Zephaniah 1:12 Kommentar

After the title of the book (Zep 1:1) here is, I. A threatening of the destruction of Judah and Jerusalem, an utter destruction, by the Chaldeans (Zep 1:2-4). II. A charge against them for their gross sin, which provoked God to bring that destruction upon them (Zep 1:5, Zep 1:6); and so he goes on in the rest of the chapter, setting both the judgments before them, that they might prevent them or prepare for them, and the sins that destroy them, that they might judge themselves, and justify God in what was brought upon them. 1. They must hold their peace because they had greatly sinned (Zep 1:7-9). But, 2, They shall howl because the trouble will be great. The day of the Lord is near, and it will be a terrible day (Zep 1:10-18). Such fair and timely warning as this did God give to the Jews of the approaching captivity; but they hardened their neck, which made their destruction remediless.

And it shall come to pass at that time, [that] I will search Jerusalem with candles To find out the sins of the inhabitants of it, and the authors of them, and punish them for them, however hid and concealed from the eyes of others, or thought to be: this must be understood consistent with the omniscience of God, who knows all persons and things; nothing is hid from him; men may fancy their sins are hid, being privately and secretly committed; but all will be manifest, sooner or later; if not now, yet at the day of judgment; and sometimes they are made manifest by God in this life, as here; for what the Lord here says he would do, he did it by instruments, by the Chaldeans, whom he sent to Jerusalem; and to whom the gates of the city, the doors of houses, and the innermost recesses of them, were opened and plundered by them; and all for the sins of the people, which were hereby exposed. So the Targum, ``and it shall be at that time that I will appoint searchers, and they shall search Jerusalem, as they that search with candles;'' and no doubt but this was literally true of the Chaldeans, who with candles might search vaults and cellars, and such like dark places, where they supposed goods and riches were concealed. The allusion may be to the searching with lamps for leaven on the fourteenth of Nisan, when the passover began, in every corner of a house, and, when they found it, burnt it F21; or in general to searching for anything which lies concealed in dark places, where the light of the sun comes not, and can only be discovered by the light of candles; and denotes that nothing should escape the sight and knowledge of God, by whom a full discovery would be made of their persons and sins, and cognizance taken of them in a vindictive way, as follows: and punish the men that are settled on their lees; like wine on the lees, quiet and undisturbed; in a good outward estate and condition, abounding in wealth and riches, and trusting therein; and which, as the Targum paraphrases it, they enjoy in great tranquillity; Moab like, having never been emptied from vessel to vessel, ( Jeremiah 48:11 ) and so concluded they should ever remain in the same state, and became hardened in sin, or "curdled", and thickened, as the word F23 signifies; and were unconcerned about the state of religion, or the state of their own souls; and fearless and thoughtless of the judgments of God; but should now be visited, disturbed in their tranquil state, and be troubled and punished: that say in their heart; not daring to express with their lips the following atheism and blasphemy; but God, who searched and tried their hearts, knew it: The Lord will not do good, neither will he do evil; which is a flat denial of his providence; saying that he takes no notice of what is done by men on earth, whether good or bad; and neither rewards the one, nor punishes the other. So the Targum, as Kimchi quotes it, ``it is not the good pleasure of God to do good to the righteous, or to do evil to the wicked;'' than which nothing is more false! the Lord does good to all in a providential way, and to many in a way of special grace; and rewards with a reward of grace all good men, both here and hereafter; and though he does not do any moral evil, yet he executes the evil of punishment in this world, and in that to come, on evildoers. FOOTNOTES: F21 Vid. Misn. Pesachim, c. 1. sect. 1, 4. F23 (Myapqh) "concreti sunt", Junius & Tremellius, Piscator; "congelati", Calvin; "coagulatos", Montanus, Cocceius; "qui concreverunt glaciei, [vel] casei ad instar", Burkius.

The Lord Jesus went into Jerusalem, into the temple. And when he had looked around upon all things, then, as it was already late, he went out to Bethany with the Twelve. The Lord went into Jerusalem and into the temple. He went in, and, having entered, what does he do? He looks about at everything. In the temple of the Jews he was looking for a place to rest his head and found none. “He had looked around upon all things.” Why did it say, “He had looked around upon all that was there”? He was looking for the priests; he wanted to be with them, but he could not find them. He always had regard for priests. So he surveyed all that was about him, almost as though he were searching with a lantern; so says the prophet Zephaniah: “I will explore Jerusalem with lamps.” In this same way, the Lord too looked around at everything with the light of a lamp. He was searching in the temple, but he did not find what he wanted. When it was already evening, he was still exploring everything; he was looking around upon all things. Even though his search was unfruitful, nevertheless, as long as there was light, he remained in the temple; but when evening had come, when the shades of ignorance had darkened the temple of the Jews, when it was the evening hour, he went out to Bethany with the Twelve. The Savior searched; the apostles searched; in the temple they found nothing, so they left it.

(Verse 12.) And it will be in that time, I will search Jerusalem with lamps, and I will visit those who are fixed in their filth; those who say in their hearts, the Lord will not do good, nor will he do evil. LXX: And it will be on that day, I will search Jerusalem with a lamp, and I will avenge against those who despise their guards, and say in their hearts, the Lord will not do good, nor will he do evil. In the time and day of the captivity of Jerusalem by the Babylonians or by the Romans (because they have forsaken the law of the Lord, and acted impiously towards the Lord their Creator), the Lord will search with a lamp all the hidden things of Jerusalem, and he will not allow any to escape unpunished. We read Joseph's histories, and there we find written about sewers, and caves, and caverns, and tombs, where princes and kings and powerful men and priests had hidden themselves in fear of death. And I will visit, he says, upon those who trust in their bodies, and in their strengths, which he scornfully calls filth or sins, in which they have been completely immersed: those who, rejecting providence, have said that neither a good nor an evil God is the author: that is, that he does not render good to the good, nor evil to the evil: but that all things are ruled by chance and carried by uncertain fate. But in the consummation of the world, because it is understood as the day of the Lord, the Lord will search Jerusalem, that is, his Church, with a lamp: and he will avenge himself upon the contemptuous men, who did not want to keep their guard, that is, they despised the commandments of the Lord, and, moreover, by reasoning, they sinned, saying, they blasphemed in their hearts: that doing good would be of no avail, nor would doing evil be harmful, because God would neither reward the good works, nor punish the evil. But rightly so, Jerusalem, that is, the Church (which was previously called Jebus, which is said to be trampled), when it was trampled by the Gentiles and was a mockery of demons, was called Jebus, and after the peace of the Lord began to dwell in it, and it became a place of peace, it took the name Jerusalem. Therefore, in the last times, which we have often mentioned, with increased wickedness, love will grow cold, and the light of the sun will withdraw from Jerusalem, and there will be such devastation that even the chosen ones of God will have difficulty being saved (Matthew 24): then the Lord will scrutinize all vices in Jerusalem with the lantern of his word and reason, and he will bring them to light, and even idle words will be judged and avenged, not in sinners (for they could obtain forgiveness for their sin), but in the contemptuous, of whom it is said in Habakkuk: Look at the contemptuous and behold (Habakkuk 1:5); and in another place: Why do you not look at the contemptuous? And then: But the arrogant, contemptuous man, the proud man, and so on. Above all, there will be revenge upon those who have not kept the Lord's commandments, and they say in their hearts: The Lord will not do good, and he will not do evil: not because God does evil, but because punishment seems evil to those who suffer it. Likewise, a bad surgeon's scalpel will be, because it cuts wounds and amputates rotten flesh. And a bad father, beating his son to correct him, and a bad teacher, admonishing his student to educate him: For every discipline at the present moment does not seem to be a joy, but a sorrow: afterwards, however, it will yield peaceful fruit to those who have been educated by it (Hebrews XII, 11).

I will search Jerusalem with candles - I will make a universal and thorough search. That are settled on their lees - Those who are careless, satisfied with the goods of this life; who trust in their riches, and are completely irreligious; who, while they acknowledge that there is a God, think, like the Aristotelians, that he is so supremely happy in the contemplation of his own excellences, that he feels it beneath his dignity to concern himself with the affairs of mortals.

GOD'S SEVERE JUDGMENT ON JUDAH FOR ITS IDOLATRY AND NEGLECT OF HIM: THE RAPID APPROACH OF THE JUDGMENT, AND THE IMPOSSIBILITY OF ESCAPE. (Zep. 1:1-18) days of Josiah--Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse. son of Amon--the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin. Judah--Israel's ten tribes had gone into captivity before this.

search . . . with candles--or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare Zep 1:13; Luk 15:8). settled on their lees--"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (Jer 48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Psa 55:19; Amo 6:1). Lord will not do good . . . evil--They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (Psa 10:4; Mal 2:17).

Judgment upon All the World, and upon Judah in Particular - Zephaniah 1 The judgment will come upon all the world (Zep 1:2, Zep 1:3), and will destroy all the idolaters and despisers of God in Judah and Jerusalem (Zep 1:4-7), and fall heavily upon sinners of every rank (Zep 1:8-13). The terrible day of the Lord will burst irresistibly upon all the inhabitants of the earth (Zep 1:14-18).

The debauchees and rioters generally will also not remain free from punishment. Zep 1:12. "And at that time it will come to pass, that I will search Jerusalem with candles, and visit the men who lie upon their lees, who say in their heart, Jehovah does no good, and no evil. Zep 1:13. Their goods will become plunder, and their houses desolation: they will build houses, and not dwell (therein), and plant vineyards, and not drink their wine." God will search Jerusalem with candles, to bring out the irreligious debauchees out of their hiding-places in their houses, and punish them. The visitation is effected by the enemies who conquer Jerusalem. Jerome observes on this passage: "Nothing will be allowed to escape unpunished. If we read the history of Josephus, we shall find it written there, that princes and priests, and mighty men, were dragged even out of the sewers, and caves, and pits, and tombs, in which they had hidden themselves from fear of death." Now, although what is stated here refers to the conquest of Jerusalem by Titus, there can be no doubt that similar things occurred at the Chaldaean conquest. The expression to search with candles (cf. Luk 15:8) is a figure denoting the most minute search of the dwellings and hiding-places of the despisers of God. These are described as men who sit drawn together upon their lees (קפא, lit., to draw one's self together, to coagulate). The figure is borrowed from old wine, which has been left upon its lees and not drawn off, and which, when poured into other vessels, retains its flavour, and does not alter its odour (Jer 48:11), and denotes perseverance or confirmation in moral and religious indifference, "both external quiet, and carelessness, idleness, and spiritual insensibility in the enjoyment not only of the power and possessions bestowed upon them, but also of the pleasures of sin and the worst kinds of lust" (Marck). Good wine, when it remains for a long time upon its lees, becomes stronger; but bad wine becomes harsher and thicker. Shemârı̄m, lees, do not denote "sins in which the ungodly are almost stupefied" (Jerome), or "splendour which so deprives a man of his senses that there is nothing left either pure or sincere" (Calvin), but "the impurity of sins, which were associated in the case of these men with external good" (Marck). In the carnal repose of their earthly prosperity, they said in their heart, i.e., they thought within themselves, there is no God who rules and judges the world; everything takes place by chance, or according to dead natural laws. They did not deny the existence of God, but in their character and conduct they denied the working of the living God in the world, placing Jehovah on the level of the dead idols, who did neither good nor harm (Isa 41:23; Jer 10:5), whereby they really denied the being of God. (Note: "For neither the majesty of God, nor His government or glory, consists in any imaginary splendour, but in those attributes which so meet together in Him that they cannot be severed from His essense. It is the property of God to govern the world, to take care of the human race, to distinguish between good and evil, to relieve the wretched, to punish all crimes, to restrain unjust violence. And if any one would deprive God of these, he would leave nothing but an idol." - Calvin.) To these God will show Himself as the ruler and judge of the world, by giving up their goods (chēlâm, opes eorum) to plunder, so that they will experience the truth of the punishments denounced in His word against the despisers of His name (compare Lev 26:32-33; Deu 28:30, Deu 28:39, and the similar threats in Amo 5:11; Mic 6:15).