เศฟันยาห์ 1:4 วิจารณ์

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 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", ( 2 Kings 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 ( Hosea 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 F11 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 FOOTNOTES: F12 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 F13 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. F11 Onomastic. Sacr. p. 113. F12 De Iside & Osiride. F13 Tishbi, p. 163. Vid. Buxtorf. Lex. Talmud. in voce (rmk) .

(Verse 4 and following) And I will stretch out my hand over Judah and over all the inhabitants of Jerusalem, and I will destroy from this place the remnants of Baal, and the names of the idolatrous priests together with the priests, and those who worship on the rooftops the host of heaven, and those who worship and swear by the Lord, and swear by Melchom; and those who turn away from the Lord, and those who have not sought the Lord or inquired of him. LXX: And I will stretch out my hand over Judah, and over all who dwell in Jerusalem, and I will remove from this place the names of the Baals, and the names of the priests with the priests, and those who worship on the rooftops the host of heaven, and those who swear by the Lord, and swear by their king, and those who turn away from the Lord, and those who do not seek the Lord, and those who do not retain the Lord. After the downfall of the impious and the removal of the wicked from the face of the earth, consequently, regarding Judah and Jerusalem, it is said in the person of the Lord: 'And I will stretch out my hand over Judah and over all the inhabitants of Jerusalem' (for the stretching out of the hand indicates the gesture of striking); 'and I will destroy from this place the remnants of Baal' (not that the names of the Baals according to the Septuagint are to be completely eradicated, but rather that the worshippers of Baal, who remained few in number from the slaughter of the enemies in Judah and Jerusalem, are to be removed). The names of the priests, as well as the temple attendants, were also mentioned. Judas and Benjamin had fallen into such great impiety that they set up a statue of Baal in the Temple of the Lord, as Ezekiel writes and the fourth book of Kings shows. This statue, which the Lord calls the image of jealousy, and the idols in the same sanctuary were worshipped both by priests and the Lord (Ezekiel VIII). Hence, the priests of the idols were specifically called not priests, but 'temple attendants' or fanatics, which in Hebrew is called Acchumarim (4 Kings X and XVII). So the Lord will remove from Jerusalem the judges and priests who once served him, as well as those who worshiped the army of heaven—the sun and the moon and the stars—and those who swore allegiance to the Lord but also worshiped Molech, the detestable idol of the Ammonites. The Lord will sweep them away and erase even the memory of them from Israel. He will destroy the leftovers of Baal worship and the names of the pagan priests. Those who worship on the rooftops, those who swear oaths by the Lord and also by Molech, those who turn back from following the Lord and neither seek nor ask for his guidance will be cut off as well. But the people of Israel turn their backs on the Lord, abandoning his worship and swearing by Melchom, and worshiping the host of heaven and bowing down to the idol of the Sidonians, Baal. So far the meaning of the story has been explained; now let us consider the moral sense. Because of the Lord who came from the tribe of Judah, and because of Jerusalem where Judas reigned, that is, the Lord and Savior, let us say that when wickedness has multiplied and the love of many has grown cold, and when the Lord comes, faith will be rare on earth to the extent that God's chosen ones will even be tested (Matthew 24, Luke 18). Then the Lord will stretch out his hand in punishment for sins upon Judas, who seems to confess the name of the Lord, and upon Jerusalem, the Church which has received its name from peace, and will remove the names of the Baals from the Church, which is interpreted in higher things. But the Lord will take away the names of empty glory and false admiration, which are found in the Church, in which, according to James, a golden ring is honored, and the poor is despised, when at the coming of the judge and senator, and in the common gathering of all the rich, the whole people rise up, and the holy poor is not even given a place to stand among the ranks of the powerful, and their privileges are not granted; but also the names of the priests with the priests who applaud themselves in vain in the name of bishop, and in the dignity of the presbytery, and not in work (James 2). Where he particularly says, that the works of the priests with other priests are not necessary, but only for show they assume false titles of dignity, and by evil works they destroy their own names, and those who worship the celestial host above the roofs, who rise up against the knowledge of God; and everything that is done in the world, they falsely claim to possess knowledge about, and they attribute it to the movements of the stars and the rising and setting, and they follow the errors of the mathematicians, and those who worship the Lord and Melchom, who think they can serve both the world and the Lord, and satisfy two masters, God and mammon: they, while claiming to be soldiers of Christ, bind themselves to worldly affairs, and offer the same image to God and Caesar, and although they claim to be priests of Christ, they consecrate their sons to Melchom, that is, to their king (2 Timothy 2). For they are right who have a king for a man, who have lost the Lord as their king, and who turn away from the Lord through wicked works, and do not seek him, holding onto their sins as they flee. But if anyone wishes to understand this according to the interpretation of the names of Judah and Jerusalem upon the soul of each person, he will not err, that the Lord may take away all that we have said, either at the consummation of the world, or at the departure of each individual, when they will hear: 'Fool, tonight your soul will be taken from you.' (Luke 12) And may He stretch out His hand upon him who does not confess the Lord, and upon him who boasts of having the sense of peace, so as to remove and destroy from such Jerusalem all pride, and false worship of God, and errors of doctrines, and servitude to God and the world alike, and through daily sins, turning away from the Lord and neglecting God.

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, Kg2 23:5 (note). The Chemarims - The black-robed priests of different idols. See the note on Kg2 23:6. These were put down by Josiah.

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.

stretch out mine hand--indicating some remarkable and unusual work of vengeance (Isa 5:25; Isa 9:12, Isa 9:17, Isa 9:21). Judah--including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved. Jerusalem--the fountainhead of the evil. God begins with His sanctuary (Eze 9:6), and those who are nigh Him (Lev 10:3). the remnant of Baal--the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phœnician tutelary god. From the time of the Judges (Jdg 2:13), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (Kg2 21:3, Kg2 21:5, Kg2 21:7). Josiah began his reformation in the twelfth year of his reign (Ch2 34:4, Ch2 34:8), and in the eighteenth had as far as possible completed it. Chemarims--idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [SERVIUS on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare Hos 10:5, Margin). Josiah is expressly said (Kg2 23:5, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten. the priests--of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare Zep 3:4; Eze. 8:1-18; Eze 22:26; Eze 44:10). From the priests Zephaniah passes to the people.

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 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 (יד) or His arm (זרוע) 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 שׁאר הבּעל, 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. Kemârı̄m are not prophets of Baal, but, as in Kg2 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 Kg2 23:5). The kōhănı̄m, 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 Kg2 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 Kg2 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 (Kg2 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 (Kg1 18:21), or try to combine the worship of Jehovah with that of Baal. Malkâm, 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 milkōm, i.e., Moloch. נשׁבּע with ל signifies to take an oath to Jehovah, i.e., to bind one's self on oath to His service; whereas נשׁבּע with ב (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.