Zephaniah 3:1-7

WOE UPON THE POLLUTED CITY OF JERUSALEM, Zephaniah 3:1-7.

In Zephaniah 3:1, the prophet turns once more to Jerusalem, “the rebellious and unclean, the city of oppression.” He strikes the same notes as in chapter i, only here he emphasizes almost exclusively moral and social vices. Her princes are thieves, her prophets “bold jugglers instead of God’s witnesses,” her priests profane the sanctuary (1-4). Jehovah has done all he could to win the city back to purity, but in vain; her inhabitants “corrupted all their doings” (5-7).

Woe Introduces not only a threat, but also a lament, prompted by sorrow and compassion.

Filthy Better, R.V., “rebellious,” that is, against Jehovah.

Polluted By the heathenish religious practices condemned in Zephaniah 1:4-6, as well as by the acts of violence and bloodshed described in Zephaniah 1:8-9, and Zephaniah 3:3-7.

Oppressing Not other cities. Within the city itself the poor and weak were being oppressed by the strong and powerful. A more forceful rendering would be, “Woe, rebellious and polluted! city of oppression!”

Zephaniah 3:2-4 explain the epithets in Zephaniah 3:1; Zephaniah 3:2 explains “rebellious.” Jerusalem’s rebellion against Jehovah manifested itself under four aspects: (1)

She obeyed not the voice The voice of Jehovah as it spoke through the prophets (see on Amos 2:11-12). (2)

She received not correction Margin, “instruction.” If the marginal translation is correct this clause is practically equivalent to the preceding. It is more likely, however, that the prophet is thinking of instruction given by means of chastisements, such as are described, for example, in Amos 4:6-11, or Isaiah 9:8-21. The two clauses are found together again in Jeremiah 7:28. (3)

She trusted not in Jehovah The original is more forceful, Jehovah standing at the head: “In Jehovah she did not trust.” Instead, she trusted in Assyria (2 Kings 16:7-9) or in Egypt (Isaiah 30:31). Compare also the constant complaint of Hosea (see p. 19f.). (4)

She drew not near to her God In spirit and truth, as she should have done in view of the covenant relation existing between Jehovah and Israel (compare the refrain in Amos 4:6-11, “but ye did not return unto me”). Their worship was mere form, and not a true approach to Jehovah.

Zephaniah 3:3-4 explain “polluted” and “oppressing” (Zephaniah 3:1). The corruption is widespread. Political and ecclesiastical leaders are equally guilty (compare Micah 3:9-11).

Princes See on Hosea 3:4.

Roaring lions Seeking whom they might devour (compare Ezekiel 19:1-3; 1 Peter 5:8).

Judges The men in judicial positions, whose duty it was to guard the rights of others; instead, they devour all like wild beasts.

Evening wolves See on Habakkuk 1:8. In both passages LXX. reads erroneously “wolves of Arabia.” Wolves may be less powerful than lions, but they are equally greedy and bloodthirsty.

They gnaw not the bones till the morrow R.V., “they leave nothing till the morrow.” The meaning of the verb is uncertain. Another translation has been suggested, “that have not gnawed a bone in (=since) morning”; as a result they are hungry and ferocious in the evening. The form of the verb is in favor of the last translation, but the preposition before “morning” cannot mean “since.” The translation “leave” is supported by some of the ancient versions, but it can be had from the Hebrew only in a roundabout way. The translation “gnaw the bones” assumes, not without reason, that the verb is a denominative form of a noun “bone.” The verb occurs only three times in the Old Testament in Numbers 24:8; Ezekiel 23:34, and here. The passage in Ezekiel is thought to be corrupt, therefore it is of little value in determining the meaning of the verb. In Numbers it means “to gnaw” (a bone, but the noun is added); it is quite natural, therefore, to give the verb the same meaning in this passage, and this A.V. does. Schwally, unable to see any sense in the clause as it stands at present, omits the negative and reads, “they do gnaw bones till morning”; that is, all night long they go about devouring everything that comes in their way. The negative might easily have slipped in from Zephaniah 3:2, but if Schwally is right the imperfect would be expected in Hebrew instead of the perfect. It seems better to retain the negative. The prophet refers to the judges as evening wolves; they are ravenous, tearing everything that comes in their way. In the light of this statement “to gnaw bones until morning” would be practically equivalent to “to spend all night in devouring the prey.” What the prophet means to say is that they are too greedy to do this; they do not leave anything until morning, but devour all at one time. The translations of the ancients may be explained as attempts to present smoother readings.

The expression is undoubtedly awkward, but the interpretation given is that favored by the present Hebrew text, which may, however, be in disorder.

The religious leaders are no better.

Her prophets The false prophets (see on Micah 3:7), not men like Zephaniah.

Light Vainglorious and boastful; LXX., “carried by the wind” bags of wind. “The figure is that of the boiling over of water, and the word characterizes the prophets as vaporers, extravagant and arrogant in their own imaginations and conceits, their minds lacking the restraint of the word of God under which the true prophets spoke” (Jeremiah 23:22; Ezekiel 22:28).

Treacherous persons Literally, men of treacheries. The verb underlying the noun “treachery” is used frequently of faithlessness to the marriage vow, in a literal or figurative sense (Jeremiah 3:20; Hosea 6:7); hence the expression may mean “men who are faithless to Jehovah;” but an additional thought is implied: because they are faithless to Jehovah they betray and lead astray the people.

Priests Condemned severely by Micah (Micah 3:11) and especially by Hosea (Hosea 4:4 ff.).

Polluted the sanctuary Better, that which is holy, which includes everything that belongs to Jehovah or is connected with him. These things they have profaned or polluted by disregarding their sanctity and treating them to suit their own fancies and interests (compare Ezekiel 22:26).

They have done violence to the law Not law in the narrow sense of that term, nor the laws concerning clean and unclean things, but every expression of the will of Jehovah (see on Hosea 4:6). In trying to serve their own interests they have disregarded the teaching of Jehovah, and in order to justify their own conduct they have perverted it (Isaiah 5:20).

5, 6. In striking contrast to the people’s unrighteousness is Jehovah’s righteousness. He manifests himself continually as a God of mercy and a God of power. Zephaniah 3:5 emphasizes the former, Zephaniah 3:6 the latter; both have failed to accomplish the conversion of the people.

The just Lord is in the midst thereof Better, R.V., “Jehovah in the midst of her is righteous.” Jerusalem was in a special sense the dwelling place of Jehovah (compare Isaiah 2:3). Righteous (R.V.) He always did that which was right and proper in view of the covenant relation existing between him and Israel (compare Deuteronomy 32:4).

He will not do Better, he doeth not, for Zephaniah 3:5 describes the conduct of Jehovah in the past, present, and future.

Iniquity That which is contrary to the spirit of the covenant. 5b enumerates some of the things that Jehovah does for his people from day to day.

Every morning Literally, morning by morning.

Bring his judgment to light R.V., “justice.” Judgment is used here not in the sense of punitive judgment, which Jehovah executes daily, nor of his righteous will which he makes known through his prophets and other teachers, but of his righteous acts, which he executes from day to day in carrying on the government of the world.

He faileth not Literally, not is omitted =without fail.

But the unjust knoweth no shame The righteous acts of Jehovah awaken no response in those who are unrighteous, that is, those who live without regard for the covenant that exists between Jehovah and them. Without shame or contrition they persist in their evil conduct.

Zephaniah 3:5 contains several linguistic peculiarities; as a result textual corruptions have been suspected, and various emendations have been proposed. Marti reads, “Jehovah in the midst of her is righteous, he does no iniquity; morning by morning he shows forth his righteous acts (er setzt in Kraft seine Ordnung); light is never misled, error is unknown.”

Zephaniah 3:6 points to divine manifestations in history, which should have had a salutary effect upon the people.

I have cut off The change to the first person is unexpected, but there is no reason for doubting its originality. To make the address more forceful Jehovah is introduced as the speaker.

The nations Literally, nations, without the article. The reference is not to the nations threatened with destruction in Zephaniah 2:4-15, but to nations cut off in the past.

Towers See on Zephaniah 1:16. Here the term seems to include palaces or citadels. Fortifications, streets (open country), and cities were wasted so completely that no one passed along the streets and no inhabitant remained in the city (compare Jeremiah 33:10).

7. The deeds enumerated in Zephaniah 3:5-6 Jehovah did in the expectation that his righteous acts would bring Jerusalem to her senses; this verse declares that the expectation was not realized.

I said To myself; I thought (Jeremiah 3:19), when planning the acts.

Surely thou wilt fear me Perhaps the third person should be read “Surely she will fear me, she will receive instruction.” Jehovah expected that as a result of his manifestations the inhabitants of Jerusalem would maintain a reverential attitude toward him (see on Hosea 10:3).

So their dwelling should not be cut off, howsoever I punished them The pronouns “their” and “them” are in the original “her,” that is, Jerusalem. The thought expressed in this translation seems to be that Jehovah hoped that the acts of his providence would lead the people to repentance, so that he would not be compelled to cut them off from their dwelling place. R.V. gives a different meaning to the second clause, “according to all that I have appointed concerning her.” This might be understood as supplying the reason for the cutting off Jehovah had appointed it; or it might give the reason for Jehovah’s hope for repentance; he desired the city to remain, for he had ordained it so. Both A.V. and R.V. do more or less violence to the Hebrew text. The difficulties vanish if the reading of LXX. and Peshitto, which presupposes a slight change in a single word, is substituted for the present Hebrew text, “and not will vanish from her eyes all that I have commanded her.” Jehovah expected his providence to lead his people to loyal obedience.

They rose early, and corrupted all their doings They were so anxious to do wrong that they rose early in the morning; equivalent to “they zealously corrupted all their doings” (compareJeremiah 7:13; Jeremiah 7:13; Jeremiah 11:8). The expectation of Jehovah was not realized; on the contrary, the corruption increased.