« Prev Lecture one hundred and twentieth Next »

Lecture One Hundred and Twentieth

We stated yesterday why God compares the slaughter of the wicked to a sacrifice,—because in punishing the ungodly, he shows himself to be the judge of the world: and this slaying is a sacrifice of sweet odour, because it makes known this glory. And he immediately adds, that he had prepared his guests. The word he uses is קדש, kodash, which means to sanctify, but is often to be taken in a different sense. It may be explained as meaning, that God had prepared his guests: but as there is an express mention made of sacrifice, Zephaniah, I have no doubt, continues the same metaphor. The meaning then is, that the Chaldeans, who were ministers of God’s vengeance, were already not only chosen for the purpose of executing it, but were divinely consecrated for that end: and this unwelcome saying was uttered by the Prophet, that he might more sharply touch the feelings of his own nation. The Jews ought indeed to have acknowledged God’s judgment even when executed by heathens; but this they would not have done, had they not understood, that these were, in exercising their cruelty, as it were, the priests of God; for the royal priesthood at Jerusalem had been profaned. We now then see why the Prophet says, that those were sanctified by the Lord who had been invited to feed on the flesh of the chosen people, as they were wont to eat of the remainder of their sacrifices on festal days. 7474     The first idea of the verb [קדש], is evidently to set apart, to separate either men or things for a certain purpose. For this meaning Parkhurst refers to Leviticus 20:24, compared with version 26, and to Deuteronomy 19:2,7, compared with Joshua 20:7. This idea seems the most suitable here, "I have set apart (or selected) my guests.” Newcome renders it “appointed,” and Henderson, “consecrated,” as Calvin does. “Segregavit—set apart,” is the version of Drusius, and Junius has “preparavit—prepared.” When the verb is followed by “war,” it is rendered “prepare” in our version. See Jeremiah 6:4; Joel 3:9; Micah 3:5. The explanation given by Theodosius is ἀφωρισε—he separated or selected.—Ed. Let us now proceed.

I yesterday repeated this verse, And it shall be, on the day of the sacrifice of Jehovah, that I will then visit the princes, and the sons of the king, and those who are clothed with strange apparel. The Prophet shows, that he not only threatened the common people, but also the chief leaders, so that he spared not even the king’s sons. He attacks then here the principal men among the people; for they were justly led to punishment in the first place, as they had been to others the cause of their errors. We indeed know, that they who excel in dignity give a much greater offense when they abuse their power in promoting what is sinful. Hence it was, that God seemed often to have sent his Prophets to them only. For though the low and the humble in the community were not exempt from punishment, yet it was but reasonable that God should more severely punish their leaders. Hence the Prophet now says, that God would visit the princes and the king’s sons 7575     This was a prophecy: though the king Josiah had no children at this time, yet he had some afterwards; and they proved themselves deserving of the judgment here announced, and it was inflicted on them. Henderson’s objection, that as Josiah had then no children, the prophecy could not apply to them personally, seems wholly inadmissable: it was a prophecy.—Ed. He did not indeed intend here to flatter obscure men, as though God meant to overlook them: but as the king and his counselors had more grievously sinned, the more angry was God with them. We also know, that kings and others, who exercise power, are not easily moved, for the splendor of their fortune blinds them; and they think that they are in a manner exempt from laws, because they occupy a higher station. We now then see why the Prophet speaks especially of the princes and the king’s sons.

He also adds, And those who wear foreign apparel 7676     Or, literally, “the garment of a foreigner or stranger,” [נכרי]. The singular is used poetically for the plural, instead of “the garments of foreigners.”—Ed. Some refer this to the worshipers of Baal, or his priests; but the context does not allow us to apply it to any but to courtiers, whose great delight was in apparel: for what Christ says is proved by the experience of all ages to be too true,—that they who wear soft clothing are in king’s courts. Matthew 11:8. And it is probable, that courtiers, through a foolish affectation, often changed their clothes; as it is the case with men who seek to appear great, they devise daily some new way for spending money; and though they may be more splendidly clothed than needful, yet they think it almost too sordid to wear the same apparel for a whole month; and that their prodigality may be more evident, they change also the forms of their dress. This affectation prevails far too much at this day in the world. But even then in the age of the Prophet, as it appears, the courtiers and those who had power among the people, often changed their dress, that they might the more display their pomp and attract the admiration of the simple and poor people. And it was not simple ambition, but it brought with it a contempt for others; for the rich in this way upbraided the poor, that they themselves were alone worthy of this superfluity and opulence. It was not enough for them, that they were clothed for their own comfort, and also that ornament and splendor were added; but they would have willingly made bare all others: and as it was a shame to do this, they yet showed, as far as they could, by their superfluous abundance, that they were alone worthy of such display. It was then no wonder that the Lord threatened them with so much severity.

As this vice in course of time had greatly increased, this passage of the Prophet deserves particular notice. And the more luxurious men become and the more they indulge in such varieties, and thus manifest their pride, the more carefully we ought to learn to restrain the desires of our flesh, that they may not leap over the bounds of moderation; and let those who abound in wealth be contented with what is modest and becoming; and let them especially abstain from that absurd affectation, which the Prophet evidently condemns here. It may however have been, that the Jews then sought new and unusual fashions as to their clothes from remote countries, like the French at this day, who delight in the Turkish habit; for they have too much intercourse with Turkey. So also at that time a foolish desire had possessed the hearts of the people, so as to wish to ingratiate themselves with the Chaldeans, and to make friends of them by a likeness in dress. And we may learn this from a passage in Ezekiel, where he compares them to harlots or to foolish lovers Ezekiel 23:2, etc.:) for as lovers paint harlots on walls, and whoremongers and adulterers do the same; so Ezekiel accuses the Jews, that they were so inflamed with a mad desire of making a covenant with the Chaldean nation, that they had their images painted in their chambers. They also no doubt imitated their dress, in order to show that they regarded it a great happiness, if they became their friends and confederates.

Now follows what I repeated also yesterday, I will visit every one who danceth on the threshold. Some explain this of the worshipers of Baal, but improperly; for as I have already said, the context will not allow us to understand this except of the servants of princes, who cruelly harassed the people and deprived helpless men of their property, who were not able to resist them. The Prophet then, after having spoken of the chief governors of the kingdom and of the king’s sons, now comes to their servants, who, like hunting dogs, were ready to seize everywhere on the prey. They who understand this to be said of the sacrifices of Baal, adduce a passage from sacred history,—that since the image of Dagon had been found on the threshold of the temple, they dared not to tread on the threshold, but leaped over it: but this is too far-fetched. Others also bring expositions of a different kind; but the Prophet, I have no doubt, refers here to the liberty they took in plundering, when he says, that they danced on the threshold, as persons triumphing; for he afterwards adds, that they filled, by rapine and fraud, the houses of the princes. To leap or dance then on the threshold is no other thing than to take possession of the houses of other people, and insolently to triumph over them, as it is usually done by conquerors. For he who takes possession of what belongs to another, does not quietly rest there as in his own habitation, but boasts and exults. So also here, the Prophet paints to the life that wantonness, which the servants of princes showed, when they entered into the houses of others. He therefore says, that they danced, and said, This is my house; and who will dare to say a word to the contrary? Since then the servants of princes took so much liberty, the Prophet here denounces on them the vengeance of God. 7777     Marckius, following the Septuagint, and some of the fathers, Cyril, Theodoret, Jerome, etc., think that the thoughtless intruders into the temple are here meant, and such as brought there as sacrifices and gifts the fruits of plunder and fraud. But the passage cannot possibly bear this meaning according to the Hebrew text: nor is such a meaning consistent with the context. The view given here is that of Kimki, Drusius, Newcome, and Henderson.—Ed.

He then adds, that they filled their masters’ houses by rapine and fraud. By rapine and fraud he means the prey gathered, partly by armed force, and partly by deceit and craft; for courtiers have their nets by which they lay in wait for helpless men. But if they cannot obtain by fraud what they hope for, they leave recourse to armed force. However this may be, they enrich themselves, sometimes by plundering, and sometimes by fraud. Hence the Prophet mentions both here. It follows—

« Prev Lecture one hundred and twentieth Next »
VIEWNAME is workSection