John Calvin Commentary Zephaniah 3

The Prophet now explains what we have stated concerning plunder and fraud. He confirms that he had not without reason called Jerusalem היונה, eiune, a rapacious city, or one given to plunder, because the princes were like lions and the judges like wolves. And when he speaks of judges, he does not spare the common people; instead, he shows that all orders were then corrupt. For even if no justice or equity is regarded by the people, some shame would still remain among the judges, to keep the people at least within some limits, so that extreme licentiousness might not prevail. But when robbery is practiced in the court of justice, what can be said of such a city?

We therefore see that the Prophet in these words describes an extreme confusion: he says, The princes of Jerusalem are lions. And we have similar declarations elsewhere; for the Prophets, when it was their object to condemn all from the least to the greatest, nevertheless directed their discourse especially to the judges.

And this is noteworthy, for there was then no Church of God, except at Jerusalem. Yet the Prophet says that the judges, prophets, and priests were all apostates. What comfort could the faithful have had? But we therefore see that the fear of God had not completely failed in His elect, and that they firmly and with an invincible heart contended against all offenses and trials of this kind. Let us also learn to fortify ourselves today with the same courage, so that we may not faint, no matter how much impiety prevails everywhere, and all religion seems extinct among people.

But we may also learn from this how foolishly the Papists pride themselves in their vain titles, as if they thought that God was, so to speak, bound to them because they have bishops and pastors. But the Prophet shows that even those who performed the ordinary office of executing the laws could still be wicked and perfidious despisers of God. He also shows that neither prophets nor priests should be spared; for when God sets them over His Church, He gives them no power to tyrannize, a power that would allow them to dare to do anything with impunity and not be reproved. For though the priesthood under the law was sacred, we still see that it was subject to correction. So let no one today claim for himself a privilege, as if he were exempt from all instruction and reproof, when occupying a high station among the people of God.

He distinguishes between princes and judges, and the reason is because the kingdom was still standing. So the courtiers, who were in favor and authority with the king, drew a part of the spoil to themselves, and the judges devoured another part. Though Scripture often makes no difference between these two names, yet I do not doubt that by שרים, sherim, he means princes (the chiefs who were courtiers), and that he calls those who administered justice שפטים, shepthim (judges).

And he says that the judges were evening wolves, that is, hungry, for wolves become furious in the evening when they have been roaming about all day and have found nothing. Just as hunger sharpens the savagery of wolves, so the Prophet says that the judges were hungry like evening wolves, whose hunger renders them furious. And for the same purpose he adds, that they broke not the bones in the morning; that is, they did not wait until dawn to break the bones, for when they devoured the flesh they also used their teeth to break the bones, because their voracity was so great. We now understand the Prophet’s meaning. He continues:

The Prophet again returns to the pollution and filth that he spoke about in the first verse. He shows that he had not cried against the polluted city without reason; for though the Jews used their washings, they still could not make themselves clean in this way before God, as their entire religion was corrupted by them.

He says that the Prophets were light. He alone speaks here, and he condemns the many. From this we see that there is no reason why the ungodly should cite their large numbers when God accuses them by His word.

The Papists do this today, denying that it is right for one or two, or a few men, to speak against their impiety, however bad the situation may be. They insist that the consent of the whole world is required, as if the Prophet were not alone and did not have to contend with many.

It is indeed true that he taught at the same time as the Prophet Jeremiah, as we have seen elsewhere; but yet hardly two or three at that time faithfully discharged their office of teaching. From this and other places we learn that the false Prophets, relying on their number, were bolder on that account.

But Zephaniah did not cease for this reason to cry out against them. However much the false Prophets then raged against him and terrified him by their display of numbers, he still exercised his freedom in condemning them.

So today, though the whole world should unite in promoting impiety, there is still no reason why the few should be disheartened when they observe the worship of God being perverted. On the contrary, they ought to encourage themselves by this example and strenuously resist thousands of men if necessary, for no union formed by men can possibly lessen the authority of God.

It now follows that they were men of transgressions. What we translate as light, others translate as empty (vacuous); but the word פוחזים, puchezim, strictly means worthless men, and also the rash, and those who are lacking judgment as well as all moderation.

In short, it is as if the Prophet had said that they were stupid and blind. He says afterwards that they were fraudulent, and nothing is more inconsistent with the Prophetic office than this.

But Zephaniah shows that the whole order had then so degenerated among the people that the deepest darkness prevailed among those very leaders whose office it was to bring out the light of heavenly truth. And he makes a concession by calling them Prophets. We do the same today when we speak of Popish bishops.

It is indeed certain that they are unworthy of such an honorable title, for they are blinder than moles, so that they are far from being overseers. We also know that they are like brute beasts, for they are immersed in their lusts; in short, they are unworthy to be called men. But we concede this title to them so that their depravity may be more apparent.

The Prophet did the same when he said that the Jews did not draw near to their God; he conceded to them what they boasted, for they always wished to be regarded as the holy and special people of God.

But their ingratitude therefore became more evident because they turned back and turned to another object when God was ready to embrace them, as if they intentionally meant to show that they had nothing to do with Him.

It is, then, the same manner of speaking that Zephaniah adopts here when he says that the Prophets were light and men of transgressions.

He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God, and those who descended from him were to be ministers and teachers to others. For this reason, the Lord in the law ordered the Levites to be dispersed throughout the whole country.

He might indeed have given them, like the others, a fixed habitation; but His will was that they should be dispersed among the whole population, so that no part of the land should be without good and faithful ministers. The Prophet now charges them that they had polluted the holy place.

By the word קדש, kodash, the Prophet means whatever is holy; at the same time, he speaks of the sanctuary. Moreover, since the sanctuary was, so to speak, the dwelling-place of God, when the Prophets speak of divine worship and religion, they include the whole under the word Temple, as in this place.

He says then that the sanctuary was polluted by the priests, and then that they took away or subverted the law.

Here we see how boldly the Prophet charges the priests. There is, then, no reason why those who are divinely appointed over the Church should claim for themselves the freedom to do whatever they please, for the priests might have boasted of this privilege: that without dispute everything was lawful for them.

But we see that God not only calls them to order by His Prophets but even blames them more than others because they were less excusable. Now the Papists boast that the clergy, even the very dregs collected from the filthiest filth, cannot err; this is extremely absurd, for they are not better than the successors of Aaron.

But we see what the Prophet now objects to them: that they subverted the law. He not only condemns their life but also says that they were treacherous towards God, for they grievously corrupted the whole truth of religion. The Papists confess that they indeed can sin, but that the sin dwells only in their moral conduct.

Yet they seek to exempt themselves from all the danger of going astray. Though the Levitical priests were indeed chosen by the very voice of God, yet we see that they were apostates.

But God confirms the godly so that they might not abandon themselves to impiety, even though they saw their very leaders going astray and rushing headlong into ruin.

For it was necessary for the faithful to fortify themselves with constancy when the priests not only by their bad conduct withdrew the people from every fear of God but also perverted every sound doctrine; it was necessary, I say, for the faithful to remain invincible then.

Though today those who hold the highest dignity in the Church neglect God and even despise every heavenly truth, and thus rush headlong into ruin, and though they attempt to turn God’s truth into falsehood, yet let our faith continue firm, for John has not declared without reason, that it ought to be victorious against the whole world (1 John 5:4).

Here the Prophet throws back at hypocrites what they were accustomed to pretend when they wickedly sought to reject every instruction and all warnings. For they said that God dwelt in their midst, like the Papists at the present day, who raise this up as their shield against us—that the Church is the pillar of the truth. Therefore, they think that all their wicked deeds are defended by this covering.

So the Jews at that time always had this boast on their lips: “We are nevertheless the holy people of God, and He dwells in our midst, for He is worshipped in the Temple, which has been built not according to human will, but by His command.” For that voice did not proceed from earth but came from heaven: This is my rest for ever, here will I dwell (Psalms 132:14).

Since the Jews were then inflated with this presumption, the Prophet concedes what they claimed—that God dwelt among them—but it was for a far different purpose: so that they might understand that His hand was near to punish their sins. This is one point.

Jehovah is in their midst. Granted, he says; I allow that He dwells in this city, for He has commanded a temple to be built for Him on Mount Zion; He has ordered a holy altar for Himself. But why does God dwell among you, and why has He preferred this dwelling place to all others?

Surely, he says, he will not do iniquity. Consider now what the nature of God is; for when He purposed to dwell among you, He certainly did not deny Himself, nor did He cease to be what He is. There is therefore no reason for you to imagine, as if God intended, for the sake of those to whom He bound Himself, to set aside His own justice, or intended to pollute Himself with the defilements of men. He warns the Jews that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity; that is, He will not approve of your evil deeds. And though He may for a time connive at them, He will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as if God were the approver of your wickedness.

Some apply this to the people—that they ought not to have done iniquity; but this is a strained interpretation, and altogether unrelated to the context. Most other interpreters offer this meaning: that God is just and will do no iniquity, for He had sufficient reasons for executing His vengeance on such a wicked people.

Therefore, they think that the Prophet anticipates the Jews, lest they murmur, as if the Lord were cruel or too rigid. He will not do iniquity; that is, though the Lord may inflict on you a most severe punishment, yet He cannot be accused by you of being unjust. And you contend with Him in vain, for He will always be found to be a righteous judge.

But this also is a very unconvincing explanation. Let us bear in mind what I have already said: that the Prophet here, by way of irony, concedes to the Jews that God dwelt among them, but afterwards brings against them what they thought was a protection to them. God dwells in your midst; I allow it, he says; but is He not a just God? Do not then dream that He is one like yourselves, that He approves of your evil deeds. God will not do iniquity; you cannot prevail with Him to renounce Himself, or to change His own nature. Why then does God dwell in your midst? In the morning, in the morning, he says, his judgment will he bring forth to light; the Lord will daily bring forth His judgment. We will explain how this is to be understood tomorrow.

Prayer:

Grant, Almighty God, that since You have deigned to favor us with an honor so invaluable as to adopt us as a holy people to Yourself and to separate us from the world—O grant, that we may not close our eyes against the light of Your truth, by which You show us the way of salvation. But may we with true docility follow where You call us, and never cast away the fear of Your majesty, nor mock You with frivolous ceremonies, but strive sincerely to devote ourselves wholly to You, and to cleanse ourselves from all defilements, not only of the flesh, but also of the spirit. That by thus seeking true holiness, we may aspire after and diligently labor for that heavenly perfection from which we are still far distant. And may we in the meantime, relying on the favor of Your only-begotten Son, lean on Your mercy; and while depending on it, may we ever grow up more and more into that true and perfect union reserved for us in heaven, when we shall be made partakers of Your glory, through Christ our Lord. Amen.

[Exposition continues from previous day's lecture]

We began yesterday to explain the passage where the Prophet says that God dwelt at Jerusalem, but that He was nevertheless just, and could not possibly associate with the ungodly and the wicked, because He does not change His nature to suit the dispositions of men.

It now follows, In the morning, in the morning, his judgment will he bring forth to light. By these words he means either that God would be the avenger of wickedness, which seems to escape His eyes, as it were, while He delays His punishment, or that He is ready to restore His people whenever they are attentive to instruction. If the former view is approved, the meaning will be this: that hypocrites foolishly flatter themselves when God spares them, for He will suddenly ascend His tribunal to visit them with punishment. However, some choose to apply this to the judgments executed on the Gentiles, of which the Jews had been reminded not just once or twice, but often, so that they might repent in time. But there is no doubt that the Prophet here refers to a judgment belonging to the Jews.

Let us now see whether this judgment is pronounced or inflicted. It would not be unsuitable for the passage to understand it as the vengeance which God was hastening to execute, for the Jews were worthy of what had been severely threatened, because they falsely professed His name. And while they absurdly boasted that He dwelt among them, they withdrew themselves very far from Him.

It is, however, equally suitable to refer this to teaching, so that the Prophet thus highlighted the sin of the people, because they had hardened themselves after so many and so constant warnings, which continually sounded in their ears, as God elsewhere complains that though He rose early, and indeed daily, this concern had been fruitless.

The verb in the future tense will thus signify a continued act, for God did not cease to exhort to repentance those wretched beings who had deaf ears. And this view strikingly corresponds with what immediately follows, that He fails not; for such perseverance was a proof of unwearied mercy, when God continued to send Prophets one after the other.

He now adds, The wicked knows no shame. He means what he has just referred to—that the people had become so hardened in their wickedness that they could not be reformed, either by instruction, or by threats, or by the scourges of God.

If we refer judgment to teaching, which I approve, the meaning will be that though God, by making known His law daily, kindled a lamp, as it were, which revealed all evils, yet the ungodly were not ashamed. But if we understand it, as they say, of actual judgment, the meaning will be essentially the same: that the ungodly did not repent, though the hand of God openly appeared. And though He rose to judgment, yet, he says, they did not know what it was to feel ashamed. Regarding the main subject, there is no ambiguity, for the Prophet means only that the people were beyond recovery. For though God proved Himself a judge by manifest evidences, and even by His own law, they yet felt no shame, but continued in their wicked ways. The word 'judgment,' in the singular number, seems to have been used here in the sense of a rule by which men live religiously and justly, and a rule which ought to make men ashamed. It now follows—

God here declares that the final end was near, since He had found by experience that He accomplished nothing by long forbearance, and since He had even found the Jews becoming worse because He had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the Prophet's subject. And though this view has gained the consent of almost all, yet I do not doubt that the Prophet, as I have now stated, breaks out into a complaint and says that God would no longer deal in words with such an irreclaimable people.

Look for me, He says; that is, I am now present, fully prepared. I have until now strived to turn you, but your hearts have become hardened in depravity.

But since I have lost all My labor in teaching, warning, and exhorting you—even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance—and since I have accomplished nothing, it is now all over with you. Look for me: I will no longer contend with you, nor is there any reason for you to hope that I will send Prophets to you again.

Look then for me, until I shall rise—for what purpose? to the prey. Some render the word לעד (laod) as “forever”; but the Prophet means that God was so offended by the stubborn disobedience of the people that He would now plunder, spoil, and devour, and forget His kindness, which had until now been a sport to them.

I will come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you, for I have until now too kindly and paternally spared you.

Thus, we see that these things are not to be referred to the hope and patience of the godly; but that God, on the contrary, here denounces final destruction on the wicked, as if He had said: “I bid you adieu; begone, and mind your own concerns, for I will no longer contend with you. But I will shortly come, and you will find Me very different from what I have been to you until now.”

We now see that God, as it were, repudiates the Jews and threatens that He would come to them with a drawn sword; and at the same time, He compares Himself to a savage and cruel wild beast.

He afterwards adds: For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb אסף (asaph); it is the same in Hebrew as the French trousser. It is then My purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape My hand.

But He speaks of all nations and kingdoms so that the Jews might understand that His judgment could no longer be deferred. For if a comparison is made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God (1 Peter 4:17). Furthermore, they were less excusable than the unbelieving, who, not surprisingly, went astray in darkness, for they were without the light of truth.

God then threatens nations and kingdoms so that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds.

The Prophet now mitigates the severity of his doctrine, which might have greatly terrified the godly; indeed, it might have completely disheartened them if no consolation had been applied. God, therefore, moderates here what He had previously threatened. For if the Prophet had only said this—My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation—what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here.

We must at the same time keep in mind what I have reminded you of elsewhere: that the Prophet directs his discourse at one time to the faithful only, who were then few in number, and at another time he addresses the crowd indiscriminately. And so, when our Prophet threatens, he addresses the entire population; but when he proclaims the favor of God, it is as if he turned his eyes only toward the faithful and gathered them into a place apart.

For instance, when a few among a population are truly wise, and the whole crowd unites in hastening their own ruin, a speaker will distinguish between the vast crowd and the few. He will severely rebuke those who are so foolish and live in a way that leads to their own misery; and he will afterwards adapt his message to suit those with whom he finds less fault.

Similarly, the Lord changes His discourse; for at one time He addresses the ungodly, and at another He turns to the elect, who were but a remnant. So the Prophet has until now spoken with reproofs and threats, for he addressed the entire population; but now he gathers, as I have said, the remnant, as it were, by themselves, and sets before them the hope of pardon and of salvation.

Hence he says, But then (for I interpret כי, ki, as an adversative) will I turn to the people a pure lip. God indicates that He would spread His grace more widely, after having cleansed the earth; for He will be worshipped not only in Judea but also by foreign nations, even the most distant ones. For it might have been objected: Will God then let His name be extinguished in the world? For what will be the situation when Judea is overthrown and other nations are destroyed, except that God’s name will be exposed to reproach? His name will be invoked nowhere, and everyone will compete in blaspheming Him.

The Prophet addresses this objection, saying that God has in His own hand the means by which He will vindicate His own glory. For He will not only defend His Church in Judea but will also gather nations from far and wide into it, so that His name will be celebrated everywhere.

But he speaks first of a pure lip: I will turn, he says, to the nations a pure lip. By this phrase, he means that invoking God’s name is His distinctive work; for people do not pray by the prompting of the flesh, but when God draws them.

It is indeed true that God has always been invoked by all nations, but it was not the right way of praying when they heedlessly cast their petitions into the air. We also know that the true God was not invoked by the nations, for at that time there was no nation in the world that had not fashioned an idol for itself. Since the earth was then full of countless idols, God was invoked only in Judea. Besides, even if unbelievers intended to pray to God, they could not have prayed correctly, because prayer flows from faith.

Therefore, God does not promise without reason that He would turn to the nations a pure lip; that is, that He would cause the nations to call on His name with pure lips. From this, then, we learn what I have stated: that God cannot be rightly invoked by us until He draws us to Himself, for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks.

But if it is God’s unique gift to give the nations a pure lip, it follows that faith is bestowed on us by Him, for both are connected. Just as God then purifies people's hearts by faith, so also He purifies their lips so that His name may be rightly invoked, which would otherwise be profaned by unbelievers. Whenever they pretend to call on God’s name, it is certain that this is not done without profanation.

As to the word all, it refers to nations, not to every individual; for not everyone has called on God, but there have been some from all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians (1 Corinthians 1:1). For in addressing the faithful, he adds, With all who call on the name of the Lord in every place—that is, not only in Judea; and elsewhere he says,

I would that men would stretch forth hands to heaven in every place. (1 Timothy 2:8)

He afterwards adds, That they may serve Him with one shoulder; that is, that they may unitedly submit to God to serve Him. For to serve Him with the shoulder means to unite, so as to help one another. The metaphor seems to be derived from those who carry a burden; for unless each person assists, one will be overpowered, and then the burden will fall to the ground.

We are then said to serve God with one shoulder when we strive by mutual agreement to assist one another. And this should be carefully noted, so that we may know that our striving cannot be approved by God unless we have the same goal in view, and also seek to encourage others and mutually help one another. Unless, then, the faithful thus provide mutual assistance, the Lord cannot approve of their service.

We now see how foolishly those speak who so greatly extol free will and whatever is connected with it. For the Lord demands faith as well as other religious duties; and He also requires from all, love and the keeping of the whole law. But He testifies here that His name cannot be invoked, as everyone's lips are polluted, until He has consecrated them, cleansing by His Spirit what was previously polluted. And He also shows that people will not take up the yoke unless He joins them together, so as to make them willing. I must not proceed further.

Prayer:

Grant, Almighty God, that since it is the principal part of our happiness that in our pilgrimage through this world there is open to us a familiar access to You by faith—O grant that we may be able to come with a pure heart into Your presence. When our lips are polluted, O purify us by Your Spirit, so that we may not only pray to You with our mouths but also prove that we do this sincerely, without any pretense, and that we earnestly seek to spend our whole lives glorifying Your name, until, finally being gathered into Your heavenly kingdom, we may be truly and really united to You and become partakers of that glory which has been secured for us by the blood of Your only-begotten Son. Amen.