Chapter 3 (2)

Chapter 3 (2)

Zephaniah 3:4

4. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.

4. Prophetae ejus leves (vel, futiles,) viri transgressionum; sacerdotes ejus polluerunt sanctum (vel, sanctuarium,) sustulerunt legem.

The Prophet again reverts to the pollution and filth of which he has spoken in the first verse. He shows that he had not without reason cried against the polluted city; for though the Jews used their washings, they could not yet make themselves clean in this manner before God, as the whole of religion was corrupted by them.

He says that the Prophets were light. He alone speaks here, and he condemns the many. We hence see that there is no reason why the ungodly should allege their great number, when God by his word accuses them, as the Papists do at this day, who deny it to be right in one or two, or few men, to speak against their impiety, however bad the state of things may be; there must be the consent of the whole world, as though the Prophet was not alone, and had not to contend with a great many. It is indeed true that he taught at the same time with the Prophet Jeremiah, as we have elsewhere seen; but yet hardly two or three did then discharge faithfully their office of teaching; and from this and other places we learn that the false Prophets, relying on their number, were on that account bolder. But Zephaniah did not for this reason cease to cry against them. However much then the false Prophets raged against him, and terrified him by the show of their number, he still exercised his liberty in condemning them. So at this day, though the whole world should unite in promoting impiety, there is yet no reason why the few should be disheartened when observing the worship of God perverted; but they ought on the contrary to encourage themselves by this example, and strenuously to resist thousands of men if necessary; for no union formed by men can possibly lessen the authority of God.

It now follows that they were men of transgressions. What we render light, others render empty; (vacuous;) but the word פוחזים, puchezim, means strictly men of nought, and also the rash, and those who are void of judgment as well as of all moderation. In short, it is the same as though the Prophet had said that they were stupid and blind; and he says afterwards that they were fraudulent, than which there is nothing more inconsistent with the Prophetic office. But Zephaniah shows that the whole order was then so degenerated among the people, that the thickest darkness prevailed among those very leaders whose office it was to bring forth the light of celestial truth. And he makes a concession by calling them Prophets. The same we do at this day when we speak of Popish bishops. It is indeed certain that they are unworthy of so honorable a title; for they are blinder than moles, so that they are far from being overseers. We also know, that they are like brute beasts; for they are immersed in their lusts: in short, they are unworthy to be called men. But we concede to them this title, in order that their turpitude may be more apparent. The Prophet did the same, when he said, that the Jews did not draw nigh to their God; he conceded to them what they boasted; for they ever wished to be regarded as the holy and peculiar people of God: but their ingratitude did hence become more evident, because they went back and turned to another object, when God was ready to embrace them, as though they designedly meant to show that they had nothing to do with him. It is then the same manner of speaking, that Zephaniah adopts here, when he says, that the Prophets were light and men of transgressions.

Note 108. Her prophets are light, they are treacherous men.—Newcome. Her prophets are vainglorious, hypocritical men.—Henderson. The word rendered “light,” as a river, and not “unstable,” as in our version. It is applied as a participle in Judges 9:4, to designate persons overflowing in wickedness, dissolute, licentious, dissipated; and as a noun in Jeremiah 23:32, to set forth the licentious conduct of the false prophets, who like the priests under the Papacy, were given to lasciviousness, and “committed adultery with their neighbors’ wives,” Jeremiah 29:23. See also Jeremiah 23:14. As Zephaniah was contemporary with Jeremiah, his description of the Prophets is thus seen to be the same, “Her Prophets are licentious,” or lascivious. Men of dissimulations or deceits, [אנשי בגדות], signify, that under the pretense of telling the truth, they delivered what was false; or in the words of Jeremiah, they “caused the people to err by their lies,” while they pretended to deliver true messages from God: so that Jeremiah 23:32, contains an explanation of this clause. “Deceiving men” would perhaps be the best rendering. Though they were licentious, yet they deceived men, and made them to believe that they were true Prophets. They were impostors, and notwithstanding their immoral character, they persuaded deluded men that they were true and faithful.—Ed.

He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God; and those who descended from him, were to be ministers and teachers to others: and for this reason the Lord in the law ordered the Levites to be dispersed through the whole country. He might indeed have given them as to the rest, a fixed habitation; but his will was, that they should be dispersed among the whole population, that no part of the land should be without good and faithful ministers. The Prophet now charges them, that they had polluted the holy place. By the word קדש, kodash the Prophet means whatsoever is holy; at the same time he speaks of the sanctuary. Moreover, since the sanctuary was as it were the dwelling-place of God, when the Prophets speak of divine worship and religion, they include the whole under the word, Temple, as in this place. He says then that the sanctuary was polluted by the priests, and then that they took away or subverted the law.

Note 109. The word, [קדש], as Calvin intimates, does not specifically mean the sanctuary, but holiness, or, as Henderson renders it, “what is sacred,” or holy. Both our version and Newcome improperly render it “the sanctuary.” The explanation of what is meant may be found in Ezekiel 12:2. The word for sanctuary is [מקדש]. See Ezekiel 23:38,39 The words, [חמסו תורה], have been taken to mean,—either, “They violated the law,” as the words are rendered in Ezekiel 12:26, that is, transgressed it by acting contrary to it; or, “They perverted the law,” forcing it, as it were, out of its plain meaning by subtle glosses. The Septuagint render the verb ηθετησαν—set aside or abolished, in Ezekiel, and here ἀσεβουσι—act impiously. “Trangressed,” says Grotius; “Do violence to,” say Piscator and Drusius, that is, by wresting its words. It occurs much oftener as a noun than as a verb, and it commonly means a wrong or injustice done in an outrageous and violent manner. According to this general idea, we may render the phrase here, “they have outraged the law,” either by their conduct, or by their comments. It was in either case a wrong done to the law, that was enormous, passing all reason and decency. So that to transgress or to violate, or to do violence to, or to pervert the law, does not convey the full meaning.—Ed.

We here see how boldly the Prophet charges the priests. There is then no reason why they who are divinely appointed over the Church should claim for themselves the liberty of doing what they please; for the priests might have boasted of this privilege, that without dispute everything was lawful for them. But we see that God not only calls them to order by his Prophets, but even blames them more than others, because they were less excusable. Now the Papists boast, that the clergy, even the very dregs collected from the filthiest filth, cannot err; which is extremely absurd; for they are not better than the successors of Aaron. But we see what the Prophet objects now to them,—that they subverted the law: he not only condemns their life, but says also, that they were perfidious towards God; for they strangely corrupted the whole truth of religion. The Papists confess, that they indeed can sin, but that the sin dwells only in their moral conduct. They yet seek to exempt themselves from all the danger of going astray. Though the Levitical priests were indeed chosen by the very voice of God, we yet see that they were apostates. But God confirms the godly, that they might not abandon themselves to impiety, though they saw their very leaders going astray, and rushing headlong into ruin. For it behaved the faithful to fortify themselves with constancy, when the priests not only by their bad conduct withdrew the people from every fear of God, but also perverted every sound doctrine; it behaved, I say, the faithful to remain then invincible. Though then at this day those who hold the highest dignity in the Church neglect God and even despise every celestial truth, and thus rush headlong into ruin, and though they attempt to turn God’s truth into falsehood, yet let our faith continue firm; for John has not without reason declared, that it ought to be victorious against the whole world. 1 John 5:4. It follows—

Zephaniah 3:5

5. The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.

5. Iehova justus in medio ejus, non faciet iniquitatem: mane, mane judicium suum proferet in lucem, non deficiet: neque tamen congnoscet iniquus pudorem.

Here the Prophet throws back against hypocrites what they were wont to pretend, when they sought wickedly to reject every instruction and all warnings; for they said, that God dwelt in the midst of them, like the Papists at the present day, who raise up this as their shield against us,—that the Church is the pillar of the truth. Hence they think that all their wicked deeds are defended by this covering. So the Jews at that time had this boast ever on their lips,—We are notwithstanding the holy people of God, and he dwells in the midst of us, for he is worshipped in the Temple, which has been built, not according to men’s will, but by his command; for that voice proceeded not from earth, but came from heaven, ‘This is my rest for ever, here will I dwell.’ Psalm 132:14. Since then the Jews were inflated with this presumption, the Prophet concedes what they claimed, that God dwelt among them; but it was for a far different purpose, which was, that they might understand, that his hand was nigh to punish their sins. This is one thing.

Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city; for he has commanded a temple to be built for him on Mount Sion, he has ordered a holy altar for himself; but why does God dwell among you, and has preferred this habitation to all others? Surely, he says, he will not do iniquity. Consider now what the nature of God is; for when he purposed to dwell among you, he certainly did not deny himself, nor did he cease to be what he is. There is therefore no reason for you to imagine, as though God intended, for the sake of those to whom he bound himself, to throw aside his own justice, or intended to pollute himself by the defilements of men. He warns the Jews, that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity; that is, He will not approve of your evil deeds; and though he may for a time connive at them, he will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as though God were the approver of your wickedness.

Some apply this to the people,—that they ought not to have done iniquity; but this is a strained exposition, and altogether foreign to the context. Most other interpreters give this meaning, that God is just and will do no iniquity, for he had sufficient reasons for executing his vengeance on a people so wicked. They hence think, that the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in vain contend with him, for he will ever be found to be a righteous judge. But this also is a very frigid explanation. Let us bear in mind what I have already said,—that the Prophet here, by way of irony, concedes to the Jews, that God dwelt among them, but afterwards brings against them what they thought was a protection to them,— God dwells in the midst of you; I allow it, he says; but is not he a just God? Do not then dream that he is one like yourselves, that he approves of your evil deeds. God will not do iniquity; ye cannot prevail with him to renounce himself, or to change his own nature. Why then does God dwell in the midst of you? In the morning, in the morning, he says, his judgment will he bring forth to light; the Lord will daily bring forth his judgment. How this is to be understood, we shall explain tomorrow.

Prayer

Grant, Almighty God, that inasmuch as thou hast deigned to favor us with an honor so invaluable, as to adopt us for a holy people to thee, and to separate us from the world,—O grant, that we may not close our eyes against the light of thy truth, by which thou showest to us the way of salvation; but may we with true docility follow where thou callest us, and never cast away the fear of thy majesty, nor mock thee with frivolous ceremonies, but strive sincerely to devote ourselves wholly to thee, and to cleanse ourselves from all defilements, not only of the flesh, but also of the spirit, that by thus seeking true holiness, we may aspire after and diligently labor for that heavenly perfection, from which we are as yet far distant; and may we in the meantime, relying on the favor of thy only-begotten Son, lean on thy mercy; and while depending on it, may we ever grow up more and more into that true and perfect union, reserved for us in heaven, when we shall be made partakers of thy glory, through Christ our Lord. Amen.

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—

Note 110. The verbs here are in the future tense, but evidently express, as Calvin observes, a continued act. The same is exactly the case in Welsh; the verbs are in the future tense, but are understood as expressing a present act or a continued act, or what is continually or habitually done. In English the present must be adopted— The righteous Jehovah is in the midst of her,
He doeth no injustice:
Every morning his judgment
He bringeth to light — it fails not;
Yet the unjust knoweth no shame. "Injustice” in the second, and “unjust” in the fifth line, come from the same root. “Judgment” here is what God judges and determines to be right and just; and it is set forth here as the sun rising every day from morning to morning, and as never failing to appear.—Ed.