Chapter 2 (4)

Chapter 2 (4)

Zephaniah 2:11

11. The Lord will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.

11. Terribilis Iehova super eos, quia consumpsit omnes deos terrae: et adorabit eum quisque ex loco suo, omnes insulae gentium.

He proceeds with the same subject,—that God would show his power in aiding his people. But he calls him a terrible God, who had for a time patiently endured the wantonness of his enemies, and thus became despised by them: for the ungodly, we know, never submit to God unless they are constrained by his hand; and then they are not bent so as willingly to submit to his authority; but when forced they are silent. This is what the Prophet means in these words; as though he had said, that the wicked now mock God, as they disregard his power, but that they shall find how terrible an avenger of his people he is, so that they would have to dread him. And then he compares the superstitions of the nations with true religion; as though he had said, that this would be to the Jews as a reward for their piety, inasmuch as they worshipped the only true God, and that all idols would be of no avail against the help of God. And this was a necessary admonition; for the ungodly seemed to triumph for a time, not only over a conquered people, but over God himself, and thus gloried in their superstitious and vain inventions. The Prophet, therefore, confirms their desponding minds; for God, he says, will at length consume all the gods of the nations

Note 100. The word, [נורא], is rendered “to be feared,” by Cocceius and Henderson, and [עליהם], “above them,” that is, “the gods of the earth,” mentioned in the next line; it being considered an instance of a pronoun preceding its noun. But this is forced; and it is not necessary. Moab and Ammon are evidently referred to; and what is said is, that God would be terrible to them, as well as to others, for he would famish or destroy all the gods of the earth. And then in the next verse he mentions other nations. Some extend what is here said to gospel-times; but there seems no reason for this, inasmuch as God’s judgment is the subject of the Prophet.—Ed.

The verb רזה, reze, means strictly to make lean or to famish, but is to be taken here metaphorically, as signifying to consume. God then will famish all the inventions of the nations: and he alludes to that famine which idols had occasioned through the whole world; as though he had said, that God’s glory would shortly appear, which would exterminate whatever glory the false gods had obtained among them, so that it would melt away like fatness.

He at last adds, that the remotest nations would become suppliants to God; for by saying, adore him shall each from his place, he doubtless means, that however far off the countries might be, the distance would be no hindrance to God’s name being celebrated, when his power became known to remote lands. And, for the same reason, he mentions the islands of the nations, that is, countries beyond the sea: for the Hebrews, as it has been elsewhere observed, call those countries islands which are far distant, and divided by the sea. In short, the Prophet shows, that the redemption of the people would be so wonderful, that the fame of it would reach the farthest bounds of the earth, and constrain foreign nations to give glory to the true God, and that it would dissipate all the mists of superstition, so that idols would be exposed to scorn and contempt. It follows—

Note 101. Literally— And bow down to him, every one from his place,
Shall all the islands of the nations.

Note 102. By the earth the Jews understood the great continent of all Asia and Africa, to which they had acces by land; and by the isles of the sea they understood the places to which they sailed by sea, particularly all Europe. Sir I. Newton on Daniel, p. 276.”—Newcome.

Zephaniah 2:12

12. Ye Ethiopians also, ye shall be slain by my sword.

12. Etiam vos Ethiopes, interfecti gladio meo ipsi (alii vertunt, cum ipsis.)

The Prophet extends farther the threatened vengeance, and says, that God would also render to the Ethiopians the reward which they deserved; for they had also harassed the chosen people. But if God punished that nation, how could Ammon and Moab hope to escape? For how could God spare so great a cruelty, since he would visit with punishment the remotest nations? For the hatred of the Moabites and of the Ammonites, as we have said, was less excusable, because they were related to the children of Abraham. They ought, on this account, to have mitigated their fierceness: besides, vicinity ought to have rendered them more humane. But as they exceeded other nations in cruelty, a heavier punishment awaited them. Now this comparison was intended for this end—that the Jews might know that God would be inexorable towards the Moabites, by whom they had been so unjustly harassed, since even the Ethiopians would be punished, who yet were more excusable on account of their distance.

As to the words, some regard the demonstrative pronoun המה, eme, they, as referring to the Babylonians, and others, to the Moabites. I prefer to understand it of the Moabites, if we read, like them, or with them, as these interpreters consider it: for they regard the particle את, at, with, or כ, caph, like, to be understood, Ye Ethiopians shall be slain by my sword like them, or with them. It would in this case doubtless apply to the Moabites. But it seems to me that the sentence is irregular, even ye Ethiopians, and then, they shall be slain by any sword. The Prophet begins the verse in the second person, summoning the Ethiopians to appear before God’s tribunal; he afterwards adds in the third person, they shall be slain by my sword.

Note 103. Newcome cuts the knot, here by an emendation, by [אתם], ye, for [המה], they; and Houbigant, by [תהיו], ye shall be,—“the wounded of my sword shall ye be.” This is according to the Septuagint; but the former is more in accordance with the Hebrew idiom; for the pronoun is often used without the auxiliary verb. Some take [המה] as ipsi in Latin, connected with vos, ye yourselves. Then the rendering would be— Also ye Cushites,
The slain of my sword shall ye yourselves be. But what Calvin says is not uncommon in the Prophet, the abrupt change of persons.—Ed.

God calls whatever evils were impending over the Ethiopians his sword; for though they were destroyed by the Chaldeans yet it was done under the guidance of God himself. The Chaldeans made war under his authority, as the Assyrians did, who had been previously employed by him to execute his vengeance. It follows—

Zephaniah 2:13

13. And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness.

13. Et extendet manum suam ad Aquilomen, et perdet Assyriam, et ponet Ninevem in vastitatiem, desolationem instar deserti.

The Prophet proceeds here to the Assyrians, whom we know to have been special enemies to the Church of God. For the Moabites and the Ammonites were fans only, as we have elsewhere seen, as they could not do much harm by their own strength. Hence they stirred up the Assyrians, they stirred up the Ethiopians and remote nations. The meaning, then, is, that no one of all the enemies of the Church would be left unpunished by God, as every one would receive a reward for his cruelty. He speaks now of God in the third person; but in the last verse God himself said, that the Ethiopians would be slain by his sword. The Prophet adds here, He will extend his hand to the north; that is, God will not complete his judgments on the Ethiopians; but he will go farther, even to Nineveh and to all the Assyrians.

Nineveh, we know, was the metropolis of the empire, before the Assyrians were conquered by the Babylonians. Thus Babylon then recovered the sovereignty which it had lost; and Nineveh, though not wholly demolished, was yet deprived of its ruling power, and gradually lost its name and its wealth, until it was reduced into a waste; for the building of Ctesiphon, as we have elsewhere seen, proved its ruin. But the Prophet, no doubt, proceeds here to administer comfort to the Jews, lest they should despair, while the Lord did not interfere. And the extension of the hand means as though he said, that his own time is known to the Lord, and that he would put forth his power when needful. Assyria was north as to Judea: hence he says, to the north will the Lord extend his hand, and will destroy Assyria; he will make Nineveh a desolation, that it may be like the desert. It follows—

Zephaniah 2:14

14. And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds: for he shall uncover the cedar work.

14. Et cubabunt in medio ejus greges, omnes bestiae gentium: etiam onocrotalus, etiam noctua (alii vertunt, pro onocrotalo, ibin, alii, cuculum; alii, pro noctua, ericium) in postibus ejus pernoctabunt; vox cantabit in fenestra, in poste vastitatis (alii vertunt, corvum; sed nomen vastitatis, quod postulat ratio grammaticae, retinendum nobis est,) quia nudavit cedrum (vel, contignationem.)

The Prophet describes here the state of the city and the desolation of the country. He says, that the habitations of flocks would be in the midst of the city Nineveh. The city, we know, was populous; but while men were so many, there was no place for flocks, especially in the middle of a city so celebrated. Hence no common change is here described by the Prophet, when he says, that flocks would lie down in the middle of Nineveh; and he adds, all wild beasts. For beasts, which seek seclusion and shun the sight of men, are wont to come forth, when they find a country desolate and deserted; and they range then at large, as it is the case after a slaughter in war; and when any region is emptied of its inhabitants, the wolves, the lions, and other wild beasts, roam here and there at full liberty. So the Prophet says, that wild beasts would come from other parts and remote places, and find a place where Nineveh once stood. He adds that the bitterns, or the storks or the cuckoos, and similar wild birds would be there. As to their various kinds, I make no laborious research; for it is enough to know the Prophet’s design: besides, the Jews themselves, who boldly affirm that either the bittern or the stork is meant, yet adduce nothing that is certain. What, in short, this description means, is—that the place, which before a vast multitude of men inhabited, would become so forsaken, that wild beasts and nocturnal birds would be its only inhabitants.

Note 104. It is literally, “every wild beast of the nation,”—[נוי],—“of the land,” in the Septuagint. What is meant is, every wild beast that belonged to that country.—Ed.

Note 105. Both Newcome and Henderson render the two words, “the pelican and the porcupine.” The former says that [קאת], “pelican,” comes from [קאה], to vomit, because it casts up fish or water from its membranaceous bag; and [קפד], “porcupine,” according to Bochart, is from the verb, which means to cut off as by a bite, or rather, he says, from its Syriac meaning, to dread, for it is a solitary animal. See Newcome. But Parkhurst contends that it is the hedgehog, and both the Septuagint and Vulgate render it so. What Calvin translates “in postibus ejus,” [בכפתויה], is rendered by Newcome, “in the carved lintels thereof,” by Henderson, “in her capitals,” and by Parkhurst, “in her door-porches,” i.e. when thrown down.—Ed.

But we must bear in mind what I have stated, that all these things were set before the Jews, that they might patiently bear their miseries, understanding that God would become their defender. For this is the only support that remains for us under very grievous evils, as Paul reminds us in the first chapter of the Second Epistle to the Thessalonians; for he says, that the time will come when the Lord shall give to us relief and refreshment, and that he will visit our adversaries with punishment 2 Thessalonians 1:6.

The Prophet mentions especially Nineveh, that the Jews might know that there is nothing so great and splendid in the world which God does not esteem of less consequence than the salvation of his Church, as it is said in Isaiah, I will give Egypt as thy ransom. So God threatens the wealthiest city, that he might show how much he loved his chosen people. And the Jews could not have attributed this to their own worthiness; but the cause of so great a love depended on their gratuitous adoption. It afterwards follows—

Zephaniah 2:15

15. This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand.

15. Haec urbs exultabunda, quae sedebat confidenter, quae dicebat in corde suo, Ego et non praeter me amplius: quomodo facta est in vastationem, cubile animalibus? Quisquis transierit (vel, omnis viator) super eam subilabit, agitabit manum suam.

He seems to have added this by way of anticipation, lest the magnificent splendor of the city Nineveh should frighten the Jews, as though it were exempt from all danger. The Prophet therefore reminds them here, that though Nineveh was thus proud of its wealth, it could not yet escape the hand of God; nay, he shows that the greatness, on account of which Nineveh extolled itself, would be the cause of its ruin; for it would cast itself down by its own pride: as a wall, when it swells, will not long stand; so also men, when they inwardly swell, and vent their own boastings, burst; and though no one pushes them down, they fall of themselves. Such a destruction the Prophet denounces on the Ninevites and the Assyrians.

This, he says, is the exulting city, which sat in confidence. Isaiah reprobates in nearly the same words the pride of Babylon: but what Isaiah said of Babylon our Prophet justly transfers here to Nineveh. But he no doubt had respect to the Jews, and exhibits Nineveh in its state of ruin, lest the power of that city should dazzle their eyes; for we are seized with wonder, when anything grand and splendid presents itself to us. Here then Zephaniah makes a representation of Nineveh and sets it before the Jews: Behold, he says, ye see this city full of exultation; ye also see that it rests as in a state of safety; for it is conscious of no fear; it regards itself exempt from the common lot of men, as though it was built in the clouds. This city, he says, is above all others celebrated; but let not frail and evanescent splendor terrify you; for God will doubtless in his own time overthrow it and reduce it to nothing.

Let us also in the meantime observe what I have lately referred to,—that the cause of the ruin of Nineveh is described, which was, that it had promised to itself a perpetuity in the world. But let us remember, that in this city is presented to us an example, which belongs in common to all nations,—that God cannot endure the presumption of men, when inflated by their own greatness and power, they do not think themselves to be men, nor humble themselves in a way suitable to the condition of men, but forget themselves, as though they could exalt themselves above the heavens.

But it is necessary to examine the words: Nineveh said in her heart, I, and besides me no other. By these words the Prophet means, that Nineveh was so blinded by its splendor that it now defied every change of fortune. Had Babylon spoken thus, it would have been no wonder, for it had taken from Nineveh its sovereignty. But we see that the same pride infatuates people as well as superior kings; for each thinks himself to be great alone, and when he compares himself with others, he looks on them as far below him, as though they were placed beneath his feet. Thus then the Prophet shows in few words what was the cause of the ruin of Nineveh: it thought that its condition on the earth was fixed and perpetual. If then we desire to be protected by God’s hand, let us bear in mind what our condition is, and daily, yea, hourly prepare ourselves for a change, except God be pleased to sustain us. Our stability is to depend only on the aid of God, and from consciousness of our infirmity, to tremble in ourselves, lest a forgetfulness of our state should creep in.

He afterwards adds, How has it become a desolation? The Prophet accommodates his words to the capacities of men: for the ruin of Nineveh might have appeared incredible. Hence the Prophet by a question rouses the minds of the faithful, that they might not doubt the truth of what God declared, for he would work in an extraordinary manner. This how then intimates, that the Jews ought not to be incredulous, while thinking that Nineveh was on all sides fortified, so as to prevent the occurrence of anything disastrous: for God would, in a wonderful manner and beyond what is usual, overthrow it. How, then, has it become a desolation, a resting-place for beasts?

He then subjoins, Every one who passes by will hiss and shake his hand. The Prophet seems to point out the future reproach of Nineveh, and to confirm also by a different mode of speaking what he had before said, that its ruin would be wonderful; for the shaking of the hand and hissing are marks of reproach: Behold Nineveh, which so much flattered itself! we now see only its sad ruins. The Prophet, I have no doubt, means here by hissing and the shaking of the hind, that Nineveh would become an ignominious spectacle to all people: and the same mode of speaking often occurs in the Prophets. All shall hiss at thee; that is, I will make thee a reproach and a disgrace. Then the Prophet, as I have already said, still declares the same truths that the ruin of Nineveh would be like a miracle; for all those who pass by would be amazed; as though he had said, Behold, they will hiss—What is this? and then they will shake the hand—What can be firm in this world? We see the principal seat of empire demolished, and differing nothing from a desert. We now perceive the meaning of the Prophet.

As this doctrine is also necessary for us at this day, we must notice the circumstances to which we have referred. If, then, our enemies triumph now, and their haughtiness is intolerable, let us know, that the sooner the vengeance of God will overtake them; if they are become insensible in their prosperity, and secure, and despise all dangers, they thus provoke God’s wrath, and especially if to their pride and hardness they add cruelty, so as basely to persecute the Church of God, to spoil, to plunder, and to slay his people, as we see them doing. Since then our enemies are so wanton, we may see as in a mirror their near destruction, such as is foretold by the Prophet: for he spoke not only of his own age, but designed to teach us, by the prophetic spirit, how dear to God is the safety of his Church; and the future lot of the ungodly till the end of the world will no doubt be such as Nineveh is described here to have been that though they swell with pride for a time, and promise themselves every success against the innocent, God will yet put a stop to their insolence and check their cruelty, when the proper time shall come. I shall not today begin the third chapter, for it contains a new subject.

Prayer

Grant, Almighty God, that as thou triest us in the warfare of the cross, and arouses most powerful enemies, whose barbarity might justly terrify and dishearten us, were we not depending on thine aid,—O grant, that we may call to mind how wonderfully thou didst in former times deliver thy chosen people, and how seasonably thou didst bring them help, when they were oppressed and entirely overwhelmed, so that we may learn at this day to flee to thy protection, and not doubt, but that when thou becomest propitious to us, there is in thee sufficient power to preserve us, and to lay prostrate our enemies, how much soever they may now exult and think to triumph above the heavens, so that they may at length know by experience that they are earthly and frail creatures, whose life and condition is like the mist which soon vanishes: and may we learn to aspire after that blessed eternity, which is laid up for us in heaven by Christ our Lord. Amen.