Zephaniah 1:8

And it shall come to pass in the day of the LORD'S sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Zephaniah 1:8-9. In that day I will punish the princes and the king’s children — In 2 Kings 25:7; 2 Kings 25:21, we read of the fulfilling of both these particulars; the sons of King Zedekiah, and the principal officers of the state, being slain by the order of the king of Babylon. And all such as are clothed with strange apparel — Used for idolatrous purposes: see Deuteronomy 22:11. There were peculiar vestments belonging to the worship of each idol; hence the command of Jehu, 2 Kings 10:22, Bring forth vestments for all the worshippers of Baal. The text may likewise be explained of such men as wore women’s apparel, and such women as wore that of men, which was contrary to an express law, Deuteronomy 22:5, and was a rite observed in the worship of some idols. In the same day will I punish all those that leap on the threshold — Or rather, over the threshold. The expression is thought to denote some idolatrous rite, like that which was practised in the temple of Dagon, where the priests did not tread upon the threshold, 1 Samuel 5:5. Thus the Chaldee paraphrast interprets it of those who walked after the laws or rites of the Philistines. Capellus, however, understands it of those who invaded the house of their neighbours, joyfully bounding on the threshold. “This sense is favoured by what follows.” — Newcome. Which fill their masters’ houses with violence and deceit — Who enter into other men’s houses, and take away their goods by fraud or violence, and carry them to the houses of their masters. The iniquitous officers of the kings and princes seem to be here intended, who employed all the arts of deceit and oppression, as well as of open violence, to fill their master’s coffers.

Matthew Henry's Concise Commentary

1:7-13 God's day is at hand; the punishment of presumptuous sinners is a sacrifice to the justice of God. The Jewish royal family shall be reckoned with for their pride and vanity; and those that leap on the threshold, invading their neighbours' rights, and seizing their possessions. The trading people and the rich merchants are called to account. Secure and careless people are reckoned with. They are secure and easy; they say in their heart, the Lord will not do good, neither will he do evil; that is, they deny his dispensing rewards and punishments. But in the day of the Lord's judgment, it will clearly appear that those who perish, fall a sacrifice to Divine justice for breaking God's law, and because they have no interest by faith in the Redeemer's atoning sacrifice.

Barnes' Notes on the Bible

I will punish - (Literally, visit upon). God seems oftentimes to be away from His own world. People plot, design, say, in word or in deed, "who is Lord over us?" God is, as it were, a stranger in it, or as a man, who hath "taken a journey into afar country." God uses our own language to us. "I will visit," inspecting (so to say), examining, sifting, reviewing, and when man's sins require it, allowing the weight of His displeasure to fall upon them.

The princes - The prophet again, in vivid detail (as his characteristic is), sets forth together sin and punishment. Amid the general chastisement of all, when all should become one sacrifice, they who sinned most should be punished most. The evil priests had received their doom. Here he begins anew with the mighty of the people and so goes down, first to special spots of the city, then to the whole, man by man. Josiah being a godly king, no mention is made of him. Thirteen years before his death, he received the promise of God, "because thine heart was tender, and thou hast humbled thyself before the Lord - I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, and thou shalt not see all the evil which I will bring upon this place" 2 Kings 22:19-20. In remarkable contrast to Jeremiah, who had to be, in detail and continual pleading with his people, a prophet of judgment to come, until these judgments broke upon them, and so was the reprover of the evil sovereigns who succeeded Josiah, Zephaniah has to pronounce God's judgments only on the "princes" and "the king's children."

Jeremiah, in his inaugural vision, was forewarned, that "the kings Judah, its princes, priests, and the people of the land" Jeremiah 1:18 should war against him, because he should speak unto them all which God should command him. And thenceforth, Jeremiah impleads or threatens kings and the princes together Jeremiah 2:26; Jeremiah 4:9; Jeremiah 8:1; Jeremiah 24:8; Jeremiah 32:37; Jeremiah 34:21. Zephaniah contrariwise, his office lying wholly within the reign of Josiah, describes the princes again as "roaring lions" Zephaniah 3:3, but says nothing of the king, as neither does Micah M1 Corinthians 3:1, Micah 3:9, in the reign, it may be, of Jotham or Hezekiah. Isaiah speaks of princes, as "rebellious and companions of thieves" Isaiah 1:23. Jeremiah speaks of them as idolaters Jeremiah 31:32-34; Jeremiah 44:21. They appear to have had considerable influence, which on one occasion they employed in defense of Jeremiah Jer 26:16, but mostly for evil Jeremiah 37:15; Jeremiah 38:4, Jeremiah 38:16. Zedekiah inquired of Jeremiah secretly for fear of them Jeremiah 37:17; Jeremiah 38:14-27. They brought destruction upon themselves by what men praise, their resistance to Nebuchadnezzar, but against the declared mind of God. Nebuchadnezzar unwittingly fulfilled the prophets' word, when he "slew all the nobles of Judah, the eunuch who was over the war, and seven men of them that were near the king's person, and the principal scribe of the host" Jeremiah 39:6; Jeremiah 52:25-27.

And the king's children - Holy Scripture mentions chief persons only by name. Isaiah had prophesied the isolated lonely loveless lot of descendants of Hezekiah who should be "eunuchs in the palace of the king of Babylon" Isaiah 39:7, associated only with those intriguing pests of Eastern courts, a lot in itself worse than the sword (although to Daniel God overruled it to good) and Zedekiah's sons were slain before his eyes and his race extinct. Jehoiakim died a disgraced death, and Jehoiachin was imprisoned more than half the life of man.

And all such as are clothed with strange apparel - Israel was reminded by its dress, that it belonged to God. It was no great thing in itself; "a band of dark blue Numbers 15:38; Deuteronomy 22:12 upon the fringes at the four corners of their garments." But "the band of dark blue" was upon the high priest's mitre, with the plate engraved, "Holiness to the Lord" Exodus 28:36, fastened upon it; "with a band of dark blue" also was the breastplate Exodus 39:21 bound to the ephod of the high priest. So then, simple as it was, it seems to have designated the whole nation, as "a kingdom of priests, an holy nation" Exodus 19:6. It was appointed to them, "that ye may look upon it, and remember all the commandments of the Lord and do them, and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring; that ye may remember and do all My commandments, and be holy unto your God" Numbers 15:39-40. They might say, "it is but "a band of blue;"" but the "band of blue" was the soldier's badge, which marked them as devoted to the service of their God; indifference to or shame of it involved indifference to or shame of the charge given them therewith, and to their calling as a peculiar people. The choice of the strange apparel involved the choice to be as the nations of the world; "we will be as the pagan, as the families of the countries" Ezekiel 20:33.

All luxurious times copy foreign dress, and with it, foreign manners and luxuries; from where even the pagan Romans were zealous against its use. It is very probable that with the foreign dress foreign idolatry was imported . The Babylonian dress was very gorgeous, such as was the admiration of the simpler Jews. "Her captains and rulers clothed in perfection, girded with girdles upon their loins, with flowing dyed attire upon their heads" Ezekiel 23:12, Ezekiel 23:15. Ezekiel had to frame words to express the Hebrew idea of their beauty. Jehoiakim is reproved among other things for his luxury Jeremiah 22:14-15. Outward dress always betokens the inward mind, and in its turn acts upon it. An estranged dress betokened an estranged heart, from where it is used as an image of the whole spiritual mind Romans 13:14; Colossians 3:12; Ephesians 4:24. Jerome: "The garment of the sons of the king and the apparel of princes which we receive in Baptism, is Christ, according to that, "Put ye on the Lord Jesus Christ," and "Put ye on bowels of mercy, goodness, humililty, patience," and the rest. Wherein, we are commanded to be clothed with the new man from heaven according to our Creator, and to "lay aside" the clothing of "the old man with his deeds" Ephesians 4:22. Whereas, then we ought to be clothed in such raiment, for mercy we put on cruelty, for patience, impatience, for righteousness, iniquity; in a word, for virtues, vices, for Christ, antichrist. Whence it is said of such an one, "He is clothed with cursing as with a garment" Psalm 109:17. These the Lord will visit most manifestly at His Coming." Rup.: "Thinkest thou that hypocrisy is "strange apparel?" Of a truth. For what stranger apparel than sheeps' clothing to ravening wolves? What stranger than for him who "within is full of iniquity, to appear outwardly righteous before men?" Matthew 23:28.

Jamieson-Fausset-Brown Bible Commentary

8. the princes—who ought to have been an example of good to others, but were ringleaders in all evil.

the king's children—fulfilled on Zedekiah's children (Jer 39:6); and previously, on Jehoahaz and Eliakim, the sons of Josiah (2Ki 23:31, 36; 2Ch 36:6; compare also 2Ki 20:18; 21:13). Huldah the prophetess (2Ki 22:20) intimated that which Zephaniah now more expressly foretells.

all such as are clothed with strange apparel—the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (De 22:5).

Matthew Poole's Commentary

It shall come to pass; it shall most certainly be fulfilled what I threaten I will most surely execute.

In the day of the Lord’s sacrifice; of slaughter to be made by the Babylonians, called here a day of sacrifice, that we might see clearly the just and exemplary proceedings of God; these people sinned in sacrificing to strange gods, and God will punish them, making them a strange sacrifice to his anger.

I will punish; the punishment shall appear to be from my hand, as he threatens often by Ezekiel.

The princes; nobles about the court, the great ones, who dreamed of shifting better than others, but fell with the first, 2 Kings 25:19-21.

The king’s children; sons and grandchildren too of good Josiah. Jehoahaz died a captive in Egypt, 2 Kings 23:34. Jehoiakim died on the way, or in Babylon, buried with the burial of an ass, Jeremiah 22:18,19. Jeconiah, carried to Babylon, sped somewhat, yet but little, better; there he died a captive. As for Zedekiah and his children, these were slain before his face, then his eyes put out, and he led into miserable captivity.

Clothed with strange apparel; some say the strange apparel of idolatrous priests; others say, and more likely, the garb of foreigners, imitated by the wanton Jews.

Gill's Exposition of the Entire Bible

And it shall come to pass in the day of the Lord's sacrifice,.... When the above sacrifice prepared shall be offered, and the slaughter of his people made, when his wrath shall be poured out upon them, within the time of its beginning and ending:

that I will punish the princes, and the king's children; either the children of Josiah, who, though a good prince, his children did evil in the sight of the Lord, and were punished by him: Jehoahaz, after a three months' reign was carried down to Egypt, and died there; Jehoiakim, his elder brother, that succeeded him, rebelling against the king of Babylon, in the fourth year of his reign, fell into his hands, and died, and was buried with the burial of an ass; and Jeconiah his son was carried captive into Babylon, and there remained to the day of his death; and with him were carried the whole royal family, and all the princes, and all the mighty men of valour, 2 Kings 24:14 or else the children of Zedekiah, another son of Josiah, and the last of the kings of Judah, who was carried captive by Nebuchadnezzar king of Babylon, who before his eyes slew his sons, and all the princes of Judah, and then put out his eyes, and bound him in chains, Jeremiah 52:10 and thus this prophecy had its accomplishment:

and all such as are clothed with strange apparel; either which they put on in honour of the idols they worshipped, as Jarchi; so the heathens wore one sort of garments for one idol, and another sort for another; or these were men of a pharisaical cast, who wore garments different from others, that they might be thought to be very holy and religious, which sense is mentioned by Kimchi; or they were such, which he also observes, who, seeing some to have plenty of good clothes, stole them from them, and put them on; or such who arrayed themselves in garments that did not belong to their sex, men put on women's garments, and women clothed themselves with men's, and both strange apparel; or rather this points at such persons, who, in their apparel, imitated the fashions and customs of foreign nations; which probably began with the king's children and courtiers, and were followed by others. The Targum is,

"and upon all those that make a noise at the worship of idols.''

Geneva Study Bible

And it shall come to pass in the day of the LORD'S sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with {d} strange apparel.

(d) Meaning, the courtiers, who did imitate the strange apparel of other nations to win their favour by it, and to appear glorious in the eyes of all others; read Eze 23:14-15.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8. I will punish the princes] lit. visit upon the princes. The princes are the nobles, particularly those entrusted with judicial and similar offices.

the king’s children] The children of the king are the royal house in general, hardly Josiah’s own sons, who in the eighteenth year of his reign were aged ten and twelve (2 Kings 23:31; 2 Kings 23:36). For “children” Sept. reads house of the king, a reading which at least suggests the right meaning. The words “children” and “house” are occasionally confused. Sept. reads “house” where Heb. has “children” in Jeremiah 16:15; Ezekiel 2:3; 1 Chronicles 2:10, and on the other hand it reads “children” where Heb. has “house” in Genesis 45:11; Exodus 16:31; Joshua 17:17; Joshua 18:5; Hosea 1:7.

clothed with strange apparel] i.e. foreign apparel. It would be the royal family, “behold, they that wear soft clothing are in kings’ houses” (Matthew 11:8), and the nobility who were given to this practice.

8–13. The classes in Jerusalem on which the judgment will fall

The errors and sins assailed by Zephaniah are the same as those attacked by earlier prophets, e.g. (1) the false worship, Zephaniah 1:4-6, cf. Amos 4:4 ff.; Isaiah 1:11 ff.; (2) the civil wrong and injustice, Zephaniah 1:9, cf. Amos 5:7; Amos 5:10-13; Isaiah 3:12-15; Isaiah 5:8; Isaiah 5:23; (3) dissatisfaction with the idea of the theocratic state and its place among the nations, and consequent assumption of foreign manners, Zephaniah 1:8, cf. Isaiah 2:6; Isaiah 8:6 (they reject the waters of Shiloah that go softly), though possibly the luxury of foreign apparel may also be stigmatised (Amos 6:3-7); and (4) religious indifference and insensibility to the operations of Jehovah, Zephaniah 1:12, cf. Amos 6:1; Amos 6:13-14; Isaiah 5:11-12; Isaiah 6:9-10; Isaiah 29:9-12, the result of which was an absorbing devotion to secular business, Zephaniah 1:11, cf. Amos 8:5.

Pulpit Commentary

Verse 8. The prophet names the three classes of people who shall be smitten in this judgment. First, the princes. In the day of the Lord's sacrifice (see note on ver. 7). God is speaking; so the name of the Lord is employed instead of the pronoun (comp. Lamentations 3:66). I will punish; literally, visit upon (ver. 12; Amos 3:14). The princes. The heads of tribes and families, nobles and magistrates. The king's children (sons); Septuagint, τὸν οϊκον τοῦ βασιλέως, "the house of the king." The royal family, not specially the sons of Josiah, who, if they were then in existence, must have been mere children, but princes of the royal house. The reference may be particularly to the sons of the king reigning when the judgment fell (see 2 Kings 25:7). The king himself is not mentioned as subject to the judgment, inasmuch as he was pious and obedient (2 Chronicles 34:27, etc.). In the mention of these "children" Keil finds proof of the late origin of the prophecy. Such as are clothed with strange apparel. This clause must represent the sin for which the princes are "visited." "Strange" apparel means "foreign" apparel, and this implied foreign manners and habits. The Israelites were reminded by their very dress that they were a peculiar people, consecrated to God's service (Numbers 15:37, etc.; Deuteronomy 22:12). These nobles, however, assumed the dress of the Egyptians and other nations with which they came in contact, and, despising their own national customs, copied the manners and vices of foreigners (comp. Isaiah 3:16-24; Ezekiel 20:32; 1 Macc. 1:11-15). Zephaniah 1:8

Keil and Delitzsch Biblical Commentary on the Old Testament

The judgment will fall with equal severity upon the idolatrous and sinners of every rank (Zephaniah 1:8-11), and no one in Jerusalem will be able to save himself from it (Zephaniah 1:12, Zephaniah 1:13). In three double verses Zephaniah brings out three classes of men who differ in their civil position, and also in their attitude towards God, as those who will be smitten by the judgment: viz., (1) the princes, i.e., the royal family and superior servants of the king, who imitate the customs of foreigners, and oppress the people (Zephaniah 1:8, Zephaniah 1:9); (2) the merchants, who have grown rich through trade and usury (Zephaniah 1:10, Zephaniah 1:11); (3) the irreligious debauchees (Zephaniah 1:12, Zephaniah 1:13). The first of these he threatens with visitation. Zephaniah 1:8. "And it will come to pass in the day of Jehovah's sacrifice, that I visit the princes and the king's sons, and all who clothe themselves in foreign dress. Zephaniah 1:9. And I visit every one who leaps over the threshold on that day, those who fill the Lord's house with violence and deceit." The enumeration of those who are exposed to the judgment commences with the princes, i.e., the heads of the tribes and families, who naturally filled the higher offices of state; and the king's sons, not only the sons of Josiah, who were still very young (see the Introduction), but also the sons of the deceased kings, the royal princes generally. The king himself is not named, because Josiah walked in the ways of the Lord, and on account of his piety and fear of God was not to lie to see the outburst of the judgment (2 Kings 22:19-20; 2 Chronicles 34:27-28). The princes and king's sons are threatened with punishment, not on account of the high position which they occupied in the state, but on account of the ungodly disposition which they manifested. For since the clauses which follow not only mention different classes of men, but also point out the sins of the different classes, we must also expect this in the case of the princes and the king's sons, and consequently must refer the dressing in foreign clothes, which is condemned in the second half of the verse, to the princes and king's sons also, and understand the word "all" as relating to those who imitated their manners without being actually princes or king's sons. Malbūsh nokhrı̄ (foreign dress) does not refer to the clothes worn by the idolaters in their idolatrous worship (Chald., Rashi, Jer.), nor to the dress prohibited in the law, viz., "women dressing in men's clothes, or men dressing in women's clothes" (Deuteronomy 22:5, Deuteronomy 22:11), as Grotius maintains, nor to clothes stolen from the poor, or taken from them as pledges; but, as nokhrı̄ signifies a foreigner, to foreign dress. Drusius has already pointed this out, and explains the passage as follows: "I think that the reference is to all those who betrayed the levity of their minds by wearing foreign dress. For I have no doubt that in that age some copied the Egyptians in their style of dress, and others the Babylonians, according as they favoured the one nation or the other. The prophet therefore says, that even those who adopted foreign habits, and conformed themselves to the customs of the victorious nation, would not be exempt." The last allusion is certainly untenable, and it would be more correct to say with Strauss: "The prophets did not care for externals of this kind, but it was evident to them that 'as the dress, so the heart;' that is to say, the clothes were witnesses in their esteem of the foreign inclinations of the heart." In Zephaniah 1:9 many commentators find a condemnation of an idolatrous use of foreign customs; regarding the leaping over the threshold as an imitation of the priests of Dagon, who adopted the custom, according to 1 Samuel 5:5, of leaping over the threshold when they entered the temple of that idol. But an imitation of that custom could only take place in temples of Dagon, and it appears perfectly inconceivable that it should have been transferred to the threshold of the king's palace, unless the king was regarded as an incarnation of Dagon, - a thought which could never enter the minds of Israelitish idolaters, since even the Philistian kings did not hold themselves to be incarnations of their idols. If we turn to the second hemistich, the thing condemned is the filling of their masters' houses with violence; and this certainly does not stand in any conceivable relation to that custom of the priests of Dagon; and yet the words "who fill," etc., are proved to be explanatory of the first half of the verse, by the fact that the second clause is appended without the copula Vav, and without the repetition of the preposition על. Now, if a fresh sin were referred to there, the copula Vav, at all events, could not have been omitted. We must therefore understand by the leaping over the threshold a violent and sudden rushing into houses to steal the property of strangers (Calvin, Ros., Ewald, Strauss, and others), so that the allusion is to "dishonourable servants of the king, who thought that they could best serve their master by extorting treasures from their dependants by violence and fraud" (Ewald). אדניהם, of their lord, i.e., of the king, not "of their lords:" the plural is in the pluralis majestatis, as in 1 Samuel 26:16; 2 Samuel 2:5, etc.