Zephaniah · Chapter 1

V. 1. Zephaniah-He is thought to have been the great-grandson of king Hezekiah. In the days of Josiah-So he was cotemporary with Jeremiah and Ezekiel, and foretells what Jeremiah and Ezekiel did.

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, Zephaniah 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 1. The word that came to Zephaniah — The divine revelation that was made to him. The son of Cushi, the son of Gedaliah, &c. — If these were not prophets, as the Jewish doctors make them, yet it is probable they were persons of some note in Judah. The son of Hizkiah — Although both the letters and points of this name in the Hebrew are the same with those of King Hezekiah, and some therefore have thought that the prophet was his great-grandson; yet that could not be the case, because there was not a sufficient distance of time between King Hezekiah and Josiah, in whose time he flourished, for four descents: nor do we read of Hezekiah’s having any son but Manasseh. In the days of Josiah — The Jews were wont to allege, that their kings obliged them to practise idolatry, and rendered them in other respects corrupt in their manners; but God, by raising up the pious Josiah to be their king, deprived them of that excuse. For so far was he from encouraging them in any branch of impiety or vice, that he used his utmost efforts to effect a thorough reformation among them, although, alas! to little purpose, for they continued to be exceeding corrupt, both in their principles and practices; or, if any change took place among them for the better, it seems to have been but very partial, and of very short duration.

Verse 1. The Word of the Lord came to Zephaniah. The glorious person of Christ, the Word and Wisdom of God; so indeed is the oft-repeated gloss of the Chaldaic in all the book of Chronicles, when a prophet was sent to warn and reprove the land of Israel. The name given to him by his parents, “the secret of the Lord,” might seem to have been an augur of his divine call.

1. The title. The word of Jehovah which came — See on Hosea 1:1. For the genealogy of the prophet see p. 505; for the date of his ministry, pp. 506ff.

THE DAY OF JEHOVAH A DAY OF TERROR — ONLY ONE WAY OF ESCAPE, Zephaniah 1:2-2:3.

The prophecy of Zephaniah opens with the announcement of a world judgment (Zephaniah 1:2, 3); the heaviest blow will fall upon Judah and Jerusalem for their deeds of violence and their religious apostasy (4-9). The prophet pictures the execution of judgment (10, 11), and chapter 1 closes with a vivid picture of the terrible day of Jehovah, which “is near and hasteth greatly” (14-18). Only an immediate return to Jehovah can save from the worst (Zephaniah 2:1-3).

The world judgment, 2, 3.

In these verses Jehovah himself is introduced as speaker. All things — All living things, man and beast, are to be swept from the face of the earth. From off the land — R.V., more accurately, “from off the face of the ground.” Meant is not only the land of Judah, but the whole earth. Micah also introduces his message of judgment upon Israel and Judah with a description of Jehovah’s coming for the purpose of executing a universal judgment (Micah 1:2-4).

“All” is expanded in verse 3. Man and beast — Man alone is guilty, but beasts, fowls, and fishes will share his doom. “The sphere of man’s life, the realm of his rule, is involved with him in a common destruction” (compare Hosea 4:3; Ezekiel 38:20; Romans 8:20-22). The prophet may have in mind the story of the flood (Genesis 6:7). The rest of verse 3 introduces a thought which seems foreign to the immediate context, hence most recent commentators consider it a later addition for the purpose of limiting the judgment to the wicked. The stumbling-blocks with the wicked — The meaning of the first noun is uncertain. It occurs again in Isaiah 3:6, in the sense of ruin; a similar word is used in the sense of idol in Ezekiel 14:3, 4, 7, and from the latter passage is derived the translation “stumbling-blocks” = idols (compare skandala in the New Testament). LXX. reads, “and the wicked shall be made to stumble”; that is, instead of the noun it reads a verb form. The passive construction may be due to an attempt on the part of the translator to remove God as the cause of the destruction, but some form of the verb is to be preferred, perhaps, “I will cause to stumble the wicked.” Cut off man — LXX., “wicked men”; and since the destruction of man in general is announced in the beginning of the verse and LXX. gives better parallelism, the latter is undoubtedly to be preferred.

Judgment upon Judah and Jerusalem, 4-9.

The judgment will be particularly severe upon Judah and Jerusalem (4), because they “have not sought Jehovah nor inquired after him”; instead, they have practiced idolatrous rites of various kinds (4-6). In Jerusalem the ungodly nobles will suffer the most, because they are arrogant and have practiced oppression, violence, and deceit (7-9).

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.

Verses 2, 3. I will utterly consume all things, &c. — That is, I will make the land of Judea quite desolate. I will consume man and beast, &c. — That is, beasts of the tame and domestic kind. I will consume the fowls of the heaven and the fishes of the sea — Or of the waters, as we are wont to speak, for the Jews called every large collection of waters a sea. The meaning is, I will bring a judicial and extraordinary desolation on the land, which shall extend itself even to the birds and fishes: see notes on Hosea 4:3; Jeremiah 4:23-25. Virgil speaks of pestilential disorders affecting both the fishes of the sea and the fowls of the heaven. “Jam maris immensi prolem, et genus omne natantum

Litore in extremo, ceu naufraga corpora, fluctus Proluit.” GEORG. 3. 50:541.

“Ipsis est aër avibus non æquus; et illæ

Præcipites altâ vitam sub nube relinquunt.”

Ib. 50:546.

“The scaly nations of the sea profound,

Like shipwreck’d carcasses, are driven aground:

And mighty phocæ, never seen before,

In shallow streams, are stranded on the shore.

To birds their native heavens contagious prove,

From clouds they fall, and leave their souls above.”

DRYDEN.

“It is known,” says Bishop Newcome, “that birds are affected by pestilential disorders arising from putrefied carcasses. They fall dead when they alight on bales of cloth infected by the plague.” And St. Jerome upon this place says, that there are sufficient proofs when cities are laid waste, and great slaughter is made of men, that it creates also a scarcity or solitude of beasts, birds, and fishes; and he mentions several places which, in those days, bore witness to this, where he says, there was nothing left but earth and sky, and briers and thick woods. And the stumbling-blocks with the wicked — In the Hebrew it is, The offences with the wicked; that is, the idols with their worshippers. I will cut off man from the land — The land shall be depopulated, either by its inhabitants being slain, or carried away captive.

Ver. 2, 3. I will utterly consume man—beasts— birds—and fishes. It was known to the ancients that birds perish by pestilential contagion. “The birds themselves, affected by pernicious air, fall and die beneath the cloud.” Ipsis est aër avibus non æquus, et illæ

Præcipites altâ vitam sub nube relinquunt.

Georg. 3:546.

The blood in a city after carnage, washed into the river by tremendous rain, will suffocate the fish. Yet the words of the prophet are figurative, and intimate that God would cut off even the fisher-men by the sword.

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.

Verses 2, 3. I will utterly consume all things, &c. — That is, I will make the land of Judea quite desolate. I will consume man and beast, &c. — That is, beasts of the tame and domestic kind. I will consume the fowls of the heaven and the fishes of the sea — Or of the waters, as we are wont to speak, for the Jews called every large collection of waters a sea. The meaning is, I will bring a judicial and extraordinary desolation on the land, which shall extend itself even to the birds and fishes: see notes on Hosea 4:3; Jeremiah 4:23-25. Virgil speaks of pestilential disorders affecting both the fishes of the sea and the fowls of the heaven. “Jam maris immensi prolem, et genus omne natantum

Litore in extremo, ceu naufraga corpora, fluctus Proluit.” GEORG. 3. 50:541.

“Ipsis est aër avibus non æquus; et illæ

Præcipites altâ vitam sub nube relinquunt.”

Ib. 50:546.

“The scaly nations of the sea profound,

Like shipwreck’d carcasses, are driven aground:

And mighty phocæ, never seen before,

In shallow streams, are stranded on the shore.

To birds their native heavens contagious prove,

From clouds they fall, and leave their souls above.”

DRYDEN.

“It is known,” says Bishop Newcome, “that birds are affected by pestilential disorders arising from putrefied carcasses. They fall dead when they alight on bales of cloth infected by the plague.” And St. Jerome upon this place says, that there are sufficient proofs when cities are laid waste, and great slaughter is made of men, that it creates also a scarcity or solitude of beasts, birds, and fishes; and he mentions several places which, in those days, bore witness to this, where he says, there was nothing left but earth and sky, and briers and thick woods. And the stumbling-blocks with the wicked — In the Hebrew it is, The offences with the wicked; that is, the idols with their worshippers. I will cut off man from the land — The land shall be depopulated, either by its inhabitants being slain, or carried away captive.

Ver. 2, 3. I will utterly consume man—beasts— birds—and fishes. It was known to the ancients that birds perish by pestilential contagion. “The birds themselves, affected by pernicious air, fall and die beneath the cloud.” Ipsis est aër avibus non æquus, et illæ

Præcipites altâ vitam sub nube relinquunt.

Georg. 3:546.

The blood in a city after carnage, washed into the river by tremendous rain, will suffocate the fish. Yet the words of the prophet are figurative, and intimate that God would cut off even the fisher-men by the sword.

V. 4. The remnant-Whatsoever remains of the idolatry of Baal. This place-Jerusalem. The name-Both the persons, and the memory of them. The Chemarims-Either called so from their black garments they went in, or, from their swarthy colour occasioned by the black smoak of incense: they were door-keepers, and sextons of Baal. The priests-The priests of Baal.

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, 2 Kings 23:5.

The Chemarims] The black-robed priests of different idols. See Clarke’s note on “2 Kings 23:5”. These were put down by Josiah.

Verses 4-6. I will also stretch out my hand upon Judah — I will manifest my power upon Judah, as I have done upon Israel. And I will cut off the remnant of Baal — The altars, or places of worship, dedicated to Baal, which still remain in this place, namely, Jerusalem; and the name of the Chemarims — Of the idolatrous priests, for so the same word is rendered 2 Kings 23:5, where see the note; with the priests — That is, I will destroy these together with the priests of the tribe of Levi, who have been joined in the worship of idols, in which, as we learn from Ezekiel 8:11, 22:26, some of them were joined. And them that worship the host of heaven upon the house-tops — They were wont to worship the moon and stars upon the roofs of their houses, which were made flat. And that swear by the Lord, and by Malcham — That join the worship of idols to that of the true God. Malcham is the same with Moloch, to whom many of the people of Judah continued to offer their children, as Jeremiah upbraids them, Jeremiah 7:31; 19:5; and that, it seems, after the reformation that Josiah had made. Swearing is an act of religious worship, or a solemn invocation of God, as a witness and a judge, Deuteronomy 10:20; and therefore the Israelites were expressly forbidden to swear by idols, Joshua 23:7. And them that are turned back, &c. — That are apostates to idolatry. And those that have not sought the Lord — That live without any sense of religion, and, as it were, without God in the world.

Ver. 4. I will cut off—the Chemarims with the priests. This is a name of contempt, not that they wore black clothes, but that like the name of the Zamzummim, it is given them because of their shouts at the time of their idolatrous sacrifice. The word is translated priests in 2 Kings 23:5. God would destroy these vile men, with all the priests of Aaron’s race who had joined in their idolatry. These were the stumblingblocks which occasioned the nation’s fall.

4. Stretch out mine hand — To smite (Isaiah 5:25; 9:12ff.). Equivalent to “turn my hand against” (see on Amos 1:8). Judah,… Jerusalem — Zephaniah prophesies concerning the southern kingdom; the northern kingdom was destroyed a century before his day. Remnant of Baal — Literally, remnant of the Baal. The translators of LXX. have been influenced by Hosea 2:17, “the names of the Baalim”; at any rate, there seems insufficient reason for doubting the originality of the present Hebrew text. The Baal is not the Tyrian Baal, but the Canaanitish Baal, or rather Baals (see on Hosea 2:5), for the noun is used here collectively. Zephaniah may use the term in an even wider sense, as including all forms of illegitimate worship, all of which were due very largely to Canaanitish influence. The expression remnant does not presuppose necessarily the reform of 621 B.C., as if the prophet desired to say that all that was left from that reform would be destroyed in a judgment to come; it means, rather, “every vestige of Baal worship,” that is, all there is of it (compare Isaiah 14:22). The expression does not presuppose even a preliminary attempt at purifying the worship of Jehovah (see p. 508). From this place — Jerusalem. If Zephaniah prophesied in the capital this expression is perfectly intelligible even before the concentration of worship in Jerusalem. The name of the Chemarims with the priests — LXX. simply, “the names of the priests,” which reading implies the omission of either “Chemarims” or “priests,” and the omission of one of these words is favored by most recent commentators, including the cautious Davidson. Both nouns mean priests; the second is the common Old Testament term, the other is used only three times. Its etymology is uncertain, but the usage in the other passages (Hosea 10:5; 2 Kings 23:5) shows that it is applied to the priests at the local sanctuaries, officiating at the counterfeit Jehovah worship practiced there. If both words are original, the second refers to priests practicing out-and-out idolatry. Against this interpretation Davidson raises the objection that “in such a case the term priest would have been more fully defined.” But such definition is not needed, because the context leaves no doubt as to the persons in the prophet’s mind. At any rate, the arguments against the originality of the present Hebrew text are by no means conclusive. May not the omission of LXX. be due to the failure of the translators to grasp fully the thought of the prophet and the distinction he desired to make? In verse 5 he distinguishes between two classes of worshipers; why might he not also make a distinction between two classes of priests? Counterfeit Jehovah priests as well as out-and-out idol priests are to be cut off, so that even their names shall be heard no more. If one name is omitted, the remaining one must include both classes.

V. 5. House-tops-On the flat roofs of their houses. And that swear-That mixt idol-worship, and the worship of the true God; that devote themselves to God, and Baal, or Malchim, that is, Moloch.

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 2 Kings 23:5, 12; Jeremiah 19:13; 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 Hosea 4:15, and Amos 5:26.

Verses 4-6. I will also stretch out my hand upon Judah — I will manifest my power upon Judah, as I have done upon Israel. And I will cut off the remnant of Baal — The altars, or places of worship, dedicated to Baal, which still remain in this place, namely, Jerusalem; and the name of the Chemarims — Of the idolatrous priests, for so the same word is rendered 2 Kings 23:5, where see the note; with the priests — That is, I will destroy these together with the priests of the tribe of Levi, who have been joined in the worship of idols, in which, as we learn from Ezekiel 8:11, 22:26, some of them were joined. And them that worship the host of heaven upon the house-tops — They were wont to worship the moon and stars upon the roofs of their houses, which were made flat. And that swear by the Lord, and by Malcham — That join the worship of idols to that of the true God. Malcham is the same with Moloch, to whom many of the people of Judah continued to offer their children, as Jeremiah upbraids them, Jeremiah 7:31; 19:5; and that, it seems, after the reformation that Josiah had made. Swearing is an act of religious worship, or a solemn invocation of God, as a witness and a judge, Deuteronomy 10:20; and therefore the Israelites were expressly forbidden to swear by idols, Joshua 23:7. And them that are turned back, &c. — That are apostates to idolatry. And those that have not sought the Lord — That live without any sense of religion, and, as it were, without God in the world.

Ver. 5. Them that worship the host of heaven upon the house-tops. Great families had private altars on the flat roofs of their houses, where they made oblations to Venus, Jupiter, and the stars; where also they lifted up their hands and swore by Malcolm, the idol of the Ammonites. See on Judges 10:6. This worship is sabianism, which spread through the oriental world. Job 1:15.

Verses 5, 6 name different classes of worshipers that will be swept away. Worship the host of heaven — The sun, moon, and stars. This form of idolatry, which was quite common in Judah during the latter part of the seventh century B.C. (Jeremiah 8:2; 19:13), was introduced from Assyria. The alliance consummated by Ahaz (2 Kings 16:7-9) opened the way for its introduction, and further provision was made for it by Manasseh (2 Kings 21:3, 5; compare 23:12). Josiah sought to abolish it (2 Kings 23:4, 5, 12), but he did not succeed completely (Ezekiel 8:16; compare Job 31:26). Upon the housetops — An indication that the worship was rendered directly to the heavenly bodies when they were visible, and not to representations of them. The construction of the rest of verse 5 offers some difficulties. The text may have suffered, but the ancient versions offer no relief. If the present text is original a better rendering would be, “those who bow themselves, who devote themselves to Jehovah but swear by their king.” The first “swear” of A.V. is certainly an erroneous translation, for the construction is not the same as in the last clause; the expression means rather “to devote oneself by oath to the service of another,” and that fits admirably. The people prostrate themselves before Jehovah and vow loyalty to him; then they go and swear by some other deity, an indication that, in reality, their affection does not belong to Jehovah. While in this wise acceptable sense can be gotten from the present text, the latter is undoubtedly awkward and is greatly improved if the first “and that swear by” is omitted. It might easily have crept in from the following clause. With this omission 5b will read, “Those who bow themselves before Jehovah but swear by their king”; that is, nominally they worship Jehovah, in reality they have transferred their affection to other deities. If this is the correct interpretation, verse 5 condemns two classes of worshipers, the out-and-out idolaters and the hypocritical Jehovah worshipers (compare Ezekiel 23:39). Malcham — Margin R.V., “their king.” The god whom they recognize as their chief deity, whoever he might be. When many gods are worshiped the individual worshipers have their favorites among them. Peshitto and some manuscripts of LXX. read “Milcom” or “Moloch,” the name of the chief deity of the Ammonites. This presupposes the same consonants but different vowel points in Hebrew; in Jeremiah 49:1, 3, the same vowel points are retained. That Milcom was worshiped in Judah in Zephaniah’s days is shown by 2 Kings 23:13. A third class of sinners is condemned in verse 6, those who have renounced entirely Jehovah and his religion. Turned back from Jehovah — R.V., “turned back from following Jehovah.” They began as worshipers of Jehovah, but have apostatized. And those that have not sought — This translation implies that 6b condemns another class of sinners; it is better, however, to consider the words a characterization of the people condemned in 6a and translate, “And them who have turned from following Jehovah, and who do not seek Jehovah nor inquire for him.” The word rendered here “inquire” is translated in Amos 5:4, 6, “seek” (see there); the other word is translated “seek” in Hosea 5:6, and has practically the same meaning. These apostates have no longer any concern for Jehovah (verse 12).

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.

Verses 4-6. I will also stretch out my hand upon Judah — I will manifest my power upon Judah, as I have done upon Israel. And I will cut off the remnant of Baal — The altars, or places of worship, dedicated to Baal, which still remain in this place, namely, Jerusalem; and the name of the Chemarims — Of the idolatrous priests, for so the same word is rendered 2 Kings 23:5, where see the note; with the priests — That is, I will destroy these together with the priests of the tribe of Levi, who have been joined in the worship of idols, in which, as we learn from Ezekiel 8:11, 22:26, some of them were joined. And them that worship the host of heaven upon the house-tops — They were wont to worship the moon and stars upon the roofs of their houses, which were made flat. And that swear by the Lord, and by Malcham — That join the worship of idols to that of the true God. Malcham is the same with Moloch, to whom many of the people of Judah continued to offer their children, as Jeremiah upbraids them, Jeremiah 7:31; 19:5; and that, it seems, after the reformation that Josiah had made. Swearing is an act of religious worship, or a solemn invocation of God, as a witness and a judge, Deuteronomy 10:20; and therefore the Israelites were expressly forbidden to swear by idols, Joshua 23:7. And them that are turned back, &c. — That are apostates to idolatry. And those that have not sought the Lord — That live without any sense of religion, and, as it were, without God in the world.

Verses 5, 6 name different classes of worshipers that will be swept away. Worship the host of heaven — The sun, moon, and stars. This form of idolatry, which was quite common in Judah during the latter part of the seventh century B.C. (Jeremiah 8:2; 19:13), was introduced from Assyria. The alliance consummated by Ahaz (2 Kings 16:7-9) opened the way for its introduction, and further provision was made for it by Manasseh (2 Kings 21:3, 5; compare 23:12). Josiah sought to abolish it (2 Kings 23:4, 5, 12), but he did not succeed completely (Ezekiel 8:16; compare Job 31:26). Upon the housetops — An indication that the worship was rendered directly to the heavenly bodies when they were visible, and not to representations of them. The construction of the rest of verse 5 offers some difficulties. The text may have suffered, but the ancient versions offer no relief. If the present text is original a better rendering would be, “those who bow themselves, who devote themselves to Jehovah but swear by their king.” The first “swear” of A.V. is certainly an erroneous translation, for the construction is not the same as in the last clause; the expression means rather “to devote oneself by oath to the service of another,” and that fits admirably. The people prostrate themselves before Jehovah and vow loyalty to him; then they go and swear by some other deity, an indication that, in reality, their affection does not belong to Jehovah. While in this wise acceptable sense can be gotten from the present text, the latter is undoubtedly awkward and is greatly improved if the first “and that swear by” is omitted. It might easily have crept in from the following clause. With this omission 5b will read, “Those who bow themselves before Jehovah but swear by their king”; that is, nominally they worship Jehovah, in reality they have transferred their affection to other deities. If this is the correct interpretation, verse 5 condemns two classes of worshipers, the out-and-out idolaters and the hypocritical Jehovah worshipers (compare Ezekiel 23:39). Malcham — Margin R.V., “their king.” The god whom they recognize as their chief deity, whoever he might be. When many gods are worshiped the individual worshipers have their favorites among them. Peshitto and some manuscripts of LXX. read “Milcom” or “Moloch,” the name of the chief deity of the Ammonites. This presupposes the same consonants but different vowel points in Hebrew; in Jeremiah 49:1, 3, the same vowel points are retained. That Milcom was worshiped in Judah in Zephaniah’s days is shown by 2 Kings 23:13. A third class of sinners is condemned in verse 6, those who have renounced entirely Jehovah and his religion. Turned back from Jehovah — R.V., “turned back from following Jehovah.” They began as worshipers of Jehovah, but have apostatized. And those that have not sought — This translation implies that 6b condemns another class of sinners; it is better, however, to consider the words a characterization of the people condemned in 6a and translate, “And them who have turned from following Jehovah, and who do not seek Jehovah nor inquire for him.” The word rendered here “inquire” is translated in Amos 5:4, 6, “seek” (see there); the other word is translated “seek” in Hosea 5:6, and has practically the same meaning. These apostates have no longer any concern for Jehovah (verse 12).

V. 7. Hold thy peace-Thou that murmurest against God, stand in awe. The day-A day of vengeance from the Lord. A sacrifice-The wicked Jews, whom he will sacrifice by the sword. His guests-summoned the beasts of the field, and the fowls of the air, to eat the flesh, and drink the blood.

Verse 7. Hold thy peace at the presence of the Lords God] sh 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 Isaiah 34:6.

Verse 7. Hold thy peace at the presence of the Lord — Keep silence in token of an awful reverence toward God. For the day of the Lord is at hand — Now he is coming to execute his judgments upon the land. Humble thyself under his mighty hand, without repining or murmuring at his corrections, which thy sins do so justly deserve. For the Lord hath prepared a sacrifice — The slaughter of the wicked is called a sacrifice, because it is, in some sense, an atonement to God’s justice. He hath bid his guests — This is an allusion to the custom of those who offered sacrifices, which was to invite their friends to partake of the feasts which accompanied them. So here God is said to invite his guests, that is, the Babylonians, who were to reap the spoils of the destruction of Judah and Jerusalem, and of the desolation of Judea: or, as some explain it, the guests may mean ravenous birds, wild beasts, and dogs, collected to devour the carcasses of the slain.

Ver. 7. The Lord hath prepared a sacrifice. The flesh of the people, and hath invited his guests, the Chaldean army to the feast. Jeremiah ascribes this slaughter to the sins of the false prophets, and the apostate priests. Lamentations 4:13.

7. The judgment is imminent, Jehovah has made all preparation for its execution, and the people are summoned to wait, in awful silence, the approach of the judge. Hold thy peace at the presence — Only one word in Hebrew — hush! (see on Habakkuk 2:20; Zechariah 2:13). Day of Jehovah — See on Joel 1:15. For the crisis which Zephaniah considered the harbinger (see p. 161) of the day of Jehovah see Introduction, p. 511. Hath prepared a sacrifice — The judgment is pictured as a great sacrificial feast (see on Amos 5:23) prepared by Jehovah himself; the sacrificial animals are the sinners condemned in verses 4-6 (compare Isaiah 25:6; Jeremiah 46:10). Hath bid his guests — R.V., “hath consecrated,” or sanctified. Only those who were clean could participate in a sacrificial meal. In this case the guests were the Scythians, who were foreigners, and therefore unclean; but Jehovah has purified them so that they can participate in the feast without fear that the wrath of Jehovah will smite them. There is a slight inconsistency in the figure, for the invaders are not content to eat the sacrifice already prepared; they themselves slay and thus help to prepare the feast.

V. 8. The princes-The great ones, who dreamed of shifting better than others, but fell with the first, 2 Kings 25:19-21. Children-Sons and grand-children, Josiah: Jehoahaz died a captive in Egypt, 2 Kings 23:34, Jehoakim died in Babylon, and was buried with the burial of an ass, Jeremiah 22:18,19, Jeconiah died a captive: and Zedekiah and his children, fared still worse. Strange apparel-The garb of foreigners, imitated by the wanton Jews.

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.

Verses 8, 9. In that day I will punish the princes and the king’s children — In 2 Kings 25:7, 21, we read of the fulfilling of both these particulars; the sons of King Zedekiah, and the principal officers of the state, being slain by the order of the king of Babylon. And all such as are clothed with strange apparel — Used for idolatrous purposes: see Deuteronomy 22:11. There were peculiar vestments belonging to the worship of each idol; hence the command of Jehu, 2 Kings 10:22, Bring forth vestments for all the worshippers of Baal. The text may likewise be explained of such men as wore women’s apparel, and such women as wore that of men, which was contrary to an express law, Deuteronomy 22:5, and was a rite observed in the worship of some idols. In the same day will I punish all those that leap on the threshold — Or rather, over the threshold. The expression is thought to denote some idolatrous rite, like that which was practised in the temple of Dagon, where the priests did not tread upon the threshold, 1 Samuel 5:5. Thus the Chaldee paraphrast interprets it of those who walked after the laws or rites of the Philistines. Capellus, however, understands it of those who invaded the house of their neighbours, joyfully bounding on the threshold. “This sense is favoured by what follows.” — Newcome. Which fill their masters’ houses with violence and deceit — Who enter into other men’s houses, and take away their goods by fraud or violence, and carry them to the houses of their masters. The iniquitous officers of the kings and princes seem to be here intended, who employed all the arts of deceit and oppression, as well as of open violence, to fill their master’s coffers.

Ver. 8. I will punish all such as are clothed with strange apparel. Lycurgus compelled the Spartans to dress according to their rank. The court, following monthly fashions, under pretense of giving a stimulus to trade, do great injury to the middle classes by exciting a spirit of emulation, and so involving them in superfluous expenses to provide new dresses for their wives and daughters. The young men also must now wear women’s stays, forsooth, and so prevent their growth. A dandy race, reproaching the Creator for deficiency in the configuration of the body.

8, 9. In agreement with the other pre-exilic prophets Zephaniah names the nobles and princes as special objects of the divine wrath, because they have sinned most persistently against the divine will. Princes — See on Hosea 3:4. The king’s children — LXX., “the king’s house.” The latter is accepted as original by some because the other is thought to create a chronological difficulty. The condemnation presupposes that the children had reached the age of responsibility, but if the prophecy is dated before 621 B.C. the children of King Josiah must have been very young at the time of its delivery (compare 2 Kings 23:31, 36). “Children” and “house” are sometimes interchanged in the Old Testament, but such interchange need not be assumed here, for why restrict the term to the sons of Josiah? It may be intended to include the sons of the deceased kings, Amon and Manasseh, and may be equivalent to “royal princes.” What the prophet means to say is that not even the royal family will escape the judgment. It is worthy of notice that there is no condemnation of the king. At the time of Zephaniah’s preaching, Josiah was too young to commit very serious offenses; besides, it is not improbable that even during the early years of his reign he was under prophetic influence, which would prevent him from committing the crimes of his predecessors. Such as are clothed with strange apparel — R.V., “foreign apparel.” An evidence of indulgence and of disregard of the simplicity characteristic of the ancient Hebrews. Only the court and the nobles could afford these costly garments (compare Matthew 11:8), and they secured the means with which to purchase them by oppression and violence (compare Isaiah 2:6, 7; Deuteronomy 22:11; Leviticus 19:19). It has been suggested to place 9b after 8a and 8b after 9a, but this rearrangement is no improvement over the present text. Verse 9 condemns other forms of wrongdoing. Those that leap on the threshold — Better, R.V., “over the threshold.” Since this expression occurs only here, commentators differ widely in their interpretations. Some think that it refers to a superstitious rite of the idol worshipers (compare 1 Samuel 5:5), but the second part of the verse does not favor this view. There is no conjunction between the two parts, which indicates that no new transgression is condemned; the filling of the house with violence and deceit is closely connected with the leaping over the threshold. Hence Ewald is probably right when he says that even 9a refers to “dishonest servants of the royal court who seek to serve their lord well by exacting treasures from his subjects by force and fraud.” It may be a sort of proverbial phrase for breaking into other people’s houses for purposes of robbery. Their masters’ houses — R.V., “their master’s house.” Not the house of Jehovah, but the house of the chief to whom they render unscrupulous service. With violence and deceit — With treasures and possessions secured through violence and fraud. Similar condemnations may be read in all the pre-exilic prophets (compare Amos 3:10; Micah 3:1-3; Ezekiel 22:25-29). Jehovah must punish these outrages.

The terrors of the judgment, 10-13.

Zephaniah is so certain that the impending doom cannot be averted that he depicts in these verses the wailing that will ascend from all parts of the city in the day of judgment.

V. 9. In the same day-At the same time. Their masters houses-Either the oppressing kings, whose officers these were, or publick officers and judges, whose servants thus spoiled the poor. Violence-Goods taken by force, by false accusations, or by suborned evidence.

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.

Verses 8, 9. In that day I will punish the princes and the king’s children — In 2 Kings 25:7, 21, we read of the fulfilling of both these particulars; the sons of King Zedekiah, and the principal officers of the state, being slain by the order of the king of Babylon. And all such as are clothed with strange apparel — Used for idolatrous purposes: see Deuteronomy 22:11. There were peculiar vestments belonging to the worship of each idol; hence the command of Jehu, 2 Kings 10:22, Bring forth vestments for all the worshippers of Baal. The text may likewise be explained of such men as wore women’s apparel, and such women as wore that of men, which was contrary to an express law, Deuteronomy 22:5, and was a rite observed in the worship of some idols. In the same day will I punish all those that leap on the threshold — Or rather, over the threshold. The expression is thought to denote some idolatrous rite, like that which was practised in the temple of Dagon, where the priests did not tread upon the threshold, 1 Samuel 5:5. Thus the Chaldee paraphrast interprets it of those who walked after the laws or rites of the Philistines. Capellus, however, understands it of those who invaded the house of their neighbours, joyfully bounding on the threshold. “This sense is favoured by what follows.” — Newcome. Which fill their masters’ houses with violence and deceit — Who enter into other men’s houses, and take away their goods by fraud or violence, and carry them to the houses of their masters. The iniquitous officers of the kings and princes seem to be here intended, who employed all the arts of deceit and oppression, as well as of open violence, to fill their master’s coffers.

8, 9. In agreement with the other pre-exilic prophets Zephaniah names the nobles and princes as special objects of the divine wrath, because they have sinned most persistently against the divine will. Princes — See on Hosea 3:4. The king’s children — LXX., “the king’s house.” The latter is accepted as original by some because the other is thought to create a chronological difficulty. The condemnation presupposes that the children had reached the age of responsibility, but if the prophecy is dated before 621 B.C. the children of King Josiah must have been very young at the time of its delivery (compare 2 Kings 23:31, 36). “Children” and “house” are sometimes interchanged in the Old Testament, but such interchange need not be assumed here, for why restrict the term to the sons of Josiah? It may be intended to include the sons of the deceased kings, Amon and Manasseh, and may be equivalent to “royal princes.” What the prophet means to say is that not even the royal family will escape the judgment. It is worthy of notice that there is no condemnation of the king. At the time of Zephaniah’s preaching, Josiah was too young to commit very serious offenses; besides, it is not improbable that even during the early years of his reign he was under prophetic influence, which would prevent him from committing the crimes of his predecessors. Such as are clothed with strange apparel — R.V., “foreign apparel.” An evidence of indulgence and of disregard of the simplicity characteristic of the ancient Hebrews. Only the court and the nobles could afford these costly garments (compare Matthew 11:8), and they secured the means with which to purchase them by oppression and violence (compare Isaiah 2:6, 7; Deuteronomy 22:11; Leviticus 19:19). It has been suggested to place 9b after 8a and 8b after 9a, but this rearrangement is no improvement over the present text. Verse 9 condemns other forms of wrongdoing. Those that leap on the threshold — Better, R.V., “over the threshold.” Since this expression occurs only here, commentators differ widely in their interpretations. Some think that it refers to a superstitious rite of the idol worshipers (compare 1 Samuel 5:5), but the second part of the verse does not favor this view. There is no conjunction between the two parts, which indicates that no new transgression is condemned; the filling of the house with violence and deceit is closely connected with the leaping over the threshold. Hence Ewald is probably right when he says that even 9a refers to “dishonest servants of the royal court who seek to serve their lord well by exacting treasures from his subjects by force and fraud.” It may be a sort of proverbial phrase for breaking into other people’s houses for purposes of robbery. Their masters’ houses — R.V., “their master’s house.” Not the house of Jehovah, but the house of the chief to whom they render unscrupulous service. With violence and deceit — With treasures and possessions secured through violence and fraud. Similar condemnations may be read in all the pre-exilic prophets (compare Amos 3:10; Micah 3:1-3; Ezekiel 22:25-29). Jehovah must punish these outrages.

The terrors of the judgment, 10-13.

Zephaniah is so certain that the impending doom cannot be averted that he depicts in these verses the wailing that will ascend from all parts of the city in the day of judgment.

V. 10. The noise-The great out-cry and lamentation. The fish gate-At which gate the Babylonians first entered into the city. The second-This gate was in the second wall of Jerusalem, which on that side was fortified with three walls. Crashing-Of things broken into shivers; possibly the noise of doors, windows, closets, and chests broken up. The hills-On which the city stood.

Verse 10. A cry from the fish-gate] This gate, which is mentioned Nehemiah 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 2 Kings 22:14; 2 Chronicles 34:22.

Verses 10, 11. In that day there shall be the noise of a cry from the fish-gate — Mentioned Nehemiah 3:3. It was opposite to Joppa, according to Jerome, and at the entering of the city from that quarter. The sundry expressions of this verse are intended to describe the cries and shrieks that should arise from all parts of the city, upon the taking of it by the Babylonians. The great crashing from the hills might be intended to signify the noise that should be heard from the palace and temple, which were situated on the mountains, Zion and Moriah. Howl, ye inhabitants of Maktesh — The inhabitants of some particular part in or near Jerusalem. The Chaldee interprets it of the inhabitants near the brook Cedron. Bishop Newcome renders the clause, Howl ye inhabitants of the lower city, understanding it of the valley in Jerusalem, which divided the upper from the lower city, “This,” says he, “is agreeable to the etymology of the word, which signifies a hollow place, a mortar.” In this sense the word is understood by Buxtorf. For all the merchant people are cut down — All they who used to traffic with you shall be destroyed. All they that bear silver are cut off — All the money-changers: the rich merchants in general, or the money-changers in particular, may be meant.

Ver. 10. A cry from the fishgate. Nehemiah 3:3. It led to Joppa, now St. John D’Acre, whence fish were brought from the sea. This was properly the port of Jerusalem. The next verses describe the cessation of all trade, when the invading army approached. Such are the horrors and visitations of war.

10. Noise of a cry — A loud cry, of anguish and despair. Fish gate — Mentioned again in 2 Chronicles 33:14; Nehemiah 3:3; 12:39. It is generally thought that it was in the north wall of the city, not far from the northwest angle of the same. Through this gate the fishmongers from Tyre are supposed to have come (Nehemiah 13:16); if so, the fish market may have been located near it. Since the north was exposed more than the other sides of the city, hostile attacks might be expected to come from that direction. For this reason the prophet names localities in the northern section of the city as the places from which the cries of despair will be heard. The second — R.V., “the second quarter”; Hebrews mishneh, which might be translated “new town.” It may be the name of a recent addition to the city proper. Its exact location is not known, but it is generally thought to have been situated on the hill Acra. According to 2 Kings 22:14; 2 Chronicles 34:22, the prophetess Huldah lived there. Crashing — Or, noise. Since the word stands in parallelism with “cry” and “howling” in the preceding clauses, it should be understood not of the crash of falling buildings, but of the noise made by the terror-stricken inhabitants. The hills — Upon which the city was built, but the prophet is thinking especially of the hills in the northern section of the city.

V. 11. Howl-Cry aloud, and bitterly. Maktesh-The lower town. Merchant people-Who were wont to lodge in this place. That bear silver-That brought it with them to pay for what they bought.

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, &c., 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.

Verses 10, 11. In that day there shall be the noise of a cry from the fish-gate — Mentioned Nehemiah 3:3. It was opposite to Joppa, according to Jerome, and at the entering of the city from that quarter. The sundry expressions of this verse are intended to describe the cries and shrieks that should arise from all parts of the city, upon the taking of it by the Babylonians. The great crashing from the hills might be intended to signify the noise that should be heard from the palace and temple, which were situated on the mountains, Zion and Moriah. Howl, ye inhabitants of Maktesh — The inhabitants of some particular part in or near Jerusalem. The Chaldee interprets it of the inhabitants near the brook Cedron. Bishop Newcome renders the clause, Howl ye inhabitants of the lower city, understanding it of the valley in Jerusalem, which divided the upper from the lower city, “This,” says he, “is agreeable to the etymology of the word, which signifies a hollow place, a mortar.” In this sense the word is understood by Buxtorf. For all the merchant people are cut down — All they who used to traffic with you shall be destroyed. All they that bear silver are cut off — All the money-changers: the rich merchants in general, or the money-changers in particular, may be meant.

Ver. 11. Howl, ye inhabitants of Maktesh. This is the lower city where trades, manufactures, and merchandise were carried on. But critics are not agreed as to the precise import of the word. It might be some outworks adjacent to the city, as the tanneries of Southwark adjacent to London.

11. Maktesh — This must be another portion of the city. The context suggests that it was the quarter of the merchants, but its location is uncertain; it is not improbable, however, that it also should be looked for in the northern part of Jerusalem. Targum reads “in the ravines of the Kidron,” but that is purely a guess. The noun means “depression” (Judges 15:19) or “mortar” (Proverbs 27:22); hence it is probable that some valley or depression in the city is referred to. Most writers think of the northern end of the Tyropoeon valley. The name may have been selected because of its suggestiveness; the inhabitants are to be crushed as in a mortar. The merchant people — Literally, the people of Canaan; but the interpretation embodied in the translation of A.V. is correct (see on Hosea 12:7). They that bear silver — R.V., “they that were laden with silver,” that is, possessed silver in large quantities. The reference is to the rich merchants.

V. 12. I will search-God speaks after the manner of men, who searches dark places with candles. He will fully discover and punish. Their lees-In allusion to liquors, which not being poured out from vessel to vessel to refine them, grow thick and foul.

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.

Verses 12, 13. At that time, I will search Jerusalem with candles — I will deliver up Jerusalem into the hands of the Chaldeans, who shall let no corner of it escape them, but shall diligently search the houses, even with lights or torches, that they may plunder them of every thing. And punish the men that are settled on their lees — Who live securely in ease and plenty: see notes on Jeremiah 48:11, and Amos 6:1. That say in their heart, The Lord will not do good, &c. — Who have not God in all their thoughts, or imagine that he doth not concern himself with the affairs of the world, and that neither good nor evil is brought to pass by his providence. The prophet especially describes those men, who, trusting in their riches, paid very little regard to the threats of the prophets, and seemed entirely safe in their own eyes, while they kept their beloved treasures. Therefore their goods shall become a booty, &c. — The enemy shall plunder their goods, and turn them out of their houses and possessions, so that they shall not inherit the houses they have built, nor drink the wine of the vineyards which they have planted.

12. No one will escape, for Jehovah will penetrate the darkest recesses and bring out the guilty to deliver them to the destroyer. With candles — Better, R.V., “with lamps,” or lanterns, such as watchmen carry when they look for criminals. The men that are settled on their lees — Or, as margin R.V., “thickened on their lees.” The figure is taken from wine that has been left undisturbed until it has thickened; it describes the apathy, the spiritual insensibility, of the rich (compare Jeremiah 48:11, 12). Say in their hearts — Think within themselves. Will not do good, neither… evil — They refuse to believe that Jehovah has anything to do with the affairs of this world (compare Isaiah 5:18, 19; Malachi 2:17). “Those referred to are men who have lived at ease, without trouble or vicissitude in life, and who have therefore sunk down into unfeeling indifference or even into incredulity regarding any interference of a higher power in the affairs of mankind.”

Verse 13. Their goods (in which they trust) shall become a booty] To the Chaldeans. They shall have no profit of all their labours. The houses they have built they shall not inhabit; of the wine of the vineyards they have planted, they shall not drink. See Amos 5:11, where we find the same evils threatened.

Verses 12, 13. At that time, I will search Jerusalem with candles — I will deliver up Jerusalem into the hands of the Chaldeans, who shall let no corner of it escape them, but shall diligently search the houses, even with lights or torches, that they may plunder them of every thing. And punish the men that are settled on their lees — Who live securely in ease and plenty: see notes on Jeremiah 48:11, and Amos 6:1. That say in their heart, The Lord will not do good, &c. — Who have not God in all their thoughts, or imagine that he doth not concern himself with the affairs of the world, and that neither good nor evil is brought to pass by his providence. The prophet especially describes those men, who, trusting in their riches, paid very little regard to the threats of the prophets, and seemed entirely safe in their own eyes, while they kept their beloved treasures. Therefore their goods shall become a booty, &c. — The enemy shall plunder their goods, and turn them out of their houses and possessions, so that they shall not inherit the houses they have built, nor drink the wine of the vineyards which they have planted.

Ver. 13. They shall plant. A better reading would be, Though ye have planted vineyards, ye shall not eat of the fruit thereof.

13. These indifferent and skeptical persons Jehovah will startle from their spiritual slumber when he manifests himself as judge and ruler of the world. Therefore — Their disregard of Jehovah compels him to vindicate his power and supremacy. Their goods shall become a booty — The prophet expects the judgment to take the form of a hostile invasion; the enemy will capture the city and carry off as booty the possessions of the inhabitants. Their houses a desolation — Nothing but ruins and desolation will be left behind. 13b seems to be a sort of proverbial saying announcing that the godless will not be permitted to enjoy the results of their labors (see on Amos 5:11; compare Micah 6:15). The originality of 13b has been questioned, and not without reason. It is certainly strange that the prophet should announce the judgment as imminent (verse 7; compare verse 14), and then, almost in the same breath, should give the inhabitants enough time to build houses and plant vineyards before the judgment falls. The terrors of the day of Jehovah, 14-18.

In verse 14 Zephaniah calls attention once more to the nearness of the day of Jehovah (compare verse 7); in the succeeding verses he describes in detail its terrors. In it Jehovah will make an end, yea, a terrible end, of all them that dwell in the land. Earlier prophets had spoken of the darkness and despair of that day, but Zephaniah surpasses them all in vividness and awful grandeur.

The great day… is near — See on verse 7; Joel 1:15; 2:11, 31. The imminence of the day of Jehovah and its terrible character are dwelt upon again and again in the prophetic writings. In this verse its nearness is emphasized; therefore, “is near” is repeated and strengthened by “hasteth greatly.” Bachmann says of 14b, “This sentence impresses one as being in absolutely hopeless confusion.” If one looks for smoothness of expression he will be disappointed; but if one takes into consideration the intensely emotional character of Hebrew prophecy, especially of the utterances announcing the doom of the nation, if one bears in mind that these words were spoken by men whose hearts were well-nigh breaking as they contemplated the approaching destruction, he will not be surprised when he discovers evidences of emotion even in the form of expression, an abrupt nervous style. If 14b is studied from this point of view the difficulties lose their terror. G.A. Smith, with his keen insight into the spirit of Hebrew prophecy, translates, “Hark! the day of Jehovah. A strong man — there! crying bitterly!” The vision of the prophet beholds the agony and despair of the great day, he hears the cry of pain and distress from those who under ordinary circumstances are men of courage and might; as soon as he beholds the awful picture, he breaks forth in the agonizing cry of 14b. Hark — For this meaning of the word ordinarily translated “voice” see G.-K., 146b. There — On the field of battle where the terrible struggle rages. Cry… bitterly — Because he cannot save himself and must go down before the terrible foe (compare Isaiah 13:7, 8; Jeremiah 30:5, 7). In order to restore parallelism with 14a Marti changes the text of 14b so as to read, “Near is the bitter day of Jehovah; even the mighty man crieth bitterly.”

V. 14. The voice if the day-The day which will come with a great noise.

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.

Verses 14-16. The great day of the Lord is near — The time of God’s executing his terrible judgments is nigh at hand. Even the voice, &c. — The word even is not in the Hebrew. This latter part of the sentence may, it seems, be better rendered thus: The voice of the day of the Lord is bitter, and it vehemently resoundeth there. Or, Then the mighty man crieth out. The general sense is, that great noise, or distraction, should attend the taking of Jerusalem by the Chaldeans. That day is a day of wrath, &c. — That time will be a time of executing wrath. A day of wasteness and desolation — Hebrew, hawvmw hav, of tumult and devastation. A day of darkness and gloominess, &c. — Of perplexity, terror, and dismay. A day of the trumpet and alarm against the fenced cities — A day of attacking and taking fortified cities and strong holds, the attacks on which were used to be made by the sound of trumpets; and probably trumpets sounded all the time of the attack, as also when an entrance was gained into them.

V. 15. A day-Of unparalleled calamities.

Verse 15. That day is a day of wrath] See the parallel passages in the margin, 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.

Verses 14-16. The great day of the Lord is near — The time of God’s executing his terrible judgments is nigh at hand. Even the voice, &c. — The word even is not in the Hebrew. This latter part of the sentence may, it seems, be better rendered thus: The voice of the day of the Lord is bitter, and it vehemently resoundeth there. Or, Then the mighty man crieth out. The general sense is, that great noise, or distraction, should attend the taking of Jerusalem by the Chaldeans. That day is a day of wrath, &c. — That time will be a time of executing wrath. A day of wasteness and desolation — Hebrew, hawvmw hav, of tumult and devastation. A day of darkness and gloominess, &c. — Of perplexity, terror, and dismay. A day of the trumpet and alarm against the fenced cities — A day of attacking and taking fortified cities and strong holds, the attacks on which were used to be made by the sound of trumpets; and probably trumpets sounded all the time of the attack, as also when an entrance was gained into them.

15, 16. “In order to depict more fully the terrible character of this day, Zephaniah crowds together in verses 15, 16 all the words supplied by the language to describe the terror of the judgment.” Day of wrath — A day on which the wrath of Jehovah will manifest itself against everything that is impure and sinful (see on Nahum 1:2). The effects of this manifestation are described in the rest of the verse (compare Isaiah 22:5). 1. Trouble and distress — Men will not know what to do (Job 15:24). 2. Wasteness and desolation — The land will be wasted and thus share in the judgment (Job 38:27). 3. Darkness… gloominess,… clouds… thick darkness — If meant to be understood literally, the words express the thought that nature also will be affected by the terrible judgment (see on Joel 2:2, 30, 31); they might, however, be used figuratively (see on Amos 5:18). Verse 16 shows that war will be the means of executing the judgment. Trumpet — Better, horn (see on Hosea 5:8). Alarm — The same word is translated “shouting” in Amos 1:14; 2:2 (see there). The shouting of the attacking soldiers and the sound of the signal horns will be heard everywhere. Fenced cities — Of Judah (compare Isaiah 2:15; Micah 5:11). High towers — R.V., “battlements.” The corners and battlements of the walls surrounding the cities (2 Chronicles 26:15).

Verses 14-16. The great day of the Lord is near — The time of God’s executing his terrible judgments is nigh at hand. Even the voice, &c. — The word even is not in the Hebrew. This latter part of the sentence may, it seems, be better rendered thus: The voice of the day of the Lord is bitter, and it vehemently resoundeth there. Or, Then the mighty man crieth out. The general sense is, that great noise, or distraction, should attend the taking of Jerusalem by the Chaldeans. That day is a day of wrath, &c. — That time will be a time of executing wrath. A day of wasteness and desolation — Hebrew, hawvmw hav, of tumult and devastation. A day of darkness and gloominess, &c. — Of perplexity, terror, and dismay. A day of the trumpet and alarm against the fenced cities — A day of attacking and taking fortified cities and strong holds, the attacks on which were used to be made by the sound of trumpets; and probably trumpets sounded all the time of the attack, as also when an entrance was gained into them.

15, 16. “In order to depict more fully the terrible character of this day, Zephaniah crowds together in verses 15, 16 all the words supplied by the language to describe the terror of the judgment.” Day of wrath — A day on which the wrath of Jehovah will manifest itself against everything that is impure and sinful (see on Nahum 1:2). The effects of this manifestation are described in the rest of the verse (compare Isaiah 22:5). 1. Trouble and distress — Men will not know what to do (Job 15:24). 2. Wasteness and desolation — The land will be wasted and thus share in the judgment (Job 38:27). 3. Darkness… gloominess,… clouds… thick darkness — If meant to be understood literally, the words express the thought that nature also will be affected by the terrible judgment (see on Joel 2:2, 30, 31); they might, however, be used figuratively (see on Amos 5:18). Verse 16 shows that war will be the means of executing the judgment. Trumpet — Better, horn (see on Hosea 5:8). Alarm — The same word is translated “shouting” in Amos 1:14; 2:2 (see there). The shouting of the attacking soldiers and the sound of the signal horns will be heard everywhere. Fenced cities — Of Judah (compare Isaiah 2:15; Micah 5:11). High towers — R.V., “battlements.” The corners and battlements of the walls surrounding the cities (2 Chronicles 26:15).

V. 17. Like blind men-Not knowing where to go. As dust-As abundantly, and as carelessly as dust in the highway.

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.

Verses 17, 18. I will bring distress, &c., that they shall walk as blind men — I will bring them into such straits that they shall no more know whither to turn themselves, or which way to go for safety, than if they were blind: compare Deuteronomy 28:29, and Isaiah 59:10; in both which places the image is heightened by the circumstance of groping, or stumbling, like the blind, even at noon-day. And their blood shall be poured out as dust — That is, as if it were of no value at all; and their flesh as dung — The inhabitants of Jerusalem shall be slain in the streets of the city, and their carcasses left there to rot and putrefy. Neither their silver nor gold shall deliver them — This is spoken of the merchants, and other rich citizens. The whole land shall be devoured by the fire of his jealousy — God’s vengeance is frequently compared to fire: see Nahum 1:6. This, it is here threatened, should consume the land and its inhabitants for their heinous offences, and chiefly for their idolatry; because that sin gives that honour which is only due to the one living and true God, to images, or fictitious gods, and therefore, in a peculiar manner, intrenches on God’s glory; is so contrary in its nature to the truth and fitness of things, and to all that is reasonable, just, and proper; has so great a tendency to corrupt and debase men’s minds, and the practice of it is so unfit in every point of view, that the Scriptures, to give men some idea how odious it is, and what a great provocation to the Most High, represent him as jealous of having that honour which is only due to him, given to another.

Ver. 17. Their flesh shall be as dung; filling all the streets of Jerusalem, and all the courts of the temple. So great was the slaughter on the rebel city, that their blood flowed like water, as described in the seventy ninth psalm. The people of all ages were trodden under foot, as grapes in the wine press. Lamentations 1:15.

17. The awfulness and suddenness of the calamity will throw the inhabitants into helpless confusion. Distress — Anxiety, terror, perplexity. Walk like blind men — They will look for a way out of the tribulation, but in their perplexity they grope around like blind men, unable to find one (compare Deuteronomy 28:29). Because they have sinned — The judgment is the result of the sins described in verses 4-13. Their blood shall be poured out as dust — The point of comparison is worthlessness. Human blood will be considered of no more value than the dust trodden under foot; hence it will be poured out wantonly. The last clause expresses a similar thought. Their flesh as the dung — The word translated “flesh” occurs again only in Job 20:23; its meaning is not certain, but the ancient versions favor the English translation. Some have suggested the translation “intestines” or “bowels,” which would be very appropriate here, but that translation has little support. Others render it “sap” (blood), in parallelism with “blood” in the preceding clause, while some change the Hebrew word to get this meaning. A very ingenious emendation is that of Bachmann, who reads the last clause, “and they shall lick water like camels.” In the absence of conclusive evidence to the contrary, it may be best to retain the meaning given to the word by the English translators, which gives acceptable sense. The bodies of the slain will be cast forth like dung (compare Amos 8:3).

V. 18. In the land-Therefore let not sinners be laid asleep by the patience of God; for when the measure of their iniquity is full, his justice will both overtake and overcome them, will make quick and thorough work.

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.

ZEPHANIAH

Verses 17, 18. I will bring distress, &c., that they shall walk as blind men — I will bring them into such straits that they shall no more know whither to turn themselves, or which way to go for safety, than if they were blind: compare Deuteronomy 28:29, and Isaiah 59:10; in both which places the image is heightened by the circumstance of groping, or stumbling, like the blind, even at noon-day. And their blood shall be poured out as dust — That is, as if it were of no value at all; and their flesh as dung — The inhabitants of Jerusalem shall be slain in the streets of the city, and their carcasses left there to rot and putrefy. Neither their silver nor gold shall deliver them — This is spoken of the merchants, and other rich citizens. The whole land shall be devoured by the fire of his jealousy — God’s vengeance is frequently compared to fire: see Nahum 1:6. This, it is here threatened, should consume the land and its inhabitants for their heinous offences, and chiefly for their idolatry; because that sin gives that honour which is only due to the one living and true God, to images, or fictitious gods, and therefore, in a peculiar manner, intrenches on God’s glory; is so contrary in its nature to the truth and fitness of things, and to all that is reasonable, just, and proper; has so great a tendency to corrupt and debase men’s minds, and the practice of it is so unfit in every point of view, that the Scriptures, to give men some idea how odious it is, and what a great provocation to the Most High, represent him as jealous of having that honour which is only due to him, given to another.

18. Ordinarily liberty and safety might be purchased from an invader by the payment of a heavy tribute, and thus the Egyptians are said to have purchased their freedom from the Scythians (see p. 511), but in this case gold and silver will not tempt the divinely appointed executioner (Isaiah 13:17; Ezekiel 7:19; compare Proverbs 11:4). The whole land — Judah; not “the whole earth,” for in verses 4-18 the prophet confines himself to Judah and Jerusalem (not so in Zephaniah 3:8). The fire of his jealousy — See on Joel 2:18. In this case, however, the divine resentment is aroused not against those who have dishonored his people, but against his people for dishonoring Jehovah (compare verse 17). While the devastation is wrought by a hostile army, back of it is Jehovah, who has made the enemy “the rod of his anger, the staff of his indignation” (Isaiah 10:5). He shall make even a speedy riddance — Literally, for an end, even a terrible destruction he shall make. The destruction will be complete (compare Nahum 1:8). Them that dwell in the land — As before, the land of Judah.