Chapter 2 (2)

Chapter 2 (2)

Zephaniah 2:3

3. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.

3. Quaerite Jehovam omnes mansueti terrae, qui judicium ejus fecerunt (pro fecistis;) quaerite justitiam, quaerite mansuetudinem, si forte abscondamini in die irae Jehovae.

Here the Prophet turns his discourse to a small number, for he saw that he could produce no effect on the promiscuous multitude. For had his doctrine been addressed in common to the whole people, there were very few who would have attended. We would therefore have been discouraged had he not believed that some seed remained among the people, and that the office of teaching and exhorting had not been in vain committed to him by God. But he shows at the same time that the greater part were wholly given up to destruction. We now see why the Prophet especially addresses the meek of the land; for few undertook the yoke, though they had been already broken down by many calamities. And it hence appears that the fruit of correction was not found equal in all, for God had chastised the good and the bad, the whole people, from the least to the greatest; they had all been laid prostrate by many evils, yet the same ferocity remained, as God complains in Isaiah, that he labored in vain in punishing that refractory nation. Isaiah 1:5

But we are here taught that though ministers of the word may think that they spend their labor to no purpose, while they sing to the deaf, as the proverb is, they ought not yet to depart from the course of their vocation; for there will ever be some who will really show, after a long time, that they had been divinely and wonderfully saved, so as not to perish with others. But what the Prophet had especially in view was to show, that the faithful ought not to regard what the multitude may do, or how they live; but that when God invites them to repentance, and gives them a hope of pardon, they ought without delay to come to him, that they might not perish with the rest. And it deserves to be noticed, that when God raises his voice, some harden others, and thus men lead one another into ruin. Thus it happens that all teaching becomes unsuccessful. Hence the Prophet applies a remedy, by showing how preposterous it is when some follow others; for in this way they increase the ranks of the rebellious; but that if there be any who are meek, they ought to be teachable, when God stretches forth his hand and shows that he will be propitious, provided they return to the right way.

He calls them meek who had profited under the scourges of God; for the Hebrews consider ענוים, onuim, to be the afflicted, deriving the word from ענה, one, to afflict, or to be humble. But as men for the most part are not subdued except by scourges, they call, by a metaphor, ענוים, onuim, the meek, such as have been subdued: for men grow wanton in their pleasures, and abundance commonly produces insolence; but by adversity they learn to become meek. Hence our Prophet calls those the meek of the land who were submissive to God, after having been chastised by him. For we know, that though God may smite the wicked, they yet continue to have a stiff and iron neck and a brazen front: but the faithful are tamed, as Jeremiah confesses as to himself; for he says that he was like an untamed heifer before he was chastised by God’s scourges. So the Prophet directs his discourse to the few who had felt the afflicting hand of God, and had been thus humbled.

Note 93. Newcome renders the adjective "lowly,” and the noun “lowliness;” but Marckius and Henderson render the first “humble,” as the Septuagint do—ταπεινοι, and the second “humility.” They were those who had been made humble by affliction. The design of affliction is to make us humble, submissive to God’s will; and this is the effect of sanctified affliction. It is somewhat singular that the verb means to afflict and to be humble, as though affliction were needful to render us humble. The word [ענות], occurs in 2 Samuel 22:36, and Psalm 18:35, and is rendered “gentleness” in our common version, but more correctly in our Prayer-book version “loving correction.” Perhaps the best rendering would be “humbling affliction;” and the idea of humbling affliction making great is very striking. The word used by the Septuagint is παιδεια—discipline; and the Vulgate is the same.—Ed.

He bids them to seek Jehovah, and yet he says that they had wrought his judgment. These two clauses seem inconsistent with each other; for if they had been previously alienated from God, justly might the Prophet bid them to return to the right way; but as they had devoted themselves to religion, and formed their life according to the rule of uprightness, the Prophet seems to have exhorted them without reason to seek God. But the passage is worthy of special notice; for we hence learn that even the best are roused by God’s scourges to seek true religion with greater ardor than they had before done. Though then it be our object to serve God and to follow his word, yet when calamities arise and God appears as a judge, we ought to be stimulated to greater care and diligence; for it never is the case that any one of us fully performs his duty. Let us then remember, that we are roused by God whenever adversity impends over us, and when God himself shows by manifest signs that he is displeased. This is the reason why the Prophet bids the pious doers of righteousness to seek God, however much they were before devoted to what was just and upright.

There was also another reason: we know how grievously faith is tried, when the good and wicked are indiscriminately and without any difference chastised by God’s hand; for the godly are then tempted to think that it avails them nothing that they have labored sincerely to serve God; they think that this has all been in vain and to no purpose, for they are brought into the same miseries with others. As then this temptation is enough to shake even the strongest, the Prophet here exhorts the faithful to persevere, as though he had said, that in the first confusion no difference would be found between the good and the wicked as to their circumstances, for God would afflict both alike, but that the end would be different; and that there was therefore no reason for them to despond or to think it of no advantage to seek God: for he would at length really show that he approved of their integrity; as though he had said, God will not remunerate you at the first moment; but your patience will at length find that he is a just judge, who has regard for his people, and delivers them in their extremity.

To do the judgment of God in this place is to form the life according to the righteousness of the law. The word משפט, meshepheth, has various meanings in Scripture. Sometimes, and indeed often, it designates the punishment which God allots to the wicked: but it frequently means equity or the rule of right living. Hence to do judgment is to observe what is righteous and just, to abstain from what is wrong and injurious. But the Prophet calls it the judgment of God, because it is what he prescribes in his word and what he approves. For we know that men blend various things, by which they would prove themselves to be just and righteous: but they deceive themselves, except they form their life especially according to what God requires. We now perceive what the Prophet means; and he afterwards defines what it is to seek God; for the latter part of the verse is added as an explanation, that the faithful might understand how God is to be sought.

For hypocrites, as soon as God invites them, accumulate many rites, and weary themselves much in things of no value. In short, they think that they have sufficiently sought God when they have performed a number of ceremonies. But by over-acting they trifle as it were with God, and thus deceive themselves. Thus we see repentance profaned. They under the Papacy prattle enough about repentance, but when they are asked to define it, they begin with contrition; and yet no displeasure at sin is mentioned by them, nor any real love of righteousness, but they talk about attrition and contrition, and then immediately they leap to confession; and this is the principal part of repentance: they afterwards come to satisfactions. Thus repentance among the Papists is nothing else but a some kind of mistaken solicitude, by which they labor to pacify God, as though they came nigh him: nay, the satisfactions of the Papacy are nothing else but obstructions between God and men.

This evil has been common in all ages. The Prophet, therefore, does not without reason define what the true and rightful way of seeking God is, and that is, when righteousness is sought, when humility is sought. By righteousness he understands the same thing as by judgment; as though he had said, Advance in a righteous and holy course of life, for God will not forget your obedience, provided your hearts grow not faint, and ye persevere to the end. We hence see that God complains, not only when we obtrude external pomps and devices I know not what, as though he might like a child be amused by us; but also when we do not sincerely devote our life to his service. And he adds humility to righteousness; for it is difficult even for the very best of men not to murmur against God when he severely chastises them. We indeed find how much their own delicacy embitters the minds of men when God appears somewhat severe with them. Hence the Prophet, in order to check all clamors, exhorts the faithful here to cultivate humility, so that they might patiently bear the rigor by which God would try them, and might suffer themselves to be ruled by his hand. Peter had the same thing in view when he said, Humble yourselves under the mighty hand of God. (1 Peter 5:6.) We now then see why the Prophet requires from the faithful not only righteousness but also humility; it was, that they might with composed minds wait for the deliverance which God had promised. They were not in the interval to murmur, nor to give vent to their own perverse feelings, however severely God might treat them.

We may hence gather a profitable instruction: The Prophet does not address here men who were depraved and had wholly neglected what was just and right, but he directs his discourse to the best, the most upright, the most holy: and yet he shows that they had no other remedy, but humbly and patiently to bear the chastisement of God. It then follows that no perfection can be found among men, such as can meet the judgment of God. For were any to object and say, that they devoted themselves to righteousness, there is yet a just reason why they should humble themselves; for we are all guilty before God, and no one can clear himself, inasmuch as when any one examines his own conscience, he finds that he is not free from sin. However conscious then we may be of acting uprightly, and God himself may be a judge to us, and the Holy Spirit the witness of our true and real integrity; yet when the Lord summons us before his tribunal, let us all, from the least to the greatest, learn to confess ourselves guilty and exposed to judgment.

He afterwards adds, If it may be (or, it may be) ye shall be concealed in the day of Jehovah’s anger. The Prophet speaks not doubtingly, as though the faithful were uncertain as to God’s favor: but he had another thing in view,—that though no hope remained as to the perceptions of men, yet the faithful would not lose their labor, if they sought God; for in their worst circumstances they would find him propitious to them and their safety secured by his kindness. Hence we see, that the Prophet in these words points out the disastrous character of the event, but no deficiency in the love of God. Though the Lord is ready to pardon, nay, of his own self anticipates his people, and kindly invites them to himself; it is yet necessary for them to consider how wonderful is his power in preserving his elect, when all things seem desperate. It may then be, he says, when the Jews understood that all things were in a state of extreme despair: and the Prophet said this, partly that the reprobate and the perverse might know that they were to perish, and partly that the faithful might appreciate the more the favor of God, when they saw themselves delivered from death by a miracle, and found that it would be a kind of resurrection, when God became their deliverer. Hence the Prophet, in order to commend to God’s children his salvation, which he offers them, and to render more illustrious God’s favor, makes use of the particle אולי, auli, it may be. In the meantime he fulminates, as I have already said, against the reprobate, that they might understand that it was all over with them. It follows—

Note 94. The idea is not “protected,” as given by Newcome, but “secreted” or concealed as in a hiding-place. “Hid” is the version of Henderson, and also of Marckius.—Ed.

Zephaniah 2:4, 5

4. For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.

4. Quia Aza derelicta erit, et Aksalon in vastiationem; Asdod in meridie expellent, et Ekron dissipabitur.

5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.

5. Heus habitatores funiculi maris (vel, regionis) gens Cretim; sermo Iehovae contra vos Canaan, terra Philistim; et exterminabo te, ne sit habitator.

The Prophet begins here to console the elect; for when God’s vengeance had passed away, which would only be for a time against them, the heathens and foreigners would find God in their turn to be their judge to punish them for the wrongs done to his people; though some think that God’s judgment on the Jews is here described, while yet the Prophet expressly mentions their neighbors: but the former view seems to me more suitable,—that the Prophet reminds the faithful of a future change of things, for God would not perpetually afflict his chosen people, but would transfer his vengeance to other nations. The meaning then is—that God, who has hitherto threatened the Jews, would nevertheless be propitious to them, not indeed to all the people, for a great part was doomed to destruction, but to the remnant, whom the Lord had chosen as a seed to himself, that there might be some church remaining. For we know, that God had always so moderated the punishment he inflicted on his people, as not to render void his covenant, nor abolish the memory of Abraham’s race: for this reason he was to come forth as their Redeemer.

Since then the Prophet speaks here against Gaza, and Ashkelon, and Ashdod, and Akron, and the Philistine, and the Cretians and others, he intended no doubt to add courage to the faithful, that they might not despair of God’s mercy, though they might find themselves very grievously oppressed; for he could at length put an end to his wrath, after having purged his Church of its dregs. And this admonition the faithful also need, that they may not envy the wicked and the despisers of God, as though their condition were better or more desirable. For when the Lord spares the wicked and chastens us, we are tempted to think that nothing is better than to shake off every yoke. Lest then this temptation should have assailed the faithful, the Prophet reminded them in time, that there was no reason why the heathens should flatter or congratulate themselves, when God did not immediately punish them; for their portion was prepared for them.

He mentions Gaza first, a name which often occurs in scripture. The Hebrews called it Aza; but as ע, oin, is the first letter, the Greeks have rendered it Gaza, and heathen authors have thought it to be a Persia word, and it means in that language a treasure. But this is a vain notion, for it is no doubt a Hebrew word. He then adds Ashkelon, a city nigh to Gaza. In the third place he mentions Ashdod, which the Greeks have translated Azotus, and the Latins have followed the Greeks. He names Ekron in the last place. All these cities were near to the Jews, and were not far from one another towards the Moabites and the Idumeans.

Note 95. This verse, literally rendered, retains more of its poetic character,— 4. For Gaza, forsaken shall she be,
And Ashkelon shall be a desolation;
Ashdod, at mid-day shall they drive it out,
And Ekron shall be rooted up. In the first and the last line there is a correspondence in the sound of the words. The following presents another instance of the nominative case absolute,— 5. Woe to the dwellers of the line of the sea,
The nation of the Kerethites!
The word of Jehovah is against you:
Canaan, the land of the Philistines,
I will even destroy thee, that there shall be no inhabitant. The line of the sea, meaning the coast along the shore, is so called, says Henderson, “from the custom of using a cord or line in measuring off or dividing a territory.” Some derive “Kerethites” from [כרת], to cut off, to destroy; and so they were cutters off or destroyers. They were celebrated men of war in the time of David, 2 Samuel 8:18. “Philistines” mean emigrants, says Henderson; the word being derived from a verb, which signifies, in the Ethiopic language, to rove, to migrate.—Ed.

He then adds, Ho! (or, woe to, הו) the inhabitants of the line of the sea. The region of the sea he calls Galilee; and he joins the Kerethites and the Philistine. Some think that he alludes to the troops, who carried on war under David; for he had chosen his garrison soldiers from that nation, that is, from the people of Galilee, and had called them Kerethites and Philistine. But I know not whether the Prophet spoke so refinedly. I rather think, that he refers here to those heathen nations, which had been hostile to the Jews, though vicinity ought to have been a bond of kindness. Hence he includes them all in the name of Canaan: for I do not take it here, as some do, as signifying merchants; for the Prophet evidently means, that however called, they were all Canaanites, who had been long ago doomed to destruction. Since then those regions had been enemies to the Jews, the Prophet intimates that God would become the defender of his chosen people.

The word of Jehovah is against you. God, who has hitherto threatened his own people, summons you to judgment. Think not that you will escape unpunished for having vexed his Church. For though God designed to prove the patience of his people, yet neither the Moabites, nor the rest, were excusable when they cruelly oppressed the Jews; yea, when they purposed through them to fight with God himself, the creator of heaven and earth. He afterwards adds, There shall be no inhabitant, for God would destroy them all. We now see that the Prophet had no other design but to alleviate the bitter grief of the faithful by this consolation,—that their miseries would be only for a time, and that God would ere long punish their enemies. It follows—