Calvin, Commentary on Zephaniah, Part 8
(... continued from part 7)
Lecture One Hundred and Twenty-fifth.
We began yesterday to explain the passage, where the Prophet
says, that God dwelt at Jerusalem, but that he was notwithstanding
just, and could not possibly associate with the ungodly and the
wicked, because he changes not his nature to suit the humor of men.
It now follows, "In the morning, in the morning, his judgment
will he bring forth to light": by which words he means, either that
God would be the avenger of wickedness, which seems to escape, as it
were, his eyes, while he delays his punishment, or that he is ready
to restore his people, whenever they are attentive to instruction.
If the former view be approved, the sense will be this, - that
hypocrites foolishly flatter themselves, when God spares them; for
he will suddenly ascend his tribunal that he may visit them with
punishment. Some however choose to apply this to the judgments
executed on the Gentiles, of which the Jews had not once nor twice
been reminded, but often, that they might in time repent. But there
is no doubt but that the Prophet refers here to a judgment belonging
to the Jews.
Let us now see whether this judgment is pronounced or
inflicted. It would not ill suit the passage to understand it of the
vengeance which God was hastening to execute, for the Jews were
worthy of what had been severely threatened, because they falsely
professed his name; and while they absurdly boasted that he dwelt
among them, they withdrew themselves very far from him. It is
however no less suitable to refer this to teaching, so that the
Prophet thus enhanced the sin of the people, because they had
hardened themselves after so many and so constant warnings, which
continually sounded in their ears, as God elsewhere complains, that
though he rose early, and indeed daily, this solicitude had been
without its fruit. The verb in the future tense will thus signify a
continued act, for God ceased not to exhort to repentance those
wretched beings who had ears which were deaf. And this view
strikingly corresponds with what immediately follows, that he fails
not; for such a perseverance was a proof of unwearied mercy, when
God continued to send Prophets one after the other.
He now adds, "The wicked knows no shame". He means what he has
just referred to - that the people had become so hardened in their
wickedness that they could not be reformed, either by instruction or
by threats, or by the scourges of God. If we refer judgment to
teaching, which I approve, the meaning will be - that though God, by
making known daily his law, kindled as it were a lamp, which
discovered all evils, yet the ungodly were not ashamed. But if we
understand it, as they say, of actual judgment, the meaning will be
in substance the same - that the ungodly repented not, though the
hand of God openly appeared; and though he rose to judgment, yet he
says, they knew not what it was to feel ashamed. As to the main
subject there is no ambiguity; for the Prophet means only that the
people were past recovery; for though God proved himself a judge by
manifest evidences, and even by his own law, they yet felt no shame,
but went on in their wicked courses. The word judgment, in the
singular number, seems to have been put here in the sense of a rule,
by which men live religiously and justly, and a rule which ought to
make men ashamed. It now follows -
Zephaniah 3:6,7
I have cut off the nations: their towers are desolate; I made their
streets waste, that none passeth by: their cities are destroyed, so
that there is no man, that there is none inhabitant.
I said, Surely thou wilt fear me, thou wilt receive instruction; so
their dwelling should not be cut off, howsoever I punished them: but
they rose early, [and] corrupted all their doings.
Here the Prophet shows in another way that there was no hope
for a people, who could not have been instructed by the calamities
of others, to seek to return to God's favor. For God here complains
that he had in vain punished neighboring nations, and made them
examples, in order to recall the Jews to himself. Had they been of a
sane mind they might have been led, by their quiet state, while God
spared them, to consider what they had deserved - "If this is done
in the green tree, what at length will be done in the dry?" They
might then have thought within themselves, that a most grievous
calamity was at hand, except they anticipated God's wrath, which had
grown ripe against them; and God also testified that he intended by
such examples to stay the judgment which he might have already
justly executed on them. As they then even hastened it, it is
evident that their wickedness was past remedy. This is the sum of
the whole.
He says first, "I have cut off nations"; by which words he
shows that he warned the Jews to repent, not only by one example,
but by many examples; for not one instance only of God's wrath had
appeared, but God had on all sides manifested himself to be a judge,
in inflicting punishment on one nation after another. Since then
they had been so often warned, we may hence learn that they were
wholly blinded by their wickedness.
He now enhances the atrocity of the punishment inflicted, and
says, that citadels had been demolished and streets cut off, that no
one passed through; and then, that cities had been reduced to
solitude, so that there was no inhabitant. For when punishment is of
an ordinary kind, it is wont, for the most part, to be disregarded;
but when God showed, by so remarkable proofs, that he was displeased
with the nations, that is, with the ignorant, who in comparison with
the Jews were innocent, how could such an instance as this be
disregarded by the Jews, whom God thus recalled to himself, except
that they were of a disposition wholly desperate and irreclaimable?
We now then see why the Prophet enlarges on the punishments which,
having been inflicted on the nations, ought to have been considered
by the Jews.
He now subjoins the object which God had in view, "I said,
Surely thou wilt fear me". Here God assumes the character of man, as
he does often elsewhere: for he does not wait for what is future, as
though he was doubtful; but all things, as we know, are before his
eyes. Hence God was not deceived, as though something had happened
beyond his expectation; but as I have already said, he undertakes
here the character of man; for he could not otherwise have
sufficiently expressed how inexcusable the Jews were who had
despised all his warnings. For what was God's design when he
punished the heathens, one nation after another, except that the
Jews might be awakened by the evils of others, and not provoke his
wrath against themselves? Paul makes use of the same argument. 'On
account of these things,' he says, 'the wrath of God comes upon all
the unbelieving.' (Rom. 1: 17.) Inasmuch as men for the most part
deceive themselves by self-flatteries and cherish with extreme
indulgence their own wickedness, Paul says, that the wrath of God
comes on the unbelieving: and it is a singular proof of God's love,
that he does not immediately assail us, but sets before us the
examples of others. As when any one lays hold of his servant in the
presence of his son, and punishes him severely, the son must be
moved by the sight, except he be wholly an abandoned character:
however, in such a case the father's love manifests itself; for he
withholds his hand from his son and inflicts punishment on the
servant, and this for the benefit of his son, that he may learn
wisdom by what another suffers. God declares in this place that he
had done the same; but he complains that it had been without
benefit, for the Jews had frustrated his purpose.
It may be here asked, whether men so frustrate God that he
looks for something different from what happens. I have already
said, that God speaks after the manner of men, and in a language not
strictly correct: and hence we ought not here to enter or penetrate
into the secret purpose of God, but to be satisfied with this
reason, - that if we profit nothing when God warns us either by his
word or by his scourges, we are then equally guilty, as though he
was deceived by us: and hence also the madness of those is reproved,
who are unwilling to ascribe anything to God but what is conveyed in
these common forms of speech: God says, that he wills the salvation
of all, (1 Tim. 2: 4;) hence there is no election, which makes a
distinction between one man and another; but the Lord leaves the
whole human race to their free-will, so that every one may provide
for himself as he pleases; otherwise the will of God must be
twofold. So unlearned men vainly talk; and such not only show their
ignorance in religion, but are also wholly destitute of common
sense. For what is more absurd than to conclude, that there is a
twofold will in God, because he speaks otherwise with us than is
consistent with his incomprehensible majesty? God's will then is one
and simple, but manifold as to the perceptions of men; for we cannot
comprehend his hidden purpose, which angels adore with reverence and
humility. Hence the Lord accommodates himself to the measure of our
capacities, as this passage teaches us with sufficient clearness.
For if we receive what the fanatics imagine, then God is like man,
who hopes well, and finds afterwards that he has been deceived: but
what can be more alien to his glory? We hence see how these insane
men not only obscure the glory of God, but also labour, as far as
they can, to reduce his whole essence to nothing. But this mode of
speaking ought to be sufficiently familiar to us, - that God justly
complains that he has been deceived by us, when we do not repent,
inasmuch as he invites us to himself, and even stimulates us, I
said, Surely thou wilt fear me.
This word "said", ought not then to be referred to the hidden
counsel of God, but to the subject itself, and that is, that it was
time to repent. "Who would not have hoped but that you would have
returned to the right way? When the next house was on fire, how was
it possible for you to sleep, except ye were extremely stupid? And
when so many examples were presented before your eyes without any
advantage, it is evident that there is no more any hope of
repentance." Thou, then, wilt fear me; that is, "God might have
hoped for some amendment, though he had not yet touched you even
with his smallest finger; for ye beheld, while in a tranquil state,
how severely he punished the contempt of his justice as to the
heathens." He uses a similar language in Isaiah 5: 4, 'My vine, what
have I done to thee? or what could I have done to thee more than
what I have done? I expected thee to bring forth fruit; but, behold,
thou hast brought forth wild grapes.' God in that passage
expostulates with the Jews as though they had by their
perfidiousness deceived him. But we know, that whatever happens was
known to him before the creation of the world: but, as I have
already said, the fact itself is to be regarded by us, and not the
hidden judgment of God.
He afterwards adds, "Thou wilt receive correction"; that is,
thou wilt be hereafter more tractable: for monstrous is our
stupidity, when we fear not God's vengeance; when yet it evidently
appears that we are warned, as I have already said, to repent, by
all the examples of judgments which are daily presented to us. But
if we proceed in our wickedness, what else is it but to kick against
the goad, as the old proverb is? In short, we here see described an
extreme wickedness and obstinacy, which admitted of no remedy.
Hence the Prophet adds again, "And cut off should not be her
habitation, howsoever I might have visited her; that is, though the
Jews had already provoked me, so that the punishment they have
deserved was nigh; yet I was ready to withdraw my hand and to
forgive them, if they repented: not that God ever turns aside from
his purpose, for there is no shadow of turning in him; but he sets
before them the fact as it was; for the subject here, as I have
said, is not respecting the secret purpose of God, but we ought to
confine ourselves to the means which he employs in promoting our
salvation. God had already threatened the Jews for many years; he
had as yet deferred to execute what he had threatened. In the
meantime his wrath had been manifested through the whole
neighborhood; the heathen nations had suffered the severest
judgments. God here declares, that he had been so lenient to his
people as to give time to repent; and he complains that he had
delayed in vain, for they had gone on in their wickedness, and had
mocked, as it were, his patience. When, therefore, he says, Cut off
should not be her habitation, howsoever I might have visited her, or
have visited her, he pursues still the same mode of speaking, that
is, that he was prepared to forgive the Jews, though he had before
destined them to destruction; not that he, as to himself, would
retract that sentence; but that he was still reconcilable, if the
Jews had been touched by any feeling of repentance.
He at last adds, "Surely, (some render it, but,) surely they
have hastened". The verb "shacham" means properly to rise early, but
is to be taken metaphorically in the sense of hastening; as though
he had said, "They run headlong to corrupt their ways." God had said
that he had been indulgent to them for this end - that he might lead
them by degrees to repentance: now he complains, that they on the
contrary had run another way, when they saw that he suspended his
judgments, as though it was their designed object to accelerate his
wrath. Thus they hastened to corrupt their ways. The meaning, then,
is that this people were not only irreclaimable in their obstinacy,
but that they were also sottish and presumptuous, as though they
wished to hasten the judgment, which the Lord was ready for a time
to defer. It now follows -
Zephaniah 3:8
Therefore wait ye upon me, saith the LORD, until the day that I rise
up to the prey: for my determination [is] to gather the nations,
that I may assemble the kingdoms, to pour upon them mine
indignation, [even] all my fierce anger: for all the earth shall be
devoured with the fire of my jealousy.
God here declares that the last end was near, since he had
found by experience that he effected nothing by long forbearance,
and since he had even found the Jews becoming worse, because he had
so mercifully treated them. Some think that the address is made to
the faithful, that they might prepare themselves to bear the cross;
but this view is foreign to the subject of the Prophet: and though
this view has gained the consent of almost all, I yet doubt not but
that the Prophet, as I have now stated, breaks out into a complaint,
and says, that God would not now deal in words with a people so
irreclaimable.
Look for me, he says; that is, "I am now present fully
prepared: I have hitherto endeavoured to turn you, but your hearts
have become hardened in depravity. But inasmuch as I have lost all
my labour in teaching, warning, and exhorting you, even when I
presented to you examples on every side among heathen nations, which
ought to have stimulated you to repentance, and inasmuch as I have
effected nothing, it is now all over with you - Look for me: I shall
no more contend with you, nor is there any ground for you to hope
that I shall any more send Prophets to you." Look then for me, until
I shall rise - for what purpose? to the prey. Some render the word
"le'od" forever; but the Prophet means, that God was so offended
with the contumacy o the people, that he would now plunder, spoil
and devour, and forget his kindness, which had been hitherto a sport
to them - "I shall come as a wild beast; as lions rage, lacerate,
tear, and devour, so also will I now do with you; for I have
hitherto too kindly and paternally spared you." We hence see that
these things are not to be referred to the hope and patience of the
godly; but that God on the contrary does here denounce final
destruction on the wicked, as though he had said - "I bid you adieu;
begone, and mind your own concerns; for I will no longer contend
with you; but I shall shortly come, and ye shall find me very
differentfrom what I have been to you hitherto." We now see that
God, as it were, repudiates the Jews, and threatens that he would
come to them with a drawn sword; and at the same time he compares
himself to a savage and cruel wild beast.
He afterwards adds - For my judgment is; that is, I have
decreed to gather all nations. We have elsewhere spoken of this verb
"asaf"; it is the same in Hebrew as the French trousser. It is then
my purpose to gather, that is, to heap together into one mass all
nations, to assemble the kingdoms, so that no corner of the earth
may escape my hand. But he speaks of all nations and kingdoms, that
the Jews might understand that his judgment could no longer be
deferred; for if a comparison be made between them and the heathen
nations, judgment, as it is written, is wont to begin with the house
of God, (1 Pet. 4: 17 ;) and further, they were less excusable than
the unbelieving, who went astray, which is nothing strange, in
darkness, for they were without the light of truth. God then
threatens nations and kingdoms, that the Jews might know that a most
dreadful punishment was impending over their heads, for they had
surpassed all others in wickedness and evil deed. He afterwards adds
-
Zephaniah 3:9
For then will I turn to the people a pure language, that they may
all call upon the name of the LORD, to serve him with one consent.
The Prophet now mitigates the asperity of his doctrine, which
might have greatly terrified the godly; nay, it might have wholly
disheartened them, had no consolation been applied. God then
moderates here what he had previously threatened; for if the Prophet
had only said this - "My purpose is to gather all the nations, and
thus the whole earth shall be devoured by the fire of indignation,"
what could the faithful have concluded but that they were to perish
with the rest of the world? It was therefore necessary to add
something to inspire hope, such as we find here.
We must at the same time bear in mind what I have reminded you
of elsewhere - that the Prophet directs his discourse one while to
the faithful only, who were then few in number, and that at another
time he addresses the multitude indiscriminately; and so when our
Prophet threatens, he regards the whole body of the people; but when
he proclaims the favor of God, it is the same as though he turned
his eyes towards the faithful only, and gathered them into a place
by themselves. As for instance, when a few among a people are really
wise, and the whole multitude unite in hastening their own ruin, he
who has an address to make will make a distinction between the vast
multitude and the few; he will severely reprove those who are thus
foolish, and live for their own misery; and he will afterwards shape
his discourse so as to suit those with whom he has not so much fault
to find. Thus also the Lord changes his discourse; for at one time
he addresses the ungodly, and at another he turns to the elect, who
were but a remnant. So the Prophet has hitherto spoken by reproofs
and threatening, for he addressed the whole body of the people; but
now he collects, as I have said, the remnant as it were by
themselves, and sets before them the hope of pardon and of
salvation.
Hence he says, But then (for I take "ki" as an adversative)
will I turn to the people a pure lip. God intimates that he would
propagate his grace wider, after having cleansed the earth; for he
will be worshipped not only in Judea, but by foreign nations, and
even by the remotest. For it might have been objected, "Will God
then extinguish his name in the world? For what will be the state of
things when Judea is overthrown and other nations destroyed, except
that God's name will be exposed to reproach! It will nowhere be
invoked, and all will outvie one another in blasphemies against
him." The Prophet meets this objection, and says, that God has in
his own hand the means by which he will vindicate his own glory; for
he will not only defend his Church in Judea, but will also gather
into it nations far and wide, so that his name shall be everywhere
celebrated.
But he speaks first of a pure lip, I will turn, he says, to the
nations a pure lip. By this word he means, that the invocation of
God's name is his peculiar work; for men do not pray through the
suggestion of the flesh, but when God draws them. It is indeed true,
that God has ever been invoked by all nations; but it was not the
right way of praying, when they heedlessly cast their petitions into
the air: and we also know, that the true God was not invoked by the
nations; for there was no nation then in the world which had not
formed for itself some idol. As then the earth was full of
innumerable idols, God was not invoked except in Judea only.
Besides, though the unbelieving had an intention to pray to God, yet
they could not have prayed rightly, for prayer flows from faith. God
then does not without reason promise, that he would turn pure lips
to the nations; that is, that he would cause the nations to call on
his name with pure lips. We hence then learn what I have stated -
that God cannot be rightly invoked by us, until he draws us to
himself; for we have profane and impure lips. In short, the
beginning of prayer is from that hidden cleansing of the Spirit of
which the Prophet now speaks.
But if it be God's singular gift, to turn a pure lip to the
nations, it follows that faith is conferred on us by him, for both
are connected together. As God then purifies the hearts of men by
faith, so also he purifies their lips that his name may be rightly
invoked, which would otherwise be profaned by the unbelieving.
Whenever they pretend to call on God's name, it is certain that it
is not done without profanation.
As to the word "all", it is to be referred to nations, not to
each individual; for it has not been that every one has called on
God; but there have been some of all nations, as Paul also says in
the first chapter of the first Epistle to the Corinthians: for in
addressing the faithful, he adds, 'With all who call on the name of
the Lord in every place' - that is, not only in Judea; and elsewhere
he says, 'I would that men would stretch forth hands to heaven in
every place.' (1 Tim. 2: 8.)
He afterwards adds, "That they may serve him with one
shoulder"; that is, that they may unitedly submit to God in order to
do him service; for to serve him with the shoulder is to unite
together, so as to help one another. The metaphor seems to have been
derived from those who carry a burden; for except each assists, one
will be overpowered, and then the burden will fall to the ground. We
are said then to serve God with one shoulder when we strive by
mutual consent to assist one another. And this ought to be carefully
noticed, that we may know that our striving cannot be approved by
God, except we have thus the same end in view, and seek also to add
courage to others, and mutually to help one another. Unless then the
faithful thus render mutual assistance, the Lord cannot approve of
their service.
We now see how foolishly they talk who so much extol free-will
and whatever is connected with it: for the Lord demands faith as
well as other duties of religion; and he requires also from all,
love and the keeping of the whole law. But he testifies here that
his name cannot be invoked, as the lips of all are polluted, until
he has consecrated them, cleansing by his Spirit what was before
polluted: and he shows also that men will not undertake the yoke,
unless he joins them together, so as to render them willing. I must
not proceed farther.
Prayer.
Grant, Almighty God, that since it is the principal part of our
happiness, that in our pilgrimage through this world there is open
to us a familiar access to thee by faith, - O grant, that we may be
able to come with a pure heart to thy presence: and when our lips
are polluted, O purify us by thy Spirit, so that we may not only
pray to thee with the mouth, but also prove that we do this
sincerely, without any dissimulation, and that we earnestly seek to
spend our whole life in glorifying thy name, until being at length
gathered into thy celestial kingdom, we may be truly and really
united to thee, and be made partakers of that glory, which has been
procured for us by the blood of thy only-begotten Son. Amen.
Calvin's Commentary on Zephaniah, Part 8
(continued in part 9...)
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