Text -- Zephaniah 3:1-9 (NET)

Jerusalem is Corrupt

3:1 The filthy, stained city is as good as dead; the city filled with oppressors is finished! 3:2 She is disobedient; she refuses correction. She does not trust the Lord; she does not seek the advice of her God. 3:3 Her princes are as fierce as roaring lions; her rulers are as hungry as wolves in the desert, who completely devour their prey by morning. 3:4 Her prophets are proud; they are deceitful men. Her priests defile what is holy; they break God’s laws. 3:5 The just Lord resides within her; he commits no unjust acts. Every morning he reveals his justice. At dawn he appears without fail. Yet the unjust know no shame.

The Lord’s Judgment will Purify

3:6 “I destroyed nations; their walled cities are in ruins. I turned their streets into ruins; no one passes through them. Their cities are desolate; no one lives there. 3:7 I thought, ‘Certainly you will respect me! Now you will accept correction!’ If she had done so, her home would not be destroyed by all the punishments I have threatened. But they eagerly sinned in everything they did. 3:8 Therefore you must wait patiently for me,” says the Lord, “for the day when I attack and take plunder. I have decided to gather nations together and assemble kingdoms, so I can pour out my fury on them– all my raging anger. For the whole earth will be consumed by my fiery anger. 3:9 Know for sure that I will then enable the nations to give me acceptable praise. All of them will invoke the Lord’s name when they pray, and will worship him in unison.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zep 3:1

Jerusalem.

Wesley: Zep 3:2

Of God by his mercy and judgments crying aloud.

Wesley: Zep 3:3

Persons of principal place and authority.

Wesley: Zep 3:3

Which hunt for prey, and are ever affrighting or devouring.

Wesley: Zep 3:3

Insatiable and cruel, like wolves of the evening, whetted with hunger.

Wesley: Zep 3:3

They leave nothing but the bones to be eaten on the morrow.

Wesley: Zep 3:4

So called, false prophets.

Wesley: Zep 3:4

Unstable and inconstant.

Wesley: Zep 3:4

Wresting it by perverse interpretation.

Wesley: Zep 3:5

Observing all.

Wesley: Zep 3:5

He will judge them righteously.

Wesley: Zep 3:5

Daily he discovers his displeasure against the wicked.

Wesley: Zep 3:5

Lets no season slip to convince them, by public and visible punishments.

Wesley: Zep 3:5

But the wicked Jews proceed without shame, and without fear.

Wesley: Zep 3:6

Of old, the Canaanites, lastly the ten tribes, and later yet, the Assyrians.

Wesley: Zep 3:7

I thought (speaking after the manner of men).

Wesley: Zep 3:7

O Jerusalem.

Wesley: Zep 3:7

For the many and great judgments executed upon others.

Wesley: Zep 3:7

In some measure.

Wesley: Zep 3:8

Since you will not be amended.

Wesley: Zep 3:8

Attend my resolution.

Wesley: Zep 3:8

Until I rise up to destroy first, and next to take the spoil.

Wesley: Zep 3:8

The incorrigible Jews.

Wesley: Zep 3:8

Consumed as if burnt up.

Wesley: Zep 3:8

That jealousy wherewith God is jealous for his own glory.

Wesley: Zep 3:9

I will give them a pure way of worshipping me, the issue of a pure heart.

JFB: Zep 3:1

MAURER translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [CALVIN]. GROTIUS says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share.

JFB: Zep 3:1

Namely, the poor, weak, widows, orphans and strangers (Jer 22:3).

JFB: Zep 3:2

Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (Jer 5:3).

JFB: Zep 3:2

Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [CALVIN].

JFB: Zep 3:2

Though God was specially near to her (Deu 4:7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.

JFB: Zep 3:3

For prey (Pro 28:15; Eze 22:27; Amo 3:4; Mic 2:2).

JFB: Zep 3:3

Which are most ravenous at evening after being foodless all day (Jer 5:6; Hab 1:8).

JFB: Zep 3:3

Rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [CALVIN].

JFB: Zep 3:4

In whose life and teaching there is no truth, gravity, or steadiness.

JFB: Zep 3:4

False to Jehovah, whose prophets they profess to be (Jer 23:32; Eze 22:28).

JFB: Zep 3:4

By their profane deeds.

JFB: Zep 3:5-7

The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.

JFB: Zep 3:5-7

Why then are ye so unjust?

JFB: Zep 3:5-7

He retorts on them their own boast, "Is not the Lord among us" (Mic 3:11)? True He is, but it is for another end from what ye think [CALVIN]; namely, to lead you by the example of His righteousness to be righteous. Lev 19:2, "Ye shall be holy: for I the Lord your God am holy" [MAURER]. But CALVIN, "That ye may feel His hand to be the nearer for taking vengeance for your crimes: 'He will not do iniquity' by suffering your sins to go unpunished" (Deu 32:4).

JFB: Zep 3:5-7

Literally, "morning by morning." The time in the sultry East for dispensing justice.

JFB: Zep 3:5-7

Publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.

JFB: Zep 3:5-7

He is continually setting before you samples of His justice, sparing no pains. Compare Isa 5:4; Isa 50:4, "he wakeneth morning by morning."

JFB: Zep 3:5-7

The unjust Jews are not shamed by His justice into repentance.

JFB: Zep 3:6

I had hoped that My people by My judgments on other nations would be led to amendment; but they are not, so blinded by sin are they.

JFB: Zep 3:6

Literally, "angles" or "corners"; hence the towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, while the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to.

JFB: Zep 3:7

God speaks after the manner of men in condescension to man's infirmity; not as though God was ignorant of the future contingency, but in their sense, Surely one might have expected ye would under such circumstances repent: but no!

JFB: Zep 3:7

At least, O Jerusalem! Compare "thou, even thou, at least in this thy day" (Luk 19:42).

JFB: Zep 3:7

The sanctuary [BUXTORF]. Or, the city. Compare Jesus' words (Luk 13:35), "Behold, your house is left unto you desolate" (Lev 26:31-32; Psa 69:25); and used as to the temple (Mic 3:12). "Their" is used instead of "thy"; this change of person implies that God puts them to a greater distance.

JFB: Zep 3:7

Howsoever I might have punished them, I would not have cut off their dwelling. CALVIN, "Howsoever I had marked them out for punishment" because of their provocations, still, if even then they had repented, taught by My corrections, I was ready to have pardoned them. MAURER, "Altogether in accordance with what I had long ago decreed (ordained) concerning you" (Deu 28:1-14, and, on the other hand, Deu. 28:15-68; Deu 27:15-26). English Version, or CALVIN'S view, is better.

JFB: Zep 3:7

Early morning is in the East the best time for transacting serious business, before the relaxing heat of midday comes on. Thus it means, With the greatest earnestness they set themselves to "corrupt all their doings" (Gen 6:12; Isa 5:11; Jer 11:7; Jer 25:3).

JFB: Zep 3:8

Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Isa. 30:18-33; where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. CALVIN erroneously makes this verse an address to the ungodly; and so MAURER, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.

JFB: Zep 3:8

That is, waiting for the day (Hab 2:3).

JFB: Zep 3:8

Like a savage beast rising from his lair, greedy for the prey (compare Mat 24:28). Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare Job 16:8; Mal 3:5). Jehovah being in this view witness, accuser, and judge. English Version is better (compare Isa 33:23).

JFB: Zep 3:8

Against Jerusalem (Zec 14:2), to pour out His indignation upon them there (Joe 3:2; Zec 12:2-3).

JFB: Zep 3:9

The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19).

JFB: Zep 3:9

That is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, 1Sa 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Gen 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on pentecost (Act 2:6-13). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Isa 19:18; Zec 14:9; Rom 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Psa 16:4; Hos 2:17). Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God (Isa 6:5-7).

JFB: Zep 3:9

Literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two (Num 13:23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [CALVIN]. Christ's rule is called a burden (Mat 11:30; Act 15:28; Rev 2:24; compare 2Co 6:14 for the same image).

Clarke: Zep 3:1

Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem.

Clarke: Zep 3:2

She obeyed not the voice - Of conscience, of God, and of his prophets

Clarke: Zep 3:2

She received not correction - Did not profit by his chastisements; was uneasy and ill-tempered under her afflictions, and derived no manner of good from these chastisements

Clarke: Zep 3:2

She trusted not in the Lord - Did not consider him as the Fountain whence all help and salvation should come; and rather sought for support from man and herself, than from God

Clarke: Zep 3:2

She drew not near to her God - Did not worship him; did not walk in his ways; did not make prayer and supplication to him.

Clarke: Zep 3:3

Her princes - are roaring lions - Tearing all to pieces without shadow of law, except their own despotic power

Clarke: Zep 3:3

Her judges are evening wolves - Being a little afraid of the lion-like princes, they practice their unjust dealings from evening to morning, and take the day to find their rest

Clarke: Zep 3:3

They gnaw not the bones till the morrow - They devour the flesh in the night, and gnaw the bones and extract the marrow afterwards. They use all violence and predatory oppression, like wild beasts; they shun the light, and turn day into night by their revellings.

Clarke: Zep 3:4

Her prophets are light and treacherous persons - They have no seriousness, no deep conviction of the awful nature of their office, no concern for the immortal souls of the people. Treacherous persons - they betray the souls of the people for the sake of worldly honor, pleasure, and profit. Even in our own enlightened country we find prophets who prefer hunting the hare or the fox, and pursuing the partridge and pheasant, to visiting the sick, and going after the strayed, lost sheep of the house of Israel. Poor souls! They know neither God nor themselves; and if they did visit the sick, they could not speak to them to exhortation, edification, or comfort. God never called them to his work; therefore they know nothing of it. But O, what an account have these pleasure-taking false prophets to render to the Shepherd of souls

Clarke: Zep 3:4

They have done violence to the law - They have forced wrong constructions on it in order to excuse themselves, and lull the people into spiritual slumber. So we find that it was an ancient practice for men to wrest the Scriptures to their own destruction.

Clarke: Zep 3:5

The just Lord is in the midst thereof - He sees, marks down, and will punish all these wickednesses

Clarke: Zep 3:5

Every morning doth he bring his judgment to light - The sense is, says Bp. Newcome, "Not a day passes but we see instances of his goodness to righteous men, and of his vengeance on the wicked."

Clarke: Zep 3:6

I have cut off the nations - Syria, Israel, and those referred to, Isa 36:18, Isa 36:20. - Newcome.

Clarke: Zep 3:7

Surely thou wilt fear me - After so many displays of my sovereign power and judgments

Clarke: Zep 3:7

But they rose early - And instead of returning to God, they practiced every abomination. They were diligent to find out times and places for their iniquity. This is the worst state of man.

Clarke: Zep 3:8

Wait ye upon me - Expect the fulfilment of all my promises and threatenings: I am God, and change not

Clarke: Zep 3:8

For all the earth - All the land of Judah.

Clarke: Zep 3:9

Will I turn to the people - This promise must refer to the conversion of the Jews under the Gospel

Clarke: Zep 3:9

That they may all call - That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them

The pure language, שפה ברורה saphah berurah , may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in Psa 81:6; where, as God is the speaker, the words should not be rendered, "I heard a language which I understood not,"but, "I heard a religious confession, which I approved not."See Isa 19:18; Hos 14:3; and see Joe 2:28, where a similar promise is found.

Calvin: Zep 3:1

The Prophet speaks here again against Jerusalem; for first, the Jews ought ever to have been severely reproved, as they were given to many sins; and secondly, because there was always there some seed which needed consolation: and this has been the way pursued, as we have hitherto seen, by all the Prophets. But we must also bear in mind, that the books now extant were made up of prophetic addresses, that we might understand what was the sum of the doctrine delivered.

The Prophet here makes this charge against the Jews, that they were polluted and become filthy. And he addresses Jerusalem, where the sanctuary was; and it might therefore seem to have been superior to other cities; for God had not in vain chosen that as the place for his worship. But the Prophet shows how empty and fallacious was any boasting of this kind; for the city which God had consecrated for himself had polluted itself with many sins. The Prophet seems to allude to the ancient rites of the law, which, though many, had been prescribed, we know, by God, that the people might observe a holy course of life: for the ceremonies could not of themselves wash away their filth; but the people were instructed by these external things to worship God in a holy and pure manner. As then they often washed themselves with water, and as they carefully observed other rites of outward sanctity, the Prophet derides their hypocrisy, for they did not regard the real design of the ceremonies. Hence he says, that they were polluted, though in appearance they might be deemed the most pure; for they were defiled as to their whole life. ¹⁰⁶

He adds that the city was היונה , eiune; some render it the city of dove, or, a dove; for the word has this meaning: and they take it metaphorically for a foolish and thoughtless city, as we find it to be so understood in Hos 7:11; where Ephraim was said to be a dove, because the people were void of reason and knowledge, and of their own accord exposed themselves to traps and snares. Some then consider this place to have this meaning,—that Jerusalem, which ought to have been wise, was yet wholly fatuitous and foolish. But it may be easily gathered from the context, that the Prophet means another thing, even this,—that Jerusalem was given to plunder and fraud; for the verb ינה , ine, signifies to defraud and to take by force what belongs to another; and it means also to circumvent as well as to plunder. He therefore means no doubt, that Jerusalem was a city full of every kind of iniquity, as he had before called it a polluted city; and then he adds an explanation.

The Prophet in the first verse seems to have in view the two tables of the law. God, we know, requires in the law that his people should be holy; and then he teaches the way of living justly and innocently. Hence when the Prophet called Jerusalem a polluted city, he meant briefly to show that the whole worship of God was there corrupted, and that no regard for true religion flourished there; for the Jews thought that they had performed all their duty to God, when they washed away their filth by water. Such was the extremely foolish notion which they entertained: but we know and they ought to have known that the worship of God is spiritual. He afterwards adds, that the city was rapacious, under which term he includes every kind of injustice.

It follows, She heard not the voice, she received not correction. The Prophet now explains and defines what the pollution was of which he had spoken: for true religion begins with teachableness; when we submit to God and to his word, it is really to enter on the work of worshipping him aright. But when heavenly truth is despised, though men may toil much in outward rites, yet their impiety discovers itself by their contumacy, inasmuch as they suffer not themselves to be ruled by God’s authority. Hence the Prophet shows, that whatever the Jews thought of their purity at Jerusalem, it was nothing but filth and pollution. He says, that they were unteachable, because they did not hear the Prophets sent to them by God.

This ought to be carefully noticed; for without this beginning many torment themselves in the work of serving God, and do nothing, because obedience is better than sacrifice. If, then, we wish our efforts to be approved by God, we must begin with faith; for except the word of God obtains credit with us, whatever we may offer to him are mere human inventions. It is, in the second place, added, that they did not receive correction; and this was no superfluous addition. For when God sees that we are not submissive, and that we do not willingly come to him when he calls us, he strengthens his instruction by chastisements. He allures us at first to himself, he employs kind and gentle invitations; but when he sees us delaying, or even going back, he begins to treat us more roughly and more severely: for teaching without the goads of reproof would have no effect. But when God teaches and reproves in vain, it then appears that our disposition is wicked and perverse. So the Prophet intended here to show the wickedness of his people as extreme, by saying, that they heard not the voice nor received correction; as though he had said, that the wickedness of his people was unhealable, for they not only rejected the doctrine of salvation, when offered, but also obstinately rejected all warnings, and would not bear any correction.

But we must bear in mind, that the Prophet had to do with that holy people whom God had chosen as his peculiar treasure. There is therefore no reason why those who profess the name of Christians at this day should exempt themselves from this condemnation; for our condition is not better than the condition of that people. Jerusalem was in an especial manner, as we have already said, the sanctuary, as it were, of God: and yet we see how severely the Prophet reproves Jerusalem and all its inhabitants. We have no cause to flatter ourselves, except we willingly submit to God, and suffer ourselves to be ruled by his word, and except we also patiently bear correction, when his teaching takes no suitable effect, and when there is need of sharp goads to stimulate us.

He afterwards adds, that it did not trust in the Lord, nor draw nigh to its God. The Prophet discovers here more clearly the spring of impiety—that Jerusalem placed not the hope of salvation in God alone; for from hence flowed all the mass of evils which prevailed; because if we inquire how it is that men burn with avarice, why they are insatiable, and why they wantonly defraud and plunder one another, we shall find the cause to be this—that they trust not in God. Rightly then does the Prophet mention this here, among other pollutions at Jerusalem, as the chief—that it did not put its trust in God. The same also is the cause and origin of all superstitions; for if men felt assured that God alone is enough for them, they would not follow here and there their own inventions. We hence see that unbelief is not only the mother of all the evil deeds by which men willfully wrong and injure one another, but that it is also the cause of all superstitions.

He says, in the last place, that it did not draw nigh to God. The Prophet no doubt charges the Jews that they willfully departed from God when he was nigh them; yea, that they wholly alienated themselves from him, while he was ready to cherish them, as it were, in his own bosom. This is indeed a sin common to all who seek not God; but Jerusalem sinned far more grievously, because she would not draw nigh to God, by whom she saw that she was sought. For why was the law given, why was adoption vouchsafed, and in short, why had they the various ordinances of religion, except that they might join themselves to God? ‘And now Israel,’ said Moses, ‘what does the Lord thy God require of thee, except to cleave to him?’ God thus intended his law to be, as it were, a sacred bond of union between him and the Jews. Now when they wandered here and there, that they might not be united to him, it was a diabolical madness. Hence the Prophet here does not only accuse the Jews of not seeking God, but of withdrawing themselves from him; and thus they were ungovernable. The Lord sought to tame them; but they were like wild beasts. It now follows—

Calvin: Zep 3:3

The Prophet now explains what we have stated respecting plunder and fraud. He confirms that he had not without reason called Jerusalem היונה , eiune, a rapacious city, or one given to plunder; for the princes were like lions and the judges like wolves. And when he speaks of judges, he does not spare the common people; but he shows that all orders were then corrupt: for though no justice or equity is regarded by the people, there will yet remain some shame among the judges, so as to retain the people at least within some limits, that an extreme licentiousness may not prevail: but when robbery is practiced in the court of justice, what can be said of such a city? We hence see that the Prophet in these words describes an extreme confusion: The princes of Jerusalem, he says, are lions. And we have elsewhere similar declarations; for the Prophets, when it was their object to condemn all from the least to the greatest, did yet direct their discourse especially to the judges.

And this is worthy of being noticed, for there was then no Church of God, except at Jerusalem. Yet the Prophet says, that the judges, and prophets, and priests, were all apostates. What comfort could the faithful have had? But we hence see that the fear of God had not wholly failed in his elect, and that they firmly and with an invincible heart contended against all offenses and trials of this kind. Let us also learn to fortify ourselves at this day with the same courage, so that we may not faint, however much impiety may everywhere prevail, and all religion may seem extinct among men.

But we may also hence learn, how foolishly the Papists pride themselves in their vain titles, as though they thought that God was bound as it were to them, because they have bishops and pastors. But the Prophet shows, that even those who performed the ordinary office of executing the laws could yet be the wicked and perfidious despisers of God. He also shows, that neither prophets nor priests ought to be spared; for when God sets them over his Church, he gives them no power to tyrannize, so that they might dare to do anything with impunity, and not be reproved. For though the priesthood under the law was sacred, we yet see that it was subject to correction. So let no one at this day claim for himself a privilege, as though he was exempt from all instruction and reproof, while occupying a high station among the people of God.

He distinguishes between princes and judges; and the reason is, because the kingdom was as yet standing. So the courtiers, who were in favor and authority with the king, drew a part of the spoil to themselves, and the judges devoured another part. Though Scripture often makes no difference between these two names, yet I doubt not but he means by שרים , sherim, princes, the chiefs who were courtiers; and he calls them שפטים , shepthim, judges, who administered justice. And he says that the judges were evening wolves, that is, hungry, for wolves become furious in the evening when they have been roaming about all day and have found nothing. As their want sharpens the savageness of wolves, so the Prophet says that the judges were hungry like evening wolves, whose hunger renders them furious. And for the same purpose he adds, that they broke not the bones in the morning; that is, they waited not till the dawn to break the bones; ¹⁰⁷ for when they devoured the flesh they also employed their teeth in breaking the bones, because their voracity was so great. We now apprehend the Prophet’s meaning. It afterwards follows—

Calvin: Zep 3:4

The Prophet again reverts to the pollution and filth of which he has spoken in the first verse. He shows that he had not without reason cried against the polluted city; for though the Jews used their washings, they could not yet make themselves clean in this manner before God, as the whole of religion was corrupted by them.

He says that the Prophets were light. He alone speaks here, and he condemns the many. We hence see that there is no reason why the ungodly should allege their great number, when God by his word accuses them, as the Papists do at this day, who deny it to be right in one or two, or few men, to speak against their impiety, however bad the state of things may be; there must be the consent of the whole world, as though the Prophet was not alone, and had not to contend with a great many. It is indeed true that he taught at the same time with the Prophet Jeremiah, as we have elsewhere seen; but yet hardly two or three did then discharge faithfully their office of teaching; and from this and other places we learn that the false Prophets, relying on their number, were on that account bolder. But Zephaniah did not for this reason cease to cry against them. However much then the false Prophets raged against him, and terrified him by the show of their number, he still exercised his liberty in condemning them. So at this day, though the whole world should unite in promoting impiety, there is yet no reason why the few should be disheartened when observing the worship of God perverted; but they ought on the contrary to encourage themselves by this example, and strenuously to resist thousands of men if necessary; for no union formed by men can possibly lessen the authority of God.

It now follows that they were men of transgressions. What we render light, others render empty; ( vacuous;) but the word פוחזים , puchezim, means strictly men of nought, and also the rash, and those who are void of judgment as well as of all moderation. In short, it is the same as though the Prophet had said that they were stupid and blind; and he says afterwards that they were fraudulent, than which there is nothing more inconsistent with the Prophetic office. But Zephaniah shows that the whole order was then so degenerated among the people, that the thickest darkness prevailed among those very leaders whose office it was to bring forth the light of celestial truth. And he makes a concession by calling them Prophets. The same we do at this day when we speak of Popish bishops. It is indeed certain that they are unworthy of so honorable a title; for they are blinder than moles, so that they are far from being overseers. We also know, that they are like brute beasts; for they are immersed in their lusts: in short, they are unworthy to be called men. But we concede to them this title, in order that their turpitude may be more apparent. The Prophet did the same, when he said, that the Jews did not draw nigh to their God; he conceded to them what they boasted; for they ever wished to be regarded as the holy and peculiar people of God: but their ingratitude did hence become more evident, because they went back and turned to another object, when God was ready to embrace them, as though they designedly meant to show that they had nothing to do with him. It is then the same manner of speaking, that Zephaniah adopts here, when he says, that the Prophets were light and men of transgressions. ¹⁰⁸

He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God; and those who descended from him, were to be ministers and teachers to others: and for this reason the Lord in the law ordered the Levites to be dispersed through the whole country. He might indeed have given them as to the rest, a fixed habitation; but his will was, that they should be dispersed among the whole population, that no part of the land should be without good and faithful ministers. The Prophet now charges them, that they had polluted the holy place. By the word קדש , kodash the Prophet means whatsoever is holy; at the same time he speaks of the sanctuary. Moreover, since the sanctuary was as it were the dwelling-place of God, when the Prophets speak of divine worship and religion, they include the whole under the word, Temple, as in this place. He says then that the sanctuary was polluted by the priests, and then that they took away or subverted the law. ¹⁰⁹

We here see how boldly the Prophet charges the priests. There is then no reason why they who are divinely appointed over the Church should claim for themselves the liberty of doing what they please; for the priests might have boasted of this privilege, that without dispute everything was lawful for them. But we see that God not only calls them to order by his Prophets, but even blames them more than others, because they were less excusable. Now the Papists boast, that the clergy, even the very dregs collected from the filthiest filth, cannot err; which is extremely absurd; for they are not better than the successors of Aaron. But we see what the Prophet objects now to them,—that they subverted the law: he not only condemns their life, but says also, that they were perfidious towards God; for they strangely corrupted the whole truth of religion. The Papists confess, that they indeed can sin, but that the sin dwells only in their moral conduct. They yet seek to exempt themselves from all the danger of going astray. Though the Levitical priests were indeed chosen by the very voice of God, we yet see that they were apostates. But God confirms the godly, that they might not abandon themselves to impiety, though they saw their very leaders going astray, and rushing headlong into ruin. For it behaved the faithful to fortify themselves with constancy, when the priests not only by their bad conduct withdrew the people from every fear of God, but also perverted every sound doctrine; it behaved, I say, the faithful to remain then invincible. Though then at this day those who hold the highest dignity in the Church neglect God and even despise every celestial truth, and thus rush headlong into ruin, and though they attempt to turn God’s truth into falsehood, yet let our faith continue firm; for John has not without reason declared, that it ought to be victorious against the whole world. 1Jo 5:4. It follows—

Calvin: Zep 3:5

Here the Prophet throws back against hypocrites what they were wont to pretend, when they sought wickedly to reject every instruction and all warnings; for they said, that God dwelt in the midst of them, like the Papists at the present day, who raise up this as their shield against us,—that the Church is the pillar of the truth. Hence they think that all their wicked deeds are defended by this covering. So the Jews at that time had this boast ever on their lips,—We are notwithstanding the holy people of God, and he dwells in the midst of us, for he is worshipped in the Temple, which has been built, not according to men’s will, but by his command; for that voice proceeded not from earth, but came from heaven, ‘This is my rest for ever, here will I dwell.’ Psa 132:14. Since then the Jews were inflated with this presumption, the Prophet concedes what they claimed, that God dwelt among them; but it was for a far different purpose, which was, that they might understand, that his hand was nigh to punish their sins. This is one thing.

Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city; for he has commanded a temple to be built for him on Mount Sion, he has ordered a holy altar for himself; but why does God dwell among you, and has preferred this habitation to all others? Surely, he says, he will not do iniquity. Consider now what the nature of God is; for when he purposed to dwell among you, he certainly did not deny himself, nor did he cease to be what he is. There is therefore no reason for you to imagine, as though God intended, for the sake of those to whom he bound himself, to throw aside his own justice, or intended to pollute himself by the defilements of men. He warns the Jews, that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity; that is, He will not approve of your evil deeds; and though he may for a time connive at them, he will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as though God were the approver of your wickedness.

Some apply this to the people,—that they ought not to have done iniquity; but this is a strained exposition, and altogether foreign to the context. Most other interpreters give this meaning, that God is just and will do no iniquity, for he had sufficient reasons for executing his vengeance on a people so wicked. They hence think, that the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in vain contend with him, for he will ever be found to be a righteous judge. But this also is a very frigid explanation. Let us bear in mind what I have already said,—that the Prophet here, by way of irony, concedes to the Jews, that God dwelt among them, but afterwards brings against them what they thought was a protection to them,— God dwells in the midst of you; I allow it, he says; but is not he a just God? Do not then dream that he is one like yourselves, that he approves of your evil deeds. God will not do iniquity; ye cannot prevail with him to renounce himself, or to change his own nature. Why then does God dwell in the midst of you? In the morning, in the morning, he says, his judgment will he bring forth to light; the Lord will daily bring forth his judgment. How this is to be understood, we shall explain tomorrow.

Calvin: Zep 3:6

Here the Prophet shows in another way that there was no hope for a people, who could not have been instructed by the calamities of others, to seek to return to God’s favor. For God here complains that he had in vain punished neighboring nations, and made them examples, in order to recall the Jews to himself. Had they been of a sane mind they might have been led, by their quiet state, while God spared them, to consider what they had deserved—If this is done in the green tree, what at length will be done in the dry? They might then have thought within themselves, that a most grievous calamity was at hand, except they anticipated God’s wrath, which had grown ripe against them; and God also testified that he intended by such examples to stay the judgment which he might have already justly executed on them. As they then even hastened it, it is evident that their wickedness was past remedy. This is the sum of the whole.

He says first, I have cut off nations; by which words he shows that he warned the Jews to repent, not only by one example, but by many examples; for not one instance only of God’s wrath had appeared, but God had on all sides manifested himself to be a judge, in inflicting punishment on one nation after another. Since then they had been so often warned, we may hence learn that they were wholly blinded by their wickedness.

He now enhances the atrocity of the punishment inflicted, and says, that citadels had been demolished and streets cut off, that no one passed through; and then, that cities had been reduced to solitude, so that there was no inhabitant. For when punishment is of an ordinary kind, it is wont, for the most part, to be disregarded; but when God showed, by so remarkable proofs, that he was displeased with the nations, that is, with the ignorant, who in comparison with the Jews were innocent, how could such an instance as this be disregarded by the Jews, whom God thus recalled to himself, except that they were of a disposition wholly desperate and irreclaimable? We now then see why the Prophet enlarges on the punishments which, having been inflicted on the nations, ought to have been considered by the Jews. ¹¹¹

He now subjoins the object which God had in view, I said, Surely thou wilt fear me. Here God assumes the character of man, as he does often elsewhere: for he does not wait for what is future, as though he was doubtful; but all things, as we know, are before his eyes. Hence God was not deceived, as though something had happened beyond his expectation; but as I have already said, he undertakes here the character of man; for he could not otherwise have sufficiently expressed how inexcusable the Jews were who had despised all his warnings. For what was God’s design when he punished the heathens, one nation after another, except that the Jews might be awakened by the evils of others, and not provoke his wrath against themselves? Paul makes use of the same argument.

‘On account of these things,’ he says,
‘the wrath of God comes upon all the unbelieving.’
Rom 1:17.

Inasmuch as men for the most part deceive themselves by self-flatteries and cherish with extreme indulgence their own wickedness, Paul says, that the wrath of God comes on the unbelieving: and it is a singular proof of God’s love, that he does not immediately assail us, but sets before us the examples of others. As when any one lays hold of his servant in the presence of his son, and punishes him severely, the son must be moved by the sight, except he be wholly an abandoned character: however, in such a case the father’s love manifests itself; for he withholds his hand from his son and inflicts punishment on the servant, and this for the benefit of his son, that he may learn wisdom by what another suffers. God declares in this place that he had done the same; but he complains that it had been without benefit, for the Jews had frustrated his purpose.

It may be here asked, whether men so frustrate God that he looks for something different from what happens. I have already said, that God speaks after the manner of men, and in a language not strictly correct: and hence we ought not here to enter or penetrate into the secret purpose of God, but to be satisfied with this reason,—that if we profit nothing when God warns us either by his word or by his scourges, we are then equally guilty, as though he was deceived by us: and hence also the madness of those is reproved, who are unwilling to ascribe anything to God but what is conveyed in these common forms of speech: God says, that he wills the salvation of all, 1Ti 2:4;) hence there is no election, which makes a distinction between one man and another; but the Lord leaves the whole human race to their free-will, so that every one may provide for himself as he pleases; otherwise the will of God must be twofold. So unlearned men vainly talk; and such not only show their ignorance in religion, but are also wholly destitute of common sense. For what is more absurd than to conclude, that there is a twofold will in God, because he speaks otherwise with us than is consistent with his incomprehensible majesty? God’s will then is one and simple, but manifold as to the perceptions of men; for we cannot comprehend his hidden purpose, which angels adore with reverence and humility. Hence the Lord accommodates himself to the measure of our capacities, as this passage teaches us with sufficient clearness. For if we receive what the fanatics imagine, then God is like man, who hopes well, and finds afterwards that he has been deceived: but what can be more alien to his glory? We hence see how these insane men not only obscure the glory of God, but also labor, as far as they can, to reduce his whole essence to nothing. But this mode of speaking ought to be sufficiently familiar to us,—that God justly complains that he has been deceived by us, when we do not repent, inasmuch as he invites us to himself, and even stimulates us, I said, Surely thou wilt fear me

This word said, ought not then to be referred to the hidden counsel of God, but to the subject itself, and that is, that it was time to repent. Who would not have hoped but that you would have returned to the right way? When the next house was on fire, how was it possible for you to sleep, except ye were extremely stupid? And when so many examples were presented before your eyes without any advantage, it is evident that there is no more any hope of repentance. Thou, then, wilt fear me; that is, God might have hoped for some amendment, though he had not yet touched you even with his smallest finger; for ye beheld, while in a tranquil state, how severely he punished the contempt of his justice as to the heathens. He uses a similar language in Isa 5:4,

‘My vine, what have I done to thee? or what could I have done to thee more than what I have done? I expected thee to bring forth fruit; but, behold, thou hast brought forth wild grapes.’

God in that passage expostulates with the Jews as though they had by their perfidiousness deceived him. But we know, that whatever happens was known to him before the creation of the world: but, as I have already said, the fact itself is to be regarded by us, and not the hidden judgment of God.

He afterwards adds, Thou wilt receive correction; that is, thou wilt be hereafter more tractable: for monstrous is our stupidity, when we fear not God’s vengeance; when yet it evidently appears that we are warned, as I have already said, to repent, by all the examples of judgments which are daily presented to us. But if we proceed in our wickedness, what else is it but to kick against the goad, as the old proverb is? In short, we here see described an extreme wickedness and obstinacy, which admitted of no remedy.

Hence the Prophet adds again, And cut off should not be her habitation, howsoever I might have visited her; that is, though the Jews had already provoked me, so that the punishment they have deserved was nigh; yet I was ready to withdraw my hand and to forgive them, if they repented: not that God ever turns aside from his purpose, for there is no shadow of turning in him; but he sets before them the fact as it was; for the subject here, as I have said, is not respecting the secret purpose of God, but we ought to confine ourselves to the means which he employs in promoting our salvation. God had already threatened the Jews for many years; he had as yet deferred to execute what he had threatened. In the meantime his wrath had been manifested through the whole neighborhood; the heathen nations had suffered the severest judgments. God here declares, that he had been so lenient to his people as to give time to repent; and he complains that he had delayed in vain, for they had gone on in their wickedness, and had mocked, as it were, his patience. When, therefore, he says, Cut off should not be her habitation, howsoever I might have visited her, or have visited her, he pursues still the same mode of speaking, that is, that he was prepared to forgive the Jews, though he had before destined them to destruction; not that he, as to himself, would retract that sentence; but that he was still reconcilable, if the Jews had been touched by any feeling of repentance. ¹¹²

He at last adds, Surely, (some render it, but,) surely they have hastened. The verb שכם , shecam, means properly to rise early, but is to be taken metaphorically in the sense of hastening; as though he had said, They run headlong to corrupt their ways. God had said that he had been indulgent to them for this end—that he might lead them by degrees to repentance: now he complains, that they on the contrary had run another way, when they saw that he suspended his judgments, as though it was their designed object to accelerate his wrath. Thus they hastened to corrupt their ways. The meaning, then, is that this people were not only irreclaimable in their obstinacy, but that they were also sottish and presumptuous, as though they wished to hasten the judgment, which the Lord was ready for a time to defer. It now follows—

Calvin: Zep 3:8

God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable.

Look for me, he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you— Look for me: I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you.

Look then for me, until I shall rise —for what purpose? to the prey. Some render the word לעד , laod, forever; but the Prophet means, that God was so offended with the contumacy of the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them—I shall come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said—I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very different from what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast.

He afterwards adds— For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb אסף , asaph; it is the same in Hebrew as the French trousser. It is then my purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1Pe 4:17; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. ¹¹³ He afterwards adds—

Calvin: Zep 3:9

The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this—My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here.

We must at the same time bear in mind what I have reminded you of elsewhere—that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation.

Hence he says, But then ¹¹⁴ (for I take כי , ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God’s name will be exposed to reproach! It will nowhere be invoked, and all will outvie one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated.

But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this word he means, that the invocation of God’s name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated—that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks.

But if it be God’s singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God’s name, it is certain that it is not done without profanation.

As to the word all, it is to be referred to nations, not to each individual; for it has not been that every one has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians 1Co 1:1 : for in addressing the faithful, he adds, ‘With all who call on the name of the Lord in every place’—that is, not only in Judea; and elsewhere he says,

‘I would that men would stretch forth hands to heaven in every place.’
(1Ti 2:8.)

He afterwards adds, That they may serve him with one shoulder; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service. ¹¹⁵

We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted, until he has consecrated them, cleansing by his Spirit what was before polluted: and he shows also that men will not undertake the yoke, unless he joins them together, so as to render them willing. I must not proceed farther.

Defender: Zep 3:8

In the last days, the armies of all the nations will be gathered at Armageddon (Rev 16:16; Rev 19:19), and will feel God's fierce anger (Joe 3:2, Joe 3:11-16). Then, after the defeat of the Beast and his hosts, all the remaining people of the nations will be gathered before the Lord for judgment, with some entering the millennial kingdom, and others (probably most) sent into everlasting punishment (Matthew 25:31-46)."

Defender: Zep 3:9

Reversing the miraculous confusion of tongues at Babel (Gen 11:7-9), there will be a miraculous restoration of the primeval language to all people, as those judged righteous in Christ prepare to enter the millennial kingdom with Him. This is more than a mere cleansing of their unclean vocabularies."

TSK: Zep 3:1

her that is filthy : or, gluttonous, Heb. craw, Lev 1:16

to the : Isa 5:7, Isa 30:12, Isa 59:13; Jer 6:6, Jer 22:17; Eze 22:7, Eze 22:29; Amo 3:9, Amo 4:1; Mic 2:2; Zec 7:10; Mal 3:5

TSK: Zep 3:2

obeyed : Deut. 28:15-68; Neh 9:26; Jer 7:23-28, Jer 22:21; Zec 7:11-14

she received : Isa 1:5; Jer 2:30, Jer 5:3; Eze 24:13

correction : or, instruction, Psa 50:17; Pro 1:7, Pro 5:12; Jer 32:33, Jer 35:13, Jer 35:17; Joh 3:18, Joh 3:19

she trusted : Psa 78:22; Isa 30:1-3, Isa 31:1; Jer 17:5, Jer 17:6

she drew : Psa 10:4; Isa 29:13, Isa 43:22; Heb 10:22

TSK: Zep 3:3

princes : Job 4:8-11; Psa 10:8-10; Pro 28:15; Isa 1:23; Jer 22:17; Eze 22:6, Eze 22:25-27; Mic 3:1-4, Mic 3:9-11

evening : Jer 5:6; Hab 1:8

TSK: Zep 3:4

light : Isa 9:15, Isa 56:10-12; Jer 5:31, Jer 6:13, Jer 6:14, Jer 8:10, Jer 14:13-15, Jer 23:9-17, Jer 23:25-27; Jer 23:32, Jer 27:14, Jer 27:15; Lam 2:14; Eze 13:3-16; Hos 9:7; Mic 2:11, Mic 3:5, Mic 3:6; Mat 7:15; 2Co 11:13; 2Pe 2:1-3; 1Jo 4:1; Rev 19:20

her priests : 1Sa 2:12-17, 1Sa 2:22; Eze 22:26, Eze 44:7, Eze 44:8; Hos 4:6-8; Mal 2:8

TSK: Zep 3:5

just : Deu 32:4; Psa 99:3, Psa 99:4, Psa 145:17; Ecc 3:16, Ecc 3:17; Isa 45:21; Hab 1:3; Zec 9:9; Rom 3:26; 1Pe 1:17

is in : Zep 3:15, Zep 3:17; Deu 23:14; Isa 12:6; Eze 48:35; Mic 3:11; Zec 2:5

he will : Gen 18:25; Job 8:3, Job 34:10,Job 34:17-19

every morning : Heb. morning by morning, Isa 28:19, Isa 33:2, Isa 50:4; Jer 21:12; Lam 3:23

bring : Psa 37:6; Isa 42:3, Isa 42:4; Mic 7:9; Luk 12:2; Rom 2:5; 1Co 4:5

but : Jer 3:3, Jer 6:15, Jer 8:12

TSK: Zep 3:6

cut : Isa. 10:1-34, 15:1-16:14, 19:1-25, Isa 37:11-13, Isa 37:24-26, Isa 37:36; Jer 25:9-11; Jer 25:18-26; Nahum 2:1-3:19; 1Co 10:6, 1Co 10:11

towers : or, corners

TSK: Zep 3:7

Surely : Zep 3:2; Isa 5:4, Isa 63:8; Jer 8:6, Jer 36:3; Luk 19:42-44; 2Pe 3:9

so : Jer 7:7, Jer 17:25-27, Jer 25:5, Jer 38:17

howsoever : 2Ch 28:6-8, 2Ch 32:1, 2Ch 32:2, 2Ch 33:11, 2Ch 36:3-10

they : Mic 2:1, Mic 2:2

corrupted : Gen 6:12; Deu 4:16; Hos 9:9

TSK: Zep 3:8

wait : Psa 27:14, Psa 37:7, Psa 37:34, Psa 62:1, Psa 62:5, Psa 123:2, Psa 130:5, Psa 130:6; Pro 20:22; Isa 30:18; Lam 3:25, Lam 3:26; Hos 12:6; Mic 7:7; Jam 5:7, Jam 5:8

rise : Psa 12:5, Psa 78:65, Psa 78:66; Isa 42:13, Isa 42:14, Isa 59:16-18

to gather : Eze 38:14-23; Joe 3:2, Joe 3:9-16; Mic 4:11-13; Zec 14:2, Zec 14:3; Mat 25:32; Rev 16:14, Rev 19:17-19

for all : Zep 1:18; Deu 32:21, Deu 32:22; Son 8:6; Eze 36:5, Eze 36:6, Eze 38:19; 2Pe 3:10

TSK: Zep 3:9

will : Isa 19:18; Mat 12:35; Eph 4:29

language : Heb. lip, Gen 11:1 *marg.

that : 1Ki 8:41-43; Psa 22:27, Psa 86:9, Psa 86:10, Psa 113:3; Jer 16:19; Hab 2:14; Zec 2:11; Zec 8:20-23, Zec 14:9; Act 2:4-13; Rom 15:6-11; Rev 11:15

consent : Heb. shoulder

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zep 3:1

The "woe,"having gone round the pagan nations, again circles round where it began, the "Jerusalem that killed the prophets and stoned those that were sent unto her"Mat 23:37. Woe upon her, and joy to the holy Jerusalem, the "new Jerusalem Rev 3:12; Rev 21:10, the Jerusalem which is from above, the mother of us all,"close this prophecy; both in figure; destruction of her and the whole earth, in time, the emblem of the eternal death; and the love of God, the foretaste of endless joy in Him.

Woe - " Rebellious and polluted;""thou oppressive city!". The address is the more abrupt, and bursts more upon her, since the prophet does not name her. He uses as her proper name, not her own name, city of peace,"but "rebellious,""polluted;"then he sums up in one, thou "oppressive city."

Jerusalem’ s sin is threefold, actively rebelling against God; then, inwardly defiled by sin; then cruel to man. So then, toward God, in herself, toward man, she is wholly turned to evil, not in passing acts, but in her abiding state:

(1) rebellious

(2) defiled

(3) oppressive

She is known only by what she has become, and what has been done for her in vain. She is rebellious, and so had had the law; defiled, and so had been cleansed; and therefore her state is the more hopeless.

Barnes: Zep 3:2

She obeyed not the Voice - Of God, by the law or the prophets, teaching her His ways; and when, disobeying, He chastened her, "she received not correction,"and when He increased His chastisements, she, in the declining age of the state and deepening evil, turned not unto Him, as in the time of the judges, nor ceased to do evil.

In the Lord she trusted not - But in Assyria or Egypt or her idols. Our practical relation to God is summed up in the four words, "Mis-trust self; trust God."Man reverses this, and when "self-trust"has of course failed him, then he "mistrusts God". "Such rarely ask of God, what they hope they may obtain from man. They strain every nerve of their soul to obtain what they want; canvass, flatter, fawn, bribe, court favor; and betake themselves to God when all human help fails. They would be indebted, not to God, but to their own diligence. For the more they receive of God, the less, they see, can they exalt their own diligence, the more they are bound to thank God, and obey Him the more strictly."

To her God she drew not nigh - Even in trouble, when all draw near unto Him, who are not wholly alien from Him; she drew not near by repentance, by faith hope or love, or by works meet for repentance, but in heart remained far from Him. And yet He was "her"own "God,"as He had shown Himself in times past, who changes not, while we change; is faithful to us, while we fail Him; is still our God, while we forget Him; "waits, to have mercy upon us;"shines on us while we interpose our earth-born clouds between us and Him. Dionysius: "Not in body nor in place, but spiritually and inwardly do we approach to the uncircumscribed God,"owning Him as our Father, to whom we daily say "Our Father."

Barnes: Zep 3:3

The prophet having declared the wickedness of the whole city, rehearses how each in Church and state, the ministers of God in either, who should have corrected the evil, themselves aggravated it. Not enemies, without, destroy her, but

Her princes within her - In the very midst of the flock, whom they should in God’ s stead "feed with a true heart,"destroy her as they will, having no protection against them. "Her judges are evening wolves"(see Hab 1:8); these who should in the Name of God redress all grievances and wrongs, are themselves like wild beasts, when most driven by famine. "They gnaw not the bones until the morrow or on the morrow"(literally, in the morning). They reserve nothing until the morning light, but do in darkness the works of darkness, shrinking from the light, and, in extreme rapacity, devouring at once the whole substance of the poor. As Isaiah says, "Thy princes are rebellious and companions of thieves"Isa 1:23, and "The Lord will enter into judgment with the ancients of His people and the princes thereof: for ye have eaten up the vineyard: the spoil of the poor is in your houses"Isa 3:14. And Ezekiel, "Her princes in the midst thereof are like wolves, ravening the prey to shed blood, to destroy souls, to get dishonest gain"Eze 22:27.

Barnes: Zep 3:4

Her prophets are light - , boiling and bubbling, up, like water boiling over , empty boasters claiming the gift of prophecy, which they have not; "boldly and rashly pouring out what they willed as they willed;"promising good things which shall not be. So they are "her"prophets, to whom they "prophesy smooth things"(see Mic 2:11), "the prophets of this people"not the prophets of God; "treacherous persons"(literally, men of treacheries) wholly given to manifold treacheries against God in whose Name they spake and to the people whom they deceived. Jerome: "They spake as if from the mouth of the Lord and uttered everything against the Lord.""The leaders of the people,"those who profess to lead it aright, Isaiah says, "are its misleaders"(Isa 9:15 (Isa 9:16 in English)). "Thy prophets,"Jeremiah says, "have seen vain and foolish things for thee; they have seen for thee false visions and causes of banishment"Lam 2:14.

Her priests have polluted her sanctuary - Literally, "holiness,"and so holy rites, persons Ezr 8:28, things, places (as the sanctuary), sacrifices. All these they polluted, being themselves polluted; they polluted first themselves, then the holy things which they handled, handling them as they ought not; carelessly and irreverently, not as ordained by God; turning them to their own use and self-indulgence, instead of the glory of God; then they polluted them in the eyes of the people, "making them to abhor the offering of the Lord"1Sa 2:17, since, living scandalously, they themselves regarded the Ministry entrusted to them by God so lightly. Their office was to "put difference between holy and unholy and between clean and unclean, and to teach the children all the statutes which the Lord hath spoken unto them by Moses"Lev 10:10-11; that they "should sanctify themselves and be holy, for I the Lord your God am holy"(Lev 11:44; Lev 19:2, etc.). But they on the contrary, God says by Ezekiel, "have done violence to My law and have profaned My holy things; they have made no difference between holy and profane, and have taught none between clean and unclean"Eze 22:26. "Holy"and "unholy"being the contradictory of each other, these changed what God had hallowed into its exact contrary. It was not a mere short-coming, but an annihilation (so to speak), of God’ s purposes.

Cyril: "The priests of the Church then must keep strict watch, not to profane holy things. There is not one mode only of profaning them, but many and divers. For priests ought to be purified both in soul and body, and to cast aside every form of abominable pleasure. Rather should they be resplendent with zeal in well-doing, remembering what Paul saith, ‘ walk in the Spirit and ye shall not fulfill the lust of the flesh’ Gal 5:16."

They have oppressed, done violence, to the law - Openly violating it ; or straining it, or secretly wresting and using its forms to wrong and violence, as in the case of Naboth and of Him, of whom Naboth thus far bore the Image. "‘ We have a law, and by our law He ought to die’ Joh 19:7. Law exists to restrain human violence; these reversed God’ s ordinances; violence and law changed places: first, they did violence to the majesty of the law, which was the very voice of God, and then, through profaning it, did violence to man. Forerunners herein of those, who, when Christ came, "transgressed the commandment of God, and made it of none effect by their traditions"Mat 15:6; omitting also the weightier matters of the law, judgment and mercy and faith; full of extortion and excess!"Mat 23:23, Mat 23:25.

Barnes: Zep 3:5

But, beside these "evening wolves in the midst of her,"there standeth Another "in the midst of her,"whom they knew not, and so, very near to them although they would not draw near to Him. But He was near, to behold all the iniquities which they did in the very city and place called by His Name and in His very presence; He was in her to protect, foster her with a father’ s love, but she, presuming on His mercy, had cast it off. And so He was near to punish, not to deliver; as a Judge, not as a Saviour. Dionysius: "God is everywhere, Who says by Jeremiah, ‘ I fill heaven and earth’ Jer 23:24. But since, as Solomon attesteth, ‘ The Lord is far from the wicked’ Pro 15:29, how is He said here to be in the midst of these most wicked men? Because the Lord is far from the wicked, as regards the presence of love and grace; still in His Essence He is everywhere, and in this way He is equally present to all."

The Lord is in the midst thereof; He will not do iniquity - Dionysius: "Since He is the primal rule and measure of all righteousness; therefore from the very fact that He doeth anything, it is just, for He cannot do amiss, being essentially holy. Therefore He will give to every man what he deserves. Therefore we chant, ‘ The Lord is upright, and there is no unrighteousness in Him’ Psa 92:15."justice and injustice, purity and impurity, cannot be together. God’ s presence then must destroy the sinners, if not the sin. He was "in the midst of them,"to sanctify them, giving them His judgments as a pattern of theirs; "He will not do iniquity:"but if they heeded it not, the judgment would fall upon themselves. It were for God to become "such an one as themselves"Psa 50:21, and to connive at wickedness, were He to spare at last the impenitent.

Every morning - (Literally, in the morning, in the morning) one after the other, quickly, openly, daily, continually, bringing all secret things, all works of darkness, to light, as He said to David, "Thou didst it secretly, but I will do this thing before all Israel, and before the sun"2Sa 12:12. Doth He bring His judgments to light,"so that no sin should be hidden in the brightness of His Light, as He said by Hosea, "Thy judgments are a light which goeth forth."Cyril: "Morning by morning, He shall execute His judgments, that is, in bright day and visibly, not restraining His anger, but bringing it forth in the midst, and making it conspicuous, and, as it were, setting in open vision what He had foreannounced."Day by day God gives some warning of His judgments. By chastisements which are felt to be His on this side or on that or all around, He gives ensamples which speak to the sinner’ s heart. "He faileth not."As God said by Habakkuk, that His promises, although they seem to "linger,"were not "behind"Hab 2:3 the real time, which lay in the Divine Mind, so, contrariwise, neither are His judgments. His hand is never missing at the appointed time. "But the unjust,"he, whose very being and character, "iniquity,"is the exact contrary to what he had said of the perfection of God, "Who doth not iniquity,"or, as Moses had taught them in his song, "all His ways are judgment, a God of truth and without iniquity, just and right is He"Deu 32:4. "Knoweth no shame,"as God saith by Jeremiah, "Thou refusedst to be ashamed"Jer 3:3. They were not at all ashamed, neither could they blush"Jer 6:15; Jer 8:12. Even thus they would not be ashamed of their sins, "that they might be converted and God might heal them"Isa 6:10.

Barnes: Zep 3:6

I have cut off the nations - God appeals to His judgments on pagan nations, not on any particular nation, as far as we know; but to past history, whether of those, of whose destruction Israel itself had been the instrument, or others. The judgments upon the nations before them were set forth to them, when they were about to enter on their inheritance, as a warning to themselves. "Defile not ye yourselves in any of these things, for in all these have the nations defiled themselves, which I cast out before you: and the land is defiled; therefore I do visit the iniquity thereof upon it, and the land vomiteth out her inhabitants. And ye, ye shall keep My statutes and My judgements and shall not commit any of these abominations - And the land shall not spue you out when ye defile it, as it spued out the nations which were before you"(Lev 18:24-26, Lev 18:28, add Lev 20:23). The very possession then of the land was a warning to them; the ruins, which crowned so many of its hilltops , were silent preachers to them; they lived among the memories of God’ s visitations; if neglected, they were an earnest of future judgments on themselves.

Yet God’ s judgments are not at one time only. Sennacherib appealed to their own knowledge, "Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly. Have the gods of the nations delivered them which my fathers have destroyed?"Isa 37:11, Isa 37:13. Hezekiah owned it as a fact which he knew: "Of a truth, Lord, the kings of Assyria have laid waste all the nations and their land"Isa 37:18. And God owns him as His instrument: "Now I have brought it to pass, that thou shouldest be to lay waste defensed cities into ruinous heaps"Isa 37:26 : and, "I will send him against an ungodly nation, and against the people of My wrath will I give him a charge, to take the spoil and to take the prey, and to tread them down as the mire of the streets,"and says of him, "It is in his heart to destroy and to cut off nations not a few". The king of Babylon too he describes as "the man that made the earth to tremble, that did shake kingdoms. that made the world as a wilderness, and destroyed the cities thereof"Isa 14:16-17. Habakkuk recently described the wide wasting by the Babylonians, and the helplessness of nations before him Hab 1:14-16.

Their towers, corner towers - o , the most carefully fortified parts of their fortified cities, "are desolate; I made their streets waste."The desolation is complete, within as well as without; ruin itself is hardly so desolate as the empty habitations and forsaken streets, once full of life, where

"The echoes and the empty tread

Would sound like voices from the dead."

Barnes: Zep 3:7

I said, surely thou wilt fear Me - God speaks of things here, as they are in their own nature. "It could not but be,"that in the very presence of the Hand of God, destroying others but as yet sparing them, they must learn to fear Him; they must stand in awe of Him for His judgments on others; they must be in filial fear of Him for His loving longsuffering toward themselves. "Thou ‘ wilt’ receive instruction,"corrected and taught through God’ s correction of others and the lighter judgments on themselves, as Solomon says, "I looked, I set my heart: I saw, I received instruction"Pro 24:32. He saith, "receive,"making it man’ s free act. God brings it near, commends it to him, exhorts, entreats, but leaves him the awful power to "receive"or to refuse. God speaks with a wonderful tenderness. "Surely thou ‘ wilt’ stand in awe of Me; thou ‘ wilt’ receive instruction; thou wilt now do what hitherto thou hast refused to do."There was (so to speak) nothing else left for them, in sight of those judgments. He pleads their own interests. The lightning was ready to fall. The prophet had, in vision, seen the enemy within the city. Yet even now God lingers, as it were, "If thou hadst known in this thy day, the things which are for thy peace"Luk 19:42.

So their - (her) dwelling should not be cut off His own holy land which He had given them. A Jew paraphrases , "And He will not cut off their dwellings from the land of the house of My Shechinah"(God’ s visible presence in glory). Judah, who was before addressed "thou,"is now spoken of in the third person, "her;"and this also had wonderful tenderness. It is as though God were musing over her and the blessed fruits of her return to Him; "it shall not be needed to correct her further.""Howsoever I punished them:"literally, "all"(that is, ‘ all’ the offences) "which I visited upon her,"as God saith of Himself, "‘ visiting’ the ‘ sins’ of the fathers ‘ upon’ the children"Exo 20:5; Exo 34:7; Num 14:18, and this is mostly the meaning of the words "visit upon."Amid and not withstanding all the offences which God had already chastised, He, in His love and compassion, still longeth, not utterly to remove them from His presence, if they would but receive instruction "now;"but they would not. "How often,"our Lord says, "would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not"Mat 23:37. "But indeed,""probably, Of a truth"(it is a word strongly affirming what follows) "they rose early, they corrupted all their doings;"God gave them His warnings, awaited the result; they lost no time, they began with morning light; they hasted to rise, burdened themselves, made sure of having the whole day before them, to - seek God as He had sent His prophets, "rising early and sending them?"Jer 7:13, Jer 7:25; Jer 11:7; Jer 26:5; Jer 29:19.

No, nor even simply to do ill, but of set purpose. to do, not this or that corruptly, but "to corrupt all their doings."Jerome: "They with diligence and eagerness rose early, that, with the same haste wherewith they ought to have returned to Me, they might shew forth in deed what they had conceived amiss in their mind."There are as many aggravations of their sin as there are words. The four Hebrew words bespeak eagerness, willfulness, completeness enormity, in sin. They "rose early,"themselves deliberately "corrupted,"of their own mind made offensive, "all"their "doings,"not slight acts, but "deeds,"great works done with a high hand .

Barnes: Zep 3:8

Therefore wait ye upon - (for) Me God so willeth not to punish, but that all should lay hold of His mercy, that He doth not here even name punishment. Judah had slighted His mercies; He was ready to forgive all they had sinned, if they would "now"receive instruction; they in return set themselves to corrupt "all"their doings. They had wholly forsaken Him. "Therefore"- we should have expected, as elsewhere, "Therefore I will visit all your iniquities upon you."But not so. The chastisement is all veiled; the prophet points only to the mercy beyond. "Therefore wait ye for Me."All the interval of chastisement is summed up in these words; that is, since neither My mercies toward you, nor My chastisement of others, lead you to obey Me, "therefore"the time shall be, when My Providence shall not seem to be over you, nor My presence among you (see Hos 3:3-5); but then, "wait ye for Me"earnestly, intensely, perseveringly, "until the day, that I rise up to the prey.""The day"is probably in the first instance, the deliverance from Babylon. But the words seem to be purposely enlarged, that they may embrace other judgments of God also.

For the words to "gather the nations, assemble the kingdoms,"describe some array of nations against God and His people; gathering themselves for their own end at that time, but, in His purpose, gathering themselves for their own destruction, rather than the mere tranquil reunion of those of different nations in the city of Babylon, when the Medes and Persians came against them. Nor again are they altogether fulfilled in the destruction of Jerusalem, or any other event until now. For although then a vast number of the dispersed Jews were collected together, and were at that time "broken off"Rom 11:20 and out of covenant with God, they could hardly be called "nations,"(which are here and before Zeph. 5:6 spoken of in contrast with Judah), much less "kingdoms."In its fullest sense the prophecy seems to belong to the same events in the last struggle of Anti-Christ, as at the close of Joel Joe 3:2, Joe 3:9-16 and Zechariah Zech. 14.

With this agrees the largeness of the destruction; "to pour out upon them,"in full measure, emptying out so as to overwhelm them, "Mine indignation, even all My fierce anger, for all the earth shall be devoured with the fire of My jealousy"(see Psa 69:24; Psa 79:6; Jer 6:11; Jer 10:25; Jer 14:16; Eze 21:31; Rev 16:1). The outpouring of all God’ s wrath, the devouring of the whole earth, in the fullest sense of the words, belongs to the end of the world, when He shall say to the wicked, "Depart from Me, ye cursed, into everlasting fire."In lesser degrees, and less fully, the substance of the prophecy has again and again been fulfilled to the Jewish Church before Christ, at Babylon and under the Maccabees; and to the Christian, as when the Muslims hemmed in Christendom on all sides, and the waves of their conquests on the east and west threatened to meet, overwhelming Christendom. The Church, having sinned, had to "wait"for a while "for God"who by His Providence withdrew Himself, yet at last delivered it.

And since the whole history of the Church lies wrapt up in the Person of the Redeemer, "the day that I rise up to the prey,"is especially the Day in which the foundation of His Church was laid, or that in which it shall be completed; the Day whereon He rose again, as the first-fruits, or that Day in which He shall "stand again on the earth", to judge it; "so coming even as He went up into heaven"Act 1:11. Then, "the prey"must be, what God vouch-safes to account as His gain, "the prey"which is "taken from the mighty"Isa 49:24-25, and "the lawful captivity, the prey of the terrible one,"which shall be delivered; even that spoil which the Father bestowed on Him "Who made His soul an offering for sin"Isa 53:10, Isa 53:12, the goods of the strong man Mat 12:29 whom He bound, and spoiled us, His lawful goods and captives, since we had "sold"(Rom 7:14, coll; Isa 50:1; Isa 52:3) ourselves "under sin"to him. Cyril: "Christ lived again having spoiled hell, because "it was not possible"(as it is written) "that He,"being by nature Life, "should be holden of death"Act 2:24.

Here, where spoken of with relation to the Church, "the jealousy"of Almighty God is that love for His people (see the note at Nah 1:2), which will not endure their ill-treatment by those who (as all anti-Christian power does) make themselves His rivals in the government of the world.

Barnes: Zep 3:9

For then - In the order of God’ s mercies. The deliverance from Babylon was the forerunner of that of the Gospel, which was its object. The spread of the Gospel then is spoken of in the connection of God’ s Providence and plan, and time is overlooked. Its blessings are spoken of, as "then"given when the earnest was given, and the people, from whom according to the flesh Christ was to be born, were placed anew in the land where He was to be born. Lap.: "The prophet springs, as is his wont, to Christ and the time of the new law."And in Christ, the End of the Law, the prophet ends.

I will turn - Contrary to what they had before, "to the people,"literally, "peoples,"the nations of the earth, "a pure language,"literally, "a purified lip."It is a real conversion, as was said of Saul at the beginning 1Sa 10:9; "God"(literally) "turned to him another heart."Before the dispersion of Babel the world was "of one lip,"but that, impure, for it was in rebellion against God. Now it shall be again of "one lip;"and that, "purified."The purity is of faith and of life, "that they way call upon the Name of the Lord,"not as heretofore on idols, but that every tongue should confess the one true God, Father Son and Holy Spirit, in Whose Name they are baptized. This is purity of faith. To "call upon the Name of the Lord Jesus"Act 22:16; Rom 10:13 is the very title of Christian worship; "all that called upon the Name"of Jesus, the very title of Christians Act 9:14, Act 9:21; 1Co 1:2. "To serve Him with one consent,"literally, "with one shoulder,"evenly, steadfastly, "not unequally yoked,"but all with united strength, bearing Christ’ s "easy yoke"and "one another’ s burdens, fulfilling the law of Christ."This is purity of life. The fruit of the lips is the "sacrifice of praise"Heb 13:15.

God gave back one pure language, when, on the Day of Pentecost, the Holy Spirit, the Author of purity, came down in fiery tongues upon the Apostles, teaching them and guiding them "into the whole truth"Joh 16:13, and to "speak to every one in his own tongue, wherein he was born, the wonderful works of God"Act 2:8, Act 2:11. Thenceforth there was to be a higher unity than that of outward language. For speech is not the outer sound, but the thoughts which it conveys and embodies. The inward thought is the soul of the words. The outward confusion of Babel was to hinder oneness in evil and a worse confusion. At Pentecost, the unity restored was oneness of soul and heart, wrought by One Spirit, whose gift is the one Faith and the one Hope of our calling, in the One Lord, in whom we are one, grafted into the one body, by our baptism Eph 4:3-6. The Church, then created, is the One Holy Universal Church diffused throughout all the world, everywhere with one rule of Faith, "the Faith once for all delivered unto the saints,"confessing one God, the Trinity in Unity, and serving Him in the one law of the Gospel with one consent.

Christians, as Christians, speak the same language of Faith, and from all quarters of the world, one language of praise goes up to the One God and Father of all. : "God divided the tongues at Babel, lest, understanding one another, they should form a destructive unity. Through proud men tongues were divided; through humble Apostles tongues were gathered in one. The spirit of pride dispersed tongues; the Holy Spirit gathered tongues in one. For when the Holy Spirit came upon the disciples, they spake with the tongues of all, were understood by all; the dispersed tongues were gathered into one. So then, if they are yet angry and Gentiles, it is better for them to have their tongues divided. If they wish for one tongue, let them come to the Church, for in diversity of the tongues of the flesh, there is one tongue in the Faith of the heart."In whatever degree the oneness is impaired within the Church, while there is yet one faith of the creeds, He alone can restore it and ‘ turn to her a purified language,’ who first gave it to those who waited for Him. Both praise and service are perfected above, where the Blessed, with one loud voice, ‘ shall cry, Salvation to our God which sitteth upon the Throne and unto the Lamb; blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God forever and ever’ Rev 7:10, Rev 7:12. And they who ‘ have come out of great tribulation and have washed their robes and made them white in the Blood of the Lamb,"shall be ‘ before the Throne of God and serve Him day and night in His Temple’ Rev 7:14-15."

Poole: Zep 3:1

Filthy loathsome in her sins, so foul they are, and so abominably acted. A city, that, like an infamous woman, is branded for her impudence in sin. Or, Woe to the great craw ! as pointing out the gluttony of Jerusalem literally, and their swallowing the poor who were a prey to the great ones.

Polluted greatly polluted by this means.

To the oppressing city or the city foolish and seduced, as a silly dove; so the Hebrew will bear: but our version is to be preferred; it is come to that pass, Jerusalem is a city that doth nothing but oppress, Jer 6:6 Eze 22 .

Poole: Zep 3:2

She obeyed not the voice of the law, her prophets or her faithful priests, (which were too few, yet some there were.) nor of God, by his mercy and judgments crying loud, warning, inviting, persuading to return.

She received not correction or instruction, did not learn, would not be instructed; there is a meiosis in the words, she hated instruction, as that wicked one, Psa 50:17 Pro 5:12 13:18 .

She trusted not in the Lord put her confidence in Egypt and Asshur, in any carnal refuges, rather than in her God; in her kings, princes, counsellors, warriors, and confederates, &c.

She drew not near to her God when revolted did not return, when in distress did not seek him, did not draw near with prayer, &c.

She obeyed not the voice of the law, her prophets or her faithful priests, (which were too few, yet some there were.) nor of God, by his mercy and judgments crying loud, warning, inviting, persuading to return.

She received not correction or instruction, did not learn, would not be instructed; there is a meiosis in the words, she hated instruction, as that wicked one, Psa 50:17 Pro 5:12 13:18 .

She trusted not in the Lord put her confidence in Egypt and Asshur, in any carnal refuges, rather than in her God; in her kings, princes, counsellors, warriors, and confederates, &c.

She drew not near to her God when revolted did not return, when in distress did not seek him, did not draw near with prayer, &c.

Poole: Zep 3:3

Her princes persons of principal place and authority about the king, chief officers in civil matters. and, which is worse, her own princes, born and bred among them, who should have been most tender and just.

Are roaring lions which hunt for prey, are ever tearing or threatening, affrighting or devouring. Such the Assyrian princes were, Nah 2:11,12 . Such, and no better, are the princes in Judah and Jerusalem.

Her judges elders of cities, magistrates of lower rank; or it may be the sanhedrim.

Evening wolves most hungry, insatiable, and cruel, like wolves of the evening whetted with hunger and fasting, Hab 1:8 .

They gnaw not the bones till the morrow they leave nothing to be eat or the morrow, they devour all presently.

Her princes persons of principal place and authority about the king, chief officers in civil matters. and, which is worse, her own princes, born and bred among them, who should have been most tender and just.

Are roaring lions which hunt for prey, are ever tearing or threatening, affrighting or devouring. Such the Assyrian princes were, Nah 2:11,12 . Such, and no better, are the princes in Judah and Jerusalem.

Her judges elders of cities, magistrates of lower rank; or it may be the sanhedrim.

Evening wolves most hungry, insatiable, and cruel, like wolves of the evening whetted with hunger and fasting, Hab 1:8 .

They gnaw not the bones till the morrow they leave nothing to be eat or the morrow, they devour all presently.

Poole: Zep 3:4

Her prophets by education, profession, and unwarranted practice called so, false prophets; such Zedekiah, and probably Chenaanah, &c., were. Are light; unstable and inconstant, ready to comply with humours which they should have reproved, 1Ki 22:13 .

Treacherous persons men of treacheries, whatever pleasing temper they seem to be of, yet still they design treachery; the Hebrew seems to run it higher, treacheries in the abstract.

Her priests of the house of Levi, of the stock of Aaron,

have polluted the sanctuary bound by office to keep holy the sanctuary, have defiled it, and all that is holy.

Have done violence to the law wresting it by perverse interpretation to what sense best serveth a corrupt mind.

Poole: Zep 3:5

The just Lord is in the midst thereof: though unjust princes, judges, prophets, and priests do not think so, yet the Lord who is most just is in the midst of them; possibly the sanhedrim; he observeth all, condemneth their violence and injustice, he is sovereign as Lord, and just as Judge. lie will not do iniquity; to him it appertaineth to judge all, therefore the unjust shall be punished as well as the just approved.

Every morning doth he bring his judgment to light daily he discovereth his displeasure against the wicked, and punisheth them.

He faileth not lets not one fit season slip to convince and awaken secure sinners, by public and visible punishments, or judgments.

But the unjust knoweth no shame but the wicked Jews proceed impudently, without shame, and without fear or amendment: there is no hope of better where is no shame for worst of doings, Jer 3:3 .

Poole: Zep 3:6

I have cut off the nations of old the Canaanites, lately the ten tribes, later yet the Assyrians and others, have been cut off for their sins.

Their towers either metaphorically, magistrates and great men, as Zep 1:16 ; or literally, strong towers built on the angles of walls or palaces.

Are desolate razed and demolished. I made their streets waste; I overthrew their houses, that there were no streets.

None passeth by or none walked through them. Their cities, small or great, capital or not capital, are destroyed; taken, plundered, burnt, and ruined.

There is no man all fled, or slain, or starved, or swept away with pestilence, or carried into captivity, not an inhabitant left in the places.

Poole: Zep 3:7

I said I thought, (speaking as man would,) I concluded what was likely, what I might expect.

Surely thou O Jerusalem, O Judah, wilt fear me, for the many and great judgments executed upon others in thy sight; thou wilt fear, by sinning still, to provoke me.

Thou wilt receive instruction wilt learn thy duty, to do it; thy danger, to prevent it; thy sins, to repent of them; thy ways, to amend them.

So their dwelling houses, villages, Jerusalem,

should not be out off sacked and burned,

howsoever I punished them whatever I had done against them, however I had chastised them, had they been bettered, humbled, and amended, I would have spared, not destroyed utterly.

But they rose early but they grew worse, more eager in the pursuit of their vile courses; as if the day would be too short for their sins, they rise early, and begin betimes.

Corrupted all their doings designedly and out of set purpose did worse and worse, when smitten they revolted more and more, Isa 1:5 .

Poole: Zep 3:8

Therefore since you will not be amended by all, sines you grow worse and worse, wait ye upon me; ye refractory and incorrigible Jews, rulers, and people, attend my resolution, for I am resolved what I will do, and have set a day for it.

Until the day that I rise up to the prey until I, as an enemy, rise up to destroy first, and next to take the spoil: you by your sins continue to be mine enemies, and I will by my judgments, by the Chaldeans, who shall rise up against you, and destroy and spoil you, show myself in arms against you, as all enemy to you.

My determination my fixed purpose, that which I have unalterably resolved upon.

The nations all that are subjects to the Chaldean monarchy.

The kingdoms which are confederate with or tributary to the Chaldeans: these thus gathered, listed, and marshalled in a mighty army,

to pour upon them mine indignation upon the obstinate, incorrigible, and impious Jews first; (afterwards I will punish Babylon;)

even all my fierce anger which by their sins they have kindled against themselves.

All the earth the whole land of Judea and her cities, shall be devoured, consumed as if burnt up,

with the fire of my jealousy that jealousy wherewith God is jealous for his own glory, for his ordinances and statutes, which Jewish people, princes, and their prophets and their priests had notoriously violated.

Poole: Zep 3:9

For then or, then,

afterwards i.e. when my judgments have been executed, and have cut off the wicked,

will I turn to the people a pure language I will give them a pure way of worshipping me, in prayer, praises, and the issue of a purified heart, Eze 11:17-20 36:26 .

Call upon the name of the Lord perform all religions service, all religion being expressed thus by calling on the name of the Lord.

To serve him the Lord their God, not idols, with one consent; with one heart, and according to his own law and will; with one

shoulder shall they bear the yoke of the law, alluding to porters that join shoulder to shoulder in carrying great burdens.

Haydock: Zep 3:1

Judgment, or "condemnation." Septuagint, "iniquities," (Calmet) nailing to the cross the handwriting that was against thee. (Haydock) ---

God does not treat thee with rigour. He will be thy king. The Jews had no king for a long time. But the true Israel, of whom the prophet speaks, is continually ruled and fed by Jesus Christ, who imparts his graces abundantly. (Calmet)

Haydock: Zep 3:1

Dove. Jerusalem is upbraided, and then comforted. She had been treated like a spouse, a dove; and yet proved faithless. (Calmet) ---

Hebrew, "Woe to the famous, and defiled, and oppressing city." Septuagint agree with us, if we only exchange famous for provoking. (Haydock) ---

After being redeemed from Egypt, the Jews ungratefully followed idols, Osee vii. 11. (Menochius) ---

Jerusalem having been freely chosen and favoured above other places, and still provoking God, cannot escape a severe chastisement. (Worthington)

Haydock: Zep 3:2

Lord. She had recourse rather to the princes of Assyria and of Egytp, which proved her ruin.

Haydock: Zep 3:3

Evening. Septuagint, "Arabian," Habacuc i. 8. Such was the state of the kingdom before the reform of Josias. (Calmet)

Haydock: Zep 3:4

Senseless. Protestants, "light," or (Haydock) windy and inconstant. There were too many false prophets (Calmet) during the minority of Josias. (Calmet)

Haydock: Zep 3:5

Morning. Speedily he will punish the guilty before all. ---

Shame. He is hardened. (Calmet) ---

Septuagint, "and not injustice for victory." Grabe substitutes contention. God is just, (Haydock) even when he takes vengeance. (Calmet)

Haydock: Zep 3:6

Towers. Literally, "angles," (Haydock) the chiefs, or to the very last, Job xxxviii. 6., and Zacharias x. 4. The nations have been punished for an example. But you do not take warning. (Calmet)

Haydock: Zep 3:7

But. Septuagint, "be prepared, rise early, all their grapes are corrupt." (Haydock) ---

I had reason to expect an amendment, when so many nations had perished before their eyes. (Calmet) ---

They however sinned out of malice, and strove to provoke me in all their ways.

Haydock: Zep 3:8

To come. Septuagint, "for a witness." (Haydock) ---

About forty years after Christ's resurrection, the Jews for the most part continuing obstinate, Titus ruined their city; which is a figure of the world's destruction, and of the eternal punishment of the wicked. (Worthington) ---

After the resurrection, the Church was to be gathered from all nations. Christ will rise again at the last day to judge all. God threatens his rebellious people with captivity, and then promises to shew mercy, ver. 9. Thus the prophets often subjoin promises to threats.

Haydock: Zep 3:9

Chosen. Symmachus, "pure." (Calmet) ---

Idols shall not be mentioned. (Theodoret) ---

All people shall know and adore the Lord, which was verified only after Christ's coming. (Calmet) ---

Septuagint, "for then I will change again for the peoples, language to its own kind," (Haydock) which Origen, (contra Cels. viii.) and the Jews in St. Jerome, explain of the days of the Messias, when the confusion of Babel shall cease. But this is forced: it suffices that people unite in faith and obey the Church. ---

Shoulder, like people carrying a burden. Septuagint, "under one yoke." After the captivity the Jews were more obedient and faithful, as the more corrupt remained behind the Euphrates, or were cut off in the last wars. Yet the synagogue was never so pure as the Christian Church, even in the worst times. (Calmet) ---

All nations shall worship God in unity of faith, and courageously submit to the gospel. (Worthington)

Gill: Zep 3:1

Woe to her that is filthy, and polluted,.... Meaning the city of Jerusalem, and its inhabitants; not as before the Babylonish captivity, but after their return from it, under the second temple, as Abarbinel owns; and even as in the times before and at the coming of Christ, and the preaching of his apostles among them; as the whole series of the prophecy, and the connection of the several parts of it, show; and there are such plain intimations of the conversion of the Gentiles, and of such a happy state of the Jews, in which they shall see evil no more, as can agree with no other times than the times of the Gospel, both the beginning and latter part of them. The character of this city, and its inhabitants, is, that it was "filthy", and polluted with murders, adulteries, oppression, rapine, and other sins: our Lord often calls them a wicked and an adulterous generation; and yet they pretended to great purity of life and manners; and they were pure in their own eyes, though not washed from their filthiness; they took much pains to make clean the outside of the cup, but within were full of impurity, Mat 23:25. In the margin it is, "woe to her that is gluttonous". The word is used for the craw or crop of a fowl, Lev 1:16 hence some render it ^t "woe to the craw"; to the city that is all craw, to which Jerusalem is compared for its devouring the wealth and substance of others. The Scribes and Pharisees in Christ's time are said to devour widows' houses, Mat 23:14 and this seems to be the sin with which they were defiled, and here charged with. Some think the word signifies one that is publicly, infamous; either made a public example of, or openly exposed, as sometimes filthy harlots are; or rather one "that has made herself infamous" ^u; by her sins and vices:

to the oppressing city! that oppressed the poor, the widow, and the fatherless. This may have respect to the inhabitants of Jerusalem stoning the prophets of the Lord sent unto them; to the discouragements they laid the followers of Christ under, by not suffering such to come to hear him that were inclined; threatening to cast them out of their synagogues if they professed him, which passed into a law; and to their killing the Lord of life and glory; and the persecution of his apostles, ministers, and people: see Mat 23:13. Some render it, "to the city a dove" ^w; being like a silly dove without heart, as in Hos 7:11. R. Azariah ^x thinks Jerusalem is so called because in its works it was like Babylon, which had for its military sign on its standard a dove; See Gill on Jer 25:38, Jer 46:16, Hos 11:11 but the former sense is best.

Gill: Zep 3:2

She obeyed not the voice,.... Of his servants the prophets, as the Targum, by way of explanation, adds, who warned her of her sins and of her ruin. The inhabitants of Jerusalem hearkened not to the voice of John the Baptist, the forerunner of Christ, who gave notice of his coming; nor to the voice of Christ himself, who stretched out his hand all the day to a disobedient and gainsaying people; nor to the voice of his apostles, whose doctrines they contradicted and blasphemed; and put away the word of God from them, thereby judging themselves unworthy of eternal life:

she received not correction; by the rod, by the judgments of God upon her: or "instruction" ^y; by the Gospel preached to her inhabitants. So the Targum interprets it,

"she received not doctrine;''

the doctrine of baptism, repentance, and remission of sins, preached by John; but rejected the counsel of God by him against themselves, Luk 7:31 nor the doctrine and instruction of Christ and his apostles, though of more worth than gold and silver; but, on the contrary, slighted and despised it, and rejected it with the utmost contempt:

she trusted not in the Lord; not in the Word of the Lord, as the Targum; the essential Word, Christ Jesus; the Word made flesh, and dwelling among them; they trusted in the law of Moses, and in their obedience to it; in their rites and ceremonies, and in the observance of them, and the traditions of their elders; they trusted in the flesh, in their carnal privileges; in their own legal righteousness, and in themselves, that they were righteous, and despised others; and particularly the righteousness of Christ they submitted not unto; they trusted not in him, nor in that; though they were told, that, if they believed not that he was the Messiah, they should die in their sins:

she drew not near to her God; Immanuel, God manifest in the flesh, who was promised to the Jews, and sent unto them, whom their fathers expected, and whose God he was, and theirs also; being in his human nature of them, and God over all blessed for ever; so far were they from drawing near to him, and embracing, him, that they hid, as it were, their faces from him; they would not come to him for life and light, for grace, righteousness, and salvation; nor even to hear him preach, nor suffer others to do the same; but, as much as in them lay, hindered them from attending his ministry, word, and ordinances. The Targum is,

"she drew not nigh to the worship of her God.''

Gill: Zep 3:3

Her princes within her are roaring lions,.... Or, "as roaring lions"; there being a defect of the note of similitude; which is supplied by the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions. This is to be understood, not of the princes of the blood; but of civil magistrates in common; the members of the grand sanhedrim; the princes of the Jewish world, that crucified the Lord of glory; and who gaped upon him with their mouths like ravening and roaring lions, as is foretold they should, Psa 22:12 and who breathed out threatenings and slaughter against the disciples of Christ; and by their menaces endeavoured to frighten and deter them from preaching in his name, and from a profession of him; see 1Co 2:8,

her judges are evening wolves; or, like them, cruel, voracious, never satisfied; especially are very ravenous in the evening, having had no food all day; not daring to go abroad in the daytime to seek their prey; see Jer 5:6. The Septuagint and Arabic versions read "wolves of Arabia"; but wrongly; See Gill on Hab 1:8 such rapacious covetous judges were there in Christ's time; who gives us an instance in one, by which we may judge of the rest, who feared not God, nor regarded men, Luk 18:2 such as these were hungry and greedy after gifts and bribes to pervert judgment, and to devour the poor, the widow, and the fatherless, on whom they had no mercy:

they gnaw not the bones till the morrow; or rather, "in the morning" ^z; that is, either they leave not the bones till the morning, as Jarchi and Kimchi interpret it; they are so hungry, that they eat up bones and all at once, and reserve nothing for the next day; which expresses both the greediness of these judges, and the total consumption of the estates of men made by them: or else the sense is, that not having gnawn any bones in the morning, or eaten anything that day, hence they are so greedy in the evening; and so this last clause gives a reason why evening wolves are so voracious; for which such cruel judges are compared to them.

Gill: Zep 3:4

Her prophets are light and treacherous persons,.... The false prophets, as the Targum and Kimchi explain it: these seem to design the lawyers spoken of in the New Testament, whose business it was to interpret the law to the people; these were "light" men, good for nothing, of no worth and value; light in knowledge, as Kimchi gives the sense of the word; men of no brains; empty headed men, that had no substantial knowledge; giddy, unstable, and inconstant, and compliant with the humours and vices of the people; men of no gravity in their countenance, speech, and conversation. Schultens ^a, from the use of the word in the Arabic language, renders it "proud", as these men were, proud boasters; for, though they had but a superficial knowledge of things, they boasted of much, and carried it with a haughty and insolent air to the common people: and they were "treacherous" to God, and to his truths, and to the souls of men, and took away the key of knowledge from them; and particularly were so to Christ, of whom they were the betrayers and murderers, delivering him up into the hands of the Gentiles to be scourged and crucified, Mat 20:18,

her priests have polluted the sanctuary; the temple; by selling, or suffering to be sold in it, various things, whereby it became a den of thieves, which once was called a house of prayer, Mat 21:12 and also our Lord Jesus Christ, of whom the sanctuary or temple was a type, by denying, blaspheming, and reproaching him, and by shedding his blood:

they have done violence to the law; by not teaching it as they should; and by their false glosses, senses, and interpretations of it; and by the traditions of the elders they preferred unto it, and whereby they made it void; see Mat 5:1 and Mat 15:1.

Gill: Zep 3:5

The just Lord is in the midst thereof,.... In the midst of the city of Jerusalem, where those princes, judges, prophets and priests, were, that behaved so ill, and saw and observed all their evil actions; and yet they were not deterred from them by his presence, even though he is the "just" and Holy One, who loves righteousness, and hates iniquity, and will punish for it; nor were they directed and allured to do what is righteous and good by his example. This character of the just Lord well agrees with Christ, who is perfectly righteous in both his natures, and in the execution of his offices; and is the author of righteousness to his people; and this is to be understood of his incarnation and personal presence in human nature in Jerusalem, and in the temple, where he taught his doctrine, and wrought his miracles:

he will not do iniquity; Christ was holy in his nature, harmless in his life; he knew no sin; he did not commit any; no violence was done by him, or guile found in him; he was not guilty of sin against God, nor of doing any injury to men; and should have been imitated by the men of the age in which he lived, as well as by others; and should have been valued and esteemed, and not traduced and vilified as he was, as if he had been the worst of men:

every morning doth he bring his judgment to light; the doctrine of the Gospel, which he set in the clearest light, and preached with the greatest constancy, day after day, morning by morning, and very early in the morning, when the people came to hear him in the temple; and he continued in it all the day; he waking morning by morning to this service, as was predicted of him, Isa 1:4 see Luk 21:37,

he faileth not; in this work of preaching the word, with the greatest evidence and assiduity:

but the unjust knoweth no shame: those unjust persons, who aspersed the character of Christ, and traduced his doctrine and miracles; though there was nothing in his life, nor in his ministry, that could be justly blamed, yet they blushed not at their sin and wickedness; and though they were sharply reproved by him, and their errors in principle, and sins in practice, were exposed by him, yet they were not ashamed; such were the hardness and obduracy of their hearts.

Gill: Zep 3:6

I have cut off the nations,.... Utterly destroyed them, as the Philistines, Moabites, Ethiopians, and Assyrians, as in the preceding chapters; all which were done before the coming of Christ in the flesh; and by which instances the Jews should have took warning, lest by their sins they should provoke the Lord to destroy their nation, city, and temple:

their towers are desolate; built on their frontiers, or on the walls of their cities, to defend them; these were demolished, and laid waste, and of no use: or, "their corners" ^b; towers being usually built on the angles or corners of walls. Some interpret this of their princes, nobles, and great men, who were destroyed; see Zec 10:4,

I made their streets waste, that none passeth by; the streets of their cities, the houses being pulled down by the enemy, the rubbish of them lay in the streets, so that there was no passing for any; and indeed, the houses being demolished, the streets were no more in form:

their cities are destroyed, so that there is no man, that there is none inhabitant; the houses being burnt with fire, or pulled down, and plundered of the goods and substance in them, and the people cut off by famine, pestilence, or sword; and the rest carried captive, there was scarce a man or inhabitant left; so general was the destruction.

Gill: Zep 3:7

I said, Surely thou wilt fear me,.... This is spoken after the manner of men; as if God should say within himself, and reason in his own mind, upon a view of things, surely the people of the Jews will take notice of my judgments executed on other nations, and will stand in awe of me on account of them; and fear to offend me, lest the same calamities should come upon them; this, humanly speaking, might be reasonably thought would be the case:

thou wilt receive instruction; by these judgments, taking warning by them; repent, reform, and amend, and thereby escape the like:

so their dwelling should not be cut off; or, "its dwelling"; the dwelling of the city of Jerusalem, the houses in it; the dwelling places of the inhabitants of it; the singular being put for the plural; unless the temple should be meant, as Abendana interprets it; and so it may be rendered "his dwelling" ^c; their house, which was left desolate to them, because they feared not the Lord; nor received instruction by the example of others; nor repented of their sins, and altered their course of life; which, if done, their dwelling would have been preserved, Mat 23:38,

howsoever I punished them; or "visited" ^d them; chastised them in a gentle manner, in order to reform them, but in vain. Some render it, "all which I committed to them" ^e; the oracles of God, his word and ordinances, his promises, and the blessings of his goodness, which he deposited with them, in order to do them good, and bring them to repentance. The Targum is,

"all the good things which I have said unto them (or promised them), I will bring unto them;''

and to the same sense Jarchi. The goodness of God should have brought them to repentance, yet it did not:

but they rose early, and corrupted all their doings; they were diligent and industrious eager and early, in the commission of sins, in doing corrupt and abominable works; receiving and tenaciously adhering to the traditions of the elders; seeking to establish their own righteousness, not submitting to Christ's; rejecting him the true Messiah; blaspheming his doctrines, despising his ordinances, and persecuting his people; besides other vices, which abounded among them; for which the wrath of God came upon them to the uttermost, as expressed in the following verse, Zep 3:8.

Gill: Zep 3:8

Therefore wait ye upon me, saith the Lord,.... Or "nevertheless" ^f: this is said to the disciples and followers of Christ among the Jews; for there were some few that did fear the Lord, and received his doctrine, and submitted to his ordinances, and walked in his ways; and these are encouraged to wait upon the Lord; upon the Word of the Lord, as the Targum; or for him, and to expect that he would appear, and work salvation and deliverance for them, when distress should come upon the unbelieving Jews:

until the day that I rise up to the prey: until the day that he rose from the dead, quickly after which he ascended to heaven, leading captivity captive; Satan, and his principalities and powers, which he made a prey and spoil of upon the cross: or, till I rise "up for a testimony", or witness ^g; of his being the true Messiah; for his resurrection from the dead was the signal he gave as a testimony of it, Mat 12:39. Some render it, "till I rise up to perpetuity": or, "for ever" ^h; for, when Christ rose from the dead, he rose to an immortal life, never to die more; and ever live he does to make intercession for his people, to secure their happiness for them, and to preserve them unto it; and therefore they have great encouragement to wait upon him, and for him:

for my determination is to gather the nations, that I may assemble the kingdoms; not the Chaldeans or Babylonians, as some; nor the armies of Gog and Magog, as Kimchi; but the Romans under Titus Vespasian, with whom were people of many nations, who came against Jerusalem, according to the decree, will, and appointment of God:

to pour upon them mine indignation, even all my fierce anger; not upon the nations and kingdoms assembled; but by them upon the inhabitants of Jerusalem and Judea, against whom they would be gathered; who had corrupted their doings, and provoked the Lord to stir up and pour out all his wrath upon them, in utterly destroying their nation, city, and temple: and the apostle, speaking of the same thing, at least of the beginning of it, calls it "wrath upon them to the uttermost": and which answers to the expressions of the Lord's indignation, and all his fierce anger, here used, 1Th 2:16,

for all the earth shall be devoured with the fire of my jealousy; not the whole world, and the several nations of it; but the whole land of Judea, and its inhabitants. The same phrase is used of the destruction of it by the Babylonians, Zep 1:18 and which shows, that not that destruction, but the destruction by the Romans, is here meant; or otherwise a tautology is here committed; but the following words show clearly that this respects, not the former, but the latter destruction of Jerusalem; since a pure language was not given to the nations or Gentiles after the destruction of Jerusalem by the Babylonians; but has been since it was destroyed by the Romans; and which was in a few years after Christ's resurrection from the dead, predicted in the beginning of this verse; by which may be observed the connection of things in this prophecy.

Gill: Zep 3:9

For then will I turn to the people a pure language,.... That is, at or about the time of the destruction of Jerusalem by the Romans; when the Jews, both in their own land, and in the Gentile world, would have the Gospel first preached to them, but would reject it; upon which the apostles and first ministers of the word would turn to the Gentiles, as the Lord commanded them; when he would turn or change his speech and language towards them, and their speech and language towards him would be turned and changed also: for the words may be taken either way; either of God's speech to the Gentiles, which is his Gospel sent unto them; as it was quickly after Christ's resurrection from the dead, and the rejection of it by the Jews; for many hundred years the Lord took no notice of them; winked at the times of their ignorance; sent no prophet to them, nor any message by anyone to instruct them; yea, he spake roughly to them, in a providential way; in the way of his judgments; particularly they raging and imagining vain things against his Messiah, he spake to them in his wrath, and vexed them in his sore displeasure; see Act 17:30 but now he alters the tone of his voice, changes his language, and sends his Gospel to them; which is a "language" of love, grace, and mercy; of peace, pardon, righteousness, and salvation; encouraging souls to believe in Christ for those things: and this is a "pure" speech or language; a pure doctrine, fetched out of the sacred Scriptures; free from the dross of error; unmixed, consistent, and all of a piece; and which has a tendency to promote purity of heart, life, and conversation: or, is a "choice speech" ^h; as some render it; it speaks of choice things, more valuable than gold and silver, pearls, and precious stones; the doctrines of it being an inestimable treasure, the unsearchable riches of Christ; and this, by the commission of Christ, upon his resurrection from the dead, was ordered to be spoke unto all nations, Mat 28:19 or this may respect the different language spoken by the converted Gentiles, when the Gospel should come with power to them; who should speak, as all converted persons do, a different language than they spake before; instead of swearing and cursing, lying, filthy, and frothy speaking, now they speak the language of repentance towards God, confessing their sins, and praying for the pardon of them; the language of faith in Christ, first in a more weak and feeble manner, then with more strength and assurance, believing their interest in him, and in the everlasting love of God, and the covenant of grace; the language of love to Christ, his people, truths, and ordinances; a soul abasing, Christ exalting, and free grace magnifying language; the language of praise and gratitude for mercies received, temporal and spiritual; and especially for Christ, and grace and glory by him: they then speak the language of gracious experience to one another; and in the language of the Scriptures, in the taught words of the Holy Ghost; and, in common conversation, their language is pure, and free from that corruption and vitiosity it was before tainted with: this arises from pureness of heart; from a rich experience of the grace of God; from the teachings of the Spirit of God; and which betrays a man, and shows that he has been with Jesus; this is the language of Canaan, Isa 19:18,

that they may all call upon the name of the Lord; which sometimes takes in the whole worship and service of God; but, since that is later expressed, it rather intends, in particular, prayer to God; for which men are fitted and qualified, by having a pure language turned to them; or through the Gospel coming with power on them; and by virtue of efficacious grace converting them, and causing them to speak differently from what they did before; and then it is their voice is heard in prayer to God; and which is delightful and pleasant to him, Act 9:11 and this is the case of "all" such that have this pure language; there is not a prayerless soul among them: it follows,

to serve him with one consent; or, "with one shoulder" ⁱ; the allusion is, either to bearers of burdens, that join together in carrying any burden, who put shoulder to shoulder as they carry it; or else to oxen drawing in a yoke, who are yoked together shoulder by shoulder; hence the Septuagint version renders it "under one yoke": in which it is followed by the Syriac and Arabic versions. The phrase signifies, that the Gentiles having the Gospel brought to them, and they called by it, and all speaking the same language, should join in fellowship with one another, and sing the praises of God together; agree in prayer to ask of God the same things; stand fast in the faith of the Gospel, and strive for it, being of the same mind; meet constantly together to carry on the several branches of religious worship, and promote the Redeemer's interest; all drawing the same way, like a company of horses in Pharaoh's chariots; having one heart, and one way given them to fear the Lord; and so, with one mind and one mouth, glorify God; so Kimchi and Ben Melech interpret it with one heart and one mind. This passage is applied to the times of the Messiah by the Jews, ancient and modern ^k.

Commentary -- Verse Notes / Footnotes

NET Notes: Zep 3:1

¹ tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.

² tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.

sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.

NET Notes: Zep 3:2

¹ tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.

² tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).

³ tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).

NET Notes: Zep 3:3

¹ tn Or “officials.”

² tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.

³ tn Traditionally “judges.”

⁴ tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (’aravah, “desert”). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (“as hungry as”) for clarity.

⁵ tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.

NET Notes: Zep 3:4

¹ sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32).

² tn Or “defile the temple.”

sn These priests defile what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26).

³ tn Heb “they treat violently [the] law.”

NET Notes: Zep 3:5

¹ tn The word “resides” is supplied for clarification.

² tn Or “he does no injustice.”

³ tn Heb “gives”; or “dispenses.”

⁴ tn Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.”

NET Notes: Zep 3:6

¹ tn Heb “cut off.”

² tn Heb “corner towers”; NEB, NRSV “battlements.”

³ tn This Hebrew verb (צָדָה, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate.

⁴ tn Heb “so that there is no man, without inhabitant.”

NET Notes: Zep 3:7

¹ tn Heb “said.”

² tn Or “fear.” The second person verb form (“you will respect”) is feminine singular, indicating that personified Jerusalem is addressed.

sn God’s judgment of the nations (v. 6) was an object lesson for Israel’s benefit.

³ tn Or “dwelling place.”

⁴ tn Heb “cut off.”

⁵ tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear.

⁶ tn Heb “But they got up early, they made corrupt all their actions.” The phrase “they got up early” probably refers to their eagerness to engage in sinful activities.

NET Notes: Zep 3:8

¹ tn The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.

² tn Heb “when I arise for plunder.” The present translation takes עַד (’ad) as “plunder.” Some, following the LXX, repoint the term עֵד (’ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (lÿ’ad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).

³ tn Heb “for my decision is.”

⁴ tn Or “certainly.”

NET Notes: Zep 3:9

¹ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.

² tn Heb “so that all of them will call on the name of the Lord.”

³ tn Heb “so that [they] will serve him [with] one shoulder.”

Geneva Bible: Zep 3:1

Woe to her that is filthy and polluted, to the oppressing ^{( a )} city!

^{( a )} That is, Jerusalem.

Geneva Bible: Zep 3:3

Her princes within her [are] roaring lions; her judges [are] evening wolves; they ^{( b )} gnaw not the bones till the morrow.

^{( b )} They are so greedy, that they eat up bones and all.

Geneva Bible: Zep 3:5

The ^{( c )} just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.

^{( c )} The wicked thus boasted that God was ever among them, but the Prophet answers that that cannot excuse their wickedness: for God will not bear with their sins. Yet he did patiently abide and sent his Prophets continually to call them to repentance, but he profited nothing.

Geneva Bible: Zep 3:6

I have ^{( d )} cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.

^{( d )} By the destruction of other nations he shows that the Jews should have learned to fear God.

Geneva Bible: Zep 3:7

I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but ^{( e )} they rose early, [and] corrupted all their doings.

^{( e )} They were most earnest and ready to do wickedly.

Geneva Bible: Zep 3:8

Therefore ^{( f )} wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.

^{( f )} Seeing that you will not repent, you can expect my vengeance as well as other nations.

Geneva Bible: Zep 3:9

For ^{( g )} then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

^{( g )} Lest any should then think that God's glory should have perished when Judah was destroyed, he shows that he will proclaim his grace through all the world.

Commentary -- Verse Range Notes

TSK Synopsis: Zep 3:1-20

1 A sharp reproof of Jerusalem for divers sins.

8 An exhortation to wait for the restoration of Israel,

14 and to rejoice for their salvation by God.

MHCC: Zep 3:1-7

The holy God hates sin most in those nearest to him. A sinful state is, and will be, a woful state. Yet they had the tokens of God's presence, and all the advantages of knowing his will, with the strongest reasons to do it; still they persisted in disobedience. Alas, that men often are more active in doing wickedness than believers are in doing good.

MHCC: Zep 3:8-13

The preaching of the gospel is predicted, when vengeance would be executed on the Jewish nation. The purifying doctrines of the gospel, or the pure language of the grace of the Lord, would teach men to use the language of humility, repentance, and faith. Purity and piety in common conversation is good. The pure and happy state of the church in the latter days seems intended. The Lord will shut out boasting, and leave men nothing to glory in, save the Lord Jesus, as made of God to them wisdom, righteousness, sanctification, and redemption. Humiliation for sin, and obligations to the Redeemer, will make true believers upright and sincere, whatever may be the case among mere professors.

Matthew Henry: Zep 3:1-7

One would wonder that Jerusalem, the holy city, where God was known, and his name was great, should be the city of which this black character is here given, that a place which enjoyed such abundance of the means of grace should become so very corrupt and vicious, and that God should permit it to be so; yet so it is, to show that the law made nothing perfect; but if this be the true character of Jerusalem, as no doubt it is (for God's judgments will make none worse than they are), it is no wonder that the prophet begins with woe to her. For the holy God hates sin in those that are nearest to him, nay, in them he hates it most. A sinful state is, and will be, a woeful state.

I. Here is a very bad character given of the city in general. How has the faithful city become a harlot! 1. She shames herself; she is filthy and polluted (Zep 3:1), has made herself infamous (so some read it), the gluttonous city (so the margin), always cramming, and making provision for the flesh, to fulfil the lusts of it. Sin is the filthiness and pollution of persons and places, and makes them odious in the sight of the holy God. 2. She wrongs her neighbours and inhabitants; she is the oppressing city. Never any place had statutes and judgments so righteous as this city had, and yet, in the administration of the government, never was more unrighteousness. 3. She is very provoking to her God, and in every respect walks contrary to him, Zep 3:2. He had given his law, and spoken to her by his servants the prophets, telling her what was the good she should do and what the evil she should avoid; but she obeyed not his voice, nor made conscience of doing as he commanded her, in any thing. He had taken her under an excellent discipline, both of the word and of the rod; but she did not receive the instruction of the one nor the correction of the other, did not submit to God's will nor answer his end in either. He encouraged her to depend upon him, and his power and promise, for deliverance from evil and supply with good; but she trusted not in the Lord; her confidence was placed in her alliances with the nations more than in her covenant with God. He gave her tokens of his presence, and instituted ordinances of communion for her with himself; but she drew not near to her God, did not meet him where he appointed and where he promised to meet her. She stood at a distance, and said to the Almighty, Depart.

II. Here is a very bad character of the leading men in it; those that should by their influence suppress vice and profaneness there are the great patterns and patrons of wickedness, and those that should be her physicians are really her worst disease. 1. Her princes are ravenous and barbarous as roaring lions that make a prey of all about them, and they are universally feared and hated; they use their power for destruction, and not for edification. 2. Her judges, who should be the protectors of injured innocence, are evening wolves, rapacious and greedy, and their cruelty and covetousness both insatiable: They gnaw not the bones till the morrow; they take so much delight and pleasure in cruelty and oppression that when they have devoured a good man they reserve the bones, as it were, for a sweet morsel, to be gnawed the next morning, Job 31:31. 3. Her prophets, who pretend to be special messengers from heaven to them, are light and treacherous persons, fanciful, and of a vain imagination, frothy and airy, and of a loose conversation, men of no consistency with themselves, in whom one can put no confidence. They were so given to bantering that it was hard to say when they were serious. Their pretended prophecies were all a sham, and they secretly laughed at those that were deluded by them. 4. Her priests, who are teachers by office and have the charge of the holy things, are false to their trust and betray it. They were to preserve the purity of the sanctuary, but they did themselves pollute it, and the sacred offices of it, which they were to attend upon - such priests as Hophni and Phinehas, who by their wicked lives made the sacrifices of the Lord to be abhorred. They were to expound and apply the law, and to judge according to it; but, in their explications and applications of it, they did violence to the law; they corrupted the sense of it, and perverted it to the patronising of that which was directly contrary to it. By forced constructions, they made the law to speak what they pleased, to serve a turn, and so, in effect, made void the law.

III. We have here the aggravations of this general corruption of all orders and degrees of men in Jerusalem.

1. They had the tokens of God's presence among them, and all the advantages that could be of knowing his will, with the strongest inducements possible to do it, and yet they persisted in their disobedience, Zep 3:5. (1.) They had the honour and privilege of the Shechinah, God's dwelling in their land, so as he dwelt not with any other people: " The just Lord is in the midst of thee, to take cognizance of all thou doest amiss and give countenance to all thou doest well; he is in the midst of thee as a holy God, and therefore thy pollutions are the more offensive, Deu 23:14. He is in the midst of you as a just God, and therefore will punish the affronts you put upon him, and the wrongs and injuries you do to one another."(2.) They had God's own example set before them, in the discovery he made of himself to them, that they might conform to it: " He will not do iniquity, and therefore you should not;"for this was the great rule of their institution, " Be you holy, for I am holy. God will be true to you; be not you then false to him."(3.) He sent to them his prophets, rising up early and sending them: Every morning he brings his judgment to light, as duly as the morning comes; he fails not. He shows them plainly what the good is which he requires of them, and puts them in mind of it; he wakens morning by morning (Isa 50:4), wakens his prophets with the rising sun, to bring to light the things which belong to their peace. So that, upon the whole matter, what more could have been done to his vineyard, to make it fruitful? Isa 5:4. And yet, after all, the unjust know no shame; those that have been unjust are unjust still, and are not ashamed of their unrighteousness, neither can they blush. If they had any sense of honour, any shame left in them, they would not go so directly contrary to their profession and to the instructions given them. But those that are past shame are past cure.

2. God had set before their eyes some remarkable monuments of his justice, which were designed for warning to them (Zep 3:6): I have cut off the nations, the seven nations of Canaan, which the land spewed out for their wickedness, upon which they had this caution given them, to take heed lest it spew them out also, Lev 18:28. Or it may refer to some of the neighbouring nations that were made desolate for their wickedness, especially to the nations of Israel, the ten tribes. Their towers were desolate, their high towers, their strong towers, their pride and power broken; their streets were wasted, so that none passed along through them; their cities were destroyed and laid in ruins; no man was to be found in them, no inhabitant, all were slain or carried into captivity. The enemies did it, but God avows it: I cut them off, says he. And God designed this for an admonition to Jerusalem (Eze 23:9, Eze 23:11): " I said, Surely thou wilt fear me; surely these judgments upon others will deter thee from the like wicked practices; surely thou wilt receive instruction by these providences; it ought to be expected that thou wouldst not continue to sin like the nations when thou seest the ruin which their sin brought upon them."They could not but see their own house in danger when their neighbour's was on fire; and, when we are frightened, God should be feared.

3. He had set before them life and death, good and evil, both in his word and in his providence. (1.) He had assured them of the continuance of their prosperity if they would fear him and receive instruction, for so their dwelling would not be cut off as their neighbour's was; if they took the warning given them, and reformed, what was past should be pardoned, and their tranquility lengthened out. (2.) He had made them feel the smart of the rod, though he reprieved them from the sword: Howsoever I punished them, that, being chastened, they might not be condemned. Such various methods did God take with them, to reclaim them, but all in vain; they were not won upon by gentle methods, nor had severe ones any effect, for they rose early, and corrupted all their doings; they were more resolute and eager in their wicked courses than ever, more studious and solicitous in making provision for their lusts, and let slip no opportunity for the gratification of them. God rose up early, to send them his prophets, to reduce and reclaim them, but they were up before him, to shut and bolt the door against them. Their wickedness was universal: All their doings were corrupted; and it was all owing to themselves; they could not lay the blame upon the tempter, but they alone must bear it; they themselves wilfully and designedly corrupted all their doings; for every man is tempted when he is drawn aside of his own lust and enticed.

Matthew Henry: Zep 3:8-13

Things looked very bad with Jerusalem in the foregoing verses; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, Zep 3:8. "Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles."And there were those who, according to this direction and encouragement, waited for redemption, for this redemption in Jerusalem; and long-looked-for came at last, Luk 2:38. For judgment Christ will come into this world, Joh 9:39.

I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God's people, in the Old Testament times, was a type, and would be a happy presage. He will rise up to the prey, to lead captivity captive (Psa 68:18), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed; he will break them with a rod of iron (Psa 2:5, Psa 2:9; Psa 11:5, Psa 11:6); his determination is to gather the nations and to assemble the kingdoms. By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation, for he that believes not is condemned already. At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity (Luk 21:25), great tribulation, such as never was, nor ever shall be, Mat 24:21. Then God pours upon the nations his indignation, even all his fierce anger, for their indignation and fierce anger against the Messiah and his kingdom, Psa 2:1, Psa 2:2. Then all the earth shall be devoured with the fire of his jealousy; both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly, and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things, after God has set up the kingdom of heaven among men, shall be destruction (Phi 3:19); they shall be devoured with the fire of God's jealousy.

II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God's method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation in which we live, Heb 9:10.

1. It is promised that there shall be a reformation in men's discourse, which had been generally corrupt, but should now be with grace seasoned with salt (Zep 3:9): " Then will I turn to the people a pure language; I will turn the people to such a language from that evil communication which has almost ruined all good manners among them."Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod (Neh 13:24), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words. Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips.

2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord. Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language. We are utterly unfit to take God's name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter come out of the same fountain? Jam 3:9-12. It is likewise promised that their language being thus purified they shall serve God with one consent, with one shoulder (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable.

3. That those that were driven from God shall return to him and be accepted of him (Zep 3:10): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa 18:1) or from some other very remote country - my suppliants, even the daughter of my dispersed, shall bring my offering. Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father's house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed, that is afar off, will be found among those whom the Lord our God shall call; and, though they are dispersed, he will own them for his; his calling them my dispersed puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants. Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge (Job 9:15); and wherever they are, though beyond the rivers of Ethiopia, a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering, shall bring themselves as spiritual sacrifices to God (Rom 12:1); the conversion of the Gentiles is called the offering up of the Gentiles (Rom 15:16); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.

4. That sin and sinners shall be purged out from among them, Zep 3:11. God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings. They shall be ashamed as penitents, and shall continue to be so (see Eze 16:63), but they shall not be ashamed as sinners that return to folly again. " Thou shalt not be ashamed, that is, thou shalt no more do a shameful thing, as thou hast done."The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner's own conscience, that being purified, and pacified, and cleansed from dead works. When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: " I will take away out of the midst of thee, not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, in the holy city, the holy house."These were indeed Israel's glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord (Jer 7:4); they were haughty because of the holy mountain, were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men's pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away.

5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him (Zep 3:12): I will leave in the midst of thee an afflicted and poor people. When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for himself. They are afflicted and poor, low in the world; such God has chosen, Jam 2:5. The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God's leaving, for it is a remnant according to the election of grace. I have reserved them to myself, says God (Rom 11:4, Rom 11:5), and they shall trust in the name of the Lord. Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1Ti 5:5.

6. That this select remnant shall be blessed with purity and peace, Zep 3:13. (1.) They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies. Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth, not in the mouth of any of them; not the least equivocation shall come from them. (2.) They shall be blessed with peace. They shall, as the sheep of God's pasture, feed and lie down, and none shall make them afraid. They shall not be fearful themselves, nor shall any about them be frightful to them. Note, Those that are careful not to do iniquity need not be afraid of any calamity, for it cannot hurt them, and therefore should not terrify them.

Keil-Delitzsch: Zep 3:1-4

To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city, in which Jehovah daily proclaims His right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world. Zep 3:1. "Woe to the refractory and polluted one, the oppressive city! Zep 3:2. She has not hearkened to the voice; not accepted discipline; not trusted in Jehovah; not drawn near to her God. Zep 3:3. Her princes are roaring lions in the midst of her; her judges evening wolves, who spare not for the morning. Zep 3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is holy, to violence to the law." The woe applies to the city of Jerusalem. That this is intended in Zep 3:1 is indisputably evident from the explanation which follows in Zep 3:2-4 of the predicates applied to the city addressed in Zep 3:1. By the position of the indeterminate predicates מוראה and נגאלה before the subject to which the hōi refers, the threat acquires greater emphasis. מוראה is not formed from the hophal of ראה ( ἐπιφανής , lxx, Cyr., Cocc.), but is the participle kal of מרא = מרה or מרר , to straighten one's self, and hold one's self against a person, hence to be rebellious (see Delitzsch on Job , on Job 33:2, note). נגאלה , stained with sins and abominations (cf. Isa 59:3). Yōnâh does not mean columba , but oppressive (as in Jer 46:16; Jer 50:16, and Jer 25:38)), as a participle of yânâh to oppress (cf. Jer 22:3). These predicates are explained and vindicated in Zep 3:2-4, viz., first of all מוראה in Zep 3:2. She gives no heed to the voice, sc. of God in the law and in the words of the prophets (compare Jer 7:28, where קול יהוה occurs in the repetition of the first hemistich). The same thing is affirmed in the second clause, "she accepts no chastisement."These two clauses describe the attitude assumed towards the legal contents of the word of God, the next two the attitude assumed towards its evangelical contents, i.e., the divine promises. Jerusalem has no faith in these, and does not allow them to draw her to her God. The whole city is the same, i.e., the whole of the population of the city. Her civil and spiritual rulers are no better. Their conduct shows that the city is oppressive and polluted (Zep 3:3 and Zep 3:4). Compare with this the description of the leaders in Mic 3:1-12. The princes are lions, which rush with roaring upon the poor and lowly, to tear them in pieces and destroy them (Pro 28:15; Eze 19:2; Nah 2:12). The judges resemble evening wolves (see at Hab 1:8), as insatiable as wolves, which leave not a single bone till the following morning, of the prey they have caught in the evening. The verb gâram is a denom. from gerem , to gnaw a bone, piel to crush them (Num 24:8); to gnaw a bone for the morning, is the same as to leave it to be gnawed in the morning. Gâram has not in itself the meaning to reserve or lay up (Ges. Lex. ). The prophets, i.e., those who carry on their prophesying without a call from God (see Mic 2:11; Mic 3:5, Mic 3:11), are pōchăzı̄m , vainglorious, boasting, from pâchaz , to boil up or boil over, and when applied to speaking, to overflow with frivolous words. Men of treacheries, bōg^e dōth , a subst. verb, from bâgad , the classical word for faithless adultery or apostasy from God. The prophets proved themselves to be so by speaking the thoughts of their own hearts to the people as revelations from God, and thereby strengthening it in its apostasy from the Lord. The priests profane that which is holy (qoodesh, every holy thing or act), and do violence to the law, namely, by treating what is holy as profane, and perverting the precepts of the law concerning holy and unholy (cf. Eze 22:26).

Keil-Delitzsch: Zep 3:5-6

Jerusalem sins in this manner, without observing that Jehovah is constantly making known to it His own righteousness. Zep 3:5. "Jehovah is just in the midst of her; does no wrong: morning by morning He sets His justice in the light, not failing; but the unjust knoweth no shame. Zep 3:6. I have cut off nations: their battlements are laid waste; I have devastated their streets, so that no one else passeth over: their cities are laid waste, that there is no man there, not an inhabitant more." Zep 3:5 is attached adversatively to what precedes without a particle, in this sense: And yet Jehovah is just beqirbâh , i.e., in the midst of the city filled with sinners. The words recal to mind the description of the divine administration in Deu 32:4, where Jehovah is described as אין עול and ישׁר . It follows from this that tsaddı̄q is not to be referred to the fact that God does not leave the sins of the nation unpunished (Ros.), but to the fact that He commits no wrong: so that לא יעשׂה עולה is only a negative paraphrase of tsaddı̄q . His justice, i.e., the righteousness of His conduct, He puts in the light every morning ( babbōqer babbōqer , used distributively, as in Exo 16:21; Lev 6:5, etc.), not by rewarding virtue and punishing wickedness (Hitzig, Strauss, after the Chaldee, Jerome, Theodoret, and Cyril), according to which mishpât would signify judgment; but by causing His law and justice to be proclaimed to the nation daily "by prophets, whose labour He employs to teach the nation His laws, and who exert themselves diligently by exhorting and admonishing every day, to call it to bring forth better fruit, but all in vain (Ros., Ewald, etc.; cf. Hos 6:5). It is at variance with the context to take these words as referring to the judgments of God. These are first spoken of in Zep 3:6, and the correspondence between these two verses and Zep 3:7 and Zep 3:8 shows that we must not mix up together Zep 3:5 and Zep 3:6, or interpret Zep 3:5 from Zep 3:6. Just as the judgment is threatened there (Zep 3:8) because the people have accepted no correction, and have not allowed themselves to be moved to the fear of Jehovah, so also in Zep 3:5 and Zep 3:6 the prophet demonstrates the righteousness of God from His double administration: viz., first, from the fact that He causes His justice to be proclaimed to the people, that they may accept correction; and secondly, by pointing to the judgments upon the nations. לא נעדּר paraphrases the idea of "infallibly;"the literal meaning is, that there is no morning in which the justice is wanting. Hitzig, Strauss, and others have rendered it quite unsuitably, "God does not suffer Himself to be wanting,"i.e., does not remain absent. But the perverse one, viz., the nation sunk in unrighteousness, knows no disgrace, to make it ashamed of its misdeeds. In Zep 3:6 Jehovah is introduced as speaking, to set before the nations in the most impressive manner the judgments in which He has manifested His righteousness. The two hemistichs are formed uniformly, each consisting of two clauses, in which the direct address alternates with an indefinite, passive construction: I have cut off nations, their battlements have been laid waste, etc. Gōyı̄m are neither those nations who are threatened with ruin in Zep 2:4-15, nor the Canaanites, who have been exterminated by Israel, but nations generally, which have succumbed to the judgments of God, without any more precise definition. Pinnōth , the battlements of the fortress-walls and towers (Zep 1:16), stand per synecdochen for castles or fortifications. Chūtsōth are not streets of the city, but roads, and stand synecdochically for the flat country. This is required by the correspondence of the clauses. For just as the cities answer to the castles, so do chūtsōth to the nations. Nitsdū , from tsâdâh , not in the sense of waylaying (Exo 21:13; 1Sa 24:12), but in accordance with Aramaean usage, to lay waste, answering to nâshammū , for which Jeremiah uses nitt^e tsū in Jer 4:26.

Keil-Delitzsch: Zep 3:7-8

In Zep 3:7 and Zep 3:8 the prophet sums up all that he has said in Zep 3:1-6, to close his admonition to repentance with the announcement of judgment. Zep 3:7. "I said, Only do thou fear me, do thou accept correction, so will their dwelling not be cut off, according to all that I have appointed concerning them: but they most zealously destroyed all their doings. Zep 3:8. Therefore wait for me, is the saying of Jehovah, for the day when I rise up to the prey; for it is my right to gather nations together, to bring kingdoms in crowds, to heap upon them my fury, all the burning of my wrath: for in the fire of my zeal will the whole earth be devoured." God has not allowed instruction and warning to be wanting, to avert the judgment of destruction from Judah; but the people have been getting worse and worse, so that now He is obliged to make His justice acknowledged on earth by means of judgments. אמרתּי , not I thought, but I said. This refers to the strenuous exertions of God to bring His justice to the light day by day (Zep 3:5), and to admonitions of the prophets in order to bring the people to repentance. תּיראי and תּקחי dna תּ are cohortatives, chosen instead of imperatives, to set forth the demand of God by clothing it in the form of entreating admonition as an emanation of His love. Lâqach mūsâr as in Zep 3:2. The words are addressed to the inhabitants of Jerusalem personified as the daughter of Zion (Zep 3:11); and מעונהּ , her dwelling, is the city of Jerusalem, not the temple, which is called the dwelling-place of Jehovah indeed, but never the dwelling-place of the nation, or of the inhabitants of Jerusalem. The clause which follows, and which has been very differently interpreted, כּל אשׁר פּקדתּי עליה , can hardly be taken in any other way than that in which Ewald has taken it, viz., by rendering kōl as the accusative of manner: according to all that I have appointed, or as I have appointed everything concerning them. For it is evidently impracticable to connect it with what precedes as asyndeton , because the idea of יבוא cannot be taken per zeugma from יכּרת , and we should necessarily have to supply that idea. For hikkârēth does not in any way fit in with אשׁר פּקדתּי , whether we take פּקד על in the sense of charge, command, appoint (after Job 34:13; Job 36:23), or in that of correct, punish. For the thought that God will cut off all that He has appointed concerning Jerusalem, would be just as untenable as the thought that He will exterminate the sins that have been punished in Jerusalem. But instead of repenting, the people have only shown themselves still more zealous in evil deeds. Hishkı̄m , to rise early, then in connection with another verb, adverbially: early and zealously. Hishchı̄th , to act corruptly; and with ‛ălı̄lōth , to complete corrupt and evil deeds (cf. Psa 14:1). Jehovah must therefore interpose with punishment.

Zep 3:8

With the summons chakkū lı̄ , wait for me, the prophecy returns to its starting-point in Zep 3:2 and Zep 3:3, to bring it to a close. The persons addressed are kol ‛anvē hâ'ârets , whom the prophet has summoned in the introduction to his exhortation to repentance (Zep 2:3), to seek the Lord and His righteousness. The Lord calls upon them, to wait for Him. For the nation as such, or those who act corruptly, cannot be addressed, since in that case we should necessarily have to take chakkū lı̄ as ironical (Hitzig, Maurer); and this would be at variance with the usage of the language, inasmuch as chikkâh lay^e hōvâh is only used for waiting in a believing attitude of the Lord and His help (Psa 33:20; Isa 8:17; Isa 30:18; Isa 64:3). The lı̄ is still more precisely defined by ליום וגו , for the day of my rising up for prey. לעד does not mean εἰς μαρτύριον = לעד (lxx, Syr.), or for a witness (Hitzig), which does not even yield a suitable thought apart from the alteration in the pointing, unless we "combine with the witness the accuser and judge"(Hitzig), or, to speak more correctly, make the witness into a judge; nor does לעד stand for לעד , in perpetuum , as Jerome has interpreted it after Jewish commentators, who referred the words to the coming of the Messiah, "who as they hope will come, and, as they say, will devour the earth with the fire of His zeal when the nations are gathered together, and the fury of the Lord is poured out upon them."For "the rising up of Jehovah for ever"cannot possibly denote the coming of the Messiah, or be understood as referring to the resurrection of Christ, as Cocceius supposes, even if the judgment upon the nations is to be inflicted through the Messiah. לעד means "for prey,"that is to say, it is a concise expression for taking prey, though not in the sense suggested by Calvin: "Just as lions seize, tear in pieces, and devour; so will I do with you, because hitherto I have spared you with too much humanity and paternal care."This neither suits the expression chakkū lı̄ , according to the only meaning of chikkâh that is grammatically established, nor the verses which follow (Zep 3:9, Zep 3:10), according to which the judgment to be inflicted upon the nations by the Lord is not an exterminating but a refining judgment, through which He will turn to the nations pure lips, to call upon His name. The prey for which Jehovah will rise up, can only consist, therefore, in the fact, that through the judgment He obtains from among the nations those who will confess His name, so that the souls from among the nations which desire salvation fall to Him as prey (compare Isa 53:12 with Isa 52:15 and Isa 49:7). It is true that, in order to gain this victory, it is necessary to exterminate by means of the judgment the obstinate and hardened sinners. "For my justice (right) is to gather this." Mishpât does not mean judicium , judgment, here; still less does it signify decretum , a meaning which it never has; but justice or right, as in Zep 3:5. My justice, i.e., the justice which I shall bring to the light, consists in the fact that I pour my fury upon all nations, to exterminate the wicked by judgments, and to convert the penitent to myself, and prepare for myself worshippers out of all nations. לשׁפּך is governed by לאסף וגו . God will gather together the nations, to sift and convert them by severe judgments. To give the reason for the terrible character and universality of the judgment, the thought is repeated from Zep 1:18 that "all the earth shall be devoured in the fire of His zeal."In what follows, the aim and fruit of the judgment are given; and this forms an introduction to the announcement of salvation.

Keil-Delitzsch: Zep 3:9-10

"For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Zep 3:10. From beyond the rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a meat-offering to me." By the explanatory kı̄ the promise is connected with the threat of judgment. The train of thought is this: the believers are to wait for the judgment, for it will bring them redemption. The first clause in Zep 3:9 is explained in different ways. Many commentators understand by sâphâh bh^e rūrâh the lip of God, which He will turn to the nations through His holy servants. According to this view, Luther has adopted the rendering: "Then will I cause the nations to be preached to otherwise, with friendly lips, that they may all call upon the name of the Lord."But this view, which has been defended by Cocceius, Mark, and Hofmann ( Schriftbeweis , ii. 2, pp. 573-4), would only be admissible if bâruur signified clear, evident, - a meaning which Hofmann assumes as the ground of his explanation: "A clear, easily intelligible, unmistakeable language does God turn to the nations, to call them all in the name of Jehovah, that they may serve Him as one man."But, apart from the inadmissible rendering of קרא בשׁם יי , this explanation is proved to be erroneous by the fact that bârūr does not mean clear, intelligible; that even in Job 33:3 it has not this meaning; but that it simply means pure, purified, sinless; and that sâphâh bh^e rūrâh , the opposite of טמא שׂפתים in Isa 6:5, cannot be used at all of the lip or language of God, but simply of the lip of a man who is defiled by sin. Consequently הפך אל must be explained according to 1Sa 10:9, since the circumstance that we have הפך ל in this passage does not make any material difference in the meaning. The construction in both passages is a pregnant one. God turns to the nations a pure lip, by purifying their sinful lips, i.e., He converts them, that they may be able to call upon Him with pure lips. Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart. The lips are defiled by the names of the idols whom they have invoked (cf. Hos 2:19; Psa 16:4). The fruit of the purification is this, that henceforth they call upon the name of Jehovah, and serve Him. קרא בשׁם יי , when used of men, always signifies to call solemnly or heartily upon the name of Jehovah. To serve sh^e khem 'echâd , with one shoulder, is to serve together or with unanimity. The metaphor is taken from bearers who carry a burden with even shoulders; cf. Jer 32:39.

As an example of the way in which they will serve the Lord, it is stated in Zep 3:10 that they will offer the widely scattered members of the Israelitish church as a sacrifice to the Lord. Compare Isa 66:20, where this thought is applied to the heathen of all quarters of the globe; whereas Zephaniah, while fixing his eye upon that passage, has given it more briefly, and taken the expression "from beyond the rivers of Cush"from Isa 18:1, for the purpose of naming the remotest heathen nations instar omnium . The rivers of Cush are the Nile and the Astaboras, with their different tributaries. עתרי בּת פּוּצי is the accusative of the nearest object, and מנחתי that of the more remote. ‛Athâr does not mean fragrance (Ges., Ewald, Maurer), but worshipper, from ‛âthar , to pray, to entreat. The worshippers are more precisely defined by bath pūtsai , the daughter of my dispersed ones ( pūts , part. pass.), i.e., the crowd or congregation consisting of the dispersed of the Lord, the members of the Israelitish congregation of God scattered about in all the world. They are presented to the Lord by the converted Gentiles as minchâh , a meat-offering, i.e., according to Isa 66:20, just as the children of Israel offered a meat-offering. In the symbolism of religious worship, the presentation of the meat-offering shadowed forth diligence in good works as the fruit of justification. The meaning is therefore the following: The most remote of the heathen nations will prove that they are worshippers of Jehovah, by bringing to Him the scattered members of His nation, or by converting them to the living God. We have here in Old Testament form the thought expressed by the Apostle Paul in Romans 11, namely, that the Gentiles have been made partakers of salvation, that they may incite to emulation the Israelites who have fallen away from the call of divine grace. The words of the prophet treat of the blessing which will accrue, from the entrance of the Gentiles into the kingdom of God, to the Israelites who have been rejected on account of their guilt, and refer not only to the missionary work of Christians among the Jews in the stricter sense of the term, but to everything that is done, both directly and indirectly, through the rise and spread of Christianity among the nations, for the conversion of the Jews to the Saviour whom they once despised. Their complete fulfilment, however, will only take place after the pleroma of the Gentiles has come in, when the πώρωσις , which in part has happened to Israel, shall be removed, and "all Israel"shall be saved (Rom 11:25-26). On the other hand, Mark, Hitzig, and others, have taken ‛ăthârai bath pūtsai as the subject, and understand it as referring to the heathen who have escaped the judgment by flying in all directions to their own homes, for example even to Cush, and who having become converted, offer to the Lord the gift that is His due. But, apart from the parallel passage in Isa 66:20, which alone is quite decisive, this view is proved to be untenable by bath pūtsai , daughter of my dispersed ones. The thought that Jehovah disperses the heathen, either at the judgment or through the judgment, is foreign to the whole of the Old Testament, as Hitzig himself appears to have felt, when he changed pūts , to disperse, into its very opposite - namely, to come home. The thought, on the other hand, that God will disperse His people Israel among all nations on account of their sins, and will hereafter gather them together again, is a truth expressed even in the song of Moses, and one which recurs in all the prophets, so that every hearer or reader of our prophet must think at once of the Israel scattered abroad in connection with the expression "my (i.e., Jehovah's) dispersed ones."The objection, that Judah is first spoken of in Zep 3:11 (Hitzig), is thereby deprived of all its significance, even if this really were the case. But the objection is also incorrect, since the Judaeans have been already addressed in Zep 3:8 in the expression חכּוּ לי .

Constable: Zep 1:2--3:9

II. The day of Yahweh's judgment 1:2--3:8

Zephaniah's prophecies are all about "the day of the LORD." He revealed two things about this "day," first, that it would involve judgment (1:2-3:8) and, second, that it would eventuate in blessing (3:9-20). The judgment portion is the larger of the two sections. This judgment followed by blessing motif is common throughout the Prophets. Zephaniah revealed that judgment would come from Yahweh on the whole earth, Judah, Israel's neighbors, Jerusalem, and all nations. The arrangement of this judgment section of the book is chiastic.

A Judgment on the world 1:2-3

B Judgment on Judah 1:4-2:3

C Judgment on Israel's neighbors 2:4-15

B' Judgment on Jerusalem 3:1-7

A' Judgment on the all nations 3:8

Constable: Zep 3:1-7

D. Judgment on Jerusalem 3:1-7

Having announced that divine judgment would come on the nations around Judah (2:4-15), the prophet returned to the subject of Yahweh's judgment on the Chosen People (cf. 1:4-2:3), but this time he focused more particularly on Jerusalem. Though he did not mention Jerusalem by name, it is clearly in view.

3:1 Zephaniah pronounced another "woe" (cf. 2:5) this time on Jerusalem, which he described as rebellious, defiled, and tyrannical. Rebels are those who refuse to submit to God's will. The defiled are those polluted by sinful practices. Tyrants disregard the rights of others, particularly those whom they can take advantage of.

3:2 There were four evidences that the people of Jerusalem had been rebellious against Yahweh (v. 1). They had been unresponsive to the prophets whom God had sent them. They were unteachable and refused to accept any correction. They did not trust in Yahweh, and they did not draw near to God in repentance and prayer (cf. 1:6).

3:3 Evidence that they were oppressing the weak (v. 1) was the greedy behavior of Jerusalem's civil rulers and judges. Like vicious lions and wolves they gobbled up all the possessions of vulnerable people that they could as fast as they could (cf. 1:8; Ezek. 3:9-10; Mic. 1:1-3, 9-10).

3:4 Jerusalem's religious leaders, the (false) prophets and priests, provided examples of the city's defiled condition (v. 1). The prophets were reckless in the way they announced their own advice as divine revelation and treacherous in deceiving the people into thinking that their words were authoritative. The priests did not observe the laws of holiness that God had prescribed for worship, and they twisted the meaning of the Mosaic Law to suit their purposes (cf. 1:4-5).

3:5 In contrast to these crooked leaders, Yahweh was straight, and He was still in Jerusalem. He would do no injustice, as the civil and religious leaders did. He performed justice every day as faithfully as the rising of the sun. Yet the unjust leaders of Jerusalem knew no shame for the wickedness that they consistently practiced.

3:6 The Lord reminded the Jerusalemites that He had already destroyed other nations. This probably refers to the nations around Judah that He had already allowed to fall to the Assyrians. He compared such a fallen nation to a city with strong corner towers that now lay in ruin because of the enemy's destruction. The streets of this representative "city" also lay deserted. The real cities of these already defeated nations were in ruins without any inhabitants. Samaria was one such city, and the numerous towns of the former Northern Kingdom were others.

3:7 The Lord expected the people of Jerusalem to learn from the fate of the Northern Kingdom and other fallen nations. They should respect Him, since He was behind the destruction, and obey His word. They should have done this so He would not similarly judge them, as He had threatened to do. But they were more eager to pursue sinful self-indulgence and to become thoroughly corrupt in their deeds.

Constable: Zep 3:8

E. Judgment on all nations 3:8

The people of Jerusalem needed to wait a little longer. The Lord would soon rise up as a devouring animal to consume His prey. He had determined to gather nations and kingdoms that were wicked, including Judah, and pour His burning indignation and wrath on them. Yahweh's fiery zeal would devour all nations because the world would again become thoroughly corrupt (as in the days of Noah, cf. Gen. 6:5-7; Zeph. 1:2-3).²⁵

The world is still waiting for the Lord to pour out His wrath on all nations. He has not done so yet because He is patient and is giving people time to repent (cf. 2 Pet. 3:9). Yet that day will surely come (2 Pet. 3:10). In view of its coming, Christians need to be holy in conduct and godly in character looking for and hastening that day (by our prayers and preaching, 2 Pet. 3:11). The great outpouring of divine wrath on the earth predicted here will take place during the Tribulation, before our Lord returns to set up His kingdom (cf. 2:2; Zech. 14:2; Rev. 16:14, 16).

Zephaniah's final reference to the destruction of nations all over the world (v. 8) brings the section of his prophecy that deals with judgment (1:2-3:8) full circle.

A Judgment on the world 1:2-3

B Judgment on Judah 1:4-2:3

C Judgment on Israel's neighbors 2:4-15

B' Judgment on Jerusalem 3:1-7

A' Judgment on all nations 3:8

Constable: Zep 3:9-20

III. The day of Yahweh's blessing 3:9-20

Having finished the revelation dealing with God's judgment of the world in a coming day (1:2-3:8), Zephaniah now announced that He would bring great blessing to all humankind after that judgment (3:9-20). As in the section of the book on judgment, he revealed God's plans for the Gentile nations briefly first and then spoke extensively about His plans for Israel.

Constable: Zep 3:9

A. The purification of the nations 3:9

"Then" signals a major change in time as well as in the focus of Zephaniah's prophecy. It is a hinge word that serves as a transition from judgment in the Tribulation to blessing in the Millennium. Then, after these judgments (1:2-3:8), the Lord promised to give the peoples of the world lips that would speak truth and grace rather than lies and defiled speech (cf. Isa. 6:5-7).

"Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart."²⁶

Yahweh would affect this change in all the people of the world so they would worship Him (cf. Gen. 4:26) and serve Him as one united family of nations. This indicates that everyone living on the earth at the beginning of the Millennium will be a believer in Jesus Christ (cf. Matt. 25:31-46).

Guzik: Zep 3:1-20

Zephaniah 3 - The Lord Rejoices Over the Restoration of His People

A. A contrast between a wicked city and a righteous God.

1. (1-4) Jerusalem, the wicked city.

Woe to her who is rebellious and polluted, to the oppressing city! She has not obeyed His voice, she has not received correction; she has not trusted in the LORD, she has not drawn near to her God. Her princes in her midst are roaring lions; her judges are evening wolves that leave not a bone till morning. Her prophets are insolent, treacherous people; her priests have polluted the sanctuary, they have done violence to the law.

a. Woe to her who is rebellious and polluted, to the oppressing city! From the way that Zephaniah 2 ended we perhaps hoped that this oppressing city was Nineveh. From the references to her prophets, her priests, and the sanctuary and the law, we know Jerusalem is the oppressing city.

b. She has not . . . she has not . . . she has not . . . she has not: In repeating these four phrases, the prophet tells us the root of Jerusalem's sin.

i. She has not obeyed His voice: God called to His people, but they did not listen. If there is any voice for the sheep to obey, it is the voice of the shepherd - but she has not obeyed His voice.

ii. She has not received correction: Correction certainly came, but she did not receive it as correction from the LORD. Instead it was a bad time, tough circumstances, whatever - but she has not received correction.

iii. She has not trusted in the LORD: God never gave her a reason to stop trusting in Him; He never proved Himself unfaithful or untrustworthy. Now God's people will openly deny and contradict God's word and promises, showing that she has not trusted in the LORD.

iv. She has not drawn near to her God: The worst offence is saved for last. God longs for relationship with His people, but they rejected His desire and went their own way, so she has not drawn near to her God.

2. (5-7) The righteous God.

The LORD is righteous in her midst, He will do no unrighteousness. Every morning He brings His justice to light; He never fails, but the unjust knows no shame. "I have cut off nations, their fortresses are devastated; I have made their streets desolate, with none passing by. Their cities are destroyed; there is no one, no inhabitant. I said, 'Surely you will fear Me, you will receive instruction'; so that her dwelling would not be cut off, despite everything for which I punished her. But they rose early and corrupted all their deeds."

a. The LORD is righteous in her midst: This makes the unrighteousness of His people even more criminal and tragic. God has been nothing but righteous to them, yet they respond with sin. Eventually they put themselves on the wrong side of God's righteousness and face His justice.

b. Surely you will fear Me, you will receive instruction . . . But they rose early and corrupted all their deeds: God brought His justice to the nations around Judah, and it should have warned Judah what would happen if they rejected God. Instead of learning from the surrounding nations, they dedicated themselves to ungodliness all the more.

B. The promise of restoration.

1. (8-13) Judgment and restoration.

"Therefore wait for Me," says the LORD, "Until the day I rise up for plunder; My determination is to gather the nations to My assembly of kingdoms, to pour on them My indignation, all my fierce anger; all the earth shall be devoured with the fire of My jealousy. For then I will restore to the peoples a pure language, that they all may call on the name of the LORD, to serve Him with one accord. From beyond the rivers of Ethiopia My worshipers, the daughter of My dispersed ones, shall bring My offering. In that day you shall not be shamed for any of your deeds in which you transgress against Me; for then I will take away from your midst those who rejoice in your pride, and you shall no longer be haughty in My holy mountain. I will leave in your midst a meek and humble people, and they shall trust in the name of the LORD. The remnant of Israel shall do no unrighteousness and speak no lies, nor shall a deceitful tongue be found in their mouth; for they shall feed their flocks and lie down, and no one shall make them afraid."

a. Pour on them My indignation . . . then I will restore: In light of the repeated and chronic sin of the nations and of God's own people, God will bring judgment - and then restoration.

b. That they all may call on the name of the LORD: In this ultimate restoration, God will give the world a common language again (a pure language), and the entire world will worship the LORD, not only Israel.

i. Most Bible scholars see this as fulfilled in the days of the Millennium, when Jesus reigns for 1,000 years over this earth after His return in power and glory. From this passage many scholars believe that in that day the world will go back to a common language - perhaps Hebrew.

c. To serve Him with one accord: Literally, this is with one shoulder. The idea is that the shoulders are working together as one to bear the load of the work.

d. You shall no longer be haughty in My holy mountain: In the millennial earth Israel will be the world's superpower, but she will not be proud or haughty. Under the leadership of the Lord Jesus and His redeemed, she will know that her standing is all of grace.

e. For they shall feed their flocks and lie down, and no one shall make them afraid: This speaks of the peace and prosperity Israel will know in the millennial earth.

2. (14-20) Restored with singing.

Sing, O daughter of Zion! Shout, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem! The LORD has taken away your judgments, He has cast out your enemy. The King of Israel, the LORD, is in your midst; you shall see disaster no more. In that day it shall be said to Jerusalem: "Do not fear; Zion, let not your hands be weak. The LORD your God in your midst, the Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing." "I will gather those who sorrow over the appointed assembly, who are among you, to whom its reproach is a burden. Behold, at that time I will deal with all who afflict you; I will save the lame, and gather those who were driven out; I will appoint them for praise and fame in every land where they were put to shame. At that time I will bring you back, even at the time I gather you; for I will give you fame and praise among all the peoples of the earth, when I return your captives before your eyes," says the LORD.

a. Sing, O daughter of Zion! In light of the glorious promise of restoration, Israel should sing and shout with joy. God will save and redeem them from both their enemies and their iniquities.

b. The LORD your God in your midst, the Mighty One, will save: This passage gives us definite steps for consolation, as we understand that:

· The LORD is in your midst

· The LORD is in your midst with power to save

· God takes joy in you

· God gives you rest in His love

· God sings over you

c. He will rejoice over you with gladness: We often underestimate the joy God has in His people, and too often think God is annoyed or irritated with us. "Faulty as the church is, the Lord rejoices in her. While we mourn, as well we may, yet we do not sorrow as those that are without hope; for God does not sorrow, his heart is glad, and he is said to rejoice with joy - a highly emphatic expression." (Spurgeon)

d. He will rejoice over you with singing: We don't often think of God singing, but He does - and He sings over His people. This is how much joy and delight we give to the LORD - that He breaks into song!

i. "Think of the great Jehovah singing! Can you imagine it? Is it possible to conceive of the Deity breaking into a song: Father, Son and Holy Ghost together singing over the redeemed? God is so happy in the love which he bears to his people that he breaks the eternal silence, and sun and moon and stars with astonishment hear God chanting a hymn of joy." (Spurgeon)

ii. "If God sings, shall not we sing? He did not sing when he made the world. No; he looked upon it, and simply said that it was good. The angels sang, the sons of God shouted for joy: creation was very wonderful to them, but it was not much to God, who could have made thousands of worlds by his mere will. Creation could not make him sing . . . When all was done, and the Lord saw what became of it in the salvation of his redeemed, then he rejoiced after a divine manner." (Spurgeon)

e. Do not fear; Zion, let not your hands be weak: Knowing this is the tender love and care of God for us should make us respond two ways. First, we do not fear - if the Mighty One loves us and delights in us this way, what can we be afraid of? Second, we let not your hands be weak - knowing this mighty Lord of Love is for us, we want to be for Him with all of our energy. We will not become weak or weary in our service for Him.

i. "'Fear thou not.' What! Not a little? No, 'Fear thou not.' But surely I may show some measure of trembling? No, 'Fear thou not.' Tie that knot tight about the throat of unbelief. 'Fear thou not': neither this day, nor any day of thy life. When fear comes in, drive it away; give it no space. If God rests in his love, and if God sings, what canst thou have to do with fear?" (Spurgeon)

f. I will gather . . . I will save: God promises to encourage the discouraged, to defeat our enemies, to heal the lame, and to gather the scattered. All this is for His praise and fame and for ours, because we are found in Him (I will give you fame and praise among all the peoples).

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Zep 3:4

THE FUNCTION OF THE LAW IN EVANGELISM

False prophets , whether during the time of Zephaniah, or the Pharisees in Jesus' day, or the false prophets of our day, all do "violence to the Law." They show contempt for the Law, refusing to preach it despite the example of Jesus (see Luk 10:25-26 ; Luk 18:18-20 ) and despite the many other verses that speak of the Law's function, to bring sinners to the Savior (see Rom 3:19-20 ; Rom 7:7 ; Gal 3:24 ; 1Ti 1:10 . Also see Amo 2:4 and Mar 7:9 ).

Introduction / Outline

JFB: Zephaniah (Book Introduction)

ZEPHANIAH, ninth in order of the minor prophets, prophesied "in the days of Josiah" (Zep 1:1), that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden" (Psa 27:5; Psa 83:3). The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare Pro 25:1; Isa 38:9).

He must have flourished in the earlier part of Josiah's reign. In Zep 2:13-15 rhe foretells the doom of Nineveh, which happened in 625 B.C.; and in Zep 1:4 he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem. The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.

The style, though not generally sublime, is graphic and vivid in details (compare Zep 1:4-12). The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare Zep 2:14, with Isa 34:11; Zep 2:15, with Isa 47:8; Zep 3:10, with Isa 18:1; Zep 2:8, with Isa 16:6; also Zep 1:5, with Jer 8:2; Zep 1:12, with Jer 48:11). Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at Rom 15:6, seems to refer to Zep 3:9.

JFB: Zephaniah (Outline)

• GOD'S SEVERE JUDGMENT ON JUDAH FOR ITS IDOLATRY AND NEGLECT OF HIM: THE RAPID APPROACH OF THE JUDGMENT, AND THE IMPOSSIBILITY OF ESCAPE. (Zep. 1:1-18)
• EXHORTATION TO REPENT BEFORE THE CHALDEAN INVADERS COME. DOOM OF JUDAH'S FOES, THE PHILISTINES, MOAB, AMMON, WITH THEIR IDOLS, AND ETHIOPIA AND ASSYRIA. (Zep 2:1-15)
• RESUMPTION OF THE DENUNCIATION OF JERUSALEM, AS BEING UNREFORMED BY THE PUNISHMENT OF OTHER NATIONS: AFTER HER CHASTISEMENT JEHOVAH WILL INTERPOSE FOR HER AGAINST HER FOES; HIS WORSHIP SHALL FLOURISH IN ALL LANDS, BEGINNING AT JERUSALEM, WHERE HE SHALL BE IN THE MIDST OF HIS PEOPLE, AND SHALL MAKE THEM A PRAISE IN ALL THE EARTH. (Zep. 3:1-20)

TSK: Zephaniah 3 (Chapter Introduction)

Overview

Zep 3:1, A sharp reproof of Jerusalem for divers sins; Zep 3:8, An exhortation to wait for the restoration of Israel, Zep 3:14. and to rejoice for their salvation by God.

Poole: Zephaniah (Book Introduction)

THE ARGUMENT

This prophet, by a somewhat larger account of his pedigree, gives us ground to guess of what family he might be; the last named may possibly be the good king Hezekiah; the names are the same in Zep 1:1 , and 2Ki 18:1 . By his freedom with princes and the king’ s children, reproving them and threatening them, Zep 1:8 , with the loftiness of his style, may fairly be admitted a conjecture at somewhat more than ordinary in his descent: but whether of royal blood or not, he came with a Divine warrant, and with a prophetic spirit, sharply reproving all ranks of men for their sins; of which in particular idolatry, apostacy, and neglect to inquire for the true religion and the true God, and the sinful fashions as of great ones in their habits, and the violent oppression of the great ones, are named, Zep 1:5,6,8,9 ; which sins, and many others which then abounded amongst them, are threatened with severe punishments, and with utter desolation, which had already befallen some of the neighbouring nations named; and proposed as examples to the Jews, to move them to consider, repent, amend, and prevent the threatened judgments, which, unless they repent, will come suddenly. The prophet therefore affectionately exhorteth and presseth them to repentance, Zep 2 , by examples of those he mentioneth, whose impenitence, added to their sins, ruined them. By promises, and encouragements to expect mercy upon their hearkening to his counsel, he foretells the coming of the Messiah, the calling of the Gentiles, the preserving of a remnant of them amidst all the troubles and wasting judgments that should follow them, and a return out of captivity, with the re-establishing them as the church and people of God; which promise closeth his prophecy, and for which he calls on them to be thankful to and rejoice in their God, who in the midst of their sins, and his wrath for those sins, yet remembered his own mercies and covenant for them.

The time when Zephaniah prophesied, Zep 1:1 . God’ s severe judgment against Judah for divers sins, Zep 1:2-18 .

Poole: Zephaniah 3 (Chapter Introduction)

CHAPTER 3

A sharp reproof of Jerusalem for divers sins, Zep 3:1-7 . An exhortation to wait for the restoration of Israel Zep 3:8-13 ; and to rejoice for their salvation by God, Zep 3:14-20 .

The prophet showed us Nineveh in ruins for her sins; from this doleful spectacle he brings us to take a prospect of what would come upon Jerusalem, which ere long will be full of woes, because now full of sin.

MHCC: Zephaniah (Book Introduction)

Zephaniah excites to repentance, foretells the destruction of the enemies of the Jews, and comforts the pious among them with promises of future blessings, the restoration of their nation, and the prosperity of the church in the latter days.

MHCC: Zephaniah 3 (Chapter Introduction)

(Zep 3:1-7) Further reproofs for sin.

(Zep 3:8-13) Encouragement to look for mercy.

(Zep 3:14-20) Promises of future favour and prosperity.

Matthew Henry: Zephaniah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zephaniah

This prophet is placed last, as he was last in time, of all the minor prophets before the captivity, and not long before Jeremiah, who lived at the time of the captivity. He foretels the general destruction of Judah and Jerusalem by the Chaldeans, and sets their sins in order before them, which had provoked God to bring their ruin upon them, calls them to repentance, threatens the neighbouring nations with the like destructions, and gives encouraging promises of their joyful return out of captivity in due time, which have a reference to the grace of the gospel. We have, in the first verse, an account of the prophet and the date of his prophecy, which supersedes our enquiry concerning them here.

Matthew Henry: Zephaniah 3 (Chapter Introduction)

We now return to Jerusalem, and must again hear what God has to say to her, I. By way of reproof and threatening, for the abundance of wickedness that was found in her, of which divers instances are given, with the aggravations of them (Zep 3:1-7). II. By way of promise of mercy and grace, which God had yet in reserve for them. Two general heads of promises here are: - 1. That God would bring in a glorious work of reformation among them, cleanse them from their sins, and bring them home to himself; many promises of this kind here are (Zep 3:8-13). 2. That he would bring about a glorious work of salvation for them, when he had thus prepared them for it (Zep 3:14-20). Thus the " Redeemer shall come to Zion," and to clear his own way, shall " turn away ungodliness from Jacob." These promises were to have their full accomplishment in gospel-times and gospel-graces.

Constable: Zephaniah (Book Introduction)

Introduction

Title and Writer

The title of the book comes from the name of its writer.

"Zephaniah" means "Yahweh hides [or has hidden]," "Yahweh's watchman," or "Yahweh treasured." The uncertainty arises over the etymology of the prophet's name, which scholars dispute. I prefer "Yahweh hides."

Zephaniah was the great-great-grandson of Hezekiah (1:1), evidently King Hezekiah of Judah.¹ If he was indeed a descendant of the king, this would make him the writing prophet with the most royal blood in his veins, except for David and Solomon. Apart from the names of his immediate forefathers we know nothing more about him for sure, though it seems fairly sure where he lived. His references to Judah and Jerusalem (1:10-11) seem to indicate that he lived in Jerusalem, which would fit a king's descendant.

Unity

Criticism of the unity of Zephaniah has not had great influence. Zephaniah's prediction of Nineveh's fall (2:15; 612 B.C.) led critics who do not believe that the prophets could predict the future to date the book after that event. Differences in language and style led some critics to divide the book up and identify its various parts with diverse sources. Yet the unity of the message and flow of the entire book, plus ancient belief in its unity, have convinced most conservative scholars to regard Zephaniah as the product of one writer.²

Date

Zephaniah ministered during the reign of King Josiah of Judah (640-609 B.C.; 1:1). Scholars debate just when during his reign Zephaniah wrote, before or after his reforms, which began in 622 B.C.³ Zephaniah made no explicit reference to Josiah's reforms, and the evidence is really insufficient to settle the debate.

Zephaniah's reference to the future destruction of Nineveh (2:13) definitely fixed his writing before that event in 612 B.C. So the prophet ministered between 640 and 612 B.C. His contemporaries were Nahum, Habakkuk, and Jeremiah, though Jeremiah's ministry continued beyond the destruction of Jerusalem in 586 B.C..

Place of Composition

References to Jerusalem in 1:10-11 seem to indicate that Zephaniah knew Jerusalem well. Since he ministered to the Southern Kingdom, it is likely that he lived in Judah and probably in Jerusalem.

Audience and Purpose

The fact that Yahweh's word came to Zephaniah during Josiah's reign (640-609 B.C.) means that he could not have ministered to the Northern Kingdom because it fell in 722 B.C. Thus Zephaniah's audience consisted of the people of Judah, the surviving southern kingdom.

The political situation in Judah during Josiah's reign was fairly peaceful. Following Assyria's capture of Samaria in 722 B.C., the Assyrian Empire began to decline. With its decline, Nabopolassar, the first of the Neo-Babylonian kings (626-605 B.C.), began to push Babylonia forward. Assyria declined and Babylonia advanced until Babylonia, with the Medes and Scythians, destroyed Nineveh in 612 B.C. and a few years later replaced Assyria as the dominant power in the ancient Near East. This happened in 605 B.C. when the Babylonians defeating the Assyrians and Egyptians at Carchemish. Judah benefited during this transitional period in Near Eastern politics. Josiah was able to get rid of some Assyrian religious practices, and he extended Judah's territory north into Naphtali.⁴

Josiah's evil predecessors, Manasseh (695-642 B.C.) and Amon (642-640 B.C.), had encouraged the people of Judah to depart from the Lord for over 50 years, so wickedness had become ingrained in them. In the eighteenth year of Josiah's reign (622 B.C.) Hilkiah the priest discovered the Law of Moses in the temple, and when Josiah read it he instituted major reforms throughout Judah. Josiah's reforms were good because they were official. He eliminated much of the display of idolatry in the land and revived the celebration of the Passover, among other things.⁵ But unfortunately his reforms did not change the hearts of most of the people, as Jeremiah revealed in his earlier prophecies. So the people to whom Zephaniah ministered had a long history of formal religion without much real commitment to Yahweh.

God sent a prophetic word to Zephaniah because the Judeans of his day still needed to get right with Him in their hearts. The prophet announced that God was going to send judgment on Judah for her wickedness. He also assured the godly few in the nation, the remnant, that the Lord would preserve them and remain true to His promises concerning ultimate worldwide blessing for Israel in the future. Perhaps 1:7 summarizes what the book is all about better than any other single verse: "Be silent before the Lord God! For the day of the LORD is near."

". . . Zephaniah's purpose was to announce coming judgment on Judah in the Day of the Lord. However, he said that judgment would extend to all the nations of the earth, indicating that the Day of the Lord would also bring deliverance for Israel and the Gentiles."⁶

Literary form

"Zephaniah's style is chiefly characterized by a unity and harmony of composition plus energy of style. Rapid and effective alternations of threats and promises also characterize his style."⁷

"Zephaniah can hardly be considered great as a poet. He does not rank with Isaiah, nor even with Hosea in this particular. . . . He had an imperative message to deliver and proceeded in the most direct and forceful way to discharge his responsibility. What he lacked in grace and charm, he in some measure atoned for by the vigour and clarity of his speech. He realised the approaching terror so keenly that he was able to present it vividly and convincingly to his hearers. No prophet has made the picture of the day of Yahweh more real."⁸

Distinctive features

The Book of Zephaniah has been called "a compendium of the oracles of the prophets."⁹ This is true for two reasons. First, Zephaniah's general message is similar to that of most of the other writing prophets. Second, he used the same terms as several of the other prophets (cf. 1:7 and Hab. 2:20; 1:7 and Joel 1:15; 1:7 and Isa. 34:6; 2:14 and Isa. 13:21; 34:11; 2:15 and Isa. 47:8).

Zephaniah contains more references to "the day of the LORD" than any other Old Testament book. This phrase sometimes refers to the past, sometimes to the near future, sometimes to the distant future, and sometimes to the far distant, eschatological future. The phrase always refers to some period of time in which God is working in the world in a recognizable way. It usually refers to a time of blasting, but it also sometimes refers to blessing.

Zephaniah 1:14-18 has been called "emergent apocalyptic."¹⁰ This pericope contains material that would one day become prominent in Jewish apocalyptic literature.¹¹

Theologically, Zephaniah stressed the sovereign justice of Yahweh (1:2-3, 7, 14-18; 3:8) and His willingness to receive the repentant (2:1-2). He also emphasized the wickedness of man (1:3-6, 17; 3:1, 4). The theme of Yahweh's relationship to Jerusalem is prominent in Zephaniah as well (1:4-13; 3:1-7, 11-17).

Message¹²

The key to the Book of Zephaniah is the phrase "the day of the Lord." This phrase appears in most of the prophetic literature of the Old Testament. As we saw in Joel, "the day of the Lord" can be a past day, a day in the relatively near future, or a day in the far distant, eschatological future. It is any day in which God is dynamically at work in human affairs.

Wherever we find the phrase "the day of the Lord," it always suggests a contrast with the day of man. The day of man is any day when man appears to be in control of human affairs. It is a day of God's patience. The day of the Lord is any day when God is clearly in control of human affairs. It is a day of God's judgment. The phrase "the day of the Lord" is by no means unique to Zephaniah, but it is the key to the message of this book. Zephaniah used it more frequently than any other prophet. It was his burden. And he explained the meaning of this phrase more than any other prophet.

Zephaniah ministered during the reign of King Josiah of Judah (1:1). It is rather remarkable that the prophet did not refer to Josiah's reforms, which were his great spiritual contribution to the history of Judah. Probably the reason for the lack of mention is that Josiah's reforms were a result of his personal dedication to Yahweh rather than the result of a revival of spiritual life among the Judahites generally. Huldah's prophecy reflects this difference (2 Kings 22:14-20; 2 Chron. 34:22-28). Zephaniah took no note of Josiah's good heart but addressed the spiritual need of the Judahites. The contrast between this king and his subjects is striking.

The day of the Lord that Zephaniah predicted was an eschatological day in which God would judge the people of Judah and Jerusalem. This judgment will take place during the first part of the eschatological day of the Lord, the period we refer to as the Tribulation. Zephaniah also predicted restoration following judgment (ch. 3). This refers to the second part of the eschatological day of the Lord, the period we refer to as the Millennium. But Zephaniah also had in mind an eschatological day of the Lord even after the Millennium. This seems clear from the extent of devastation he described and the picture of restoration he painted. That day of the Lord will be the judgment of the Lord at the end of the Millennium including the destruction of the present earth and heavens, which will be followed by the creation of new heavens and a new earth. Other revelation helps us see that there are in fact two periods of future judgment followed by restoration, not just one, which we might conclude if all we had was Zephaniah's prophecy (cf. Rev.).

The permanent value of the Book of Zephaniah is its unveiling of the day of the Lord. The book does not reveal exactly when that day will come. The only chronological reference in the book is in the first verse that locates Zephaniah's ministry in history. The book pictures God judging in the undefined future. This is not judgment through armies of invading soldiers or through any human instrumentality. It is direct judgment from God Himself.

There are three things that this book reveals about this coming day of the Lord: its content, its extent, and its intent.

The content of the day of the Lord is clear from 1:2-3. God will visit earth with direct and positive retribution, not in the general administrative sense of bringing people to account eventually but in the narrower sense of executing vengeance on humanity in cataclysmic judgment (1:14-16). This judgment will fall in spite of human unbelief (1:12). When people will be disregarding God, He will break into human history dynamically, supernaturally to judge. Peter's description of the day of the Lord is remarkably similar (2 Pet. 3:1-10). People today are saying what these two prophets said they would say so long ago. They are saying that God will never intervene in judgment this way. The great statement of the Book of Zephaniah is that God will indeed do this in a day yet future.

What will be the extent of this judgment? Zephaniah reveals that it will be discriminating. His people will be the special target of this judgment, though all humanity will also suffer (1:12). As we can see from this verse, the last stages of sin are complacency and indifference. It is an interesting fact of history that complacency and indifference have frequently preceded the destruction of great empires of the past. Assyria fell to Babylonia because she was complacent and indifferent (Nahum). Remember the fall of the Babylonian Empire that we read of in Daniel 5. The Roman Empire fell to the Visigoths from the north because it had become complacent and indifferent. And earlier the Northern Kingdom of Israel and later the Southern Kingdom of Judah fell to Assyria and Babylonia respectively for the same reasons. The spirit that produces these conditions is disregard for God and His Word (3:2). The result of such a spirit is that the leaders of the people forsake their proper servant role and turn to abusing the people to fatten themselves (3:3-4).

Reading Zephaniah is somewhat like watching a science fiction movie about a nuclear disaster that leaves nothing but a sterile, uninhabited, windswept landscape with no life, no flowers, no fruit, and no beauty. What produces this horrible condition? The reason is people who are complacent and indifferent, who disregard and ignore God. They do not obey God's voice, receive His correction, trust in Him, or draw near to Him. They are materialized, self-centered, living in luxury oblivious to their danger. So God steps in and turns their complacency into chaos, disorganizes their orderly lives, and purges them in their indifference. All that is left is a wind-swept desert.

What is the intent of this terrible activity? It is the creation of a new order with God Himself enthroned among His creatures (3:17). Chapter 3 of this prophecy is such a different picture of the future from what we have in chapters 1 and 2 that some commentators have said that a different person must have written it. Chapter 3 describes songs instead of sorrow, service instead of selfishness, and solidarity instead of scattering. That is the intent of this judgment. Marvelous restoration will follow devastating judgment.

The living message of this book is twofold. We can rejoice in the assurance of this coming judgment followed by restoration, and we have a responsibility in view of this coming judgment followed by restoration.

It is our privilege to "rejoice in the hope of the glory of God" that will be manifested at the end of God's judgment (Rom. 5:2b). Even though the day of the Lord will involve the destruction of all things that destroy, it will also begin a new era of singing, service, and solidarity. That era will be the millennial reign of Christ first and then the eternal state.

It is also our responsibility to live holy and godly lives as we anticipate the coming of "new heavens and a new earth in which righteousness will dwell" (2 Pet. 3:11-13). We need to be diligent to be found at peace with God, "spotless and blameless" in our lives (2 Pet. 3:14). We need to be on guard that we do not fall away from our own faithfulness because of the prevalent "error of unprincipled people" (i.e., complacency and indifference; 2 Pet. 3:17). And we need to continue to "grow in grace and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18). Rejoicing and responsible living: these characteristics need to mark the lives of people who anticipate the day of the Lord.

We could state the message of the book as follows. God will intervene in history catastrophically to judge humanity's complacency and indifference and to restore His people to the conditions of blessing that He originally intended for them to enjoy.

Constable: Zephaniah (Outline)

Outline

I. Heading 1:1

II. The day of Yahweh's judgment 1:2-3:8

A. Judgment on the world 1:2-3

B. Judgment on Judah 1:4-2:3

1. The cause for Judah's judgment 1:4-6

2. The course of Judah's judgment 1:7-13

3. The imminence and horrors of Judah's judgment 1:14-18

4. A call to repentance 2:1-3

C. Judgment on Israel's neighbors 2:4-15

1. Judgment coming on Philistia 2:4-7

2. Judgment coming on Moab and Ammon 2:8-11

3. Judgment coming on Ethiopia 2:12

4. Judgment coming on Assyria 2:13-15

D. Judgment on Jerusalem 3:1-7

E. Judgment on all nations 3:8

III. The day of Yahweh's blessing 3:9-20

A. The purification of the nations 3:9

B. The transformation of Israel 3:10-20

1. Israel's purification 3:10-13

2. Israel's and Yahweh's rejoicing 3:14-17

3. Israel's regathering 3:18-20

Constable: Zephaniah

Zephaniah

Bibliography

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "Zephaniah 2:4-15: A Theological Basis for Josiah's Program of Political Expansion." Catholic Biblical Quarterly 46 (1984):669-82.

Craigie, Peter C. Twelve Prophets. 2 vols. Philadelphia: Westminster Press, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. Habakkuk, Zephaniah, Haggai, Malachi. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1951.

Hannah, John D. "Zephaniah." In The Bible Knowledge Commentary: Old Testament, pp. 1523-35. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Henry, Mattthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Laetsch, T. The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Patterson, Richard D. Nahum, Habakkuk, Zephaniah. Wycliffe Exegetical Commentary sereis. Chicago: Moody Press, 1991.

Smith, J. M. P. A Critical and Exegetical Commentary on Zephaniah and Nahum, International Critical Commentaries series. Edinburgh: T. & T. Clark, 1911.

Walker, Larry Lee. "Zephaniah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Wilson, M. R. "Nineveh." In Major Cities of the Biblical World. Edited by R. K. Harrison. Nashville: Thomas Nelson, 1985.

Copyright 2003 by Thomas L. Constable

Haydock: Zephaniah (Book Introduction)

THE PROPHECY OF SOPHONIAS.

INTRODUCTION.

Sophonias, whose name, saith St. Jerome, signifies "the watchman of the Lord," or "the hidden of the Lord," prophesied in the beginning of the reign of Josias. He was a native of Sarabatha, and of the tribe of Simeon, according to the more general opinion. He prophesied the punishments of the Jews, for their idolatry and other crimes; also the punishments that were to come on divers nations; the coming of Christ, the conversion of the Gentiles, the blindness of the Jews, and their conversion towards the end of the world. (Challoner) --- Some editions read, Ezechias. (Haydock) --- But this opinion is not well grounded no more than that of the Jews, who assert (Calmet) that all the ancestors mentioned by the prophets were endued with the prophetic spirit, for which reason Amos specifies none, as he was not the son of a prophet, Amos vii. 14. (St. Jerome) --- Sophonias appeared a little before Jeremias, Ezechiel, Baruch, and Daniel, foretelling the captivity and return of the two tribes, the destruction of various nations, the conversion of the Gentiles, and of the Jews also towards the end of the world. (Worthington) --- Many of the promises regard only the Christian Church. (Calmet)

Gill: Zephaniah (Book Introduction)

INTRODUCTION TO ZEPHANIAH

This book in some Hebrew copies is called "Sepher Zephaniah", the Book of Zephaniah. Its title, in the Vulgate Latin version, is, the Prophecy of Zephaniah; and, in the Syriac version, the Prophecy of the Prophet Zephaniah; and so the Arabic version calls him a prophet; and he is the last of the minor prophets that prophesied before the Babylonish captivity. The time of his prophesying, as well as his, parentage, are expressed Zep 1:1, and therefore need not be inquired into; only the sad mistake of Hobbes ^a may be observed, who makes him to be the most ancient of the prophets, and to be contemporary with Amaziah and Uzziah, kings of Judah, when he is expressly said to prophesy in the days of Josiah. Pseudo-Epiphanius ^b calls him a prophet of Sarabatha, of a mountain of that name, and says he was of the tribe of Simeon; and in this Isidore ^c agrees with him; and both affirm that he died and was buried in his own native place; but the author of the Cippi Hebraici ^d says he was buried at Geba, in Mount Lebanon, in the midst of a cave shut up, where his school continues; and from which place the clouds never depart, and where also are flowing fountains. His name, according to Jerom, signifies either "the Lord's watch tower", or "watchman"; or else "the secret of the Lord"; or, "his hidden one"; deriving his name, either from hpu, which signifies to "look out", as a watchman from his tower; or from Npu, "to hide"; which latter derivation is best; and some interpret it "a revealer of the secrets", or "hidden things, of the Lord"; and take it to be much the same with Zaphnathpaaneah, the name given to Joseph by Pharaoh, Gen 41:45, and is of the same signification: but Hillerus ^e interprets the name of Zephaniah, "the Lord hid himself"; which agrees with the times in which he lived. That this prophecy was wrote by himself, there need be no doubt of; nor of the authenticity of it, being always received by the Jewish synagogue as authentic; and as it appears to be from its style and manner of composition; from the subject matter of it agreeing with other parts of Scripture, especially with Jeremiah and Ezekiel; and from the accomplishment of various prophecies in it. There are indeed some spurious things which have been ascribed to him, as the "analepsis" or assumption of Zephaniah the prophet, and the prophecy of Zephaniah, consisting of six hundred verses; but these are apocryphal, and have no likeness to this prophecy; in which he foretells the destruction of the Jews by the Chaldeans for their sins, which he inveighs against, and calls them to repentance for them, as also the ruin of many other nations, all which came to pass; as well as he prophesies of the calling of the Gentiles, and the conversion of the Jews, and of the comfortable state of the church in Gospel times, and especially in the latter day.

Gill: Zephaniah 3 (Chapter Introduction)

INTRODUCTION TO ZEPHANIAH 3

In this chapter the character of the city of Jerusalem, and its inhabitants in general, is drawn, as it would be, and as it was, in the times of Christ and his apostles, Zep 3:1 and of the principal persons of it in particular, its princes, judges, prophets, and priests, Zep 3:3. The hardness, impenitence, and shamelessness of this people, are exposed and aggravated by the just Lord being among them; who, by his example and doctrine, taught them otherwise; yet they were not amended or made ashamed, Zep 3:5 nor received instruction, nor took warning by the judgments of God on other nations, Zep 3:6 wherefore the followers of God are called upon to wait his time, who would gather many people together, and destroy the whole land of Judea, Zep 3:8 at which time he would send his Gospel among the Gentiles, who should thereby be brought to the true worship and service of God, Zep 3:9 though there should be a remnant among the Jews, according to the election of grace, that should be saved from that general calamity, Zep 3:11 and the spiritual Israel are encouraged with promises of better times, when the Jews in general should be converted and gathered into the church of God, have the presence and protection of God with them, and deliverance from all their enemies, and be a praise among all people of the earth, Zep 3:14.