Zephaniah 3:8-13

THE WORLD JUDGMENT AND ITS EFFECTS, Zephaniah 3:8-13.

Since all warnings have failed, the judgment is inevitable. But in the midst of the rebellious nation there is a faithful remnant (Zephaniah 2:3); to it are addressed Zephaniah 3:8 ff. It is exhorted to remain loyal in the midst of the calamity, for the future has brighter things in store.

8. Therefore wait ye The faithful remnant is exhorted not to despair, but to wait patiently for the manifestation of Jehovah that will result in its exaltation.

Upon me Better, R.V., “for me,” that is, for my manifestation, as described in the succeeding clauses.

Until the day The preposition is the same as the one translated “for” in the preceding clause, and should be rendered so here.

Rise up to the prey The meaning of “to the prey” is obscure. Davidson says, “If this meaning be accepted, the impending judgment of God is expressed figuratively as a hostile attack upon him, and the question what is meant by the ‘prey’ must not be asked: the prey is merely part of the metaphor.” A more satisfactory reading, requiring the change of only one vowel point, is offered by LXX. and Peshitto, “for a witness” instead of “to the prey.” Jehovah will rise up as accusing witness (Micah 1:2) and judge.

Determination Literally, judgment, which may be used in the sense of judicial decision or sentence; if so, the thought is that Jehovah has determined to execute judgment. Or it may mean judicial right or prerogative; as the judge of all the earth, Jehovah has the right to summon the nations before the judgment bar. The former is preferable. The contents of the determination are brought out in the rest of Zephaniah 3:8 and in the following verses.

That I may assemble the kingdoms Following LXX. the pro-nominal suffix should be omitted from the second verb and the two clauses should be co-ordinated: “to gather the nations, to assemble the kingdoms,” that is, to judgment. The thought is not implied that they will be summoned to one locality, that is, to Jerusalem, where the judgment is to be executed (compare Joel 3:2; Zechariah 14:2).

Pour… indignation,… fierce anger Aroused by the sin and rebellion of the nations (see on Zephaniah 1:15, and references there; also on Hosea 5:10).

All the earth Including Judah and Jerusalem.

The fire of my jealousy See on Zephaniah 1:18, and reference there.

Most recent commentators doubt the originality of Zephaniah 3:9-10, chiefly because these verses are thought to interrupt the connection between 8 and 11. Even Davidson thinks that the omission of at least Zephaniah 3:10 would add force and dignity to the utterance. That there is much uncertainty about the meaning of these verses must be admitted, and yet it is not quite clear that Zephaniah 3:11 is the natural continuation of Zephaniah 3:8, or that the thought of Zephaniah 3:9-10 is foreign to the context. Zephaniah 3:8 contains, along with an announcement of an impending world judgment, an exhortation to a remnant, to remain faithful in the midst of the impending calamity. The succeeding verses, beginning with Zephaniah 3:9, may be understood as supplying the reason why the remnant may safely trust in Jehovah. The judgment about to fall is not sent by a wrathful God who delights in destruction, but by one who has at heart the best interests of mankind; and when it has served its disciplinary purpose its beneficent effects will be seen in the conversion of many. Zephaniah 3:9-10 speak of the effects upon the nations, Zephaniah 3:11-13 of those upon Judah. When interpreted in this manner, Zephaniah 3:9-13, just as they stand, seem to make a good continuation of Zephaniah 3:8, which announces the coming of the judgment.

If the verses are retained they express the thought that by means of the judgment many will be converted to Jehovah; even far-distant nations will bring their offerings to him.

To the people Literally, to peoples; that is, people among all nations of the earth (Zephaniah 3:8).

Will I turn… a pure language Literally, a pure lip (compare 1 Samuel 10:9). The expression is equivalent to “I will turn their impure lip into a pure lip,” so that they will be fit to worship Jehovah (Isaiah 6:5). Lip does not stand for language, as the English translators seem to have thought. Since thoughts proceed from the heart, the purity or impurity of the lip depends upon the purity or impurity of the heart; therefore, the purification of the lips presupposes the purification of the heart (compare Isaiah 6:7). When heart and lip are cleansed they will “call upon Jehovah,” that is, worship him.

Serve him with one consent Literally, with one shoulder, which LXX. interprets “under one yoke.” The figure is that of animals working together, with a single yoke placed over their shoulders. The converted people will co-operate heartily in the service of Jehovah (Jeremiah 32:39).

Zephaniah 3:10 is obscure.

Ethiopia See on Zephaniah 2:12. Here it is mentioned as a representative of far-distant countries.

My suppliants, even the daughter of my dispersed If this is the correct translation, the home-coming of the dispersed Jews to bring offerings to their God is predicted here. Another possible translation of Zephaniah 3:10 is, “From beyond the rivers of Ethiopia shall they (the converted people of Zephaniah 3:9) bring my suppliants, the daughter of my dispersed, as mine offering.” With this translation the thought is that far-distant peoples will bring back the dispersed Jews as an offering to Jehovah. The correctness of the present Hebrew text has been questioned, however, chiefly for two reasons: 1. Up to this point there has been no reference to a dispersion (but compare Zephaniah 3:19). 2. The expression “daughter of my dispersed” is peculiar. Combinations like “daughter of Zion,” “daughter of Babylon,” etc., are quite common, but in all such phrases “daughter” is connected with a place name. Three very slight alterations would give what many consider a very much better text: “From beyond the rivers of Ethiopia devotees of the daughter of Put will bring offerings to me.” The devotees are people of the land of Put who have been won to the service of Jehovah in the manner indicated in Zephaniah 3:9. Put is to be identified with the Punt of the Egyptian inscriptions, the name given to the territory comprising the whole African coast from the desert east of Upper Egypt to the modern Somali country, which brings it near Ethiopia. If this emendation is accepted, Zephaniah 3:10 must be considered the continuation of Zephaniah 3:9. From the very ends of the earth the people will come and pay homage to Jehovah.

In Zephaniah 3:11-13 the prophet explains what the effect of the judgment will be upon Judah and Jerusalem.

In that day The day of judgment and purification (8-10).

Shalt thou not be ashamed for all thy doings R.V., “shalt thou not be put to shame.” With the former translation the meaning is that they will no longer feel shame, either because they will no longer do anything for which they need to be ashamed, or because their former sins have so completely passed away that sense of guilt or self-condemnation for them is no longer called for; with the other the thought is that Jerusalem and Judah will not be put to shame completely, that is, will not be destroyed completely; only the proud and arrogant will be cut off, while the rest will be preserved and exalted. The latter thought fits better in the context.

Wherein thou hast transgressed See on Zephaniah 1:4-6; Zephaniah 1:8-9; Zephaniah 3:1-4.

Then In that day.

I will take away Exterminate.

Them that rejoice in thy pride Better, R.V., “thy proudly exulting ones.” In Isaiah 13:3, the phrase is applied to the divinely commissioned hosts, here to the self-righteous in Judah who in pride and arrogance exalt themselves above Jehovah, and glory in their own wisdom and power (Isaiah 5:21; compare Amos 6:13). Only the humble in spirit will be hidden in the day of judgment (Zephaniah 2:3).

Thou The purified remnant.

Shalt no more be haughty When the manifestation of the divine power is seen the remnant will recognize its own weakness and will not again exalt itself in proud arrogance. The prophet evidently considers pride the root of all sin, and rightly so, for when a person comes to disregard the authority and rule of Jehovah he is apt to be reckless about his life and conduct (compare Isaiah 3:16; Isaiah 9:8).

Because of my holy mountain Better, R.V., “in my holy mountain” (see on Joel 2:1). The temple mount represents here the entire city.

12. The “proudly exulting ones” will be exterminated, but a remnant of a different character will be left.

In the midst of thee Jerusalem.

Afflicted and poor There is no special virtue in poverty or affliction, and the two English words fail to reproduce the thought of the prophet. Afflicted is the opposite of proud (Zephaniah 3:11); the proud man boasts in his own strength, the afflicted is one who is bowed down by a recognition of his own weakness; “lowly” would be a more appropriate rendering (Zechariah 9:9; compare Isaiah 14:32; Matthew 11:29). A better word for poor would be “weak” or “helpless.”

Zephaniah 3:12 b is more closely connected with 13 than with 12a. The latter part of Zephaniah 3:12 and Zephaniah 3:13 describe the piety and peace of the remnant. The translation would be improved if “the remnant of Israel” were made the subject of “trust,” which the Hebrew permits: “And trust in the name of Jehovah shall the remnant; it shall not do iniquity.… “

Trust in the name of Jehovah The recognition of their weakness and helplessness will keep them humble and lead them to rely fully upon Jehovah. For the importance of faith in religion see on Habakkuk 2:4; on name, Amos 2:7; Micah 5:4.

The remnant of Israel Identical with the “afflicted and poor people” of Zephaniah 3:12 (see on Amos 5:15).

Shall not do iniquity The converted remnant will do nothing that is not in accord with the spirit of the new covenant between it and Jehovah. In this respect the remnant will resemble Jehovah (see on Zephaniah 3:5). Lying and deceitfulness, condemned so frequently by the prophets, will disappear. How different it will be from the prophet’s present!

Deceitful tongue Literally, tongue of deceit; a tongue that practices deceit.

For Does not introduce a causal clause, as if the peace and security were responsible for the transformation in character; 13b rather describes a new aspect of the life of the remnant, and might be introduced by “verily” or “yea” or “but rather” (G.-K., 148d.).

Feed and lie down The picture is that of a flock which feeds and rests in perfect security under the watchful eye of the shepherd (Micah 5:4; Micah 7:14).

None shall make them afraid Undisturbed they will enjoy the presence and blessing of Jehovah (compare Micah 4:4; Isaiah 17:2).