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Exegetical and Hermeneutical Commentary of Zephaniah 1:4

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I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the Chemarims with the priests;

4. The prophet turns to Judah and Jerusalem. Though the Day of the Lord was the revelation of Jehovah to the world, and therefore a thing universal, the centre of the judgment in the view of the pre-exile prophets was Israel (Amos 1, 2; Isaiah 2, 3), for judgment began at the house of God (Amo 3:2). With the exile the judgment on Israel seemed to have been fulfilled, and during the exile and later the judgment of the Day of the Lord is represented as falling on the heathen world (Isaiah 13; Zechariah 1-6), and its issue is Israel’s redemption. But after the Restoration, when Israel was again a people and far from answering to its ideal, prophets have to threaten it anew with the refiner’s fire of the Day of the Lord (Mal 3:2 ff.).

I will also stretch ] And I will stretch out my hand, i.e. in order to smite, Isa 5:25; Isa 9:12; Isa 14:26-27. As in Amos 1, 2 the cloud laden with judgment trails round the horizon, discharging itself on one nation after another, and finally settles over Israel, so here Jehovah’s wrath against all created things concentrates itself on Judah and Jerusalem.

the remnant of Baal from this place ] The words “from this place” imply that Zephaniah lived in Jerusalem. The term Baal appears to he used, particularly in later writers, not only of Baal proper, but also of the images of Jehovah, and even in a wider way of Jehovah under any false conception of His being. Worship rendered nominally to Jehovah, but unworthy of Him, and implying an inadequate conception of His nature, was stigmatised as Baal-worship. The expression the remnant, besides its natural sense of “that which is left,” may mean “the whole,” so that “remnant of Baal” may have the sense of “false worship wholly” (Isa 14:22), and this is probably the meaning here. For “remnant” Sept. gives names of Baal, a rendering which may be due to the influence of Hos 2:17, “I will take away the names of the Baalim out of her mouth.” Cf. Zec 13:2.

the name of the Chemarims ] The A.V. plur. Chemarims is of the same sort as Cherubims (Gen 3:24) and Seraphims (Isa 6:2); in Heb. the word Chemarim (pronounced Kemrim) is itself a plural. The term is derived from an Aramaic root, meaning “to be black,” but whether the priests were so named as “black-robed” or for some other reason is not certain. In addition to the present passage the word is used in Hos 10:5 of the priests of the calves in the northern kingdom, and in 2Ki 23:5 of the priests of the high places in the cities of Judah and outside Jerusalem (A.V. idolatrous priests). In the latter passage the construction leaves it somewhat uncertain whether the strictly idolatrous priests who offered sacrifice to Baal, the sun and the moon, be also included among the Chemarim. In Hos 10:5 the Sept. does not read the word, and in 2Ki 23:5 it merely transcribes the name in Greek letters.

with the priests ] The clause is wanting in Sept., and may be a later addition. The view of Keil that “the priests” are the strictly idolatrous priests who sacrificed to Baal and other deities, while the Chemarim are the priests of the high places, has little probability; in such a case the term “priests” would have been more fully defined. Whether the clause be a gloss or not, the “priests” are probably the degenerate regular priests of Jehovah, such as are described in ch. Zep 3:4.

Fuente: The Cambridge Bible for Schools and Colleges

I will also stretch out Mine Hand – As before on Egypt . Judah had gone in the ways of Egypt and learned her sins, and sinned worse than Egypt. The mighty Hand and stretched-out Arm Jer 2:10-11, with which she had been delivered, shall be again stretched out, yet, not for her but upon her, upon all the inhabitants of Jerusalem. In this threatened destruction of all, Judah and Jerusalem are singled out, because judgment shall begin at the house of God 1Pe 4:17; Jer 25:29. They who have sinned against the greater grace shall be most signally punished. Yet, the punishment of those whom God had so chosen and loved is an earnest of the general judgment. This too is not a partial but a general judgment upon all the inhabitants of Jerusalem.

And I will cut off the remnant of Baal – that is, to the very last vestige of it. Isaiah unites name and residue Isa 14:22, as equivalents, together with the proverbial, posterity and descendant. Zephaniah distributes them in parallel clauses, the residue of Baal and the name of the Chemarim. Good and evil have each a root, which remains in the ground, when the trunk has been hewn down. There is a remnant according to the election of grace, when the rest have been blinded Rom 11:5, Rom 11:7; and this is a holy seed Isa 6:13 to carry on the line of God. Evil too has its remnant, which, unless diligently kept down, shoots up again, after the conversion of peoples or individuals. The mind of the flesh remains in the regenerate also. The prophet foretells the complete excision of the whole remnant of Baal, which was fulfilled in it after the captivity, and shall be fulfilled as to all which it shadows forth, in the Day of Judgment. From this place; for in their phrensy, they dared to bring the worship of Baal into the very temple of the Lord 2Ki 23:4. Ribera: Who would ever believe that in Jerusalem, the holy city, and in the very temple idols should be consecrated? Whoso seeth the ways of our times will readily believe it. For among Christians and in the very temple of God, the abominations of the pagan are worshiped. Riches, pleasures, honors, are they not idols which Christians prefer to God Himself?

And the name of the Chemarim with the priests – Of the idolatrous priests the very name shall be cut off, as God promises by Hosea, that He will take away the names of Baalim Hos 2:17, and by Zechariah, that He will cut off the names of the idols out of the land Zec 13:2. Yet this is more. Not the name only of the Chemarim, but themselves with their name, their posterity, shall be blotted out; still more, it is God who cuts off all memory of them, blotting them out of the book of the living and out of His own.

They had but a name before, that they were living, but were dead Rev 3:1. Jerome: The Lord shall take away names of vain glory, wrongly admired, out of the Church yea, the very names of the priests with the priests who vainly flatter themselves with the name of Bishops and the dignity of Presbyters without their deeds. Whence he markedly says, not, and the deeds of priests with the priests, but the names; who only bear the false name, of dignities, and with evil works destroy their own names. The priests are priests of the Lord, who live not like priests, corrupt in life and doctrine and corrupters of Gods people (see Jer 2:8;Jer 5:31). The judgment is pronounced alike on what was intrinsically evil, and on good which had corrupted itself into evil. The title of priest is no where given to the priest of a false God, without some mention in the context, implying that they were idolatrous priests; as the priests of Dagon 1Sa 5:5, of the high places as ordained by Jeroboam 1Ki 13:2, 1Ki 13:33; 2Ki 23:20; 2Ch 11:15, of Baal 2Ki 10:19; 2Ki 11:18; 2Ch 23:17, of Bethel Amo 7:10, of Ahab 2Ki 10:11, of those who were not gods 2Ch 13:9, of On, where the sun was worshiped . The priests then were Gods priests, who in the evil days of Manasseh had manifoldly corrupted their life or their faith, and who were still evil.

The priests of Judah, with its kings its princes and the people of the land, were in Jeremiahs inaugural vision enumerated as those, who shall, God says, fight against thee, but shall not prevail against thee Jer 1:18-19. The priests said not, Where is the Lord? and they that handle the law knew Me not Jer 2:7-8. In the general corruption, A wonderful and horrible thing is committed in the land, the prophets prophesy falsely, and the priests bear rule at their hands Jer 5:30-31 : the children of Israel and the children of Judah, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem, have turned unto Me the back, and not the face Jer 32:32-33. Jeremiah speaks specifically of heavy moral sins. From the prophet even unto the priest everyone dealeth falsely Jer 6:13; Jer 8:10; both prophet and priest are profane Jer 23:11; for the sins of her prophets, the iniquities of her Lam 4:13. And Isaiah says of her sensuality; the priests and the prophets have erred through strong drink; they are swallowed up of wine; they are out of the way through strong drink Isa 28:7.

Fuente: Albert Barnes’ Notes on the Bible

Zep 1:4-5

And that swear by the Lord, and that swear by Malcham

The demonstrativeness of true religion

In this text it is a sort of mixed religion that the Lord declares He will not tolerate.

Impress t he necessity of decision in religion. What is the lowest amount of faith in Jesus Christ which will avail to save a mans soul?

1. What definition the Scripture gives us of true Christianity. Mark the distinction between coming to Christ and following Christ. Coming to Christ costs a man nothing; but following Christ and remaining with Christ involve the taking up the cross and the exercise of stern self-denial. True Christianity demands an entire surrender of the heart to God, a thorough abandonment of wilful sin, an unceasing vigilance against the wiles of the devil.

2. If a man has cordially embraced, with a living faith, the truth as it is in Jesus, will he–can he–be undemonstrative? By demonstrativeness is not meant talkativeness, nor can it be explained by formalism. When forms are allowed to usurp the place of the heart, they demonstrate too much. Nor is it being charitable, or regularly attending worship. By demonstrativeness is meant a quiet earnestness, which will show itself as much by what it does not as by what it does. A man cannot, in a proper sense, be undemonstrative if he has embraced, with a living faith, the truth as it is in Jesus.

3. To what is the undemonstrativeness of the mere professor of religion traceable? Is it not that he makes God the offering of half his heart, while he gives the other half to the world?

4. Are we to call the undemonstrative true Christians, and the demonstrative advanced Christians? Let God answer. See the text. He who readeth the heart will not be mocked and trifled with. God will cut off the undecided. In the last great assize those who in their lives have halted between two opinions shall find no mercy. (W. I. Chapman, M. A.)

Double-hearted people

A little while ago I was with some friends, going through Her Majestys State apartments in Windsor Castle. At the end of the great banquet-hall we were shown, in a gallery above our heads, a fine organ. Now this organ, I found, was just like one of the double-hearted people; for the old man who was taking us round explained carefully that it performed double duty, having two finger-boards. At the sides from which we saw it it was played on the occasion of a royal banquet, to the delight and pleasure of those who feasted below. But on the side which we could not see it had another finger-board, and performed a wholly different service, for it was in the royal chapel, and pealed forth strains of sacred music to help the worship of those who gathered there. Well, I despised that organ for its double-dealing, though, of course, you know the organ could not help itself. It was only what it had been made, but it seemed to me like a double-minded man, unstable in all his ways. God keep us from having two finger-beards. Do you understand what I mean. Do you see that we, who are blood-bought and made nigh to God, have the blessed privilege of being brought as worshippers into the holiest? That there we may be as beautiful instruments, in full tune for the Masters hand, that, when He strikes the chords, there may rise rich swelling notes of worship and praise to His ear and heart. Having, then, a finger-board in the holiest, in the place of worship, let us be very jealous that there be none to which the revellers of this world can have access, that no note of sympathy may be ever struck from our hearts by the world, that has rejected Christ, the David whom we own as Lord. (A. J. Gordon, D. D.)

There ought to be continuity in our religious life

There should be continuity in our religious life. Some people are pious by fits and starts. They are with God in the sanctuary, but not in the shop; they drink the cup of the Lord on Sunday, and the cup of the devil on Monday. At the mouths of certain large rivers are formed what geologists call lagoons. A lagoon is a small lake separated from the sea by a bar of sand, and is filled with fresh and salt water by turns. Often a lagoon communicates exclusively with the river for months, and during this period its water is fresh. Then a breach is made in the bar of sand and there is an eruption of salt water, which for a season holds undisputed sway. In these lagoons we may find an illustration of not a few people connected with all our churches. For a time they are seemingly in communication with God and spiritual things, and these are the forces that shape and mould and colour their life. But suddenly that communication seems to break off, to be interrupted; the world rushes in through some breach of their own making, and for a season, at least, the things that are seen and temporal gain complete mastery over them. The change in their life and conduct is no less marked than the change in the waters of the lagoon. This type of Christian, this religious Reuben, will never attain to spiritual strength and ripeness, the stature of the perfect man Christ Jesus. The true follower of the Son of Man finds his illustration not in the lagoon, but in the glory of the Shechinah which shone continuously and with unabated splendour in the temple. (W. B. Sproule.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 4. I will cut off the remnant of Baal] I think he refers here, partly at least, to the reformation which Josiah was to bring about. See the account, 2Kg 23:5.

The Chemarims] The black-robed priests of different idols. 2Kg 23:5. These were put down by Josiah.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I will also, Heb. And I will, or, And I have; so prophets speak of what shall most certainly be as if already done.

Stretch out mine hand: this seems to intimate. some immediate stroke from God, he speaks so in Jer 51:25; Eze 6:14; 14:13; 25:13.

Upon Judah; Benjamin is included, though Judah only is named.

Upon all the inhabitants; it will be universal destruction of them, either by sword, famine, pestilence, or captivity; both citizens and sojourners, all shall perish, or suffer by some or other of these ways.

Of Jerusalem: though it was the holy city, beautified with the temple of God, yet all should not secure it, Jer 7:4; Eze 9:6.

I will cut off the remnant of Baal; whatsoever remains of the idolatry of Baal, both the idols, their temples, sacrifices, priests, ornaments, and worshippers: whether this refers to times after the reformation by Josiah, or to times before it, needs not scrupulously be inquired into.

From this place: this idolatry had filled Jerusalem itself.

The names; both the persons, and the memory of them also, for names includeth both.

The Chemarims; either called so from their black garments they went in, or from their swarthy colour accustomed by the black smoke of incense, which they were almost continually in; or door-keepers, sextons of Baal; or voluntary servants; or such as the popish monks, some ministers of Baal distinct from the priests.

The priests; either the priests of Baal, or the apostates of Aarons house, who (though priests by birth and office) should have been stedfast to, but had fallen from the true God and his worship to Baal and his worship.

Fuente: English Annotations on the Holy Bible by Matthew Poole

4. stretch out mine handindicatingsome remarkable and unusual work of vengeance (Isa 5:25;Isa 9:12; Isa 9:17;Isa 9:21).

JudahincludingBenjamin. These two tribes are to suffer, which thought themselvesperpetually secure, because they escaped the captivity in which theten tribes were involved.

Jerusalemthefountainhead of the evil. God begins with His sanctuary (Eze9:6), and those who are nigh Him (Le10:3).

the remnant of Baaltheremains of Baal worship, which as yet Josiah was unable utterly toeradicate in remote places. Baal was the Phoelignician tutelary god.From the time of the Judges (Jud2:13), Israel had fallen into this idolatry; and Manasseh latelyhad set up this idol within Jehovah’s temple itself (2Ki 21:3;2Ki 21:5; 2Ki 21:7).Josiah began his reformation in the twelfth year of his reign(2Ch 34:4; 2Ch 34:8),and in the eighteenth had as far as possible completed it.

Chemarimsidol priests,who had not reached the age of puberty; meaning “ministers ofthe gods” [SERVIUS onneid, 11], the same name as the Tyrian Camilli, r andl being interchangeable (compare Ho10:5, Margin). Josiah is expressly said (2Ki23:5, Margin) to have “put down the Chemarim.”The Hebrew root means “black” (from the blackgarments which they wore or the marks which they brandedon their foreheads); or “zealous,” from their idolatrousfanaticism. The very “name,” as well as themselves, shallbe forgotten.

the priestsof Jehovah,of Aaronic descent, who ought to have used all their power toeradicate, but who secretly abetted, idolatry (compare Zep 3:4;Eze 8:1-18; Eze 22:26;Eze 44:10). From the priestsZephaniah passes to the people.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I will also stretch out mine hand upon Judah,…. Under whom the tribe of Benjamin is comprehended, which are only designed; the ten tribes having been carried captive in Hezekiah’s time many years before this: not “to Judah”, as beckoning to come and hearken to him, as calling to repentance and reformation; this he had done, but was rejected, and therefore determines to stretch out his hand “upon” them; nor “over Judah”, to protect and defend them; but “upon Judah”, exerting his power, stirring up his wrath, and executing his vengeance; and this is dreadful and intolerable to bear! and when his hand is stretched out, it cannot be turned back; and when laid on, can never be removed, till he pleases:

and upon all the inhabitants of Jerusalem; the metropolis of Judea, the royal seat of the kings of the house of David; where were the temple of the Lord; the ark, the symbol of his presence; the altar, where his priests sacrificed, and the place where his people worshipped; and yet these inhabitants should not escape the hand of the Lord, having sinned against him; nor should these things be any security to them:

and I will cut off the remnant of Baal from this place; either what of the idolatry of Baal, or belonging to it, remained among the Jews after the ten tribes were carried captive; which must be the sense, if this prophecy was before the reformation was begun by Josiah; or, if after, the meaning is, what was left unremoved by him, as any of the images of Baal, or altars erected for his worship, or vessels consecrated to his service, or groves that were for his use; all which would be cut off and destroyed by the Chaldeans, as well as the worshippers of him that remained:

[and] the name of the Chemarims with the priests; that is, the priests of Baal, with the priests of the tribe of Levi, who sometimes tampered and officiated with them in idolatrous service; for the word “Chemarim” is translated “idolatrous priests”, 2Ki 23:5 said to be put down by Josiah, in whose days Zephaniah prophesied; and must be the same with these, and it is used for such in Ho 10:5 so called, either from the black garments they wore, as some think; or from the colour of their faces, smutted with the smoke of the incense they frequently offered; or of the fires in which they sacrificed, or made the children to pass through to Molech. Hillerus k thinks they are the same with those heathen priests called “Phallophori”; deriving the word from one in the Arabic language, which has the signification of the “Phalli”; which were obscene images, carried about in an impudent manner by the priests of Bacchus, in the performance of his sacred rites: the carrying of them was first instituted by Isis, as Plutarch l says; and if this was the case here, it is no wonder they should be so severely threatened. Some take them to be a sort of servants or ministers to the priests of Baal, who waited on them at the time of service; and so are distinguished from them in this clause, taking the word “priests” in it to design the priests of Baal; and the Vulgate Latin version renders it, “the name of sextons with the priests”. The word is used now by the Jews for Popish monks that live in cloisters; and Elias Levita m thinks these here are so called from their living in such like recluse places. The Targum is,

“and the name of their worshippers with their priests;”

one and the other; priests of Baal, and apostate priests of the Lord; the worshippers of Baal, and those that attend upon his priests, shall all feel the weight of Jehovah’s hand, and the lighting down of his arm with indignation.

k Onomastic. Sacr. p. 113. l De Iside & Osiride. m Tishbi, p. 163. Vid. Buxtorf. Lex. Talmud. in voce .

Fuente: John Gill’s Exposition of the Entire Bible

The judgment coming upon the whole earth with all its inhabitants will fall especially upon Judah and Jerusalem. Zep 1:4. “And I stretch my hand over Judah, and over all the inhabitants of Jerusalem, and cut off from this place the remnant of Baal, the name of the consecrated servants, together with the priests. Zep 1:5. And those who worship the army of heaven upon the roofs, and the worshippers who swear to Jehovah, and who swear by their king. Zep 1:6. And those who draw back from Jehovah, and who did not seek Jehovah, and did not inquire for Him.” God stretches out His hand ( ) or His arm ( ) to smite the ungodly with judgments (compare Zephaniah 6:6, Deu 4:34; Deu 5:15, with Isa 5:25; Isa 9:11, Isa 9:16, Isa 9:20; Isa 10:4; Isa 14:26.). Through the judgment upon Judah and Jerusalem He will cut off , the remnant of Baal, i.e., all that remains of Baal and of idolatry; for Baal or the Baal-worship stands per synecdochen for idolatry of every kind (see at Hos 2:10). The emphasis lies upon “the remnant,” all that still exists of the Baal-worship or idolatry, even to the very last remnant; so that the emphasis presupposes that the extermination has already begun, that the worship of Baal no longer exists in undiminished force and extent. It must not be limited, however, to the complete abolition of the outward or grosser idolatry, but includes the utter extermination of the grosser as well as the more refined Baal-worship. That the words should be so understood is required by the parallel clause: the name of the consecrated servants together with the priests. K e marm are not prophets of Baal, but, as in 2Ki 23:5 and Hos 10:5, the priests appointed by the kings of Judah for the worship of the high places and the idolatrous worship of Jehovah (for the etymology of the word, see at 2Ki 23:5). The kohanm , as distinguished from these, are idolatrous priests in the stricter sense of the word (i.e., those who conducted the literal idolatry). The names of both the idolatrous priests of Jehovah and the literal priests of the idols are to be cut off, so that not only the persons referred to will disappear, but even their names will be heard no more. Along with the idols and their priests, the worshippers of idols are also to be destroyed. Just as in Zep 1:4 two classes of priests are distinguished, so in Zep 1:5 are two classes of worshippers, viz., (1) the star-worshippers, and (2) those who tried to combine the worship of Jehovah and the worship of idols; and to these a third class is added in Zep 1:6. The worship of the stars was partly Baal-worship, the sun, moon, and stars being worshipped as the bearers of the powers of nature worshipped in Baal and Asherah (see at 2Ki 23:5); and partly Sabaeism or pure star-worship, the stars being worshipped as the originators of all growth and decay in nature, and the leaders and regulators of all sublunary things (see at 2Ki 21:3). The worship took place upon the roofs, i.e., on altars erected upon the flat roofs of the houses, chiefly by the burning of incense (Jer 19:13), but also by the offering of sacrifices (2Ki 23:12; see the comm. in loc.). “They offered the sacrifices upon the roofs, that they might be the better able to see the stars in the heavens” (Theodoret). Along with the star-worshippers as the representatives of literal idolatry, Zephaniah mentions as a second class the worshippers who swear partly to Jehovah, and partly by their king, i.e., who go limping on two sides (1Ki 18:21), or try to combine the worship of Jehovah with that of Baal. Malkam , their king, is Baal, who is distinctly called king in the inscriptions (see Movers, Phnizier, i. pp. 171-2), and not the “earthly king of the nation,” as Hitzig has erroneously interpreted the Masoretic text, in consequence of which he proposes to read milkom , i.e., Moloch. with signifies to take an oath to Jehovah, i.e., to bind one’s self on oath to His service; whereas with (to swear by a person) means to call upon Him as God when taking an oath. The difference between the two expressions answers exactly to the religious attitude of the men in question, who pretended to be worshippers of Jehovah, and yet with every asseveration took the name of Baal into their mouth. In Zep 1:6 we have not two further classes mentioned, viz., “the vicious and the irreligious,” as Hitzig supposes; but the persons here described form only one single class. Retiring behind Jehovah, drawing back from Him, turning the back upon God, is just the same as not seeking Jehovah, or not inquiring after Him. The persons referred to are the religiously indifferent, those who do not trouble themselves about God, the despisers of God.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Prophet explains still more clearly why he directed his discourse in the last verse against the beasts of the earth and the birds of heaven, even for this end—that the Jews might understand that God was angry with them. I will stretch forth, he says, my hand on Judah and on Jerusalem. God, then, by executing his vengeance on animals, intended to exhibit to the Jews, as in a picture, the dreadfulness of his wrath, which yet they despised and regarded as nothing. The stretching forth of God’s hand I have elsewhere explained; and it means even this—that he stretches forth his hand when he acts in an unusual manner, and employs means beyond what is common. We indeed know that God has no hands, and we also know that he performs all things by his command alone: but as everything seen in the world is called the work of his hands, so he is said to stretch forth his hand when he mentions a work that is remarkable and worthy of being remembered. In a like manner, when I intend to do some slight work, I only move my hand; but when I have some difficult work to do, I prepare myself more carefully, and also stretch forth my arms. This metaphor, then, is intended only for this purpose, to render men more attentive to God’s works, when he is set forth as stretching forth his hand.

But he says, on Judah and on the inhabitants of Jerusalem. The kingdom of Israel had now been abolished, and the ten tribes had been led into exile; and a few only of the lowest and the poorest remained. The Jews thought themselves safe for ever, because they had escaped that calamity. This is the reason why the Prophet declares that God’s judgment was impending not only over the kingdom of Judah, but also over the holy city, which thought itself exempt from all such evil, because there were the sacrifices performed, and there was the royal city, and, in short, because God had testified that his habitation was to be there for ever. Since, then, by this vain confidence the inhabitants of Jerusalem deceived themselves and others, Zephaniah specifically addresses them. And as he had before spoken of the wicked, he intended here, no doubt, sharply to reprove the Jews, as though he said by way of anticipation, There is no reason for you to enquire who are the wicked; for ye yourselves are they, even ye who are the holy people of God and God’s chosen inheritance, ye who are the race of Abraham, who flatter yourselves so much on account of your excellency; ye are the wicked, who have not hitherto ceased to provoke the vengeance of God. And at the same time he shows, as it were by the finger, some of their sins, though he mentions others afterwards: but he speaks now of their superstitions.

I will cut off, he says, the remnants of Baal and the name of Chamerim. The severity of the Prophet may seem here again to be excessive, for being so incensed against superstitions which had been abolished by the great zeal and singular diligence of the king; but, as we have already intimated, he regarded not so much the king as the people. For though they dared not openly to adulterate God’s worship, they yet cherished those corruptions at home to which they had before been accustomed, as we see to be done at this day. For when it is not allowed to worship idols, many mutter their prayers in secret and invoke their idols: and, in short, they are restrained only by the fear of men from manifesting their own impiety; and in the meantime, they retain before God the same abominations. So it was in the time of Josiah; the people were wedded to their corruptions, and this we may easily conclude from the words of Zephaniah: for the remnants of Baal were not seen in the temple, nor in the streets, nor in their chapels, nor in the high places; but their hidden impiety is here discovered by the Spirit of God; and no doubt their sin was the more heinous and less excusable, because the people refused to follow their pious leader. It was indeed the most abominable ingratitude; for when they saw that the right worship was restored to them, they preferred to remain fixed in their own filth, rather than to return to God, even when they had liberty to do so, and also when that pious king extended his hand to them.

As to the word כמרים, chemarim, it designated either the worshipers of Baal or some such men as our monks at this day: and they are supposed by some to have been thus called, because they were clothed in black vestments; while others think that they derived this name from their fervor, because they were madly devoted to their superstitions, or because they had marks on their foreheads, or because they imposed, as is commonly the case, on the simple by the ardor of their zeal. The name is also found in 2Kg 23:1 in the account given of Josiah: for it is said there, that the כמרים, chemarim, were taken away, together with other abominations of superstition. But as Zephaniah connects priests with them, it is probable that they were a kind of people like the monks, who did not themselves offer sacrifices, but were a sort of attendants, who undertook vows and offered prayers in the name of the whole people. For what some think, that they were thus called because they burnt incense, appears not to me probable; for then they must have been priests. They were then inferior to the sacrificers, and occupying a station between them and the people, like the monks and hermits of this day, who deceive foolish men by their sanctity. Such, then, were the Chemarim. (70)

But as Josiah could not attain his object, so as immediately to cleanse the land from these pollutions, we need not wonder that at this day we are not able immediately to remove superstitions from the world: but let us in the meantime ever proceed in our course. Let those endued with authority, who bear the sword, that is, all magistrates, perform their office with greater diligence, inasmuch as they see how difficult and protracted is the contest with the ministers of idolatry. Let also the ministers of the gospel earnestly cry against idolatry, and all ungodly ceremonies, and not desist. Though they may not effect as much as they wish, yet let them follow the example of Josiah. If God should in the meantime thunder from heaven, let them not be discouraged, but, on the contrary, know that their labor is approved by him, and never doubt of their own safety; for though all were destroyed, their godly efforts would not be in vain, nor fail of a reward before God. Thus, then, ought all God’s servants to animate themselves, each in his particular sphere and vocation, whenever they have to contend with superstitions, and with such corruptions as vitiate and adulterate the pure worship of God.

(70) The word is found in two other places, 2Kg 23:5, and Hos 10:5. In the latter text the priests of the calf of Bethaven are thus called; in the former, they are said to be those who “burnt incense in the high places.” From this fact, Parkhurst concludes, that they were called scorched, as the word means, by their fumigating fires.

The “priests” mentioned here were the sacrifices, while the “Chemarim” were the incense-burners. There were “altars” (not an altar) reared for Baal in the temple; one, as it seems, for sacrifices, and the other for incense. See 2Kg 21:3. In 2Ch 34:4, the priests and sacrificers are alone mentioned; but in 2Kg 23:5, where the same things are recorded, the Chemarim and incense are alone named. The Prophet in this passage mentions both.

Some, as Cocceius and Henderson, have been disposed to think that the unfaithful priests of the true God are here meant. But the other view is more consistent with the whole passage. If we retain not the original word, we may thus render the line,—

The name of the incense-burners with the priests;

That is, those who burnt incense and those who offered sacrifices to Baal.— Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.]

Zep. 1:4.] Judgment, especially upon Judah. Stretch] Not only threaten, but exert power to injury. Remnant] Statues, images dedicated to Baal, domestic and tutelary god of the Phnicians.

Zep. 1:5.] The people now denounced for star-worship and incense-burning upon the flat roofs of houses (cf. Jer. 19:13; 2Ki. 23:12); for combining the worship of God with idolatry. Swear] Acknowledge in public, solemn manner; openly to pledge ones service (2Ch. 15:14).

Zep. 1:6.] Two further classes mentionedthose who entirely apostate, and those who are indifferent.

HOMILETICS

JUDGMENT AT THE HOUSE OF GOD.Zep. 1:4-6

The prophet now declares upon whom the sore desolation must come. Even Judah, where God is known, and Jerusalem, the holy city, must suffer. Those most exalted are most responsible, and those who sin against greater privileges will be most signally punished. Judgment must begin at the house of God. Six classes are singled out for judgment.

I. Idolatrous priests destroyed. Two kinds are specified.

1. Inferior priests. The Chemarims, priests ordained by the kings of Judah to minister at high places, or at the altar of Jehovah, with alien and impure rites (cf. 2Ki. 23:5; Hos. 10:5). In either case, says one, they were renegades from the national faith; miscreants, who, to earn a loaf of bread or to win the favour of the court, were prepared to stand at any altar and administer any ritual.

2. Superior priests. The Chemarims with the priests. Those of the family of Aaron, Levitical priests, who have apostatized to idolatry. Such ministers are not worthy of the name and office of priest. Corrupt in doctrine, flagrant in practice, their very name shall be blotted out of existence. Ministers who pervert the national faith, and sell their birthright to gain the favour of the world, will suffer awful punishment. A wonderful and horrible thing is committed in the land, the prophets prophesy falsely, and the priests bear rule at their hands.

II. Idolatrous people destroyed. Corrupt priests influence the people. From the ministers the judgments pass to the people. Three classes are pointed out.

1. Open idolaters. These blended the worship of Baal (sun) and Astarte (moon) with Sabism or pure star-worship. The stars were thought to be originators of all growth and decay in nature, and rulers of all sublunary events (2Ki. 21:3). The housetop was chosen for secrecy, or to obtain fuller views of the heavenly bodies. This custom was (a) prevalent, and (b) popular. Public idolatry was individualized and adopted, family by family. From house to house, from street to street, incense burned and homage rendered to the queen of heaven. The children gather wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods.

2. Time-servers. Them that swear by the Lord, and by Malcham. They swore allegiance to God, but lived to Moloch or Baal as their king. To the service of Jehovah they joined that of idols, and sought to be on good terms with both. One of our own poets stigmatizes them, as willing to serve God, so that they did not offend the devil. They thought Jehovah the true God, but yielded to the fashion and adopted the religion of the day. Principle had no hold upon them, and reproach was endured for present advantage. Will ye steal, swear falsely, and burn incense to Baal, and walk after other gods, and come and stand before me in this house; which is called by my name (Jer. 7:8-10; Jer. 5:7).

3. Religiously indifferent. Returning behind Jehovah, drawing back from him, turning the back upon God, is just the same as not seeking Jehovah, or not inquiring after him. The persons referred to are the religiously indifferent, those who do not trouble themselves about God, the despisers of God [Keil]. Notice the steps of this departure. They do not want God, and therefore do not seek him. They fear his presence might embarrass them, and therefore forget him as much as they can. Then they cast him behind them, abstain from all worship, and renounce every custom that would bring him to their minds. Thou hast forsaken me, saith the Lord, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee.

FOUR CLASSES OF UNGODLY MEN.Zep. 1:5-6

I. The worshippers of nature. When men see beauty in creatures, and derive advantage from them, their hearts dote upon them, and are drawn from God. Men adore nature, and forget natures God. A specious and plausible idolatry abounds in our day. To honour a star is quite as offensive to God as to honour a stone. To worship the splendours of heaven or the wealth of earth; to love self, family, or business more than God is to change the truth of God into a lie, and worship and serve the creature more than the Creator, who is blessed for ever.

They trifle with the truth, until, at last,
Delusions strong as hell shall bind them fast [Cowper].

II. The half-hearted in religion. By acts of solemn profession they worship God, and then try to serve the world. They pledge themselves first to one and then the other, and try to serve two masters. This is morally impossible. The affections cannot be divided. One only can be our master, call him Baal, Moloch, or Christ. All men are made to serve something. The choice lies between Christ and the world. Compromise and neutrality are impossible. How long halt ye between two opinions?

III. The backsliders from God. This class is too common. Many once started well, were firm in purpose, and kept their face Zionwards, but have ceased to follow after, and utterly forsaken the Lord. To go back from God is virtually to join the enemy. He that is not with me is against me. Wandering is the natural tendency of man; but to wander out of the way of understanding, amid light, conviction, and privileges, awfully aggravates the sin. Watch the first step in feeling and practice, lest it fix you in a state of apostasy among the mighty dead. Backsliding is the fountain of its own misery, and the most fearful of Divine judgments. The backslider in heart shall be filled with his own ways.

IV. The practical atheists. Those guilty of defection will soon live in total neglect of God and his ways. It is said that a sheep, having once wandered from the fold, never tries to return, but wanders on still more and more astray; so in many cases backslidings are multiplied until men are reduced to extremity and ruin. Ah, sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward.

HOMILETIC HINTS AND SUGGESTIONS

Zep. 1:4. The remnant of Baal.

1. Good men may be hindered in their work, or leave it partially done. Hezekiahs and Josiahs reformation did not clear away the idolatry of Baal. Moses and Luther did not entirely finish their work. Good and evil have each a root, which remains in the ground when the trunk has been hewn down. There is a remnant of grace when the rest have been blinded (Rom. 11:5-7); and this is a holy seed to carry on the line of God (Isa. 6:13). Evil too has its remnant, which, unless diligently kept down, shoots up again, after the conversion of peoples or individuals [Pusey].

2. The presence and efforts of good men increase the guilt and the responsibility of any nations.
3. If these nations heed not their warnings or hinder their work, God may justly punish them for their sin. God will consume Judah for the remnant that remains. The reign of the pious Josiah preceded the doom of Judah, to deprive the people of all excuse. I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem.

Zep. 1:6. Positive and negative apostasy. Positive, in forsaking the Lord for idols; negative, in ceasing to seek after him in real prayer. The latter is the forerunner of the former: many who do not go so far as open apostasy, are virtually guilty of it, for they do not inquire for the Lord. This verse describes more comprehensively those guilty of defection from Jehovah in any way. My people have committed two evils; they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water [Fausset].

Seeking God.

1. God must be sought diligently to be found.
2. Men do not seek God diligently.
3. The natural consequences are, turning back, forgetfulness, and carelessness. Not sought. Diligently sought him (Heb. 11:6), zealously inquired after him, as after a lost jewel (Jer. 29:13) God will visit for unzealousness; and curse those that do his work carelessly, cursorily, in a perfunctory, formal way [Trapp].

ILLUSTRATIONS TO CHAPTER 1

Zep. 1:4-6. Remnant. Baal was the Phnician tutelary god. His name means lord; and the feminine deity corresponding, and generally associated, with him, was Ashtoreth. As he was represented by the sun, so she was the goddess answering to the moon and the rest of the heavenly bodies. In fact, it was the worship of nature; a worship to which correspond the pantheism and scientific exaltation of nature and her laws in our days [Fausset]. They offered the sacrifices upon the roofs, that they might be the better able to see the stars in heaven [Theodoret]. Swear. A neuter is a monster; he hath two tongues, two minds, two souls: he hath a tongue for God, and a tongue for the world too: he looks up to God, and saith, certainly thou art mine: he looks down upon the world, and saith, surely I am thine; he hath a mind to be religious, and a mind to save his own stake in the world too [Brooks].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

JUDGEMENT OF JUDAH . . . Zep. 1:4 to Zep. 2:3)

RV . . . And I will stretch our my hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarim with the priests; and them that worship the host of heaven upon the housetops; and them that worship, that sweat to Jehovah and swear by Malcam; and them that are turned back from following Jehovah; and those that have not sought Jehovah, nor inquired after him. Hold thy peace at the presence of the Lord Jehovah; for the day of Jehovah is at hand; for Jehovah hath prepared a sacrifice, he hath consecrated his guests. And it shall come to pass in the day of Jehovahs sacrifice, that I will punish the princes, and the Kings sons, and all such as are clothed with foreign apparel. And in that day I will punish all those that leap over the threshold, that fill their masters house with violence and deceit. And in that day, saith Jehovah, there shall be the noise of a cry from the fish gate, and a wailing from the second quarter, and a great crashing from the hills, Wail, ye inhabitants of Maktesh; for all the people of Canaan are undone; all they that were laden with silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with lamps; and I will punish the men that are settled on their lees, that say in their heart, Jehovah will not do good, neither will he do evil. And their wealth shall become a spoil and their houses a desolation: yea, they shall build houses, but they shall not inhabit them; and they shall plant vineyards, but shall not drink the wine thereof. The great day of Jehovah is near, it is near and hasteth greatly, even the voice of the day of Jehovah; the mighty man crieth there bitterly. 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 fortified cities, and against the high battlements. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against Jehovah; and their blood shall be poured out as dust, and their flesh as dung. Neither their silver nor their gold shall be able to deliver them in the day of Jehovahs wrath; but the whole land shall be devoured by the fire of his jealously; for he will make an end, yea, a terrible end, of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation that hath no shame; before the decree bring forth, before the day pass as the chaff, before the fierce anger of Jehovah come upon you, before the day of Jehovahs anger come upon you. Seek ye Jehovah, all ye meek of the earth, that have kept his ordinances; seek ye righteousness, seek meekness: it may be ye will be hid in the day of Jehovahs anger.
LXX . . . And I will stretch out mine hand upon Juda, and upon all the inhabitants of Jerusalem; and I will remove the names of Baal out of this place, and the names of the priests; and them that worship the host of heaven upon the housetops; and them that worship and swear by the Lord, and them that swear by their king; and them that turn aside from the Lord, and them that seek not the Lord, and them that cleave not to the Lord. Fear ye before the Lord God; for the day of the Lord is near; for the Lord has prepared his sacrifice, and has sanctified his guests. And it shall come to pass in the day of the Lords sacrifice, that I will take vengeance on the princes, and on the kings house, and upon all that wear strange apparel. And I will openly take vengeance on the porches in that day, on the men that fill the house of the Lord their God with ungodliness and deceit. And there shall be in that day, saith the Lord, the sound of a cry from the gate of men slaying, and a howling from the second gate, and a great crashing from the hills. Lament, ye that inhabit the city that has been broken down, for all the people has become like Chanaan; and all that were exalted by silver have been utterly destroyed. And it shall come to pass in that day, that I will search Jerusalem with a candle, and will take vengeance on the men that despise the things committed to them; but they say in their hearts, The Lord will not do any good, neither will he do any evil. And their power shall be for a spoil, and their houses for utter desolation; and they shall build houses, but shall not dwell in them; and they shall plant vineyards, but shall not drink the wine of them. For the great day of the Lord is near, it is near, and very speedy; the sound of the day of the Lord is made bitter and harsh. A mighty day of wrath is that day, a day of affliction and distress, a day of desolation and destruction, a day of gloominess and darkness, a day of cloud and vapour, a day of the trumpet and cry against the strong cities, and against the high towers. And I will greatly afflict the men, and they shall walk as blind men, because they have sinned against the Lord; therefore he shall pour out their blood as dust, and their flesh as dung And their silver and their gold shall in nowise be able to rescue them in the day of the Lords wrath; but the whole land shall be devoured by the fire of his jealously; for he will bring a speedy destruction on all them that inhabit the land Be ye gathered and closely joined together, O unchastened nation; before ye become as the flower that passes away, before the anger of the Lord come upon you, before the day of the wrath of the Lord come upon you. Seek ye the Lord, all ye meek of the earth; do judgement, and seek justice, and answer accordingly; that ye may be hid in the day of the wrath of the Lord.

MY HAND UPON JUDAH . . . Zep. 1:4

The prophet immediately turns to listing those specifics which have brought Gods judgement against Judah. At the top of the list is Baal worship. (See introductory chapter on Baal worship.)
The last vestige, or remnant, of Baal worship is going to be obliterated from this place i.e. Jerusalem.

If this prophecy is indeed related to Josiahs reform, the obliteration of Baalism proceeded a pace before the Babylonian scourge actually executed judgement against Judah. However, thorough though the reform was, it did not remove all the remnants of Baal worship. This was accomplished only by the destruction of Jerusalem by Nebuchadnezzar.

CHEMARIM WITH THE PRIESTS . . .

Chemarim in Aramaic means priests. Its literal meaning is black. It applied to the priests because of their black robes.
Probably both the priests of Baal and the apostate priests of Jehovah are meant here. Just as Zephaniah begins his pronouncement of universal judgement by focusing on Judah, within Judah the focus is on Jerusalem, within Jerusalem this place or the temple, within the temple the priesthood. The prophet obviously believes in coming directly to the source of Baalism among Gods people.

THE HOSTS OF HEAVEN ON THE HOUSETOPS . . . Zep. 1:5

In addition to Baal, the perennial blight on Judahs faith, the Assyrian worship of the planets, has also infected the people of God. This despicable practice, enjoying an American revival in modern preoccupation with horoscopes, was imported from Nineveh in the days of the wicked Manasseh. (cf. 2Ki. 21:3) It continued to the last in Judah. (cf. Jer. 32:29)

The housetops mentioned here are the flat roofs of Palestinian homes which were the ideal vantage point from which to worship the hosts of heaven.

SWEAR TO JEHOVAH . . . SWEAR. BY MALCOM . . .

Malcom (Milcom) here means literally their king. It is entomologically related to Moloch, the Phoenician name for Baal. As sun god, Baal was king of all the heavenly hosts!
Those who swear to Jehovah and swear by Malcom are practicing a religious syncretism similar to that advocated in our day. In Zephaniahs day religious syncretism was a mixture of Jehovah worship and Baal worship. Both Baal and Jehovah mean Lord. The worshippers, by appealing (swearing) to the authority of both, were attempting to serve two masters.
This same approach is advocated today as Christianity searches for some peaceful co-existence with Islam, Judaism, Buddhism, etc. W. A, Visser-Hooft, in his book No Other Name, 1963, makes an heroic effort to call attention to this influence. His efforts seem to have been in vain, possibly because of his stance as a former general secretary of the World Council of Churches, which is itself a form of religious syncretism.

Colin W. Williams, dean of Yale Divinity School, is quoted as saying, . . . I hold open that what is true for the Buddhist in his situation may be as valid for him as mine is for me.
Max Therian, speaking before the World Council in New Delhi, echoed this same approach to Islam on the ground that truth and charity were taught by both Mohammed and Jesus and that both are recognized as Master and Prophet.
In both Zephaniahs day and ours the problem of syncretism is a problem of authority. In Judah there was a willing compromise of Jehovahs authority with that of Baal. In our time the premise is situationalism in which the presupposition of absolute authority is summarily dismissed. In either case, the Biblical answer is thus saith the Lord!

THEM THAT . . . TURN BACK . . . HAVE NOT SOUGHT . . . NOR INQUIRED . . . Zep. 1:6

To inquire of God is to attend formal worship, particularly the hours of prayer. (cf. Psa. 10:4)

In pronouncing punishment against such indifference (Zep. 1:12) the prophet describes it as men that are settled on their lees that say in their heart Jehovah will not do good, neither will He do evil. This amounts to spiritual stagnation just as fermented wine was left for a time on the lees to allow solid matter suspended in it to settle, so the unfeeling indifference of some in Judah has left them with a congealing of the soul. Perhaps Gods judgement will surprise none so much as these.

HOLD THY PEACE . . . Zep. 1:7

As the indifferent have had nothing meaningful to say for, to, or about God, they are to be dumb in the presence of His judgement.

The Lord has prepared these evil backsliders as a sacrifice. (cp. Isa. 34:6, Jer. 46:10, Eze. 39:17) The despised Chaldeans are called to be His guests. They will feast on the remains of Judah as the priests feasted on the remains of sacrifices on feast days. Nebuchadnezzar was invited to come to take vengeance on Jerusalem. (Jer. 25:9)

SUCH AS ARE CLOTHED IN FOREIGN APPAREL . . . Zep. 1:8

Jehovah had regulated the attire of His people in a measure. (Num. 15:38 -f, Deu. 22:11 -f, cp. Mat. 23:5) Special dress was designed to remind them they were in a special relationship to God.

Beyond the mere copying of foreign dress is the implied aping of foreign customs which inevitably accompanies it. The adopting of foreign dress and customs led to the acceptance of foreign religions. There was a gradual blending of Judah with her neighbors until there was little to distinguish the one from the other.

ALL THOSE THAT LEAP OVER THE THRESHOLD . . . Zep. 1:9

Household deities may have entered into this leaping over the threshold. Sacrifices of food were left on the threshold for such gods so that the threshold constituted an altar: As such, it was not to be desecrated by stepping directly on it.

Perhaps Zephaniah intends rather to single out by this phrase those who in their haste to intrude on the privacy of their neighbors or to rob and ransack their houses, leaped across the threshold.
In any of these cases, the offense is worthy of punishment.

THAT FILL . . . WITH DECEIT . . .

The house of the master refers to the household in which one was employed. Those who are disloyal to their employers, who enrich themselves at their employers expense are to suffer Gods judgment.

THERE SHALL BE THE NOISE OF A CRY . . . Zep. 1:10-13

The fish gate was located in the north wall of Jerusalem. When the invading Babylonians came against Jerusalem they would come from the north. From that direction the alarm would sound throughout the city.
The second quarter was a northern suburb of Jerusalem, new in Josiahs day. It also would be in the line of Babylonian march.
The hills likely refers to the hills immediately north of Jerusalem. Scopus, northeast of the city has long been inhabited as a section of Jerusalem, but without the city walls. Invading armies captured this hill and, because of its commanding view of the city, made it their field headquarters.

YE INHABITANTS OF MAKTESH . . . Zep. 1:11

Between the eastern and western hills on the northern outskirts of Jerusalem is the valley of Maktesh. The name means hollow place. (Jdg. 15:19) Those who dwelt there would be directly in the path of any invader from the north.

People of Canaan here probably means merchants. Not only those who lived in the northern outskirts of the city, but those who came there to trade would be caught in the judgemental onslaught.

Zephaniah describes the sudden anguished cry of all who stood in the path of the Babylonians.

I WILL SEARCH . . . WITH LAMPS . . . Zep. 1:12

Gods judgement will be exhaustive; none will escape. This searching is directed against those whose sin was indifference. (See above on Zep. 1:6) By their non-commitment they have sought to escape from responsibility for the sins against which Gods wrath is directed. They have remained obscure . . . the silent majority will not be held unaccountable for the evil all about them. God will search them out for their own punishment.

THEIR WEALTH SHALL BECOME . . . SPOIL . . . Zep. 1:13

Indifference not only is no assurance of lack of moral responsibility. It actually becomes a danger in itself. Non-commitment cannot protect property from an invading army.

Because these have remained indifferent to God and to conditions about them, they will not be allowed to reap what they produced by their labor. Others will lay waste their vineyards. (Cp. Deu. 28:30, Amo. 5:11, Mic. 6:15)

The indifferent are self-content in their suburban homes. They have escaped the immediate consequence of the evil of the city. But in. Gods judgement against the city all they have secured by their indolence will be lost. Modern suburbia take heed!

THE GREAT DAY OF JEHOVAH IS NEAR . . . Zep. 1:14

Here again is the prophetic Day of the Lord, the day in which Jehovah would directly intervene in the affairs of mans history in such a way as to reveal His judgement and redemption. The Jews, smug in their racial identity, were prone to view the day as one of extreme gladness for themselves and of extreme discomfiture for the Gentiles.
Zephaniahs warning is that the day will be one of anguish for the unfaithful among Gods people.
Perhaps the most important idea just here is the nearness of the day. This same urgency was evident in the first century church. Both in regard to the prophets and to the New Testament church, modern theologians have insinuated that those who felt such a nearness of the Day of Jehovah were mistaken. The passage of time, it is said, proves that mistake.
No so! In every age of history, God works in human affairs on the basis of the same principles. Hence there is evidence in every age of the impending judgements of God. One need only visit the lands of the Bible and walk among the ruins of twenty-two fallen civilizations to realize that urgency concerning Gods judgement is well-founded. When the final curtain is about to fall on the history of humanity, and the last Day of the Lord is indeed imminent, the signs of the times will be the same.
We live in a time when these signs are all about us. Whether they portent the declining days of our culture and the beginning of another era, or the soon coming of the final last Day is irrelevant. In either case, we would be fools not to share with the prophets and the New Testament church the sense of urgent need for repentant preparation. We, as Zephaniah, need desperately to know the day is so near that the voice of it can already be heard.

THAT DAY IS A DAY OF WRATH . . . Zep. 1:15-18

In his powerful book, Death In The City (Inter-Varsity Press, 1969). Francis Schaeffer says . . . anyone who is unwilling to speak of the wrath of God does not understand the Christian faith. If we allow the Christian faith to include those covenant people who looked forward to His coming as well as those who look to it as a fait accompli, Mr. Schaeffers statement could have been directed to Zephaniahs readers. It is precisely because they, and we, are under Gods wrath that the judgement must come. It is because we stand guilty and unfit for His presence that He must come to us. As Dr. Schaeffer points out . . . there is a moral law of the universe and that basic law is the character of God Himself. So then, whether it is Zephaniah or Paul (e.g. Roman Zep. 1:18 -f) or a twentieth century preacher who speaks of judgement day and Gods wrath, he is discussing the inevitable, Whether the syncretistic denial of this truth comes from a Baal worshipper or a modern existentialist, it is false prophecy and needs to be denounced as such.

Zephaniahs description of the day of wrath in these verses pictures the physical destruction occasioned by Gods wrath implemented by Nebuchadnezzar. It may describe what lies in our own future. Figuratively, it certainly depicts the spiritual suffering in the last judgement day by those who know not God.

CALL TO REPENTANCE . . . Zep. 2:1-3

Gods threatenings are always designed to call men back to Him, Even though He knows few will repent, He is not willing that any should perish. (2Pe. 3:9)

Probably these three verses belong to chapter one. They form the usual high note upon which the prophets close a section of threatenings.
The purpose of such denunciations as we have just considered is always to bring about repentance and cleansing. Therefore the prophet concludes with a note of hope.
The meek, i.e. the humble before God, those with the moral courage to see the truth of the prophets preaching are called to act in concert, to gather together. Here is the remnant on the eve of judgement, drawn together in a common repentance which bespeaks the truth that even the faithful have not always acted according to their faith.

The word gather describes a stooping such as is done in the gleaning of fields. It is to be done before the day pass as the chaff. The day of judgement is a time of harvest. Not only are the unfaithful punished but the faithful are rewarded.
The nation, per se, has no shame, Judahs submission to the wooing of Baal marks her as no different from other nations. However, the meek within her still may find hope in gleaning themselves from the whole.

Verse three is a bridge between the pronouncements against Judah in chapter one and the following declaration of judgement against Judahs neighbors. All the meek of the earth are called upon to seek Jehovah. Peters discovery that . . . in every nation he that feareth him, and worketh righteousness, is acceptable to Him, (Act. 10:35) is the discovery of eternal truth.

The meek of the earth are presented by Zephaniah as they that have kept His ordinances. This same concept is found in Pauls Roman letter. Rom. 2:14-15 states, When Gentiles that have not the law do by nature the things of the law, are a law unto themselves; in that they show the work of the law written in their hearts. their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them.

The Jews own Bible was indeed the answer to the Jews narrowness. Mic. 6:8 (b-c) has been lived by others. In all the prophets, escape from Gods wrath, and conversely the receiving of His mercy are matters of ethics and morality rather than nationality. The admonition is to seek meekness.

Meekness, we repeat, is the moral courage to be humble before God. Jesus statement is that the meek shall inherit the earth. (Mat. 5:5) The achievements of those who are haughty before God are always temporary because they will not stand in the day of Jehovah.

Chapter XXQuestions

Judgement of God

Discuss Zephaniahs claim to inspiration.

Trace the idea of judgement by fire.

What are the stumbling blocks which cause man to sin? (Zep. 1:3)

Who are the hosts of heaven on the housetops?

Discuss the religious syncretism of Zephaniahs day as seen in Judahs compromise with strange gods as it typlifies modern religious syncretism.

Who will likely be most surprised by Gods judgement? (Zep. 1:6)

Discuss Zephaniahs pronouncement of judgement against Judah in light of the principle set down in 1Pe. 4:17.

Who are those clothed in foreign apparel? (Zep. 1:8)

Who are those that leap over the threshold? (Zep. 1:9)

10.

When the invading Babylonians came against Jerusalem they came from the ___________________.

11.

Discuss I will search with lamps. (Zep. 1:12)

12.

Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,

13.

How do you reconcile the wrath of God and the love of God?

14.

Gods threatenings are always a call to ___________________.

15.

Who are the meek?

16.

Meekness is _______________ ___________________.

Fuente: College Press Bible Study Textbook Series

(4) The remnant of Baal.i.e., Baal worship shall he completely and utterly abolished. Not even a remnant of it shall be left. The term remnant need not imply, as Kleinert argues, that a large part of the Baal-worship had been already overthrown, by Josiahs reformation.

The Chemarims.In 2Ki. 23:5, this is the designation of the idolatrous priests whom the kings of Judah had ordained to burn incense in the high places. The term is used again in Hos. 10:5. Even the very name of these intruders is to be abolished.

The priests.Are probably a certain section of the Jewish priesthood who had winked at this establishment of false worship.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Judgment upon Judah and Jerusalem, Zep 1:4-9.

The judgment will be particularly severe upon Judah and Jerusalem (4), because they “have not sought Jehovah nor inquired after him”; instead, they have practiced idolatrous rites of various kinds (Zep 1:4-6). In Jerusalem the ungodly nobles will suffer the most, because they are arrogant and have practiced oppression, violence, and deceit (Zep 1:7-9).

Fuente: Whedon’s Commentary on the Old and New Testaments

4. Stretch out mine hand To smite (Isa 5:25; Isa 9:12 ff.). Equivalent to “turn my hand against” (see on Amo 1:8).

Judah, Jerusalem Zephaniah prophesies concerning the southern kingdom; the northern kingdom was destroyed a century before his day.

Remnant of Baal Literally, remnant of the Baal. The translators of LXX. have been influenced by Hos 2:17, “the names of the Baalim”; at any rate, there seems insufficient reason for doubting the originality of the present Hebrew text. The Baal is not the Tyrian Baal, but the Canaanitish Baal, or rather Baals (see on Hos 2:5), for the noun is used here collectively. Zephaniah may use the term in an even wider sense, as including all forms of illegitimate worship, all of which were due very largely to Canaanitish influence. The expression remnant does not presuppose necessarily the reform of 621 B.C., as if the prophet desired to say that all that was left from that reform would be destroyed in a judgment to come; it means, rather, “every vestige of Baal worship,” that is, all there is of it (compare Isa 14:22). The expression does not presuppose even a preliminary attempt at purifying the worship of Jehovah (see p. 508).

From this place Jerusalem. If Zephaniah prophesied in the capital this expression is perfectly intelligible even before the concentration of worship in Jerusalem.

The name of the Chemarims with the priests LXX. simply, “the names of the priests,” which reading implies the omission of either “Chemarims” or “priests,” and the omission of one of these words is favored by most recent commentators, including the cautious Davidson. Both nouns mean priests; the second is the common Old Testament term, the other is used only three times. Its etymology is uncertain, but the usage in the other passages (Hos 10:5; 2Ki 23:5) shows that it is applied to the priests at the local sanctuaries, officiating at the counterfeit Jehovah worship practiced there. If both words are original, the second refers to priests practicing out-and-out idolatry. Against this interpretation Davidson raises the objection that “in such a case the term priest would have been more fully defined.” But such definition is not needed, because the context leaves no doubt as to the persons in the prophet’s mind. At any rate, the arguments against the originality of the present Hebrew text are by no means conclusive. May not the omission of LXX. be due to the failure of the translators to grasp fully the thought of the prophet and the distinction he desired to make? In Zep 1:5 he distinguishes between two classes of worshipers; why might he not also make a distinction between two classes of priests? Counterfeit Jehovah priests as well as out-and-out idol priests are to be cut off, so that even their names shall be heard no more. If one name is omitted, the remaining one must include both classes.

Fuente: Whedon’s Commentary on the Old and New Testaments

God’s Particular Judgment Will At This Time Be Applied To Judah and Jerusalem ( Zep 1:4-6 ).

Zep 1:4-6

“And I will stretch out my hand on Judah,

And on all the inhabitants of Jerusalem,

And I will cut off those who remain of Baal from this place,

And the name of the Chemarim with the priests,

And those who worship the host of heaven on the housetops,

And those who worship who swear to YHWH and swear by Malcam (probably ‘Melek, Moloch’),

And those who are turned back from following YHWH,

And those who have not sought YHWH nor enquired after him.”

Having described the general final judgment of God, Zephaniah now moves on to the particular judgment that is coming, how God will behave towards Jerusalem and Judah in the nearer future.

Judah and Jerusalem are to experience the activity of God against them because they have forgotten YHWH and their covenant with Him. Stretching out the hand is a figure of speech which implies a special work of God in judgment (see Exo 3:20; Exo 6:6; Deu 4:34; 2Ki 17:36; Isa 14:26-27; Isa 31:3; Jer 6:12; Jer 15:6; Jer 21:5; Jer 51:25; Ezekiel 7 times). This is in contrast with the stretched out arm, which delivers.

He describes those who will be subject to judgment, and will be cut off. The list is comprehensive and basically includes all who fail to worship YHWH truly and be faithful to the covenant:

1) The remnant (those who remain) of Baal (although some translate as ‘Baal to the last vestige’). The word for remnant simply means what remains and is not necessarily a small proportion (see 1Ch 11:8 ; 1Ch 16:41; Ezr 4:3; Ezr 4:7; Neh 10:28; Neh 11:1; Est 9:12 etc.). It need not thus suggest that this is after the reforms took place, it simply refers to all who still worshipped Baal, however large the number.

2) ‘The name of the Chemarim with the priests.’ The Chemarim were burners of incense to the gods (2Ki 23:5). They were depicted as rejoicing over the calves of Bethaven (Bethel), those set up by Jeroboam in 1Ki 12:28-29 (Hos 10:5). In the few references they are seen in a bad sense. The priests would therefore be idolatrous priests.

3) ‘Those who worship the host of heaven on the housetops.’ The host of heaven were a prominent feature in Assyrian religion particularly and in idolatrous religion generally (Deu 4:19; Deu 17:3; 2Ki 17:16; 2Ki 21:3; 2Ki 21:5; 2Ki 23:5; 2Ch 33:3 ; 2Ch 33:5 Jer 8:2; Jer 19:13). They were often worshipped in small shrines on the housetops, from where the host of heaven could be seen (Jer 19:13).

4) ‘Those who worship, who swear to YHWH and swear by Malcam.’ These were the syncretists who combined YHWH and Malcam. Malcam means ‘their king (or their Melek)’ but should possibly be repointed as Milcom (i.e. the Ammonite god Melek (Molech) – 1Ki 11:5; 1Ki 11:33; 2Ki 23:13). Melek demanded that children be ‘passed through the fire’ to him.

5) ‘Those who are turned back from following YHWH.’ This covers those who forsook the covenant and worshipped any other gods.

6) ‘Those who have not sought YHWH, nor enquired after Him.’ This covers anyone else who has not truly worshipped YHWH. They are indifferent and ignore Him in their lives.

So all who have failed to worship YHWH truly, whether through deliberate act or through neglect, are to be cut off. Neglect and indifference is as great a sin as open rebellion. It is more insulting to God.

Fuente: Commentary Series on the Bible by Peter Pett

Zep 1:4. The name of the Chemarims, &c. Of the [idolatrous] sacrificers with the priests. See the note on 2Ki 23:5.

Fuente: Commentary on the Holy Bible by Thomas Coke

Zep 1:4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the Chemarims with the priests;

Ver. 4. I will also stretch out mine hand upon Judah ] To whom I have so long stretched out my hand in vain to reclaim them, Isa 65:2 Pro 1:25 . If God do but put forth his hand to afflict, as Satan solicited him to do against Job, Job 1:11 ; Job 2:5 , who can abide it? but if he stretch it out as here, woe be to those that must feel the weight of it! His hand is a mighty hand, 1Pe 5:6 , the same that spans the heavens, and holds the earth as a very little thing, Isa 40:15 . “Lord,” saith David (who had felt it in part), “who knoweth the power of thine anger? Even according to thy fear, so is thy wrath.” q.d. Let a man fear thee never so much, he is sure to feel thee much more who falleth under the stroke of thine heavy hand. Oh keep out of his fingers, who can crush us to death before the moth, Job 4:19 .

And upon all the inhabitants of Jerusalem ] Who are therefore worse than others because they should be better; and shall fare the worse for their external privileges wherein they glory.

And I will cut off the remnant of Baal from this place ] That which remained since Josiah’s reformation, 2Ki 23:3-5 , saith Diodati, shall a nation be born at once? Isa 66:8 .

And the name of the Chemarims ] Baal’s chimney chaplains, they are translated idolatrous priests, 1Ch 23:5 . But because we find them here mentioned as distinct from the priests, therefore many expositors hold that they were certain ministers of their idolatry different from the priests; such as the monks are among the Papists. The Vulgate rendereth it Aedituos, underlings to the other priests: Elias in Tisby, saith they were such as were shut up in cloisters, Chemarim Atrati they are called, either from their black garments, or because they were smutched with burning incense, or from the brandmarks they had superstitiously set upon their bodies, or because of their pretended fiery zeal and fervency in their religion, such as are the Sacrifici Seraphici among the Papists, who falsely and foolishly call them the lights of the world, sc. to light them into utter darkness.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Mine hand. Figure of speech Anthropopatheia, App-6.

remnant. Septuagint reads “names”, reading shem instead of she’ar, as in the next clause.

and. Some codices, with three early printed editions, Aramaean, Septuagint, Syriac, and Vulgate, read this “and” in the text.

Chemarims = Kemarim = black-robed, or cassocked. From Hebrew. Kamar, to be black. Used of idolatrous priests because so clothed; not Kohen, as appointed by Jehovah. Occurs only here; 2Ki 23:5, and Hos 10:5.

Fuente: Companion Bible Notes, Appendices and Graphics

Zep 1:4-18

JUDGEMENT OF JUDAH . . . Zep 1:4-18 and Zep 2:1-3)

MY HAND UPON JUDAH . . . Zep 1:4

Unlike some others (Amos) whose pronouncements of judgement begin: with Judahs neighbors and then focus on her, Zephaniah begins at home. All the world is wicked. The sin of Gods people is worst of all, precisely because they are Gods people. As Peter has it, Judgment must begin at the house of God. (1Pe 4:17) The prophet immediately turns to listing those specifics which have brought Gods judgement against Judah. At the top of the list is Baal worship. (See introductory chapter on Baal worship.) The last vestige, or remnant, of Baal worship is going to be obliterated from this place i.e. Jerusalem. If this prophecy is indeed related to Josiahs reform, the obliteration of Baalism proceeded a pace before the Babylonian scourge actually executed judgement against Judah. However, thorough though the reform was, it did not remove all the remnants of Baal worship. This was accomplished only by the destruction of Jerusalem by Nebuchadnezzar.

Zerr: Jerusalem was the capital of Judah (Zep 1:4) and it was doomed to be taken into captivity. “cut off the remnant of Baal” refers directly to the idols and they were to be cut off even before the people were removed. (See 2Ki 23:4-5.)

CHEMARIM WITH THE PRIESTS . . .

Chemarim in Aramaic means priests. Its literal meaning is black. It applied to the priests because of their black robes.

Probably both the priests of Baal and the apostate priests of Jehovah are meant here. Just as Zephaniah begins his pronouncement of universal judgement by focusing on Judah, within Judah the focus is on Jerusalem, within Jerusalem this place or the temple, within the temple the priesthood. The prophet obviously believes in coming directly to the source of Baalism among Gods people.

THE HOSTS OF HEAVEN ON THE HOUSETOPS . . . Zep 1:5

In addition to Baal, the perennial blight on Judahs faith, the Assyrian worship of the planets, has also infected the people of God. This despicable practice, enjoying an American revival in modern preoccupation with horoscopes, was imported from Nineveh in the days of the wicked Manasseh. (cf. 2Ki 21:3) It continued to the last in Judah. (cf. Jer 32:29). The housetops mentioned here are the flat roofs of Palestinian homes which were the ideal vantage point from which to worship the hosts of heaven.

Zerr: “Host of heaven upon the housetops” (Zep 1:5) refers to the worship of the stars, and the people went to their housetops for that practice. Swear by the Lord and by Malcham (national idol of the Ammonites) means they tried to mix the idolatrous worship with that at the true God of Israel.

SWEAR TO JEHOVAH . . . SWEAR. BY MALCOM . . .

This same approach is advocated today as Christianity searches for some peaceful co-existence with Islam, Judaism, Buddhism, etc. W. A, Visser-Hooft, in his book No Other Name, 1963, makes an heroic effort to call attention to this influence. His efforts seem to have been in vain, possibly because of his stance as a former general secretary of the World Council of Churches, which is itself a form of religious syncretism. Colin W. Williams, dean of Yale Divinity School, is quoted as saying, . . . I hold open that what is true for the Buddhist in his situation may be as valid for him as mine is for me. Max Therian, speaking before the World Council in New Delhi, echoed this same approach to Islam on the ground that truth and charity were taught by both Mohammed and Jesus and that both are recognized as Master and Prophet.

In both Zephaniahs day and ours the problem of syncretism is a problem of authority. In Judah there was a willing compromise of Jehovahs authority with that of Baal. In our time the premise is situationalism in which the presupposition of absolute authority is summarily dismissed. In either case, the Biblical answer is thus saith the Lord!

THEM THAT . . . TURN BACK . . . HAVE NOT SOUGHT . . . NOR INQUIRED . . . Zep 1:6

Indifference to and unconcern for Jehovah are described here. Then as now, there were those who, surrounded by evil heinous enough to merit the judgement of God, were simply satisfied to live out their lives without considering God at all. To inquire of God is to attend formal worship, particularly the hours of prayer. (cf. Psa 10:4) In pronouncing punishment against such indifference (Zep 1:12) the prophet describes it as men that are settled on their lees that say in their heart Jehovah will not do good, neither will He do evil. This amounts to spiritual stagnation just as fermented wine was left for a time on the lees to allow solid matter suspended in it to settle, so the unfeeling indifference of some in Judah has left them with a congealing of the soul. Perhaps Gods judgement will surprise none so much as these.

Zerr: Cut off (Zep 1:6) is still the verb that tells what is to happen to certain evil characters. Turned back from the Lord means those who proved unfaithful to Him and directed their attention to idols. These persons did not seek information from the Lord nor even make any inquiry after Him.

HOLD THY PEACE . . . Zep 1:7

As the indifferent have had nothing meaningful to say for, to, or about God, they are to be dumb in the presence of His judgement. The Lord has prepared these evil backsliders as a sacrifice. (cp. Isa 34:6, Jer 46:10, Eze 39:17) The despised Chaldeans are called to be His guests. They will feast on the remains of Judah as the priests feasted on the remains of sacrifices on feast days. Nebuchadnezzar was invited to come to take vengeance on Jerusalem. (Jer 25:9).

Zerr: Hold thy peace (Zep 1:7) has about the same force as the bid for “silence” in Hab 2:20. Day ot the Lord means the day of judgment against Judah when she was to be taken into captivity. Prepared a sacrifice is figurative and refers to the turning over of Judah to the Babylonians. Bid his Guests. When a man makes a feast he invites a number of guests, and in like manner the Lord bids the whole world to behold the judgments about to be sent upon a disobedient people.

SUCH AS ARE CLOTHED IN FOREIGN APPAREL . . . Zep 1:8

Jehovah had regulated the attire of His people in a measure. (Num 15:38 -f, Deu 22:11 -f, cp. Mat 23:5) Special dress was designed to remind them they were in a special relationship to God. Beyond the mere copying of foreign dress is the implied aping of foreign customs which inevitably accompanies it. The adopting of foreign dress and customs led to the acceptance of foreign religions. There was a gradual blending of Judah with her neighbors until there was little to distinguish the one from the other.

Zerr: The leaders in Jerusalem were chiefly responsible for the corruptions of the nation (Zep 1:8) and they are given special notice here.

ALL THOSE THAT LEAP OVER THE THRESHOLD . . . Zep 1:9

Several possible implications are suggested here. The priests of the Philistine god, Dagon, avoided stepping on the threshold of their temple because their god had fallen across it (1Sa 5:5). When the Judeans emulated this practice, they were yielding to idolatry. Household deities may have entered into this leaping over the threshold. Sacrifices of food were left on the threshold for such gods so that the threshold constituted an altar: As such, it was not to be desecrated by stepping directly on it. Perhaps Zephaniah intends rather to single out by this phrase those who in their haste to intrude on the privacy of their neighbors or to rob and ransack their houses, leaped across the threshold. In any of these cases, the offense is worthy of punishment.

Zerr: Leap on the threshold (Zep 1:9) means those who enter the houses or their abominable masters and thus endorse them in their evil way of ltfe.

THAT FILL . . . WITH DECEIT . . .

The house of the master refers to the household in which one was employed. Those who are disloyal to their employers, who enrich themselves at their employers expense are to suffer Gods judgment.

THERE SHALL BE THE NOISE OF A CRY . . . Zep 1:10-13

The fish gate was located in the north wall of Jerusalem. When the invading Babylonians came against Jerusalem they would come from the north. From that direction the alarm would sound throughout the city. The second quarter was a northern suburb of Jerusalem, new in Josiahs day. It also would be in the line of Babylonian march. The hills likely refers to the hills immediately north of Jerusalem. Scopus, northeast of the city has long been inhabited as a section of Jerusalem, but without the city walls. Invading armies captured this hill and, because of its commanding view of the city, made it their field headquarters.

Zerr: The “gates” and “hills” mentioned in Zep 1:10 indicates that the tumult to be caused by the Invasion would be general.

YE INHABITANTS OF MAKTESH . . . Zep 1:11

Between the eastern and western hills on the northern outskirts of Jerusalem is the valley of Maktesh. The name means hollow place. (Jdg 15:19) Those who dwelt there would be directly in the path of any invader from the north. People of Canaan here probably means merchants. Not only those who lived in the northern outskirts of the city, but those who came there to trade would be caught in the judgemental onslaught. Zephaniah describes the sudden anguished cry of all who stood in the path of the Babylonians.

Zerr: Maktesh was a spot in Jerusalem that was evidently a commercial center (Zep 1:11). The traffic had become quite estionable and the merchants were to be punished for it which is the reason they are told to howl.

I WILL SEARCH . . . WITH LAMPS . . . Zep 1:12

Gods judgement will be exhaustive; none will escape. This searching is directed against those whose sin was indifference. (See above on Zep 1:6) By their non-commitment they have sought to escape from responsibility for the sins against which Gods wrath is directed. They have remained obscure . . . the silent majority will not be held unaccountable for the evil all about them. God will search them out for their own punishment.

Zerr: Candles (Zep 1:2) should not convey the thought of a weak light because such articles in ancient times were not made as they are today. The original word means something that would furnish a searchIng light. Lees are the settlings of wine that has become fixed and undisturbed. It is used figuratively to indicate the feeling of satisfaction that the leading men in Jerusalem had in spite of the warning predictions of the prophets that a calamity was soon coming upon the city. Not do good or evil means that they did not believe that the Lord was really going to do anything about the situation. They had lulled the peopIe into a state of indifference as to their conduct by the false prophecies of peace made to them by the corrupt teachers.

THEIR WEALTH SHALL BECOME . . . SPOIL . . . Zep 1:13

Indifference not only is no assurance of lack of moral responsibility. It actually becomes a danger in itself. Non-commitment cannot protect property from an invading army. Because these have remained indifferent to God and to conditions about them, they will not be allowed to reap what they produced by their labor. Others will lay waste their vineyards. (Cp. Deu 28:30, Amo 5:11, Mic 6:15) The indifferent are self-content in their suburban homes. They have escaped the immediate consequence of the evil of the city. But in Gods judgement against the city all they have secured by their indolence will be lost. Modern suburbia take heed!

Zerr: The words in Zep 1:13 are a prediction of the invasion from the Babylonian army that was to take possession of the property of the inhabitants of Jerusalem.

THE GREAT DAY OF JEHOVAH IS NEAR . . . Zep 1:14

No so! In every age of history, God works in human affairs on the basis of the same principles. Hence there is evidence in every age of the impending judgements of God. One need only visit the lands of the Bible and walk among the ruins of twenty-two fallen civilizations to realize that urgency concerning Gods judgement is well-founded. When the final curtain is about to fall on the history of humanity, and the last Day of the Lord is indeed imminent, the signs of the times will be the same. We live in a time when these signs are all about us. Whether they portent the declining days of our culture and the beginning of another era, or the soon coming of the final last Day is irrelevant. In either case, we would be fools not to share with the prophets and the New Testament church the sense of urgent need for repentant preparation. We, as Zephaniah, need desperately to know the day is so near that the voice of it can already be heard.

Zerr: “The great day of the Lord is near.” (Zep 1:14) Zephaniah wrote this in the days of Josiah which was less than a quarter of a century before the captivIty.

THAT DAY IS A DAY OF WRATH . . . Zep 1:15-18

In his powerful book, Death In The City (Inter-Varsity Press, 1969). Francis Schaeffer says … anyone who is unwilling to speak of the wrath of God does not understand the Christian faith. If we allow the Christian faith to include those covenant people who looked forward to His coming as well as those who look to it as a fait accompli, Mr. Schaeffers statement could have been directed to Zephaniahs readers. It is precisely because they, and we, are under Gods wrath that the judgement must come. It is because we stand guilty and unfit for His presence that He must come to us. As Dr. Schaeffer points out …there is a moral law of the universe and that basic law is the character of God Himself. So then, whether it is Zephaniah or Paul (e.g. Roman Zep 1:18 -f) or a twentieth century preacher who speaks of judgement day and Gods wrath, he is discussing the inevitable, Whether the syncretistic denial of this truth comes from a Baal worshipper or a modern existentialist, it is false prophecy and needs to be denounced as such.

Zephaniahs description of the day of wrath in Zep 1:15-18 pictures the physical destruction occasioned by Gods wrath implemented by Nebuchadnezzar. It may describe what lies in our own future. Figuratively, it certainly depicts the spiritual suffering in the last judgement day by those who know not God.

Zerr: Zep 1:15 describes the terrible conditions that came upon the land at the siege and capture of Judah by the Babylonian army. The fulfiIlment of the prediction is recorded in 2 Kings 24, 25. The trumpet and alarm (Zep 1:16) was sounded in a time of war and this is a prediction of such an occasion. Fenced cities were those that were walled and fortified, but all such means of protection or defence were destined to prove insufficient. We have in Zep 1:17 a description of the humiliation to come upon the men of Judah when the Babylonians came against the land. The reason for all this terrible judgment is expressed by the words because they have sinned against the Lord. Sometimes a victorious army can be induced to make peace by the offer of money (Zep 1:18). But the Babylonians were not wanting that, instead they were bent on the subjugation of the city of Jerusalem and its surrounding territory.

Questions

Judgement of God

1. Discuss Zephaniahs claim to inspiration.

2. Trace the idea of judgement by fire.

3. What are the stumbling blocks which cause man to sin? (Zep 1:3)

4. Who are the hosts of heaven on the housetops?

5. Discuss the religious syncretism of Zephaniahs day as seen in Judahs compromise with strange gods as it typlifies modern religious syncretism.

6. Who will likely be most surprised by Gods judgement? (Zep 1:6)

7. Discuss Zephaniahs pronouncement of judgement against Judah in light of the principle set down in 1Pe 4:17.

8. Who are those clothed in foreign apparel? (Zep 1:8)

9. Who are those that leap over the threshold? (Zep 1:9)

10. When the invading Babylonians came against Jerusalem they came from the ___________________.

11. Discuss I will search with lamps. (Zep 1:12)

12. Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,

13. How do you reconcile the wrath of God and the love of God?

14. Gods threatenings are always a call to ___________________.

15. Who are the meek?

16. Meekness is _______________ ___________________.

Fuente: Old and New Testaments Restoration Commentary

Chemarims

i.e. idolatrous priests. Cf. 2Ki 23:5.

Fuente: Scofield Reference Bible Notes

stretch: Exo 15:12, 2Ki 21:13, Isa 14:26, Isa 14:27

the remnant: “Fulfilled”, 2Ki 23:4, 2Ki 23:5, 2Ch 34:4

the Chemarims: Hos 10:5, *marg.

Reciprocal: Deu 7:24 – their name 1Ki 9:9 – Because 2Ch 24:18 – wrath Isa 1:28 – they that Isa 48:19 – his name Isa 65:12 – will I Jer 10:15 – in the Jer 15:6 – stretch Jer 44:26 – The Lord God Eze 6:6 – your altars Eze 20:39 – but Eze 25:7 – I will stretch Zec 13:2 – I will cut Rom 11:4 – Baal

Fuente: The Treasury of Scripture Knowledge

Zep 1:4. Jerusalem was the capital of Judah and it was doomed to be taken into captivity out off the remnant of Baal refers directly to the idols and they were to be cut off even before the people were removed. (See 2Ki 23:4-5.)

Fuente: Combined Bible Commentary

Zep 1:4-6. I will also stretch out my hand upon Judah I will manifest my power upon Judah, as I have done upon Israel. And I will cut off the remnant of Baal The altars, or places of worship, dedicated to Baal, which still remain in this place, namely, Jerusalem; and the name of the Chemarims Of the idolatrous priests, for so the same word is rendered 2Ki 23:5, where see the note; with the priests That is, I will destroy these together with the priests of the tribe of Levi, who have been joined in the worship of idols, in which, as we learn from Eze 8:11; Eze 22:26, some of them were joined. And them that worship the host of heaven upon the house-tops They were wont to worship the moon and stars upon the roofs of their houses, which were made flat. And that swear by the Lord, and by Malcham That join the worship of idols to that of the true God. Malcham is the same with Moloch, to whom many of the people of Judah continued to offer their children, as Jeremiah upbraids them, Jer 7:31; Jer 19:5; and that, it seems, after the reformation that Josiah had made. Swearing is an act of religious worship, or a solemn invocation of God, as a witness and a judge, Deu 10:20; and therefore the Israelites were expressly forbidden to swear by idols, Jos 23:7. And them that are turned back, &c. That are apostates to idolatry. And those that have not sought the Lord That live without any sense of religion, and, as it were, without God in the world.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the {b} Chemarims with the priests;

(b) Who were an order of superstitious priests appointed to minister in the service of Baal, and were as his special chaplains; read 2Ki 23:5, Hos 10:5 .

Fuente: Geneva Bible Notes

1. The cause for Judah’s judgment 1:4-6

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Yahweh announced that He would stretch out His hand in judgment against Judah and the people of Jerusalem. Stretching out the hand is a figure of speech that implies a special work of punishment (cf. Exo 6:6; Deu 4:34; 2Ki 17:36; Isa 14:26-27; Jer 27:5; Jer 32:17; et al.). He promised to cut off the remnant of Baal worshippers who remained in Judah, or perhaps the temple (cf. Deu 12:5; Deu 12:11; 1Ki 8:29-30; Eze 42:13), as well as the priests of Baal and the unfaithful priests of Yahweh. He would also terminate their reputations and the memory of them (cf. 2Ki 23:5; Hos 10:5).

This reference has suggested to some interpreters that Zephaniah wrote after Josiah began his reforms since Josiah revived the worship of Yahweh and tried unsuccessfully to eliminate idolatry (2Ch 34:4). However, this verse may simply mean that the Lord would judge the idolaters in Judah, "Baal" being a figure (synecdoche) for all idolatry.

"Wherever excitement in religion becomes an end in itself and wherever the cult of ’what helps’ replaces joy in ’what’s true,’ Baal is worshiped." [Note: Motyer, p. 912.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

B. The judgment on Judah 1:4-2:3

Zephaniah gave more particulars concerning the fate of Judah (Zep 1:4 to Zep 2:3) and Jerusalem (Zep 3:1-7) than about the fate of the rest of humanity (Zep 1:2-3; Zep 2:4-15; Zep 3:8). He did this both in the section of the book dealing with coming judgment and in the section about blessing. In the section on blessing he gave only one verse to the purification of the nations (Zep 3:9) but 11 to the transformation of Israel (Zep 3:10-20).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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