Calvin, Commentary on Zephaniah, Part 4
(... continued from part 3)
Lecture One Hundred and Twenty-First.
Zephaniah 1:13
Therefore their goods shall become a booty, and their houses a
desolation: they shall also build houses, but not inhabit [them];
and they shall plant vineyards, but not drink the wine thereof.
Zephaniah pursues the same subject - that God, after long
forbearance, would punish his rebellious and obstinate people. Hence
he says, that they were now delivered, even by God himself, into the
hands of their enemies. They indeed knew that many were inimical to
them; but they did not consider God's judgment, as God himself
elsewhere complains - that they did not regard the hand of him who
smote them. (Is. 9: 13.) Our Prophet, therefore, declares now that
they were given up to destruction, and that their enemies would find
no trouble nor difficulty in invading the land, since all places
would be open to plunder. And he recites what is found in Lev. 26:
20; for the Prophets were interpreters of the law, and the only
difference between Moses and them is, that they apply his general
truth to their own time. The Prophet now pursues this course, as
though he had said, that God had not in vain or to no purpose
threatened this evil in his law; for the Jews would find by
experience that this would really be the case, and that it had been
truly said, that the fruit of the land, their habitations, and other
comforts of life, would be transferred to others. It now follows -
Zephaniah 1:14
The great day of the LORD [is] near, [it is] near, and hasteth
greatly, [even] the voice of the day of the LORD: the mighty man
shall cry there bitterly.
The Prophet in this verse expresses more clearly what I have
already stated - That God would be the author of all the evils which
would happen to the Jews; for as they grew more insensible in their
sins, they more and more provoked God's wrath against themselves. It
is therefore no common wisdom to consider God's hand when he strikes
or chastens us. This is the reason why the Prophet now calls the
attention of the Jews to God, that they might not fix their minds,
as it is commonly done, on men only. At the same time, he tries to
shake off their torpor by declaring that the day would be terrible,
and that it was also now near at hand. We indeed know that
hypocrites trifle with God, except they feel the weight of his
wrath, and that they protract time, and promise themselves so long a
respite, that they never awake to repentance. Hence the Prophet in
the first place shows, that whatever evils then impended over the
Jews were not only from men, but especially from God. This is one
thing; and then, in order thoroughly to touch stupid hearts, he
says, that the day would be terrible; and lastly, that they might
not deceive themselves by vain flatteries, he declares that the day
was at hand. These three things must be noticed in order that we
understand the Prophet's object.
But he says at the beginning of the verse, that the great day
of Jehovah was nigh. In these words he includes the three things to
which I have already referred. By calling it the day of Jehovah, he
means, that whatever evils the Jews suffered, ought to have been
ascribed to his judgment; and by calling it the great day, his
object was to strike terror; as well as by saying, in the third
place, that it was nigh. We hence see that three things are included
in these words. But the Prophet more fully explains what might, on
account of the brevity of his words, have seemed not quite clear.
"Near, he says, is the day, and quickly hastens". Men, we know,
are wont to extend time, that they may cherish their sins; for
though they cannot divest themselves of every feeling as to
religion, or shake it off, they yet imagine for themselves a long
distance between them and God; and by such an imagination they find
ease for themselves. Hence the Prophet declares the day to be nigh;
and as it was hardly credible that the destruction of which he spake
was near, he adds, that the day was quickly hastening; as though he
had said, that they ought not to judge by the present state of
things what God would do, for in a moment his wrath would pass
through from east to west like lightning. Men need long preparation
when they determine to execute their vengeance; but God has no need
of much preparation, for his own power is sufficient for him when he
resolves to destroy the wicked. We now, then, see why it was added
by the Prophet, that the day would quickly hasten.
He now repeats that the day of Jehovah and his voice would cry
out bitterly. I have stated three renderings as given by
interpreters. Some read thus - "The day of Jehovah shall be bitter;
there the strong shall cry aloud." This meaning is admissible, and a
useful instruction may from it be elicited; as though the Prophet
had said, that no courage could bring help to men, or be an aid to
them, against God's vengeance. Others give this rendering, that the
day would bitterly cry out, for there would be the strong, that is,
the strength of enemies would break down whatever courage the Jews
might have. But this second meaning seems forced; and I am disposed
to adopt the third - that the voice of the day of Jehovah would
bitterly cry out. And he means the voice of those who would have
really to know God as a judge, whom they had previously despised;
for God would then put forth his power, which had been an object of
contempt, until the Jews had by experience felt it.
As to the Prophet's design, there is no ambiguity: for he seeks
here to rouse the Jews from their insensibility, who had so hardened
themselves against all threatening, that the Prophets were not able
to convince them. Since, then, they had thus hardened themselves
against every instruction and all warnings, the Prophet here says,
that the voice of God's day would be different: for God's voice had
sounded through the mouth of the Prophets, but it availed not with
the deaf. An awful change is here announced; for the Jews shall then
cry aloud, as the roaring of the divine voice shall then terrify
them, when God shall really show that he is the avenger of
wickedness - "When therefore he shall ascend his tribunal, then ye
shall cry. His messengers now cry to you in vain, for ye close up
your ears; ye shall cry in your turn, but it will be in vain."
But if one prefers to take it as one sentence, "The voice of
the day of Jehovah, there strong, shall bitterly cry out," the
meaning will be the same as to the main point. I would not,
therefore, contend about words, provided we bear in mind what I have
already said - that Zephaniah sets here the cry of the distressed
people in opposition to the voices of the Prophets, which they had
despised, yea, and for the most part, as it appears from other
places, treated with ridicule. However this may have been, he
indirectly condemns their false confidence, when he speaks of the
strong; as though he had said, that they were strong only for their
own ruin, while they opposed God and his servants; for this strength
falls at length, nay, it breaks itself by its own weight, when God
rises to judgment. It follows -
Zephaniah 1:15,16
That day [is] a day of wrath, a day of trouble and distress, a day
of wasteness and desolation, a day of darkness and gloominess, a day
of clouds and thick darkness,
A day of the trumpet and alarm against the fenced cities, and
against the high towers.
The Prophet shows here how foolish they were who extenuated
God's vengeance, as hypocrites and all wicked men are wont to do.
Hence he accuses the Jews of madness, that they thought that the way
of reconciliation would be easy to them, when they had by their
perverseness provoked God to come against them as an armed enemy.
For though the ungodly do not promise to themselves anything of
God's favor, yet they entertain vain imaginations, as though he
might with no trouble be pacified: they do not think that he will be
propitious to them, and yet in the meantime they deride his
vengeance. Against this kind of senselessness the Prophet now
inveighs. We have stated in other places, that these kinds of
figurative expressions were intended solely for this end - to
constrain men to entertain some fear, for they willfully deluded
themselves: for the Prophets had to do, partly with open despisers
of God, and partly with his masked worshipers, whose holiness was
hypocrisy.
This, then, was the reason why he said, that that day would be
a day of wrath, and also a day of distress and of affliction, of
tumult and desolation, of darkness and of thick darkness, of clouds
and of mist. In short, he intended to remove from the Jews that
confidence with which they flattered themselves, yea, the confidence
which they derived from their contempt of God: for the flesh is
secure, while it has coverts, where it may withdraw itself from the
presence of God. True confidence cannot exceed moderation, that is,
the confidence that is founded on God's word, for thus men come nigh
to God: but the flesh wishes for no other rest but in the
forgetfulness of God. And we have already seen in the Prophet Amos,
(Amos 5: 18,) why the day of Jehovah is painted as being so
dreadful; he had, as I have said, to contend with hypocrites, who
made an improper use of God's name, and at the same time slumbered
in gross insensibility. Hence Amos said, "It will be a day, not of
light, but of darkness; not of joy, but of sorrow. Why then do ye
anxiously expect the day of the Lord?" For the Jews, glorying in
being the chosen people of God, and trusting only in their false
title of adoption, thought that everything was lawful for them, as
though God had renounced his own authority. And thus hypocrites ever
flatter themselves, as though they held God bound to them. Our
Prophet does not, as Amos, distinctly express these sentiments, yet
the meaning of the words is the same, and that is, that when God
ascends his tribunal, there is no hope for pardon. He at the same
time cuts off from them all their vain confidences; for though God
excludes all escapes, yet hypocrites look here and there, before and
behind, to the right hand and to the left.
The Prophet therefore intimates, that there would be everywhere
darkness and thick darkness, clouds and mists, affliction and
distress, - Why? because it would be the day of wrath; for God,
after having borne patiently a long time with the Jews, and seen
that they perversely abused his patience, would at length put forth
his power. And that they might not set up their own strongholds
against God, he says, that war was proclaimed against the fortified
cities and high citadels. We hence see that he deprives the Jews of
all help, in order that they might understand that they were to
perish, except they repented, and thus return into favor with God.
It shall then be a day of the trumpet and of shouting, - How? on all
fortified cities. For the Jews, as it is usually done, compared the
strength of their enemies with their own. It was not their purpose
to go forth beyond their own borders: and they thought that they
would be able to resist, and be sufficiently fortified, if any
foreign enemy invaded them. The Prophet laughs to scorn this notion,
for God had declared war against their fortified cities. It follows
-
Zephaniah 1:17
And I will bring distress upon men, that they shall walk like blind
men, because they have sinned against the LORD: and their blood
shall be poured out as dust, and their flesh as the dung.
He confirms what I have already stated - that though other
enemies, the Assyrians or Chaldeans, attacked the Jews, yet God
would be the principal leader of the war. God then claims here for
himself what the Jews transferred to their earthly enemies: and the
Prophet has already often called it the day of Jehovah; for God
would then make known his power, which had been a sport to them. He
therefore declares in this place, that he would reduce man to
distress, so that the whole nation would walk like the blind - that,
being void of counsel, they would stumble and fall, and not be able
to proceed in their course: for they are said to go astray like the
blind, who see no end to their evils, who find no means to escape
ruin, but are held as it were fast bound. And we must ever bear in
mind what I have already said - that the Jews were inflated with
such pride, that they heedlessly despised all the Prophets. Since
then they were thus wise in themselves, God denounces blindness on
them.
He subjoins the reason, "Because they had acted impiously
towards Jehovah". By these words he confirms what I have already
explained - that the intermediate causes are not to be considered,
though the Chaldeans took vengeance on the Jews; for there is a
higher principle, and another cause of this evil, even the contempt
of God and of his celestial truth; for they had acted impiously
towards God. And by these words the Prophet reminds the Jews, that
no alleviation was to be expected, as they had not only men hostile
to them, but God himself, whom they had extremely provoked.
Hence he adds, "Poured forth shall be your blood as dust." They
whom God delivered up to extreme reproach were deserving of this,
because he had been despised by them. "Their flesh, he says, shall
be as dung". Now, we know how much the Jews boasted of their
preeminence; and God had certainly given them occasion to boast, had
they made a right and legitimate use of his benefits; but as they
had despised him, they deserved in their turn to be exposed to every
ignominy and reproach. Hence the Prophet here lays prostrate all
their false boastings by which they were inflated; for they wished
to be honorable, while God was despised by them. At last he adds -
Zephaniah 1:18
Neither their silver nor their gold shall be able to deliver them in
the day of the LORD'S wrath; but the whole land shall be devoured by
the fire of his jealousy: for he shall make even a speedy riddance
of all them that dwell in the land.
He repeats what he has already said - that the helps which the
Jews hoped would be in readiness to prevent God's vengeance would be
vain. For though men dare not openly to resist God, yet they hope by
some winding courses to find out some way by which they may avert
his judgment. As then the Jews, trusting in their wealth, and in
their fortified cities, became insolent towards God, the Prophet
here declares, that neither gold nor silver should be a help to
them. "Let them," he says, "accumulate wealth; though by the mass of
their gold and silver they form high mountains for themselves, yet
they shall not be able to turn aside the hand of God, nor be able to
deliver themselves," - and why? He repeats again the same thing,
that it would be the day of wrath. We indeed know, that the most
savage enemies are sometimes pacified by money, for avarice
mitigates their cruelty; but the Prophet declares here, that as God
would be the ruler in that war, there would be no redemption, and
therefore money would be useless: for God could by no means receive
them into favor, except they repented and truly humbled themselves
before him.
He therefore adds, that the land would be devoured by the fire
of God's jealousy, or indignation. He compares God's wrath to fire;
for no agreement can be made when fire rages, but the more materials
there are the more will there be to increase the fire. So then the
Prophet excludes the Jews from any hope of deliverance, except they
reconciled themselves to God by true and sincere repentance; for a
consummation, he says, he will make as to all the inhabitants of the
land, and one indeed very quick or speedy. In short, he means, that
as the Jews had hardened themselves against every instruction, they
would find God's vengeance to be such as would wholly consume them,
as they would not anticipate it, but on the contrary enhance it by
their pride and stupidity, and even deride it. Now follows -
Chapter 2.
Zephaniah 2:1,2
Gather yourselves together, yea, gather together, O nation not
desired;
Before the decree bring forth, [before] the day pass as the chaff,
before the fierce anger of the LORD come upon you, before the day of
the LORD'S anger come upon you.
The Prophet, after having spoken of God's wrath, and shown how
terrible it would be, and also how near, now exhorts the Jews to
repentance, and thus mitigates the severity of his former doctrine,
provided their minds were teachable. We hence learn that God
fulminates in his word against men, that he may withhold his hand
from them. The more severe, then, God is, when he chastises us and
makes known our sins, and sets before us his wrath, the more clearly
he testifies how precious and dear to him is our salvation; for when
he sees us rushing headlong, as it were, into ruin, he calls us back
by threatening and chastisements. Whenever, then, God condemns us by
his word, let us know that he will be propitious to us, if, touched
with true repentance, we flee to his mercy; for to effect this is
the design of all his reproofs and threatening.
There follows then a seasonable exhortation, after the Prophet
had spoken of the dreadfulness of God's vengeance. "Gather
yourselves, he says, gather, ye nation not worthy of being loved".
Others read - "Search among yourselves, search;" and interpreters
differ as to the root of the verb; some derive it from "kashash",
and others from "kush"; while some deduce the verb from the noun
"kash", which signifies chaff or stubble. But however this may be, I
consider the real meaning of the Prophet to be - "Gather yourselves,
gather;" for this is what grammatical construction requires. I do
not see why they who read "search yourselves," depart from the
commonly received meaning, except they think that the verb gather
does not suit the context; but it suits it exceedingly well. Others
with more refinement read thus - "Gather the chaff, gather the
chaff," as though the Prophet ridiculed the empty confidence of the
people. But as I have already said, he no doubt shows here the
remedy, by which they might have anticipated God's judgment, with
which he had threatened them. He indeed compares them to stubble, as
we find in the next verse, but he shows that still time is given
them to repent, so that they might gather themselves, and not be
dissipated; as though he said - "The day of your scattering is at
hand; ye shall then vanish away like chaff, for ye shall not be able
to stand at the breath of the Lord's wrath. But now while God
withholds himself, and does not put forth his hand to destroy you,
gather yourselves, that ye may not be like the chaff." There are
then two parts in this passage; the first is, that if the Jews
abused, as usual, the forbearance of God, they would become like the
chaff, for God's wrath would in a moment scatter them; but the
Prophet in the meantime reminds them that a seasonable time for
repentance was still given them; for if they willingly gathered
themselves, God would spare them. Before then the day of Jehovah's
wrath shall come; gather, he says, yourselves.
But the way of gathering is, when men do not vanish away in
their foolish confidences, or when they do not indulge their own
lusts; for whenever men give loose reins to wicked licentiousness,
and thus go astray in gratifying their corrupt lusts, or when they
seek here and there vain confidences, they expose themselves to a
scattering. Hence the Prophet exhorts them to examine themselves, to
gather themselves, and as it were to draw themselves together, that
they might not be like the chaff. Hence he says, - "gather
yourselves, yea, gather, ye nation not loved."
Some take the participle "nichsaf" in an active sense, as
though the Prophet had said that the Jews were void of every
feeling, and had become wholly hardened in their stupidity. But I
know not whether this can be grammatically allowed. I therefore
follow what has been more approved. The nation is called not worthy
of love, because it did not deserve mercy; and God thus amplifies
and renders illustrious his own grace, because he was still
solicitous about the salvation of those who had willfully destroyed
themselves, and rejected his favor. Though then the Jews had by
their depravity so alienated themselves from God, that there was no
reason why he should save them, he yet still continued to call them
back to himself. It is therefore a remarkable proof of the unfailing
grace of God, when he shows love to a nation wholly worthy of being
hated, and is concerned for its safety.
He then adds, "before the decree brings forth." Here the
Prophet asserts his own authority, and that of God's other servants:
for the Jews thought that all threatening would come to nothing, as
it is the case with most men at this day who deride every true
doctrine, as though it were nothing but an empty sound. Hence the
Prophet ascribes birth to his doctrine. It is indeed true, that the
word decree has a wider meaning; but the Prophet does not speak here
of the hidden counsel of God. He therefore calls that a decree,
which God had already declared by his servants: and the meaning is,
that it is not beating the air when God denounces his vengeance on
sinners by his Prophets, but that it is a fixed and unchangeable
decree, which shall at length be effected. But the similitude of
birth is most apposite; for as the embryo lies hid in the womb, and
then emerges in due time into light; so God's vengeance, though hid
for a time, will yet in due season be accomplished, when God sees
that men's wickedness is past a remedy. We now understand why the
Prophet says, that the time was near when the decree should bring
forth.
Then he says, "Pass away shall the chaff in a day". Some read,
"Before the day comes, when the stubble (or chaff) shall pass away."
But I take "yom" in another sense, as meaning that the Jews shall
quickly pass away as the chaff; the like expression we have also met
in Hosea. He says then that the Jews would perish in a day, in a
short time, and as it were in a moment; though they thought that
they would not be for a long time conquered. Pass away, he says,
shall they like chaff.
Then he adds, "Before it comes, the fury of Jehovah's wrath";
the day of Jehovah's wrath, gather ye yourselves. He says first,
"before it comes upon you, the fury of wrath," and then, "the day of
wrath." He repeats the same thing; but some of the words are
changed, for instead of the fury of wrath, he puts in the second
clause, the day of wrath; as though he had said, that they were
greatly deceived if they thought that they could escape, because the
Lord deferred his vengeance. How so? For the day, which was nigh,
though not yet arrived, would at length come. As when one trusting
in the darkness of the night, and thinking himself safe from the
danger of being taken, is mistaken, for suddenly the sun rises and
discovers his hiding-place; so the Prophet intimates, that though
God was now still, it would yet be no advantage to the Jews: for he
knew the suitable time. Though then he restrained for a time his
wrath, he yet poured it forth suddenly, when the day came and the
iniquity of men had become ripe.
Prayer.
Grant, Almighty God, that as we continue in various ways to provoke
thy wrath, we may at length be awakened by the blasting of that
trumpet which sounds in our ears, when thou proclaimest that thou
wilt be the judge of the world, and testifies also the same so
plainly in the gospel, so that we may, with our minds raised up to
thee, learn to renounce all the depraved lusts of the world, and
that having shaken off our torpidity, we may so hasten to repent,
that we may anticipate thy judgment, and so find that we are
reconciled to thee, as to enjoy thy goodness, and ever to retain the
taste of it, in order that we may be enabled to renounce all the
allurements and pleasures of this world, until we shall at length
come to that blessed rest, where we shall be filled with that
unspeakable joy, which thou hast promised to us, and which we hope
for in Christ our Lord. Amen.
Calvin's Commentary on Zephaniah, Part 4
(continued in part 5...)
----------------------------------------------------
file: /pub/resources/text/ipb-e/epl-06: cvzep-04.txt
.
