This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)
To them, as to the Jews, our Lord says, "Ye are of your father the devil." While they profess to be children of God, they claim by their names to have God for their Father (Moab) and to be of His people (Ammon), while in hatred to His true children they forfeit both. As Moab seduced Israel, so they the children of the Church. They too enlarge themselves against the borders of the Church, rending off its children and making themselves the Church. They too utter reproaches and revilings against it. "Take away their revilings," says an early father , "against the law of Moses, and the prophets, and God the Creator, and they have not a word to utter." They too "remove the old landmarks which the fathers" (the prophets and Apostles) "have set." And so, barrenness is their portion; as, after a time, heretics ever divide, and do not multiply; they are a desert, being out of the Church of God: and at last the remnant of Judah, the Church, possesses them, and absorbs them into herself.
their pride—in antithesis to the meek (Zep 2:3).This shall they have; this grievous ruin like Sodom’s, this just retaliation; they insulted over Israel, Israel shall tread on them.
For their pride; haughty mind and carriage: see Zephaniah 2:8.
Reproached; defamed, spoken lies and scandals against the Jews, lessening them.
Magnified themselves; their persons and exploits.
Against the people of the Lord of hosts; against the only people of the Lord of hosts, who suffered reproach with his people and in them, for Moabites and Ammonites, as others, boasted of their gods above the true God: Isaiah 16:6,
because they have reproached and magnified themselves against the people of the Lord of hosts; they looked with disdain upon them, as greatly below them; and spoke contemptibly of them, of their nation, and religion; and "made" themselves "great", and set up themselves "above" them, opened their mouths wide, and gave their tongues great liberties in blaspheming and reviling them: what was done to them is taken by the Lord as done to himself; see Jeremiah 48:42.This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.
EXEGETICAL (ORIGINAL LANGUAGES)10. Comp. Zephaniah 2:8, Isaiah 16:6, Jeremiah 48:29. In the last clause Sept. reads: magnified themselves against the Lord of hosts, omitting people. Jeremiah 48:26; Jeremiah 48:42.Verse 10. - This shall they have. All these calamities mentioned above shall fall on the Ammonites and Moabites in punishment of their pride and spite and insolence (see note on ver. 8). Micah 7:3. Their hands are after evil, to make it good. The prince asks, and the judge is for reward; and the great man, he speaks the evil of his soul: and they twist it together." The grape and the early fig signify the good and the righteous man. חסיד is not the God-fearing man, but, according to the context, the man who cherishes love and fidelity. אבד, not "to have perished," but to be lost, to have disappeared. מן הארץ, not "out of the land," but, as the parallel בּאדם shows, from the earth, out of the world. For the fact itself, compare Psalm 12:2 and Isaiah 57:1. They all lie in wait for blood, i.e., not that they all go about committing murder, but simply that they set their minds upon quarrels, cheating, and treachery, that they may rob their neighbour of his means of existence, so that he must perish (cf. Micah 3:2-3; Micah 2:1-2); at the same time, even murderous thoughts are not excluded. The same thing is implied in the hunting with the net. אח, the brother, is the fellow-countryman (for this figure, compare Psalm 10:9; Psalm 35:7-8, etc.). In Micah 7:3 the words from על הרע to להיטיב are not to be joined to what follows so as to form one sentence. Such a combination is not only opposed to the accents, but is at variance with the structure of the whole verse, which consists of several short clauses, and it does not even yield a natural thought; consequently Ewald proposes to alter the text (שׁואל). הרע is hardly the inf. hiph. "to do evil," but most likely a noun with the article, "the evil;" and the thought is therefore either "both hands are (sc., busy) with evil," or "both hands are stretched out to evil," to make it good, i.e., to carry out the evil well (היטיב as in Jeremiah 2:33), or to give evil such a form that it shall appear to be good, or right. This thought is then made special: the prince, the judge, and the great man, i.e., the rich man and mighty man (Leviticus 19:15; 1 Samuel 25:2), weave a thing to make evil good. עבּת, to weave, to twist together, after עבות, twist or string. The subject to ויעבּתוּה is to be found in the three classes already named, and not merely in the judge and the great man. There is just as little reason for this limitation as for the assumption that the great man and the prince are one person. The way in which the three twist the thing or the evil plan together is indicated in the statements of the three previous clauses. The prince asks, sc. for the condemnation of a righteous or innocent man; and the judge grants this for recompense against compensation; and the rich man co-operates by speaking havvath napshō. Havvâh in most passages is universally allowed to signify hurt, mischief, destruction; and the only question is, whether this meaning is to be traced to הוה equals אוה, to breathe (Hupfeld on Psalm 5:10), or to הוה, to occur, an occurrence, then specially an evil occurrence (Hengstenberg, Diss. on the Pentateuch, vol. i. p. 252). Only in Proverbs 10:3 and the passage before us is havvâh said to signify desire in a bad sense, or evil lust. But, as Caspari has shown, the meaning is neither necessary nor established in either of these two passages. In Proverbs 10:3 the meaning aerumna activa aliisque inferenda is quite sufficient; and C. B. Michaelis has adopted it for the present passage: "The great man speaks the mischief of his soul," i.e., the injury or destruction of another, for which he cherishes a desire. Nephesh, the soul as the seat of desire. הוּא is not introduced to strengthen the suffix attached to נפשׁו, "of his, yea of his soul" (Ewald, Hitzig, Umbreit); for not only are the accents against this, but also the thought, which requires no such strengthening. It is an emphatic repetition of the subject haggâdōl. The great man weaves evil with the king and judge, by desiring it, and expressing the desire in the most open manner, and thereby giving to the thing an appearance of right.
LinksZephaniah 2:10 Interlinear
Zephaniah 2:10 Parallel Texts
Zephaniah 2:10 NIV
Zephaniah 2:10 NLT
Zephaniah 2:10 ESV
Zephaniah 2:10 NASB
Zephaniah 2:10 KJV
Zephaniah 2:10 Bible Apps
Zephaniah 2:10 Parallel
Zephaniah 2:10 Biblia Paralela
Zephaniah 2:10 Chinese Bible
Zephaniah 2:10 French Bible
Zephaniah 2:10 German Bible