Zephaniah 1:8

Translation
King James Version
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.
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KJV (with Strong's)
And it shall come to pass in the day H3117 of the LORD'S H3068 sacrifice H2077, that I will punish H6485 the princes H8269, and the king's H4428 children H1121, and all such as are clothed H3847 with strange H5237 apparel H4403.
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Complete Jewish Bible
When the time comes for ADONAI's sacrifice - "I will punish the leaders and the sons of the king, also those who dress in foreign clothes.
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Berean Standard Bible
“On the Day of the LORD’s sacrifice I will punish the princes, the sons of the king, and all who are dressed in foreign apparel.
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American Standard Version
And it shall come to pass in the day of Jehovah’s sacrifice, that I will punish the princes, and the king’s sons, and all such as are clothed with foreign apparel.
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World English Bible Messianic
It will happen in the day of the LORD’s sacrifice, that I will punish the princes, the king’s sons, and all those who are clothed with foreign clothing.
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Geneva Bible (1599)
And it shalbe in the day of the Lords sacrifice, that I will visite the princes and the Kings children, and all such as are clothed with strange apparell.
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Young's Literal Translation
And it hath come to pass, In the day of the sacrifice of Jehovah, That I have laid a charge on the heads, And on sons of the king, And on all putting on strange clothing.
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See also
Isaiah 24:21Isaiah 3:18Isaiah 3:24Jeremiah 22:11Jeremiah 22:192 Kings 25:192 Kings 25:21
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The Vision of Zephaniah
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In the KJVVerse 22,796 of 31,102

Study This Verse

SUMMARY

Zephaniah 1:8 announces a severe divine judgment slated for "the day of the LORD'S sacrifice," targeting the corrupt elite of Judah—specifically the princes, the king's own children, and all who have adopted foreign customs, symbolized by "strange apparel." This pronouncement underscores God's unwavering commitment to hold even the highest-ranking individuals accountable for their spiritual and moral compromises, particularly their assimilation into pagan practices and their departure from covenant faithfulness.

CONTEXT

  • Literary Context: Zephaniah 1:8 is situated within the opening chapter of the book of Zephaniah, which primarily functions as a prophetic oracle of judgment against Judah and Jerusalem. The preceding verses (Zephaniah 1:2-7) paint a grim picture of universal judgment, extending from the earth to humanity, and specifically detailing the eradication of idolatry and those who practice it. Verse 8 narrows the focus, pinpointing specific groups within Judah's leadership and society who will face the LORD's wrath. The phrase "the day of the LORD'S sacrifice" in this verse serves as a chilling and ironic culmination of the preceding warnings, setting the stage for the detailed enumeration of those who will be consumed by this divine "feast" of judgment. This verse transitions from a general indictment to a specific targeting of those most culpable for Judah's spiritual decline.
  • Historical & Cultural Context: Zephaniah prophesied during the reign of King Josiah (640-609 BC), a period marked by both deep-seated idolatry and subsequent religious reform. While Josiah initiated significant reforms, Zephaniah's prophecy likely predates or coincides with the early stages of these reforms, highlighting the pervasive corruption that still gripped Judah. The "princes and the king's children" represent the highest echelons of power and influence, often responsible for setting the moral and religious tone for the nation. Their punishment signifies that no one, regardless of status, is exempt from divine justice. The "strange apparel" refers to clothing adopted from foreign nations, which was not merely a fashion choice but a potent symbol of cultural assimilation and, more critically, religious syncretism. In ancient Near Eastern cultures, clothing often denoted identity, allegiance, and religious affiliation. Adopting foreign attire could signify a deliberate embrace of pagan customs, idolatrous worship, or an arrogant display of wealth gained through ungodly means, directly defying the covenant distinctiveness God intended for Israel (Deuteronomy 12:30-31).
  • Key Themes: This verse powerfully contributes to the overarching themes of Divine Judgment and Accountability in Zephaniah. It emphasizes that God's judgment is comprehensive and impartial, beginning with those in positions of power and influence. The targeting of "the princes, and the king's children" underscores that privilege does not grant immunity from divine scrutiny; rather, it often entails greater responsibility and, consequently, greater culpability for national apostasy. Furthermore, the mention of "strange apparel" highlights the theme of Spiritual Compromise and Rejection of Covenant Identity. This outward display symbolized a deeper internal departure from God's ways, reflecting a desire to emulate surrounding pagan cultures rather than maintaining the distinct holiness required of God's chosen people. It speaks to the dangers of cultural assimilation and the subtle erosion of faith when worldly trends are embraced over divine commands, a warning echoed throughout the prophetic literature against the allure of foreign gods and practices (as seen in Jeremiah 2:13 and Hosea 4:12).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sacrifice (Hebrew, zebach', H2077): From the root meaning "to slaughter," this term primarily refers to an offering made to God, often involving the slaughter of an animal. In Zephaniah 1:8, its use in "the day of the LORD'S sacrifice" is deeply ironic and chilling. Instead of a celebratory offering made to God, the prophet portrays a grim "sacrifice" made by God, where the unrighteous people of Judah themselves become the victims, slaughtered in an act of divine judgment. This recontextualization emphasizes the severity and finality of the impending doom, transforming a term of worship into one of horrific retribution.
  • punish (Hebrew, pâqad', H6485): This versatile Hebrew root carries a broad range of meanings, including "to visit," "to oversee," "to appoint," "to muster," "to remember," and "to care for." Crucially, it can also mean "to visit with hostile intent," implying a reckoning or judgment, as it does here. In the context of Zephaniah 1:8, "I will punish" indicates God's active visitation upon His people, not for blessing, but for the purpose of executing judgment due to their transgressions. It signifies a divine accounting where past sins are brought to light and consequences are meted out.
  • strange (Hebrew, nokrîy', H5237): Derived from a root meaning "to be alien" or "to be estranged," this adjective describes something as foreign, non-relative, or different. When applied to "apparel" in this verse, it denotes clothing that is not native to Israelite tradition but originates from foreign cultures. This "strangeness" is not merely about fashion but carries significant theological weight, symbolizing the adoption of pagan customs, idolatrous practices, or a general assimilation into the ungodly ways of surrounding nations, thereby compromising Israel's distinct covenant identity.

Verse Breakdown

  • "And it shall come to pass in the day of the LORD'S sacrifice,": This opening clause sets the ominous stage for the impending judgment. "The day of the LORD" (Hebrew: yom YHWH) is a recurring prophetic motif signifying a time of divine intervention, often bringing judgment upon the wicked and deliverance for the righteous. Here, it is specifically termed "the LORD'S sacrifice," an intensely ironic and terrifying image. It flips the traditional understanding of sacrifice (an offering to God) on its head, implying that God Himself is preparing a "sacrifice"—a feast of judgment—where the unfaithful people of Judah, particularly its elite, will be the victims. This highlights the absolute sovereignty of God in executing His justice.
  • "that I will punish the princes, and the king's children,": This part of the verse identifies the primary targets of God's judgment: the ruling class and the royal family. "Princes" (Hebrew: sarim) refers to high-ranking officials, nobles, and military commanders, while "the king's children" (Hebrew: b'nei ha'melech) denotes members of the royal household, likely including those who held positions of power or influence. Their inclusion underscores that divine judgment is not arbitrary but specifically targets those who, by virtue of their leadership and privilege, bore greater responsibility for the nation's spiritual and moral decay. Their positions did not exempt them from accountability; rather, they amplified their culpability.
  • "and all such as are clothed with strange apparel.": This final clause broadens the scope of judgment to include anyone who has adopted "strange apparel" (Hebrew: malbush nokhriy). This is not a mere fashion critique but a profound spiritual indictment. In ancient contexts, clothing was a powerful symbol of identity, allegiance, and religious practice. "Strange apparel" would signify the adoption of foreign customs, pagan religious practices, or an ostentatious display of wealth and status that ran contrary to the covenant identity and humble distinctiveness God called His people to embody. It points to a deep spiritual compromise and assimilation into the idolatrous cultures of the surrounding nations, a visible sign of their departure from God's covenant.

Literary Devices

Zephaniah 1:8 employs several potent literary devices to convey its message of impending judgment. The most striking is Irony, particularly in the phrase "the day of the LORD'S sacrifice." Typically, a sacrifice is an offering to God, often for atonement or thanksgiving. Here, God is depicted as the one preparing the "sacrifice," with the unfaithful people of Judah as the victims. This chilling reversal underscores the severity of God's wrath and the inescapable nature of His judgment. Symbolism is also prominent, especially with "strange apparel." Clothing in the ancient world was highly symbolic, representing identity, status, and religious affiliation. "Strange apparel" symbolizes the spiritual syncretism and assimilation of Judah's elite into pagan cultures, signifying their rejection of their unique covenant identity and their embrace of idolatrous practices. Furthermore, the entire verse functions as a Prophetic Oracle, delivering a direct divine pronouncement of future judgment. The use of "I will punish" emphasizes God's direct agency and unyielding resolve in executing justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zephaniah 1:8 powerfully articulates God's unwavering commitment to justice and holiness, particularly His intolerance for spiritual compromise and corrupt leadership. The "Day of the LORD" serves as a theological anchor, signifying a time when God actively intervenes to purge evil and uphold His righteousness. The judgment against princes and the king's children highlights the principle that divine accountability extends to all, irrespective of social standing or political power. This mirrors the New Testament emphasis on leaders bearing greater responsibility before God. The condemnation of "strange apparel" underscores the importance of maintaining a distinct, holy identity, free from the corrupting influences of the world. It speaks to the timeless struggle between faithfulness to God's covenant and the allure of worldly conformity, reminding believers that true allegiance is demonstrated not merely in ritual but in every aspect of life, including outward expressions that reflect inward devotion.

REFLECTION AND APPLICATION

Zephaniah 1:8 serves as a timeless mirror for both individuals and communities, urging a profound self-examination regarding our allegiances and the authenticity of our faith. It challenges the notion that status or outward appearances can shield one from divine scrutiny, reminding us that God's judgment is impartial and penetrates to the heart of our commitments. For leaders, whether in the church, government, or business, the verse is a stark reminder of the immense responsibility that accompanies influence; their compromises have far-reaching consequences. For all believers, the "strange apparel" serves as a powerful metaphor for any cultural trend, philosophy, or lifestyle choice that subtly or overtly contradicts biblical principles. It compels us to discern critically what we embrace from the world, ensuring that our identity in Christ remains paramount and uncompromised. True devotion is not a matter of outward conformity to religious norms but an inward transformation that shapes every aspect of our lives, leading to a distinct and holy walk that reflects our covenant relationship with God.

Questions for Reflection

  • In what areas of my life might I be subtly adopting "strange apparel," meaning cultural norms or values that contradict God's Word?
  • If I am in a position of leadership, how does Zephaniah 1:8 challenge me to greater accountability and integrity in my decisions and influence?
  • How can I cultivate a deeper sense of my distinct identity in Christ, resisting the pressure to conform to worldly standards and instead living out my faith authentically?

FAQ

What does "the day of the LORD'S sacrifice" mean in this context?

Answer: "The day of the LORD'S sacrifice" is a powerful and ironic phrase. The "Day of the LORD" (Hebrew: yom YHWH) is a common prophetic theme referring to a specific time when God intervenes decisively in human history, often bringing judgment upon the wicked and deliverance for His people. However, the addition of "sacrifice" (Hebrew: zebach) here is highly unusual and chilling. Typically, a sacrifice is an offering made to God as an act of worship, atonement, or thanksgiving. In Zephaniah 1:8, the prophet uses this term with irony, implying that God Himself is preparing a "sacrifice" or a "feast," but the "victims" are the unfaithful people of Judah, particularly its corrupt leaders and those who have adopted foreign customs. It signifies a day of divine slaughter and judgment, where the unrighteous are consumed by God's wrath, rather not a celebratory offering. This imagery underscores the severity and finality of the impending doom, highlighting God's righteous indignation against sin.

Why are "princes" and "the king's children" specifically mentioned for punishment?

Answer: The specific mention of "the princes, and the king's children" (Hebrew: sarim u'bnei ha'melech) highlights God's particular judgment against the leadership and elite of Judah. In ancient societies, those in positions of power—nobles, officials, and members of the royal family—were responsible for upholding justice, maintaining order, and leading the nation in faithfulness to God's covenant. Their elevated status meant greater influence and, consequently, greater accountability. Zephaniah's prophecy indicates that these leaders had failed in their duties, likely by promoting idolatry, engaging in corruption, or allowing foreign influences to corrupt the nation's spiritual life. Their punishment demonstrates that no one, regardless of their social standing or privilege, is exempt from God's righteous judgment. This principle is echoed in the New Testament, which warns that those in positions of spiritual authority will face a stricter judgment (e.g., James 3:1). God holds leaders to a higher standard because their actions have widespread impact on the people they govern.

CHRIST-CENTERED FULFILLMENT

While Zephaniah 1:8 pronounces a severe judgment on the corrupt leaders and syncretistic practices of Judah, its themes find profound Christ-centered fulfillment and transformation in the New Testament. The "Day of the LORD'S sacrifice," a day of dreadful judgment for the unrighteous, ultimately points to the ultimate and perfect sacrifice of Jesus Christ. Unlike the ironic "sacrifice" of judgment in Zephaniah, Christ's death on the cross was the true "sacrifice" (as described in Hebrews 9:26)—a propitiatory offering that absorbed God's wrath against sin, making atonement for all who believe. He, the perfect Lamb of God (as proclaimed in John 1:29), became the victim so that humanity would not have to face the terrifying "sacrifice" of divine judgment.

Furthermore, the condemnation of "princes" and "the king's children" who adopted "strange apparel" highlights the corruption of earthly leadership and the dangers of compromising one's identity. In contrast, Christ is the righteous King (as prophesied in Isaiah 9:6-7) and the perfect Leader who never compromised His divine identity. His "apparel" was one of perfect righteousness and obedience, even to death on a cross (as described in Philippians 2:8). Believers, through faith in Christ, are now "clothed" not with strange or worldly apparel, but with His righteousness (as seen in Isaiah 61:10 and Galatians 3:27). The call to shed "strange apparel" in Zephaniah finds its ultimate fulfillment in the New Covenant's call to "put on the Lord Jesus Christ" and "make no provision for the flesh" (as exhorted in Romans 13:14). Thus, the judgment foreshadowed in Zephaniah points to the necessity of Christ's atoning work and the transformative power of the Gospel that enables believers to live a life of true holiness, distinct from the world's corruption.

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Commentary on Zephaniah 1 verses 7–13

Notice is here given to Judah and Jerusalem that God is coming forth against them, and will be with them shortly; his presence, as a just avenger, his day, the day of his judgment and his wrath, are not far off, Zep 1:7. Those that improve not the presence of God with them as a Father, but sin away that presence, may expect his presence with them as a Judge, to call them to an account for the contempt put upon his grace. The day of the Lord will come. Men have their day now, when they take a liberty to do what they please; but God's day is at hand; it is here called his sacrifice, a sacrifice of his preparing, for the punishing of presumptuous sinners is a sacrifice to the justice of God, some reparation to his injured honour. Those that brought their offerings to other gods were themselves justly made victims to the true God. On a day of sacrifice great slaughter was made; so shall there be in Jerusalem; men shall be killed up as fast as lambs for the altar, with as little regret, with as much pleasure: The slain of the Lord shall be many. On a day of sacrifice great feasts were made upon the sacrifices; so the inhabitants of Judah and Jerusalem shall be feasted upon by their enemies the Chaldeans; these are the guests God has prepared and invited to come and glut themselves - their revenge with slaughter and their covetousness with plunder. Now observe,

I. Who those are that are marked to be sacrificed, that shall be visited and punished in this day of reckoning, and what it is they shall be called to an account for. 1. The royal family, because of the dignity of their place, shall be first reckoned with for their pride, and vanity, and affectation (Zep 1:8): I will punish the princes, and the king's children, who think themselves accountable to God, and that, high as they are, he is above them. They shall be punished, and all such as, like them, are clothed with strange apparel, such as, in contempt of their own country (where, probably, it was the custom to go in a very plain dress, as became the seed of Jacob that plain man), affected to appear in the fashion of other nations and introduced their modes in apparel, studying to resemble those from whom God had appointed them, even in their clothes, industriously to distinguish themselves. The princes and the king's children scorned to wear any home-made stuffs, though God had provided them fine linen and silks (Eze 16:10), but they must send abroad to strange countries for their clothes, which would not please unless they were far-fetched and dear-bought; and even those of inferior rank affected to imitate the princes and the king's children. Pride in apparel is displeasing to God, and a symptom of the degeneracy of a people. 2. The noblemen, and their stewards and servants, come next to be reckoned with (Zep 1:9): In the same day will I punish those that leap on the threshold, a phrase, no doubt, well understood then, and which probably signified the invading of their neighbour's rights. Entering their houses by force and violence, and seizing their possessions, they leap on the threshold, as much as to say that the house is their own and they will keep their hold of it; and, accordingly, they make all in it their own that they can lay their hands on, and so fill their masters' houses with goods gotten by violence and deceit and with all the guilt thereby contracted. Nor shall it suffice them to say that the ill-gotten gains were not for themselves but for their masters, and that what they did was by their order; for the obligations we lie under to keep God's commandments are prior and superior to the obligations we lie under to serve the interests of any master on earth. 3. The trading people, and the rich merchants, are next called to account. Iniquity is found in their end of the town, among the inhabitants of Maktesh, a low part of Jerusalem, deep like a mortar (for so the word signifies); the goldsmiths lived there (Neh 3:32) and the merchants; and they are now cut down (they are broken, and have shut up their shops, and become bankrupts); nay, All those that bear silver are cut off, in the first place, by the invaders, for the sake of the silver they carry, which is so far from being a protection to them that it will expose and betray them. The conquerors aimed at the wealthy men, and carried them off first, while the poor of the land escaped. Or it may be meant of a general decay of trade, which was a preface and introduction to the general destruction of the land. It is the token of a declining state when great dealers are cut down, and great bankers are cut off and become bankrupts, who cannot fall alone, but with themselves ruin many. 4. All the secure and careless people, the sons of pleasure, that live a loose idle life, are next reckoned with (Zep 1:12); they come from all parts of the country, to take up their quarters in the head-quarters of the kingdom, where they take private lodgings, and indulge themselves in ease and luxury; but God will find them out, and punish them: At that time I will search Jerusalem with candles, to discover them, that they may be brought out to condign punishment. This intimates that they conceal themselves, as being either ashamed of the sin or afraid of the punishment of it; when the judgments of God are abroad they hope to escape by absconding and getting out of the way, but God will search Jerusalem, as search is made for a malefactor in disguise, that is harboured by his accomplices. God's hand will find out all his enemies, wherever they lie hid, and will punish not only the secret idolaters, but the secret epicures and profane; and those are the persons that are here described, and marks are given by which they will be discovered when strict search is made for them. (1.) Their dispositions are sensual: They are settled on their lees, intoxicated with their pleasures, strengthening themselves in their wealth and wickedness; they are secure and easy, and, because they have had no changes, they fear none, as Moab, Jer 48:11. They have not been emptied from vessel to vessel. They fill themselves with wine and strong drink, and banish all thought, saying, Tomorrow shall be as this day, Isa 56:12. Their being settled on their lees signifies the same with being enclosed in their own fat, Psa 17:10. (2.) Their notions are atheistical. They could not live such loose lives but that they say in their heart, The Lord will not do good, neither will he do evil; that is, He will do nothing. They deny his providential government of the world: "What good and evil there is in the world comes by the wheel of fortune, and not by the disposal of a wise and supreme director." They deny his moral government, and his dispensing rewards and punishments: "The Lord will not do good to those that serve him, nor do evil to those that rebel against him; and therefore there is nothing got by religion, nor lost by sin." This was the effect of their sensuality; if they were not drowned in sense, they could not be thus senseless, nor could they be so stupid if they had not stupefied themselves with the love of pleasure. It was also the cause of their sensuality; men would not make a god of their belly if they had not at first become so vain, so vile, in their imaginations, as to think the God that made them altogether such a one as themselves. But God will punish them; their end is destruction, Phi 3:19.

II. What the destruction will be with which God will punish these sinners, and what course he will take with them. 1. He will silence them (Zep 1:7): Hold thy peace at the presence of the Lord. He will force them to hold their peace, will strike them dumb with horror and amazement. They shall be speechless. All the excuses of their sin, and exceptions against the sentence, will be overruled, and they shall not have a word to say for themselves. 2. He will sacrifice them, for it is the day of the Lord's sacrifice (Zep 1:8); he will give them into the hands of their enemies, and glorify himself thereby. 3. He will fill both city and country with lamentation (Zep 1:10): In that day there shall be a noise of a cry from the fish-gate, so called because near either to the fish-ponds or to the fish-market. It belonged to the city of David (Ch2 33:14; Neh 3:3); perhaps the same with that which is called the first gate (Zac 14:10), and, if so, it will explain what follows here, And a howling from the second, that is, the second gate, which was next to that fish-gate. The alarm shall go round the walls of Jerusalem from gate to gate; and there shall be a great crashing from the hills, a mighty noise from the mountains round about Jerusalem, from the acclamations of the victorious invaders, or from the lamentations of the timorous invaded, or from both. The inhabitants of the city, even of the closest safest part of the city, shall howl (Zep 1:11), so clamorous shall the grief be. 4. They shall be stripped of all they have; it shall be a prey to the enemy (Zep 1:13): Their household goods, and shop-goods, shall become a booty, and a rich booty they shall be; their houses shall be levelled with the ground and be a desolation; those of them that have built new houses shall not inherit them, but the invaders shall get and keep possession of them. And the vineyards they have planted they shall not drink the wine of, but, instead of having it for the relief of their friends that faint among them, they shall part with it for the animating of their foes that fight against them, Deu 28:30.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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JeromeAD 420
Commentary on Zephaniah
(Verse 8, 9.) And it shall come to pass on the day of the Lord's sacrifice, that I will punish the princes and the king's sons, and all who are clothed with foreign apparel. And I will punish everyone who arrogantly enters over the threshold on that day, those who fill the house of the Lord their God with iniquity and deceit. LXX: And it shall come to pass on the day of the Lord's sacrifice, that I will avenge the princes and the king's household, and all who are clothed with foreign garments; and I will avenge openly all who are in the vestibules on that day, those who fill the house of the Lord their God with impiety and deceit. In the captivity of Judah, when the whole people were to be sacrificed, the Lord will visit, both upon the princes who drank wine in the morning, and upon the sons of the king, or upon all of the royal lineage, or certainly upon the sons of Josiah, whom we read were either killed or captured, and upon all who were clothed in foreign garments, that is, those who worshiped idols. And upon all who proudly enter over the threshold on that day, that is, against the arrogant, who with a certain arrogance and a brow of dignity ascend the steps of the temple and the threshold of the sanctuary. Moreover, because in that place where we have interpreted, above the threshold, can be understood according to the Hebrew, those who leap over the threshold; and this is to be understood historically, I will vindicate against those who, according to the first book of Kings, do not trample upon the threshold of idols, but serve superstitions, who have filled the house (or temple) of their Lord God not only with the worship of idols, but also with iniquity and wickedness and every kind of lie, so that, along with the error of religion, iniquity is also joined to deception, directed both at those who are subject and at their neighbors. But because we have once explained it both literally and tropologically: The Lord will visit in the advent and passion of the Savior, that is, on the day of the offering of His Son above the high priests and priests of the Jewish people, and above the royal house. For until that time, the kings of Judah from the line of David persevered, according to the prophecy of Jacob: The ruler shall not fail from Judah, nor the leader from his thighs, until the one comes to whom it is reserved, and He shall be the expectation of the nations (Gen. XLIX, 10). For the host of the Lord has been taken away from the Jews. And above all, he says, those who are clothed in foreign garments, those who have departed from the protection and clothing of God, and who have covered themselves with their own error. And I will take vengeance upon all those who are clearly in the vestibules, that is, those who have left the temple of God: and although they should be inside, they have gone outside because of their sins, and have departed from the Church of God, filling His temple with impiety and deceit. This should be understood at the first coming of the Savior. However, since we have already explained about the end of the world and the day of judgment, which all interpret as the day of the Lord, we must know that during that time the Lord will visit the rulers and the shepherds who consume the milk of the sheep and shear the wool, but do not care about the flock's welfare. He will also visit the sons of the king who boast of being Christians and claim to be the children of Christ the King, and all those who are clothed in the garments of others. The clothing of the king's sons and princes, is Christ (or, We have received Christ), which we receive in baptism, according to that: Put on the Lord Jesus Christ (Rom. XIII, 14). And: Put on the bowels of mercy, goodness, humility, meekness, patience (Col. III, 12), and so on. In which it is commanded that we put on the new heavenly man, according to our Creator, and cast off the clothing of the old man with his works (Ephes. IV). Therefore, when we should be clothed with such garments, we are clothed with cruelty instead of mercy; with impatience instead of patience; with injustice instead of justice. And, to say it once, with vices instead of virtues; that is, with Antichrist instead of Christ. Thus it is said of this kind of man: 'He has put on cursing as his garment' (Psalm 109:18). The Lord will also vindicate clearly in His coming, even over those who should be in the Church with good works, but have abandoned themselves to wicked behavior, and are given over to Satan in the vestibules, no, not even in the vestibules, but before the vestibules, which is more significantly said in Greek as 'on the porches.' And he will judge above all those who fill the Church with various injustices and sins, with impieties and lies, and mix blood with blood. And if we desire to accept this upon the souls of each individual, let us understand reasonings (Alexander adds 'and perceptions'), that is, thoughts and senses, and the soul itself, which should be the dwelling place of the king. And according to the previous explanation, let us also refer the foreign garments and everything that follows to each believer, who, although they should have been clothed with Christ and always dwell within, have covered themselves with the various garments of sins and, having departed from the Church, that is, the congregation of the saints, have filled the temple of their body with wickedness and deceit.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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