Calvin, Commentary on Zephaniah, Part 1
(... continued from part A)
Commentaries on the Prophet Zephaniah
Chapter 1.
Lecture One Hundred and Eighteenth
Zephaniah 1:1
The word of the LORD which came unto Zephaniah the son of Cushi, the
son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days
of Josiah the son of Amon, king of Judah
Zephaniah first mentions the time in which he prophesied; it
was under the king Josiah. The reason why he puts down the name of
his father Amon does not appear to me. The Prophet would not, as a
mark of honor, have made public a descent that was disgraceful and
infamous. Amon was the son of Manasseh, an impious and wicked king;
and he was nothing better than his father. We hence see that his
name is recorded, not for the sake of honor, but rather of reproach;
and it may have been that the Prophet meant to intimate, what was
then well known to all, that the people had become so obdurate in
their superstitions, that it was no easy matter to restore them to a
sound mind. But we cannot bring forward anything but conjecture; I
therefore leave the matter without pretending to decide it.
With regard to the pedigree of the Prophet, I have mentioned
elsewhere what the Jews affirm - that when the Prophets put down the
names of their fathers, they themselves had descended from Prophets.
But Zephaniah mentions not only his father and grandfather, but also
his great-grandfather and his great-great-grandfather; and it is
hardly credible that they were all Prophets, and there is not a word
respecting them in Scripture. I do not think, as I have said
elsewhere, that such a rule is well-founded; but the Jews in this
case, according to their manner, deal in trifles; for in things
unknown they hesitate not to assert what comes to their minds,
though it may not have the least appearance of truth. It is possible
that the father, grandfather, the great-grandfather, and the
great-great-grandfather of the Prophet, were persons who excelled in
piety; but this also is uncertain. What is especially worthy of
being noticed is - that he begins by saying that he brought nothing
of his own, but faithfully, and, as it were, by the hand, delivered
what he had received from God.
With regard, then, to his pedigree, it is a matter of no great
moment; but it is of great importance to know that God was the
author of his doctrine, and that Zephaniah was his faithful
minister, who introduced not his own devices, but was only the
announcer of celestial truth. Let us now proceed to the contents -
Zephaniah 1:2,3
I will utterly consume all [things] from off the land, saith the
LORD.
I will consume man and beast; I will consume the fowls of the
heaven, and the fishes of the sea, and the stumblingblocks with the
wicked; and I will cut off man from off the land, saith the LORD
It might seem at the first view that the Prophet dealt too
severely in thus fulminating against his own nation; for he ought to
have begun with doctrine, as this appears to be the just order of
things. But the Prophet denounces ruin, and shows at the same time
why God was so grievously displeased with the people. We must
however remember, that the Prophet, living at the same period with
Jeremiah, had regard to the stubbornness of the people, who had been
already with more than sufficient evidence proved to have been
guilty. Hence he darts forth as of a sudden and denounces the
wickedness of the people, which had been already exposed; so there
was to be no more contention on the subject, for their iniquity had
become quite ripe. And no doubt it was ever the object of the
Prophets to unite their endeavors so as to assist one another: and
this united effort ought ever to be among all the servants of God,
that no one may do anything apart, but with joined efforts they may
promote the same object, and at the same time strive mutually to
confirm the common truth. This is what our Prophet is now doing.
He knew that God would have used various means to restore them,
had not the corruption of the people become now past recovery.
Having observed that all others had spent their labour in vain, he
directly attacks the wicked men who had, as it were designedly, cast
aside every fear of God, and shook off every shame. Since, then, it
was openly evident that with determined rebellion they resisted God,
it was no wonder that the Prophet began with so much severity.
But here a difficulty meets us. He said in the first verse,
that he thus spoke under Josiah; but we know that the land was then
cleansed from its superstitions. For we learn, that when that pious
king attained manhood, he labored most strenuously to restore the
pure worship of God; and when all places were full of wicked
superstitions, he not only constrained the tribe of Judah to adopt
the true worship of God, but he also stimulated his neighbors who
had remained and were dispersed through the land of Israel. Since,
then, the pious king had strenuously and courageously promoted the
interest of true religion, it seems a wonder that God was still so
much displeased. But we must remember, that though Josiah sincerely
worshipped God, yet the people were not really changed; for it has
often happened, that God roused the chief men and leaders, while
few, or hardly any, followed them, but only yielded a feigned
obedience. This was no doubt the case in the time of Josiah; the
hearts of the people were alienated from God and true religion, so
that they chose rather to rot in their filth than to return to the
true worship of God. And that this was the case soon appeared by the
event; for Josiah did not reign long after he had cleansed the land
from its defilements, and Jehoahaz succeeded him; and then the
people immediately relapsed into their idolatry; and though for
three months only his successor reigned, yet true religion was in
that short time abolished. It is hence an obvious conclusion, that
the people had ever been wedded to impiety, and that its roots were
hidden in their hearts; though they apparently pretended to worship
God, and, in order to please the king, embraced the worship divinely
prescribed in their law; yet the event proved that it was a mere act
of dissimulation, yea, of perfidy. Then after Jehoahaz followed
Jehoiakim, and no better was their condition down to the time of
Zedekiah; in short, no remedy could be found for their unhealable
wound.
It hence plainly appears, that though Josiah made use of all
means to revive the true and unadulterated worship of God in Judea,
he did not yet gain his object. And we hence clearly learn how hard
were the trials he sustained, seeing that he effected nothing,
though at great hazard he attempted to restore the worship of God.
When he found that he labored in vain, he no doubt had to contend
with great difficulties; and this we know by our own experience.
When hope of success shines on us, we easily overcome all troubles,
however arduous our work may be; but when we see that we strive in
vain, we become dejected: and when we see that our labour succeeds
only for a few years, our spirit grows faint. Josiah surmounted
these two difficulties; for the perverseness of the people was
sufficiently evident, and he was also reminded by two Prophets,
Jeremiah and Zephaniah, that the people would still cherish their
impious perverseness. When, therefore, he plainly saw that his
labour was almost in vain, he might have fainted in the middle of
his course, or, as they say, at the starting-place. And since the
benefit was so small during his reign, what could he have hoped
after his death?
This example ought at this day to be carefully observed: for
though God now appears to the world in full light, yet very few
there are who submit themselves to his word; and of this small
number fewer still there are who sincerely and without any
dissimulation embrace sound doctrine. We indeed see how great is
their inconstancy and indifference. For they who pretend great zeal
for a time very soon vanish and fall away. Since then the perversity
of the world is so great, sufficient to deject the minds of God's
servants a hundred times, let us learn to look to Josiah, who in his
own time left undone nothing, which might serve to establish the
true worship of God; and when he saw that he effected but little and
next to nothing, he still persevered, and with firm and invincible
greatness of mind proceeded in his course.
We may also derive hence an admonition no less useful not to
regard ours as the golden age, because some portion of men profess
the pure worship of God: for many, by no means wicked men, think,
that almost all mortals are like angels, as soon as they testify in
words their approbation of the gospel: and the sacred name of
Reformation is at this day profaned, when any one who shows as it
were by a nod only that he is not wholly an enemy to the gospel, is
immediately lauded as a person of extraordinary piety. Though then
many show some regard for religion, let us yet know that among so
large a number there are many hypocrites, and that there is much
chaff mixed with the wheat: and that our senses may not deceive us,
we may see here, as in a mirror, how difficult it is to restore the
world to the obedience of God, and utterly to root up all
corruptions, though idols may be taken away and superstitions be
abolished. No doubt Josiah had regard to everything calculated to
cleanse the Church, and had recourse to the advice of Jeremiah and
also of Zephaniah; we yet see that he did not attain the object he
wished, for God now became more grievously displeased with his
people than under Manasseh, or under Amon. These wicked kings had
attempted to extinguish all true religion; they had cruelly raged
against all God's servants, so that Jerusalem became almost drenched
with innocent blood: and yet God seems here to have manifested
greater displeasure under Josiah than during the previous cruelty
and so many impieties. But as I have already said, there is no
reason why we should despond, though the world by its ingratitude
may close up the way against us; and however much may Satan also by
this artifice strive to discourage us, let us still perseveringly go
on according to the duties of our calling.
But it may be now asked, why God denounces his vengeance on the
beasts of the field, the birds of heaven, and the fishes of the sea;
for how much soever the Jews may have provoked him by their sins,
innocent animals ought to have been spared. If a son is not to be
punished for the fault of his father, (Ezek. 18: 4,) but that the
soul that has sinned is to die, why did God turn his wrath against
fishes and other animals? This seems to have been a hasty and
unreasonable infliction. But let this rule be first borne in mind -
that it is preposterous in us to estimate God's doings according to
our judgment, as froward and proud men do in our day; for they are
disposed to judge of God's works with such presumption, that
whatever they do not approve, they think it right wholly to condemn.
But it behaves us to judge modestly and soberly, and to confess that
God's judgments are a deep abyss: and when a reason for them does
not appear, we ought reverently and with due humility to hook for
the day of their full revelation. This is one thing. Then it is meet
at the same time to remember, that as animals were created for man's
use, they must undergo a lot in common with him: for God made
subservient to man both the birds of heaven, and the fishes of the
sea, and all other animals. It is then no matter of wonder, that the
condemnation of him, who enjoys a sovereignty over the whole earth,
should reach to animals. And we know that the world was not made
subject to corruption willingly - that is, naturally; but because
the contagion from Adam's fall diffused itself through heaven and
earth. Hence the sun and the moon, and all the stars, and also all
the animals, the earth itself, and the whole world, bear marks of
God's wrath, not because they have provoked it through their own
fault, but because the whole world is involved in man's curse. The
reason then is, because all things were created for the sake of man.
Hence there is no ground to conclude, that God acts with too much
severity when he executes his vengeance on innocent animals, for he
can justly involve in the same ruin with man whatever he has created
for his use.
But the reason also is sufficiently plain, why the Prophet
speaks here of the beasts of the earth, the fishes of the sea, and
the birds of heaven: for we find that men grow torpid, or rather
stupid in their own indifference, except they are forcibly roused.
It was, therefore, necessary for the Prophet, when he saw the people
so hardened in their wickedness, and that he had to do with men past
recovery, to set clearly before them these judgments of God, as
though he had said - "Ye lie down securely, and indulge yourselves,
when God is coming forth prepared for vengeance: but his wrath shall
not only proceed against you, but will also lay hold on the harmless
animals; for ye shall see a horrible judgment executed on your oxen
and asses, on the birds and the fishes. What will become of you when
God's wrath shall be thus kindled against the unhappy creatures who
have committed no sins? Shall ye indeed escape unpunished?" We now
understand why the Prophet does not speak here of men only, but
collects with them the beasts of the earth, the fishes of the sea,
and the birds of the air.
He says first, "By removing I will remove all things from the
face of the land"; he afterwards enumerates particulars: but
immediately after he clearly shows, that God would not act rashly
and inconsiderately while executing his vengeance, for his sole
purpose was to punish the wicked, "There shall be, he says,
stumblingblocks to the ungodly"; it is the same as though he said -
"When I cite to God's tribunal both the fishes of the sea and the
birds of heaven, think not that God's controversy is with these
creatures which are void of reason, but they are to sustain a part
of God's vengeance, which ye have through your sins deserved." The
Prophet then does here briefly show, that what he had before
threatened brute creatures with, would come upon them on men's
account; for God's design was to execute vengeance on the wicked;
and as he saw that they were extremely torpid, he tried to awaken
them by manifest tokens, so that they might see God the avenger as
it were in a striking picture. And at the same time he also adds, "I
will remove man from the face of the land". He does not speak now of
fishes or of other animals, but refers to men only. Hence appears
more clearly what I have said - that the Prophet was under the
necessity of speaking as he did, owing to the insensibility of the
people. He now adds -
Zephaniah 1:4
I will also stretch out mine hand upon Judah, and upon all the
inhabitants of Jerusalem; and I will cut off the remnant of Baal
from this place, [and] the name of the Chemarims with the priests;
The Prophet explains still more clearly why he directed his
discourse in the last verse against the beasts of the earth and the
birds of heaven, even for this end - that the Jews might understand
that God was angry with them. I will stretch forth, he says, my hand
on Judah and on Jerusalem. God, then, by executing his vengeance on
animals, intended to exhibit to the Jews, as in a picture, the
dreadfulness of his wrath, which yet they despised and regarded as
nothing. The stretching forth of God's hand I have elsewhere
explained; and it means even this - that he stretches forth his hand
when he acts in an unusual manner, and employs means beyond what is
common. We indeed know that God has no hands, and we also know that
he performs all things by his command alone: but as everything seen
in the world is called the work of his hands, so he is said to
stretch forth his hand when he mentions a work that is remarkable
and worthy of being remembered. In a like manner, when I intend to
do some slight work, I only move my hand; but when I have some
difficult work to do, I prepare myself more carefully, and also
stretch forth my arms. This metaphor, then, is intended only for
this purpose, to render men more attentive to God's works, when he
is set forth as stretching forth his hand.
But he says, "on Judah and on the inhabitants of Jerusalem".
The kingdom of Israel had now been abolished, and the ten tribes had
been led into exile; and a few only of the lowest and the poorest
remained. The Jews thought themselves safe for ever, because they
had escaped that calamity. This is the reason why the Prophet
declares that God's judgment was impending not only over the kingdom
of Judah, but also over the holy city, which thought itself exempt
from all such evil, because there were the sacrifices performed, and
there was the royal city, and, in short, because God had testified
that his habitation was to be there for ever. Since, then, by this
vain confidence the inhabitants of Jerusalem deceived themselves and
others, Zephaniah specifically addresses them. And as he had before
spoken of the wicked, he intended here, no doubt, sharply to reprove
the Jews, as though he said by way of anticipation, "There is no
reason for you to enquire who are the wicked; for ye yourselves are
they, even ye who are the holy people of God and God's chosen
inheritance, ye who are the race of Abraham, who flatter yourselves
so much on account of your excellency; ye are the wicked, who have
not hitherto ceased to provoke the vengeance of God." And at the
same time he shows, as it were by the finger, some of their sins,
though he mentions others afterwards: but he speaks now of their
superstitions.
"I will cut off, he says, the remnants of Baal and the name of
Chamerim". The severity of the Prophet may seem here again to be
excessive, for being so incensed against superstitions which had
been abolished by the great zeal and singular diligence of the king;
but, as we have already intimated, he regarded not so much the king
as the people. For though they dared not openly to adulterate God's
worship, they yet cherished those corruptions at home to which they
had before been accustomed, as we see to be done at this day. For
when it is not allowed to worship idols, many mutter their prayers
in secret and invoke their idols: and, in short, they are restrained
only by the fear of men from manifesting their own impiety; and in
the meantime, they retain before God the same abominations. So it
was in the time of Josiah; the people were wedded to their
corruptions, and this we may easily conclude from the words of
Zephaniah: for the remnants of Baal were not seen in the temple, nor
in the streets, nor in their chapels, nor in the high places; but
their hidden impiety is here discovered by the Spirit of God; and no
doubt their sin was the more heinous and less excusable, because the
people refused to follow their pious leader. It was indeed the most
abominable ingratitude; for when they saw that the right worship was
restored to them, they preferred to remain fixed in their own filth,
rather than to return to God, even when they had liberty to do so,
and also when that pious king extended his hand to them.
As to the word "kemarim", it designated either the worshipers
of Baal or some such men as our monks at this day: and they are
supposed by some to have been thus called, because they were clothed
in black vestments; while others think that they derived this name
from their fervor, because they were madly devoted to their
superstitions, or because they had marks on their foreheads, or
because they imposed, as is commonly the case, on the simple by the
ardor of their zeal. The name is also found in 2 Kings 23 in the
account given of Josiah: for it is said there, that the "kemarim"
were taken away, together with other abominations of superstition.
But as Zephaniah connects priests with them, it is probable that
they were a kind of people like the monks, who did not themselves
offer sacrifices, but were a sort of attendants, who undertook vows
and offered prayers in the name of the whole people. For what some
think, that they were thus called because they burnt incense,
appears not to me probable; for then they must have been priests.
They were then inferior to the sacrificers, and occupying a station
between them and the people, like the monks and hermits of this day,
who deceive foolish men by their sanctity. Such, then, were the
Camerim.
But as Josiah could not attain his object, so as immediately to
cleanse the land from these pollutions, we need not wonder that at
this day we are not able immediately to remove superstitions from
the world: but let us in the meantime ever proceed in our course.
Let those endued with authority, who bear the sword, that is, all
magistrates, perform their office with greater diligence, inasmuch
as they see how difficult and protracted is the contest with the
ministers of idolatry. Let also the ministers of the gospel
earnestly cry against idolatry, and all ungodly ceremonies, and not
desist. Though they may not effect as much as they wish, yet let
them follow the example of Josiah. If God should in the meantime
thunder from heaven, let them not be discouraged, but, on the
contrary, know that their labour is approved by him, and never doubt
of their own safety; for though all were destroyed, their godly
efforts would not be in vain, nor fail of a reward before God. Thus,
then, ought all God's servants to animate themselves, each in his
particular sphere and vocation, whenever they have to contend with
superstitions, and with such corruptions as vitiate and adulterate
the pure worship of God.
Prayer.
Grant, Almighty God, that as we are so prone to corruptions, and so
easily turn from the right course after having commenced it, and so
easily degenerate from the truth once known, - O grant, that, being
strengthened by thy Spirit, we may persevere to the end in the right
way which thou showest to us in thy word, and that we may also
labour to restore the many who abandon themselves to various errors;
and though we may effect nothing, let us not yet be led away after
them, but remain firm in the obedience of faith, until having at
length finished all these contests, we shall be gathered into that
blessed rest which is prepared for us in heaven, through Christ our
Lord. Amen.
Calvin's Commentary on Zephaniah, Part 1
(continued in part 2...)
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