John Calvin Commentary Zephaniah 2:15

"This is the joyous city that dwelt carelessly, that said in her heart, I am, and there is none besides me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand." — Zephaniah 2:15 (ASV)

He seems to have added this by way of anticipation, lest the magnificent splendor of the city Nineveh should frighten the Jews, as if it were exempt from all danger. The Prophet therefore reminds them here that, though Nineveh was thus proud of its wealth, it could not yet escape the hand of God; indeed, he shows that the greatness for which Nineveh glorified itself would be the cause of its ruin, for it would bring itself down by its own pride: as a wall, when it swells, will not stand for long, so also men, when they inwardly swell and express their own boasts, burst; and though no one pushes them down, they fall of themselves. Such a destruction the Prophet proclaims against the Ninevites and the Assyrians.

This, he says, is the exulting city, which sat in confidence. Isaiah condemns the pride of Babylon in nearly the same words, but what Isaiah said of Babylon our Prophet justly transfers here to Nineveh. But he no doubt had the Jews in mind and presents Nineveh in its state of ruin, so that the power of that city would not dazzle their eyes; for we are filled with wonder when anything grand and splendid presents itself to us. So here Zephaniah presents a picture of Nineveh and sets it before the Jews: Behold, he says, you see this city full of exultation; you also see that it rests as if in a state of safety, for it feels no fear; it regards itself exempt from the common lot of men, as if it were built in the clouds. This city, he says, is celebrated above all others; but do not let frail and fleeting splendor terrify you, for God will undoubtedly overthrow it in His own time and reduce it to nothing.

Let us also in the meantime observe what I have recently referred to—that the cause of Nineveh's ruin is described, which was that it had promised itself permanence in the world. But let us remember that in this city an example is presented to us which applies to all nations: God cannot tolerate the presumption of men when, puffed up by their own greatness and power, they forget they are human, nor humble themselves in a way appropriate to the human condition, but forget themselves, as if they could exalt themselves above the heavens.

But it is necessary to examine the words: Nineveh said in her heart, I, and besides me no other. By these words the Prophet means that Nineveh was so blinded by its splendor that it now believed itself immune to any change of fortune. If Babylon had spoken this way, it would have been no surprise, for it had taken Nineveh's rule from it.

But we see that the same pride deludes common people as well as great kings, for each one thinks himself to be uniquely great, and when he compares himself with others, he considers them far beneath him, as if they were placed beneath his feet. Thus the Prophet shows in a few words what was the cause of Nineveh's ruin: it thought that its condition on the earth was fixed and permanent.

If then we desire to be protected by God’s hand, let us bear in mind what our condition is, and daily, even hourly, prepare ourselves for change, unless God is pleased to sustain us. Our stability must depend only on God's help and, from an awareness of our weakness, we must tremble within ourselves, so that a forgetfulness of our condition does not creep in.

He afterwards adds, How has it become a desolation? The Prophet adapts his words to human understanding, for the ruin of Nineveh might have appeared incredible. Therefore, the Prophet by a question stirs the minds of the faithful, so that they would not doubt the truth of what God declared, for He would work in an extraordinary way. This 'how' then suggests that the Jews should not be unbelieving, while thinking that Nineveh was fortified on all sides so as to prevent anything disastrous from happening; for God would overthrow it in a wonderful way and beyond what is usual. How, then, has it become a desolation, a resting-place for beasts?

He then further adds, Every one who passes by will hiss and shake his hand. The Prophet seems to indicate the future reproach of Nineveh and also to confirm, by a different way of speaking, what he had said before: that its ruin would be wonderful. For the shaking of the hand and hissing are marks of reproach: Look at Nineveh, which so flattered itself! We now see only its sad ruins.

The Prophet, I have no doubt, means here by hissing and the shaking of the hand that Nineveh would become a shameful spectacle to all people; and the same way of speaking often occurs in the Prophets. All shall hiss at you; that is, I will make you a reproach and a disgrace. Then the Prophet, as I have already said, still declares the same truth: that the ruin of Nineveh would be like a miracle, for all those who pass by would be amazed. It is as if he had said, 'Behold, they will hiss—What is this?' And then they will shake the hand—'What can be firm in this world? We see the principal seat of empire demolished, and no different from a desert.' We now understand the Prophet's meaning.

As this doctrine is also necessary for us today, we must notice the circumstances to which we have referred. If, then, our enemies triumph now and their arrogance is intolerable, let us know that God's vengeance will overtake them all the sooner. If they have become insensible in their prosperity, secure, and despise all dangers, they thus provoke God’s wrath—especially if to their pride and stubbornness they add cruelty, so as to cruelly persecute the Church of God, to despoil, plunder, and kill His people, as we see them doing. Since then our enemies are so unrestrained, we may see their imminent destruction as in a mirror, such as is foretold by the Prophet. For he spoke not only of his own age but intended to teach us, by the prophetic spirit, how dear the safety of His Church is to God. And the future lot of the ungodly until the end of the world will undoubtedly be like that of Nineveh as described here: though they are swollen with pride for a time and promise themselves every success against the innocent, God will yet put an end to their insolence and check their cruelty when the proper time comes. I will not begin the third chapter today, for it contains a new subject.

Prayer:

Grant, Almighty God, that as You try us in the warfare of the cross and arouse most powerful enemies, whose barbarity might justly terrify and dishearten us if we were not depending on Your help—O grant, that we may remember how wonderfully You in former times delivered Your chosen people, and how seasonably You brought them help when they were oppressed and entirely overwhelmed, so that we may learn today to flee to Your protection, and not doubt that when You become favorable to us, there is in You sufficient power to preserve us and to lay prostrate our enemies, however much they may now exult and think to triumph above the heavens, so that they may at last know by experience that they are earthly and frail creatures, whose life and condition is like the mist which soon vanishes. And may we learn to aspire after that blessed eternity which is laid up for us in heaven by Christ our Lord. Amen.

[Exposition continues from previous day's lecture]