Zephaniah 1:4-6

I will cut off, he says, the remnants of Baal and the name of Chamerim. The severity of the Prophet may seem here again to be excessive, for being so incensed against superstitions which had been abolished by the great zeal and singular diligence of the king; but, as we have already intimated, he regarded not so much the king as the people. For though they dared not openly to adulterate God’s worship, they yet cherished those corruptions at home to which they had before been accustomed, as we see to be done at this day. For when it is not allowed to worship idols, many mutter their prayers in secret and invoke their idols: and, in short, they are restrained only by the fear of men from manifesting their own impiety; and in the meantime, they retain before God the same abominations. So it was in the time of Josiah; the people were wedded to their corruptions, and this we may easily conclude from the words of Zephaniah: for the remnants of Baal were not seen in the temple, nor in the streets, nor in their chapels, nor in the high places; but their hidden impiety is here discovered by the Spirit of God; and no doubt their sin was the more heinous and less excusable, because the people refused to follow their pious leader. It was indeed the most abominable ingratitude; for when they saw that the right worship was restored to them, they preferred to remain fixed in their own filth, rather than to return to God, even when they had liberty to do so, and also when that pious king extended his hand to them.

As to the word כמרים, chemarim, it designated either the worshipers of Baal or some such men as our monks at this day: and they are supposed by some to have been thus called, because they were clothed in black vestments; while others think that they derived this name from their fervor, because they were madly devoted to their superstitions, or because they had marks on their foreheads, or because they imposed, as is commonly the case, on the simple by the ardor of their zeal. The name is also found in 2 Kings 23:1 in the account given of Josiah: for it is said there, that the כמרים, chemarim, were taken away, together with other abominations of superstition. But as Zephaniah connects priests with them, it is probable that they were a kind of people like the monks, who did not themselves offer sacrifices, but were a sort of attendants, who undertook vows and offered prayers in the name of the whole people. For what some think, that they were thus called because they burnt incense, appears not to me probable; for then they must have been priests. They were then inferior to the sacrificers, and occupying a station between them and the people, like the monks and hermits of this day, who deceive foolish men by their sanctity. Such, then, were the Chemarim.

But as Josiah could not attain his object, so as immediately to cleanse the land from these pollutions, we need not wonder that at this day we are not able immediately to remove superstitions from the world: but let us in the meantime ever proceed in our course. Let those endued with authority, who bear the sword, that is, all magistrates, perform their office with greater diligence, inasmuch as they see how difficult and protracted is the contest with the ministers of idolatry. Let also the ministers of the gospel earnestly cry against idolatry, and all ungodly ceremonies, and not desist. Though they may not effect as much as they wish, yet let them follow the example of Josiah. If God should in the meantime thunder from heaven, let them not be discouraged, but, on the contrary, know that their labor is approved by him, and never doubt of their own safety; for though all were destroyed, their godly efforts would not be in vain, nor fail of a reward before God. Thus, then, ought all God’s servants to animate themselves, each in his particular sphere and vocation, whenever they have to contend with superstitions, and with such corruptions as vitiate and adulterate the pure worship of God.