Zefanja 1:2 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.

I will utterly consume all [things] from off the land, saith the Lord. ] That is, from the land of Judah, by means of the Chaldeans or Babylonians: this is a general denunciation of the judgments of God, the particulars follow: or, "in gathering I will gather"; all good things out of the land; all the necessaries of life, and blessings of Providence; all that is for the sustenance and pleasure of man, as well as all creatures, by death or captivity; and so the land should be entirely stripped, and left naked and bare. The phrase denotes the certainty of the thing, as well as the utter, entire, and total consumption that should be made, and the vehemence and earnestness in which it is expressed.

(Verse 2, 3.) Gathering I will gather all from the face of the earth, says the Lord, gathering man and beast, gathering the birds of the sky, and the fish of the sea: and the ruins of the wicked will be, and I will destroy men from the face of the earth, says the Lord. LXX: They will fail from the face of the earth, says the Lord: man and beast will fail: the birds of the sky and the fish of the sea will fail ÷ and the wicked will be weakened, and I will remove the unjust from the face of the earth, says the Lord. What we have placed in the Septuagint, and the wicked will be weakened, was added from Theodotion's translation: for which Symmachus interpreted, and the stumbling blocks with the wicked, so that it is understood, will be gathered, or will fail. But the fifth edition, the weakness will fail with the wicked. Therefore, following our custom, we must first relate the history, and afterwards debate about the higher things. For it is beyond doubt that the final kingdom of the two tribes, which were called Judah and Benjamin, was under Josiah. For, with him being killed, his sons who later reigned and his grandsons should not be believed to have ruled so much as to have been mocked by the Egyptian king and the Chaldeans and various captivities and tortures. Therefore, because the people were able to excuse themselves in the face of wicked kings and say, 'We want to serve God, but we are prohibited by the kings,' a just king is given, who zealously seeks the zeal of the Lord, and yet the people persist in the worship of idols. Thus, a just cause for anger is brought forth by the Lord, and the destruction of Jerusalem and the captivity of Judah and the victory of Nebuchadnezzar are prophesied. And the Lord said through the prophet: I will no longer show mercy; instead I will consume everything on the face of the earth: no man, no beast, no bird, no fish of the sea will remain. For even the animals feel the anger of the Lord; and with cities destroyed and people killed, a desolation and scarcity of beasts, birds, and fish also occurs, as witness is Illyricum, witness is Thrace, witness is where I was born, a land where everything, except the sky and the earth and the growing thorns, and the thickets of the forests, has perished. However, as the prophet says, this will happen because there was an excessive multitude of the wicked. Therefore, the wicked will fall and people will be scattered, and there will be desolation upon the face of the earth. But we can also understand this as referring to the end of the world: both humans, animals, birds, fish of the sea, and everything will fail and weaken, and the wicked will be weakened, and iniquity will be removed from the face of the earth. And if we want to understand something deeper (because it is also said in the Septuagint, 'Defection will fail from the face of the earth'), we can take the defection in a positive sense according to this: 'And Abraham died in a good old age, an old man and full of days, and was gathered to his people' (Genesis 25:8), and we see how those who are of the descendants of Isaac and Jacob fulfill this by defection from the world, in accordance with the command: 'For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ' (Philippians 3:20). But if someone opposes this which we have accepted in a positive way, let him perish by defection from the face of the earth, that which is written about Ishmael: These are the years of the life of Ishmael, one hundred and thirty-seven, and he died in defection, and he was assigned to his own tribe (Gen. XXV, 17): we will first respond to him that Ishmael is the son of Abraham, and he received gifts and portions from his father, according to his measure: then, it is absolutely written, he died in defection, and it is not added (as it is written about Abraham) in a good old age, an old man and full of days, and he was assigned to his people. Concerning Isaac: Now the days of Isaac's life were one hundred and eighty-five years. And Isaac grew weak and died, and he was gathered to his people, an old man and full of days (Genesis 35:28-29). Also concerning Jacob: And Jacob ceased commanding his sons, and drawing up his feet onto the bed, he grew weak and was gathered to his people (Genesis 49:33). From this we understand that there is a difference between simply growing weak and having many virtues together with weakness. But what he had first said in a general way, let man fall away from the face of the earth; afterwards scripture divided it into parts, let man fall away, and let the beasts, let the birds of the sky fall away, and let the fish of the sea. There are four things which are commanded to fall away, first rational man, then the three things which are subject to man, the beasts, and the birds, and the fish which I think are also mentioned in the eighth psalm: Also the animals of the field, the birds of the sky and the fish of the sea, which travel the paths of the sea (Psalm VIII, 8). But that which he first said, he separated all the sheep and cattle, as if they were the principal of the livestock, and he did not want to count the remaining livestock with them. Let man fail, let the livestock fail, let the birds of the sky fail, let the fish fail; and he did not say, let the beasts fail, let the reptiles of the earth fail. For these should not fail, but perish; but let those things fail which can have correction. How the feminine qualities of Sarah failed, and Abraham is commanded to listen to whatever Sarah commands. Who fails as a human, if he despises human things, and does not die anymore as a human, and listens: I said, you are gods. Another fails as an animal, who, when ascending to higher things, is not accused in prophetic speech: Man, when he was in honor, did not understand, he was compared to foolish animals, and became like them. He departs like the fleeting heaven, who makes wings for himself like an eagle, and returns to the house of his rich teacher, leaving all poverty behind (Prov. XXIII). He departs like a fish of the sea, who, caught in the nets of the Lord, is separated from the good fishes (Matt. XIII). When these things are done according to the commandment of the Lord, the wicked will be weakened, not having as much strength as before. And the unjust will be removed, not said to be killed, but removed, so that, having been converted to better things, from impiety and injustice, they may begin to be what they were not before: pious and just. This is according to allegory. For we must also include the interpretation of the Ancients. Now it will be in the reader's discretion whether they wish to convey severity or clemency in what has been said.

I will utterly consume all things - All being now ripe for destruction, I will shortly bring a universal scourge upon the land. He speaks particularly of the idolaters.

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.

utterly consume--from a root to "sweep away," or "scrape off utterly." See Jer 8:13, Margin, and here. from off the land--of Judah.

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).