Exegetical and Hermeneutical Commentary of Zephaniah 1:5
And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by Malcham;
5. Besides the priests who lead the false worship, the various classes of worshippers shall be swept away: (1) those that worship the host of heaven on the house-tops; (2) those who unite Jehovah and other gods in their worship; and (3) those who have renounced the service of Jehovah, or who do not concern themselves about Him ( Zep 1:6) those wholly indifferent, “settled on their lees” ( Zep 1:12).
the host of heaven ] The “host of heaven” appears to be an expression including the heavenly bodies in general, sun, moon and stars. Of course only particular stars, such as the more brilliant fixed stars and the planets, with the constellations of the zodiac (2Ki 23:5), would be worshipped, not the starry heavens in a mass. The sun and moon are frequently specified separately from the “host of heaven,” because more conspicuous, though they are no doubt to be included in the general expression, “host of heaven.” The fact that the worship of the heavenly bodies was performed on the housetops indicates that the service was rendered directly to them when visible and not indirectly to representations of them. Job 31:26 describes one way of performing the worship: “If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, and my mouth hath kissed my hand”; cf. Eze 8:16, “Behold, about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east.” Worship of the host of heaven is not alluded to by the prophets of northern Israel, unless it be in the obscure passage Amo 5:26. Its prevalence in Judah in later times was due to the influence of Assyria. It was natural that the vassal state should imitate the manners and religion of its superior. The practice appears to have been introduced by Ahaz (2Ki 23:12), and is frequently alluded to by Jeremiah and writers after his time (Jer 19:13).
that swear by the Lord ] lit. that swear to the Lord. To swear to the Lord is to acknowledge and do homage to Jehovah as God; to swear by the Lord is to bind oneself by His name in taking an oath. Cf. Isa 45:23, “ unto me every knee shall bow, every tongue shall swear.”
And that swear by Malcham ] The word Malcham as pointed means their King, that is, probably Molech. Others would point Milcom, the name of the god of the children of Ammon ( 1Ki 11:5 ; 1Ki 11:33; 2Ki 23:13), who however is called Molech in 1Ki 11:7. Though Solomon to gratify his strange wives built highplaces to Milcom and other gods, worship of the Ammonitish Milcom in Israel is nowhere else alluded to and has little probability. The spelling Malcham, “their King,” is therefore preferable, though it is possible that Malcham is merely another pronunciation of Milcom, meaning Molech. The vowels in the word Mlech are altogether anomalous, and are possibly those of the word shame (bsheth), i.e. Baal; the word should in all likelihood be spelled Mlech (or Malich), the ordinary word for “King,” as in Isa 57:9. Molech is thus not a proper name, but one applicable to any chief god, whether Baal or another.
The construction of the clause is difficult. Two classes of persons cannot be meant: viz., such as worship and swear to Jehovah and such as swear by their King. One class of persons is described, those who worship Jehovah and also swear by their King, doing homage both to Jehovah and Molech. Ezekiel refers to such persons, ch. Eze 23:37 ff., “For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it” ( Eze 23:39).
Fuente: The Cambridge Bible for Schools and Colleges
And them that worship the best of heaven upon the – (flat) housetops This was fulfilled by Josiah who destroyed the altars that were on the top of the upper chamber of Ahaz 2Ki 23:12. Jeremiah speaks as if this worship was almost universal, as though well-near every roof had been profaned by this idolatry. The houses of Jerusalem, and the houses of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink-offerings unto other gods Jer 19:13. The Chaldaeans that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink-offerings to other gods, to provoke Me to anger Jer 32:29. They worshiped on the house-tops, probably to have a clearer view of that magnificent expanse of sky, the moon and stars which God had ordained Psa 8:3; the queen of heaven, which they worshiped instead of Himself. There is something so mysterious in that calm face of the moon, as it walketh in beauty Job 31:26; God seems to have invested it with such delegated influence over the seasons and the produce of the earth, that they stopped short in it, and worshiped the creature rather than the Creator. Much as men now talk of Nature, admire Nature, speak of its laws, not as laws imposed upon it, but inherent in it, laws affecting us and our well-being; only not in their ever-varying vicissitudes, doing whatsoever God commandeth them upon the face of the world in the earth, whether for correction, or for His land or for mercy! Job 37:12-13. The idolaters worshiped and served the creature more than the Creator, Who is blessed forever Rom 1:25; moderns equally make this world their object, only they idolize themselves and their discoveries, and worship their own intellect.
This worship on the house-tops individualized the public idolatry; it was a rebellion against God, family by family; a sort of family-prayer of idolatry. Did we, say the mingled multitude to Jeremiah, make our cakes to worship her, and pour out our drink-offerings unto her, without our men? Jer 44:19. Its family character is described in Jeremiah. 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 Jer 7:18. The idolatry spread to other cities. We will certainly do, they say, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem Jer 44:17. The incense went up continually as a memorial to God from the altar of incense in the temple: the roofs of the houses were so many altars, from which, street by street and house by house the incense went up to her, for whom they dethroned God, the queen of heaven. It was an idolatry, with which Judah was especially besotted, believing that they received all goods of this world from them and not from God. When punished for their sin, they repented of their partial repentance and maintained to Jeremiah that they were punished for leaving off to burn incense to the queen of heaven Jer 44:2, Jer 44:15, Jer 44:18.
And them that worship … the Lord – but with a divided heart and service; that swear by (rather to) the Lord, swear fealty and loyal allegiance to Him, while they do acts which deny it, in that they swear by Malcham, better (it is no appellative although allied to one) their king , most probably, I think, Moloch.
This idolatry had been their enduring idolatry in the wilderness, after the calves had been annihilated; it is the worship, against which Israel is warned by name in the law Lev 18:21; Lev 20:2-4; then, throughout the history of the Judges, we hear of the kindred idolatry of Baal , the Lord (who was called also eternal king and from whom individuals named themselves son of (the) king, servant of (the) king ), or the manifold Baals and Ashtaroth or Astarte. But after these had been removed on the preaching of Samuel 1Sa 7:6; 1Sa 12:10, this idolatry does not reappear in Judah until the intermarriage of Jehoram with the house of Ahab 2Ki 8:16-18, 2Ki 8:26-27; 2Ch 21:6, 2Ch 21:12-13; 2Ch 22:2-4.
The kindred and equally horrible worship of Molech, the abomination of the children of Ammon 1Ki 11:7, was brought in by Solomon in his decay, and endured until his high place was defiled by Josiah 2Ki 23:13-14. It is probable then that this was their king , of whom Zephaniah speaks, whom Amos and after him Jeremiah, called their king; but speaking of Ammon. Him, the king of Ammon, Judah adopted as their king. They owned God as their king in words; Molech they owned by their deeds; they worshiped and sware fealty to the Lord and they sware by their king; his name was familiarly in their mouths; to him they appealed as the Judge and witness of the truth of their words, his displeasure they invoked on themselves, if they swore falsely. Cyril: Those in error were wont to swear by heaven, and, as matter of reverence to call out, By the king and lord Sun. Those who do so must of set purpose and willfully depart from the love of God, since the law expressly says, Thou shalt worship the Lord thy God, and serve Him alone, and swear by His Name Deu 6:13.
The former class who worshipped on the roofs were mere idolaters. These worshiped, as they thought, the Lord, bound themselves solemnly by oath to Him, but with a reserve, joining a hateful idol to Him, in that they, by a religious act, owned it too as god. The act which they did was in direct words, or by implication, forbidden by God. The command to swear by the Lord implied that they were to swear by none else. It was followed by the prohibition to go after other gods. (Deu 6:13-14; 10:30, compare Isa 65:16; Jer 4:2). Contrariwise, to swear by other gods was forbidden as a part of their service. Be very courageous to keep and to do all that is written in the book of the Law of Moses, neither make mention of the name of their gods, nor cause to swear by them, neither serve them, but cleave unto the Lord your God (Jos 23:6-8; compare Amo 8:14). How shall I pardon thee for this? Thy children have forsaken Me, and have sworn by those who are no gods Jer 5:7. They taught My people to swear by Baal Jer 12:16. They thought perhaps that in that they professed to serve God, did the greater homage to Him, professed and bound themselves to be His, (such is the meaning of swear to the Lord) they might, without renouncing His service, do certain things, swear by their king, although in effect they thereby owned hint also as god. To such Elijah said, How long halt ye between two opinions? If the Lord be God, follow Him; but if Baal, then follow him 1Ki 18:21; and God by Jeremiah rejects with abhorrence such divided service. Ye trust in lying words, which will not profit. Will ye steal, murder, commit adultery, swear falsely, and burn incense unto Baal, and walk after other gods, and come and stand before Me in this house, which is called by My name, saying, We are delivered to do all these abominations Jer 7:8-10. And Hosea, Neither go ye to Beth-aven, and swear there, The Lord liveth Hos 4:15.
Such are Christians, Jerome: who think that they can serve together the world and the Lord, and please two masters, God and Mammom; who, being soldiers of Jesus Christ and having sworn fealty to Him, entangle themselves with the affairs of this life and offer the same image to God and to Caesar 2Ti 2:3-4. To such, God, whom with their lips they own, is not their God; their idol is, as the very name says, their king, whom alone they please, displeasing and dishonoring God. We must not only fear, love, honor God, but love, fear, honor all beside for Him Alone.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. The host of heaven] Sun, moon, planets, and stars. This worship was one of the most ancient and the most common of all species of idolatry; and it had a greater semblance of reason to recommend it. See 2Kg 23:5; 2Kg 23:12; Jer 19:13; Jer 32:29.
That swear by the Lord, and that swear by Malcham] Associating the name of an idol with that of the Most High. For Malcham, see on Ho 4:15, and Am 5:26.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And them that worship; those among the people that adhered to this idolatry.
The host of heaven; the sun, moon, and stars, frequently in the Scripture called the host of heaven.
Upon the house-tops; openly, as the manner of those idolaters was, either because they thought those deities they imagined to dwell in the body of those stars better saw them, or were better pleased thus, or because these places were nearer heaven. On the flat roofs of their houses they were used to have their altars and worship.
That swear by the Lord, or, to the Lord, (as the Hebrew bears,)
and by Malcham; persons that mix idol worship and the worship of the true God; that devote themselves to God and Baal, or Malcham; called Milcom, and Molech, and Moloch, Amo 5:26; probably it was their chief idol, fancied to be king of gods and men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. worship the host of heavenSaba:whence, in contrast to Sabeanism, Jehovah is called Lord ofSabaoth.
upon the housetopswhichwere flat (2Ki 23:5; 2Ki 23:6;2Ki 23:12; Jer 19:13;Jer 32:29).
swear by the Lordrather,”swear to JEHOVAH”(2Ch 15:14); solemnlydedicating themselves to Him (compare Isa 48:1;Hos 4:15).
and“and yet(with strange inconsistency, 1Ki 18:21;Eze 20:39; Mat 6:24)swear by Malcham,” that is, “their king“[MAURER]: the same asMolech (see on Am 5:25), and”Milcom the god of . . . Ammon” (1Ki11:33). If Satan have half the heart, he will have all; if theLord have but half offered to Him, He will have none.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And upon them that worship the host of heaven upon the house tops,…. The sun, moon, and stars, which some worshipped upon their house tops; the roofs of their houses being flat, as the roofs of the houses of the Jews generally were; from hence they had a full view of the host of heaven, and worshipped them openly; and fancied, the nearer they were to them, the more acceptable was their service; see Jer 19:13:
and them that worship, [and] that swear the Lord, and that swear by Malcham; that is, that worship the true God, or at least pretend to do so, and swear by him when they take an oath: or, “that swear to the Lord”; as the words n may be rendered; that swear allegiance to him, to be true and faithful to him, to serve and obey him, and to keep his statutes and ordinances; and yet they swear by Malcham also, or Milchom, or Melchom, the same with Molech, or Moloch, the god of the Ammonites. These were such as partly worshipped God, and partly idols; they divided their religion and devotion between them, sometimes served the one, and sometimes the other; they halted between two opinions, and were a sort of occasional conformists; and such were as detestable to God as those that worshipped idols; as the Papists are, who pretend to worship God and their images, or God in them, and with them; and so all such persons that seek for justification and salvation, partly by their own works, and partly by Christ, are displeasing to the Lord, and miss of the thing; stumbling at the stumbling stone, and so fall and perish.
n “qui jurant Domino”, Drusius; “qui jurant Jehovae”, Cocceius; “jurantes Domino Jehovae”, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
Zephaniah pursues the subject contained in the verse I explained yesterday. For as the majority of the people still adhered to their superstitions, though the pure worship of the law had been restored by Josiah, the Prophet threatens here, that God would punish such ingratitude. As then he had spoken in the last verse of the worshipers of Baal and their sacrifices, so now he proceeds farther—that the Lord would execute vengeance on the whole people, who prayed to the host of heaven, or bowed themselves down before the host of heaven. It is well known that those stars are thus called in Scripture to which the gentiles ascribed, on account of their superior lustre, some sort of divinity. Hence it was, that they worshipped the sun as God, called the moon the queen of heaven, and also paid adoration to the stars. The people, then, did not only sin in worshipping Baal, but were also addicted to many superstitions, as we see to be the case whenever men degenerate from the genuine doctrine of true religion; they then seek out various inventions on all sides, so that they observe no limits and keep within no boundaries.
But he says, that they worshipped the stars on their roofs. It is probable that they chose this higher place, as interpreters remind us, because they thought that they were more seen by the stars the nearer they were to them. For as men are gross in their ideas they never think God propitious to them except he exhibits some proof or sign of a bodily presence; in short, they always seek God according to their own earthly notions. Since, then, the Jews thought that there were so many Gods as there are stars in heaven, it is no wonder that they ascended to the roofs of their houses, that they might be, as it were, in the sight of their gods, and thus not lose their labor; for the superstitious never think that their devotion is observed by God, unless they have before their eyes, as we have just said, some sign of his presence.
We now then see how this verse stands connected with the last. God declares that he would punish all idolaters; but as the Jews worshipped Baal, the Prophet first condemned that strange religion; and now he adds other devices, to which the Jews perversely devoted themselves; for they worshipped also all the stars, ascribing to them some sort of divinity. Then he mentions all those who worshipped and swore by their own king, and swore by Jehovah
By these last words the Prophet intimates, that the Jews had not so repudiated the law of God but that they boasted that they still worshipped the God who had adopted them, and by whom they had been redeemed, who had commanded the temple to be built for him, and an altar on mount Sion. They then did not openly reject the worship of the true God, but formed such a mixture for themselves, that they joined to the true God their own idols, as we see to be the state of things at this day under the Papacy. It seems a sufficient excuse to foolish men that they retain the name of God; and they confidently boast that the true God is worshipped by them; and yet we see that they mix together with this worship many of the delusions of Satan; for under the Papacy there is no end to their inventions. When any devise some peculiar mode of worship, it is then connected with the rest; and thus they form such a mixture, that from one God, divided into many parts, they bring forth a vast troop of deities. As then at this day the Papists worship God and idols too, so Zephaniah had to condemn the same wickedness among the Jews.
We here learn that God’s name was not then wholly obliterated, as though the world had openly fallen away from God; for though they worshipped Jupiter, Mercury, Apollo, and other fictitious gods, they yet professed to worship the only true and eternal God, the Creator of heaven and earth. What then was it that the Prophet condemned that they were not content with what the law simply and plainly prescribed, but that they devised for themselves various and strange modes of worship; for when men take to themselves such a liberty as this, they no longer worship the true God, how much soever they may pretend to do so, inasmuch as God repudiates all spurious modes of worship, as he testifies especially in Eze 20:0 —Go ye, he says, worship your idols. He shows that all kinds of worship are abominable to him whenever men depart in any measure from his pure word. For we must hold this as the main principle—that obedience is more valued by God than all sacrifices. Whenever men run after their own inventions they depart from the true God; for they refuse to render to him what he principally requires, even obedience.
But our Prophet speaks according to the common notions of men; for they pretended to be the true worshipers of God, while they still adhered to their own inventions. They did not, indeed, properly speaking, worship the true God; but as they thought, and openly professed to do this, Zephaniah, making this concession, says—God will not suffer his own worship to be thus profaned: ye seek to blend it with that of your idols; this he will not endure. Ye worship the true God, and ye worship your idols; but he would have himself to be worshipped alone; and this he deserves. But the partition which ye make is nothing else than the mangling of true worship; and God will not have himself to be thus in part worshipped. We now understand what the Prophet means here; for the Jews covered their abominations with the pretext that their purpose was to worship the God of Abraham: the Prophet does not simply deny this to be done by them, but declares that this worship was useless and disapproved by God; nay, he proceeds farther, and says that this worship, made up of various inventions, was an abominable corruption which God would punish; for he can by no means bear that there should be such an alliance—that idols should be substituted in his place, and that a part of his glory should be transferred to the inventions of men. This is the true meaning.
We hence learn how greatly deceived the Papists are, who think it enough, provided they depart not wholly from the worship of the only true God; for God allows and approves of no worship except when we attend to his voice, and turn not aside either to the left hand or to the right, but acquiesce only in what he has prescribed.
It is nothing strange that he connects swearing with worship, for it is a kind of divine worship. Hence the Scripture, stating a part for the whole, often mentions swearing in this sense, as including the service due to God. But the Prophet pronounces here generally a curse on all the superstitious, who worshipped fictitious gods; and then he adds one kind of worship, and that is swearing. I shall not here speak at large, nor is it— necessary, on the subject of swearing. We know that the use of an oath is lawful when God is appealed to as a witness and a judge, on important occasions; for God’s name may be interposed when a matter requires proof, and when it is important; but God’s name is not to be introduced thoughtlessly. Hence two things are especially required in an oath—that all who swear by his name should present themselves with reverence before his tribunal, and acknowledge him to be the avenger if they take his name falsely or inconsiderately This is one thing. Then the matter itself, on account of which we swear, must be considered; for if men allow themselves to swear by God’s name respecting things which are trifling and frivolous, it is a shameful profanation, and by no means to be borne. For it is a singular favor on the part of God, that he allows us to take his name when there is any controversy among us, and when a confirmation is necessary. As then we thus receive through kindness the name of God, it is surely a great favor; for how great is the sanctity of that name, though it serves even earthly concerns? God then does so far accommodate himself to us, that it is lawful for us to swear by his name. Hence a greater seriousness ought to be observed by us in oaths, so that no one should dare to interpose an oath except when necessity requires; and we should also especially take heed lest God be called a witness to what is false. For how great a sacrilege it is to cover a falsehood with his name, who is the eternal and immutable truth! They then who swear falsely by his name change God, as far as they can, into what he is not. We now sufficiently understand how swearing is a kind of divine worship, because his honor is thereby given to God; for his majesty is, as it were, brought before us, and as it is his peculiar office to know and to discover hidden things, and also to maintain the truth, this his own work is ascribed to him. Now when any one swears by a mortal, or by the sun, or by the moon, or by creatures, he deprives God in part of his own honor.
We hence see that in superstitious oaths there was a clear proof of idolatry. This is the reason why the Prophet here condemns those who did swear by Jehovah and by Malkom; that is, who joined their idols with the true and eternal God when they swore. For it is a clear precept of God’s law, ‘By the name of thy God shalt thou swear.’ Deu 6:13. And when the Prophets speak of the renovation of the Church, they use this form—‘Ye shall swear by the name of God;’ ‘To me shall bend every knee;’ ‘Every tongue shall swear to me.’ What does all this mean? The whole world shall acknowledge me as the true God; and as every knee shall bow to me, so every one will submit himself to my judgment. We may hence doubtlessly conclude, that God is deprived of his right, whenever we swear by the sun, or by the moon, or by the dead, or by any creatures.
This evil has been common in all ages; and it prevails still at this day under the Papacy. They swear by the Virgin, by angels, and by the dead. They do not think that they thus take away anything from the sovereignty of the only true God; but we see what he declares respecting them. The Papists therefore foolishly excuse themselves, when they swear by their saints: for they cannot elude the charge of sacrilege, which the Holy Spirit has stamped with perpetual infamy, since he has said, that all those are abominable in the sight of God who swear by any other name than his own: and the reason is evident, for the sun, moon, and stars, and also dead or living men, are honored with the name of God, when they are set up as judges. For they who swear by the sun, do the same as though they said—The sun is my witness and judge; that is, The sun is my God. They who swear by the name of a king, or as profane men swore formerly, By the genius of their king, ascribe to a mortal what is peculiar to the true God alone. But when any one swears by heaven or the temple, and does not think that there is any divinity in the heavens or in the temple, it is the same as though he swore by God himself, as it appears from Mat 23:20; and Christ, when he forbade us to swear by heaven or by the earth, did not condemn such modes of swearing as inconsistent with his word, but as only useless and vain. At the same time he showed that God’s name is profaned by such expressions: ‘They who swear by heaven, swear also by him who inhabits heaven; they who swear by the temple, swear also by him who is worshipped in the temple, and to whom sacrifices are offered.’ When one swears by his head or by his life, it is a protestation, as though he said—As my life is dear to me. But they who swear by the saints, either living or dead, ascribe to mortals what is due to God. They who swear by the sun, place a dead created thing on the throne of God himself.
As to the term מלכם, melkom, it may be properly rendered, their king; for מלך, melak, as it is well known, means a king; but it is here put in construction, מלכם, melkom, their king; they swear by their own, king (71) The Prophet, I doubt not, alludes to the word מולך, Molok, which is derived from the verb, to reign: for though that word was commonly used by all as a proper name, it is yet certain that that false god was so called, as though he was a king: and the Prophet increases the indignity by saying— They swear by Malkom. He might have simply said, They swear by Moloch; but he says, They swear by Malkom; that is, They forget that I am their king, and transfer my sovereignty to a dead and empty image. God then does here, by an implied contrast, exaggerate the sin of the Jews, as they sought another king for themselves, when they knew that under his protection they always enjoyed a sure and real safety. Let us now proceed—
(71) It appears that this idol had two names, Moloc and Milcom, or Molcam. It is called Moloc, or Molec, in Lev 20:5, and in seven other places; but Milcom in 1Kg 11:5; 2Kg 23:14; as well as here, and also in Jer 49:1, though improperly rendered in our version, “their king.” The Ammonites are the people spoken of.
The swearing is here differently expressed: it is to [( ל)] Jehovah; and by [( ב)] Milcam. To swear to, is to make a promise to another by an oath, or, in this instance, to swear allegiance to God: but to swear by, is to appeal to another as witness to an engagement. We have the two forms together in Jos 9:19. The Jews made a solemn profession of obedience to God, and yet they acknowledged Melcam as God, by appealing to him as a witness to the truth. It is called the abomination of the Ammonites, 1Kg 11:33
The image of this god, according to the Rabbins, was hollow, made of brass, and had seven compartments. In the first, they put flour—in the second, turtles—in the third, an ewe—in the fourth, a ram—in the fifth, a calf—in the sixth, an ox—and in the seventh, a child! All these were burnt together by heating the image in the inside! To drown the cries and noises that might be made, they used drums and other instruments. See [ מלך ] in Parkhurst. How cruel is superstition! and yet how wedded to it is man by nature! Though the Jews had knowledge of the religion of him who is the God of love and mercy; yet they preferred the religion of savages and barbarians. How strongly does this fact prove man’s natural antipathy to God!— Ed.
Fuente: Calvin’s Complete Commentary
(5) The worship on the housetops is mentioned elsewhere as the cult of a certain class of apostates (see Jer. 19:13; Jer. 32:29) who ascended roots and other high places to adore the hosts of heaven. We find it mentioned as part of Josiahs reformatory procedure that he removed the altars that were on the top of the upper chamber of Ahaz (2Ki. 23:12). The last half of the verse should be rendered, And the worshippers who swear to Jehovah, and who swear (also) by Malchami.e., those who divide their allegiance between the true God and the false. In the title given to the latter we may perhaps see a combination of their king (Hebrew, malcm) and the name Moloch, or Molech. The name Malcham, however, occurs elsewhere as the name of an Ammonite deity, probably identical with Moloch. (See Jer. 49:1-3, Notes.) In 1Ki. 11:5, moreover, we have a deity Milcham, who is identified two verses later with Molech, the abomination of the children of Ammon. The allusion to the adoration of the host of heaven upon the housetops gains additional force if this deity is identical with the planet Saturn, as some have supposed. (See Gesenius, sub voce).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zep 1:5-6 name different classes of worshipers that will be swept away.
Worship the host of heaven The sun, moon, and stars. This form of idolatry, which was quite common in Judah during the latter part of the seventh century B.C. (Jer 8:2; Jer 19:13), was introduced from Assyria. The alliance consummated by Ahaz (2Ki 16:7-9) opened the way for its introduction, and further provision was made for it by Manasseh (2Ki 21:3; 2Ki 21:5; compare 2Ki 23:12). Josiah sought to abolish it (2Ki 23:4-5; 2Ki 23:12), but he did not succeed completely (Eze 8:16; compare Job 31:26).
Upon the housetops An indication that the worship was rendered directly to the heavenly bodies when they were visible, and not to representations of them. The construction of the rest of Zep 1:5 offers some difficulties. The text may have suffered, but the ancient versions offer no relief. If the present text is original a better rendering would be, “those who bow themselves, who devote themselves to Jehovah but swear by their king.” The first “swear” of A.V. is certainly an erroneous translation, for the construction is not the same as in the last clause; the expression means rather “to devote oneself by oath to the service of another,” and that fits admirably. The people prostrate themselves before Jehovah and vow loyalty to him; then they go and swear by some other deity, an indication that, in reality, their affection does not belong to Jehovah. While in this wise acceptable sense can be gotten from the present text, the latter is undoubtedly awkward and is greatly improved if the first “and that swear by” is omitted. It might easily have crept in from the following clause. With this omission 5b will read, “Those who bow themselves before Jehovah but swear by their king”; that is, nominally they worship Jehovah, in reality they have transferred their affection to other deities. If this is the correct interpretation, Zep 1:5 condemns two classes of worshipers, the out-and-out idolaters and the hypocritical Jehovah worshipers (compare Eze 23:39).
Malcham Margin R.V., “their king.” The god whom they recognize as their chief deity, whoever he might be. When many gods are worshiped the individual worshipers have their favorites among them. Peshitto and some manuscripts of LXX. read “Milcom” or “Moloch,” the name of the chief deity of the Ammonites. This presupposes the same consonants but different vowel points in Hebrew; in Jer 49:1; Jer 49:3, the same vowel points are retained. That Milcom was worshiped in Judah in Zephaniah’s days is shown by 2Ki 23:13.
A third class of sinners is condemned in Zep 1:6, those who have renounced entirely Jehovah and his religion.
Turned back from Jehovah R.V., “turned back from following Jehovah.” They began as worshipers of Jehovah, but have apostatized.
And those that have not sought This translation implies that 6b condemns another class of sinners; it is better, however, to consider the words a characterization of the people condemned in 6a and translate, “And them who have turned from following Jehovah, and who do not seek Jehovah nor inquire for him.” The word rendered here “inquire” is translated in Amo 5:4; Amo 5:6, “seek” (see there); the other word is translated “seek” in Hos 5:6, and has practically the same meaning. These apostates have no longer any concern for Jehovah (Zep 1:12).
Fuente: Whedon’s Commentary on the Old and New Testaments
Zep 1:5. And them that worship, and that swear, &c. And those worshippers, who, when they swear by the Lord, swear also by Melchom; that is to say, who would unite together the worship of Jehovah, and that of Melchom, the idol of the Ammonites. See 2 Kings 18.
Fuente: Commentary on the Holy Bible by Thomas Coke
Zep 1:5 And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by Malcham;
Ver. 5. And them that worship the host of heaven upon the housetops ] Called elsewhere the Queen of heaven, the constellations and heavenly bodies: whom they thought to worship so much the more acceptably, if in an open place and on high, in the very sight of the stars. Observent ista qui hodie Astrologiam iudiciariam profitentur, saith Gualther, Let those among us observe this who profess judiciary astrology; for these worship the stars no less than did the heathens of old, and do openly bring in heathenism again; while (first) they call the stars by the names of those heathenish deities, that ought to be abolished; and next, they subject to those stars all events of things, yea, man himself as touching all his manners and fortunes, which the Scripture affirmeth to depend upon the eternal providence of God alone. This is intolerable impiety, and they that fall into it, shall not escape the just judgment of God.
And them that worship and that swear by the Lord (or to the Lord, consecrating themselves as by oath to his service), and that swear by Malcham] That is, by their king, as the Egyptians did of old, Gen 42:15 . The Spaniards at this day, in the pride of their monarchy, are grown also to swear by the life of their king. There are a sort of mongrel Christians in the East called Melchites, as one would say of the king’s religion, because they resolved to do as Melech the king commanded them, though it were to make a mixture of religions, as these in the text would, and as our late moderators, Sancta Clara and others, of whom one said well, that they had made a pretty show, had there been no Bible, to tell us, that the jealous and just God hateth and plagueth halting between two, lukewarmness and neutrality in religion, all dough baked duties, speckled birds, ploughing with an ox and an ass, mingled seeds, linseywoolsey garments, Lev 19:19 . Upon which text the Douay doctor’s note is, here all participation with heretics and schismatics is forbidden. But by Malcham most understand here an idol of the Ammonites, otherwise called Molech, served in Tophet near to Jerusalem, and in the mount of Olives, called therefore the mount of corruption, 2Ki 23:13 . Which God could not but see as often as he looked out of the sanctuary. These worshippers of Malcham would not utterly renounce the true God, but they would set up others with him as partners: this would not be endured. Such were of old the Samaritans among the Jews, the Ebionites among the Christians, the Papists to this day, who swear by God and saints, and pray to God and his saints, and commit themselves to them (together with God) as their tutelars and patrons.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
worship the host of heaven. Reference to Pentateuch (Deu 4:19; Deu 17:3). App-92. Compare 2Ki 23:11, 2Ki 23:12. Jer 19:13.
Malcham = king-god, or king-idol. Syriac and Vulgate read “Milcom”.
Fuente: Companion Bible Notes, Appendices and Graphics
Malcham
An idol of the Ammonites, same as Molech, or Milcom.
Fuente: Scofield Reference Bible Notes
worship: 2Ki 23:12, Jer 19:13, Jer 32:29
and them: 1Ki 18:21, 2Ki 17:33, 2Ki 17:41, Mat 6:24
and that: Deu 10:20, Isa 48:1, Jer 4:2, Hos 4:15
by the Lord: or, to the Lord, Isa 44:5, Isa 45:23, Rom 14:11
swear by: Jos 23:7
Malcham: 1Ki 11:33, Milcom, Amo 5:26, Moloch.
Reciprocal: Gen 24:3 – swear Exo 20:23 – General Deu 4:19 – the host 1Ki 9:9 – Because 1Ki 11:5 – Milcom 2Ki 23:5 – the idolatrous priests 2Ki 23:13 – Milcom 2Ch 33:3 – the host Psa 63:11 – sweareth Psa 86:11 – unite Psa 101:3 – them Psa 119:10 – my whole Isa 65:16 – he that Jer 5:7 – sworn by Jer 7:9 – steal Jer 8:2 – and all Jer 12:16 – as they Jer 44:26 – The Lord God Jer 49:3 – their king Eze 20:39 – but Hos 7:8 – a cake Hos 10:2 – Their heart is divided Amo 8:14 – swear Act 10:9 – Peter 2Co 6:16 – what Rev 3:15 – thou
Fuente: The Treasury of Scripture Knowledge
Zep 1:5. Host of heaven upon the housetops 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.
Fuente: Combined Bible Commentary
1:5 And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by {c} Malcham;
(c) He alludes to their idol Molech, which was forbidden; read Lev 20:2 , yet they called him their king, and made him as a god: therefore he here notes those that will both say they worship God, and yet will swear by idols and serve them: which faltering is here condemned, as in Eze 20:39, 1Ki 18:21, 2Ki 17:33 .
Fuente: Geneva Bible Notes
The Lord would also judge those who worshipped the sun, moon, stars, and planets, which the idolatrous Israelites did on their flat housetops (cf. Deu 4:19; 2Ki 21:3; 2Ki 21:5; 2Ki 23:4-5; Jer 19:13). He would also punish the Judeans who worshipped both Yahweh and the pagan gods of the nations (cf. 2Ki 16:3; 2Ki 21:6; Jer 32:35). "Milcom," (Molech, the god of Ammon; 1Ki 11:33), probably represents all foreign gods. Swearing to and by a deity meant pronouncing an oath that called on that god to punish the oath-taker if he or she failed to do what he or she promised. Swearing by another god involved acknowledging its authority, which God forbade in Israel.