, incursion, attack, carnage, confusion, horrible din occasioned by the sound of the trumpet, the cries of the people, and the shrieks and groans of the dying, are pointed out with great force and mighty effect. Verse 17 They shall walk like blind men - Be in the most perplexing doubt and uncertainty; and while in this state, have their blood poured out by the sword of their enemies, and their flesh trodden under foot. Verse 18 Their silver nor their gold - In which they trusted, and from which they expected happiness; these shall not profit them in this awful day. And God will bring this about speedily; and a speedy riddance - a universal desolation, shall in a short time take place in every part of the land.

Judgment Predicted. ( b. c. 612.) 7 Hold 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. 8 And 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. 9 In the same day also will I punish all those that leap on the threshold, which fill their masters' houses with violence and deceit. 10 And 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. 11 Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. 12 And 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. 13 Therefore 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. Notice is here given to Judah and Jerusalem that God is coming forth against them, and will be with them shortly; his presence, as a just avenger, his day, the day of his judgment and his wrath, are not far off, v. 7 . Those that improve not the presence of God with them as a Father, but sin away that presence, may expect his presence with them as a Judge, to call them to an account for the contempt put upon his grace. The day of the Lord will come. Men have their day now, when they take a liberty to do what they please; but God's day is at hand; it is here called his sacrifice, a sacrifice of his preparing, for the punishing of presumptuous sinners is a sacrifice to the justice of God, some reparation to his injured honour. Those that brought their offerings to other gods were themselves justly made victims to the true God. On a day of sacrifice great slaughter was made; so shall there be in Jerusalem; men shall be killed up as fast as lambs for the altar, with as little regret, with as much pleasure: The slain of the Lord shall be many. On a day of sacrifice great feasts were made upon the sacrifices; so the inhabitants of Judah and Jerusalem shall be feasted upon by their enemies the Chaldeans; these are the guests God has prepared and invited to come and glut themselves—their revenge with slaughter and their covetousness with plunder. Now observe, I. Who those are that are marked to be sacrificed, that shall be visited and punished in this day of reckoning, and what it is they shall be called to an account for. 1. The royal family, because of the dignity of their place, shall be first reckoned with for their pride, and vanity, and affectation ( v. 8 ): I will punish the princes, and the king's children, who think themselves accountable to God, and that, high as they are, he is above them. They shall be punished, and all such as, like them, are clothed with strange apparel, such as, in contempt of their own country (where, probably, it was the custom to go in a very plain dress, as became the seed of Jacob that plain man ), affected to appear in the fashion of other nations and introduced their modes in apparel, studying to resemble those from whom God had appointed them, even in their clothes, industriously to distinguish themselves. The princes and the king's children scorned to wear any home-made stuffs, though God had provided them fine linen and silks ( Ezek. xvi. 10 ), but they must send abroad to strange countries for their clothes, which would not please unless they were far-fetched and dear-bought; and even those of inferior rank affected to imitate the princes and the king's children. Pride in apparel is displeasing to God, and a symptom of the degeneracy of a people. 2. The noblemen, and their stewards and servants, come next to be reckoned with ( v. 9 ): In the same day will I punish those that leap on the threshold, a phrase, no doubt, well understood then, and which probably signified the invading of their neighbour's rights. Entering their houses by force and violence, and seizing their possessions, they leap on the threshold, as much as to say that the house is their own and they will keep their hold of it; and, accordingly, they make all in it their own that they can lay their hands on, and so fill their masters' houses with goods gotten by violence and deceit and with all the guilt thereby contracted. Nor shall it suffice them to say that the ill-gotten gains were not for themselves but for their masters, and that what they did was by their order; for the obligations we lie under to keep God's commandments are prior and superior to the obligations we lie under to serve the interests of any master on earth. 3. The trading people, and the rich merchants, are next called to account. Iniquity is found in their end of the town, among the inhabitants of Maktesh, a low part of Jerusalem, deep like a mortar (for so the word signifies); the goldsmiths lived there ( Neh. iii. 32 ) and the merchants; and they are now cut down (they are broken, and have shut up their shops, and become bankrupts); nay, All those that bear silver are cut off, in the first place, by the invaders, for the sake of the silver they carry, which is so far from being a protection to them that it will expose and betray them. The conquerors aimed at the wealthy men, and carried them off first, while the poor of the land escaped. Or it may be meant of a general decay of trade, which was a preface and introduction to the general destruction of the land. It is the token of a declining state when great dealers are cut down, and great bankers are cut off and become bankrupts, who cannot fall alone, but with themselves ruin many. 4. All the secure and careless people, the sons of pleasure, that live a loose idle life, are next reckoned with ( v. 12 ); they come from all parts of the country, to take up their quarters in the head-quarters of the kingdom, where they take private lodgings, and indulge themselves in ease and luxury; but God will find them out, and punish them: At that time I will search Jerusalem with candles, to discover them, that they may be brought out to condign punishment. This intimates that they conceal themselves, as being either ashamed of the sin or afraid of the punishment of it; when the judgments of God are abroad they hope to escape by absconding and getting out of the way, but God will search Jerusalem, as search is made for a malefactor in disguise, that is harboured by his accomplices. God's hand will find out all his enemies, wherever they lie hid, and will punish not only the secret idolaters, but the secret epicures and profane; and those are the persons that are here described, and marks are given by which they will be discovered when strict search is made for them. (1.) Their dispositions are sensual: They are settled on their lees, intoxicated with their pleasures, strengthening themselves in their wealth and wickedness; they are secure and easy, and, because they have had no changes, they fear none, as Moab, Jer. xlviii. 11 . They have not been emptied from vessel to vessel. They fill themselves with wine and strong drink, and banish all thought, saying, To-morrow shall be as this day, Isa. lvi. 12 . Their being settled on their lees signifies the same with being enclosed in their own fat, Ps. xvii. 10 . (2.) Their notions are atheistical. They could not live such loose lives but that they say in their heart, The Lord will not do good, neither will he do evil; that is, He will do nothing. They deny his providential government of the world: "What good and evil there is in the world comes by the wheel of fortune, and not by the disposal of a wise and supreme director." They deny his moral government, and his dispensing rewards and punishments: " The Lord will not do good to those that serve him, nor do evil to those that rebel against him; and therefore there is nothing got by religion, nor lost by sin." This was the effect of their sensuality; if they were not drowned in sense, they could not be thus senseless, nor could they be so stupid if they had not stupefied themselves with the love of pleasure. It was also the cause of their sensuality; men would not make a god of their belly if they had not at first become so vain, so vile, in their imaginations, as to think the God that made them altogether such a one as themselves. But God will punish them; their end is destruction, Phil. iii. 19 . II. What the destruction will be with which God will punish these sinners, and what course he will take with them. 1. He will silence them ( v. 7 ): Hold thy peace at the presence of the Lord. He will force them to hold their peace, will strike them dumb with horror and amazement. They shall be speechless. All the excuses of their sin, and exceptions against the sentence, will be overruled, and they shall not have a word to say for themselves. 2. He will sacrifice them, for it is the day of the Lord's sacrifice ( v. 8 ); he will give them into the hands of their enemies, and glorify himself thereby. 3. He will fill both city and country with lamentation ( v. 10 ): In that day there shall be a noise of a cry from the fish-gate, so called because near either to the fish-ponds or to the fish-market. It belonged to the city of David ( 2 Chron. xxxiii. 14 ; Neh. iii. 3 ); perhaps the same with that which is called the first gate ( Zech. xiv. 10 ), and, if so, it will explain what follows here, And a howling from the second, that is, the second gate, which was next to that fish-gate. The alarm shall go round the walls of Jerusalem from gate to gate; and there shall be a great crashing from the hills, a mighty noise from the mountains round about Jerusalem, from the acclamations of the victorious invaders, or from the lamentations of the timorous invaded, or from both. The inhabitants of the city, even of the closest safest part of the city, shall howl ( v. 11 ), so clamorous shall the grief be. 4. They shall be stripped of all they have; it shall be a prey to the enemy ( v. 13 ): Their household goods, and shop-goods, shall become a booty, and a rich booty they shall be; their houses shall be levelled with the ground and be a desolation; those of them that have built new houses shall not inherit them, but the invaders shall get and keep possession of them. And the vineyards they have planted they shall not drink the wine of, but, instead of having it for the relief of their friends that faint among them, they shall part with it for the animating of their foes that fight against them, Deut. xxviii. 30 .