A • COMMENTARY. ON .THE 
 
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A COMMENTARY 
 
 ON THE 
 
 Prophecy of Zephaniah 
 
 BY THE 
 
 REV. JAMES F. KENNEDY, D. D. 
 
 CHAMBERSBURQ, PA. 
 
 CHAMBERSBDRG, PA.: 
 
 FRANKLIN REPOSITORY PRESS. 
 
 1900. 
 
PREFACE. 
 
 Ill my blindness assistance has been rendered me in the 
 preparation of this volume by the Rev. G. R. Brabham, 
 now Stated Supply of the Second Church, Maryville,'Tenn., 
 Rev. W. H. Sanders, of Hope Chapel, Chambersburg, 
 Pa., and in its passage through the press by my nephew 
 Rev. S. McLanahan, pastor of the Presbyterian Church, 
 of Lawrence ville, N. J. The roughness of expression ob- 
 servable in some verses or clauses is due to an endeavor to 
 give a literal translation to the Hebrew text rather than to 
 express in idiomatic English the thought of the prophet. 
 
 James F. Kennedy. 
 
 November i6^ i^oo. 
 
INTRODUCTION. 
 
 The only information that we possess concerning the 
 biography of Zephaniah is contained in the title of his 
 prophecy, chap, i : i. This passage declares him to have 
 borne the name of Zephaniah, records his genealogical table 
 for four past generations and fixes the date of his prophecy 
 within the days of Josiah King of Judah, B. C. 641-610. 
 
 I. HIS NAME. 
 
 The name of the author of this prophecy is written in 
 Hebrew — Ts' Phanyah. Here the first letter of the Hebrew 
 name is represented by the two English letters Ts, because 
 there is no single letter exactly analogous to it in English. 
 The name in Hebrew is pronounced in two syllables the 
 last of which is accented. It was transferred into Greek 
 under the form Sophonias and into Latin under the form 
 Sophonia. The later form Zephaniah, has been adopted by 
 the translators of the English Bible. This though inexact 
 will be retained as the authorized English orthography, 
 
 THE SIGNIFICATION OF THE NAME. 
 
 The signification of the name is important in the case 
 of a prophet because of his special relation to Jehovah and 
 his work. The name Zephaniah consists of the verb 
 "Tsaphan" and the abbreviated form of Jehovah "Jah." 
 
6 Commentary on the 
 
 It has generally been interpreted whom Jehovah hides or 
 protects. Jerome says' it describes him as a watchman 
 "Speculator hominum et Dei cognitor" or, as Keil quotes 
 him, "Speculator et arcanorum Dei cognitor." This is in- 
 consistent with the established meaning of the verb 
 "Tsaphan." 
 
 The name appears in Scripture as the personal designa- 
 tion of three individuals besides the prophet, but nothing is 
 said of any of them that would identify him with the 
 prophet. 
 
 II. THE BIOGRAPHY OF THE PROPHET. 
 
 No mention is made of him in the historical books of 
 Scripture, but he may have been one of the prophets whom 
 Josiah called together in the tenth year of his reign. This 
 suggests the thought that he was a contemporary of Josiah 
 and had been born about eight years before that monarch 
 ascended the throne. This corresponds to the idea that the 
 Hezekiah mentioned in chap, i: i, is Hezekiah king of 
 Judah. The title "king of Judah," is not here applied to 
 him and this name may refer to an entirely different person. 
 It is true, however, that the parentage of Zephaniah is here 
 traced back to Hezekiah as a well-known name in Jewish 
 history. The genealogy contained in verse i is consistent 
 with the theory that King Hezekiah is mentioned as his 
 forefather, and was traced no farther because Hezekiah's 
 ancestors were already well-known. The time between 
 the beginning of Hezekiah's reign and the utterance of this 
 prophecy was about one hundred years. In the genealogy 
 of Zephaniah, five names are mentioned concluding with 
 that of Hezekiah. If the centur>^ ascribed to the progeni- 
 tors of Josiah be divided among those of Zephaniah there 
 will be abundant time for five generations, allowing twenty 
 
Prophecy of Zephania. 7 
 
 years to elapse between the birth of each individual from 
 the 20th of Hezekiah to the 20th year of Zephaniah. It is 
 probable therefore that the name applies to the same person 
 in both genealogies and that Zephaniah' s forefather, Ama- 
 riah, was born in the earlier part of Hezekiah's life. Heze- 
 kiah is perhaps not mentioned as king because he had not 
 as yet ascended the throne. 
 
 Recognizing the year 698 B. C. as the date of 
 Hezekiah's death and Manasseh's succession to the throne, 
 and the year 708 B. C. as the date of the birth of Amariah 
 and assigning twenty years to each of the three follow- 
 ing generations, which is a very likely average, we make 
 the date of Zephaniah's birth 648 B. C. Zephaniah 
 would then be seven years old when Josiah began to reign 
 and perhaps nineteen or twenty years of age when he 
 uttered this prophecy. Other similar hypotheses ma)- 
 readily be constructed respecting this genealogical table, 
 but what has been said is sufficient to make it very^ proba- 
 ble that Hizkiah (1:1) and Hezekiah the king were the same 
 person, that Zephaniah was of noble birth, and that his 
 life beginning in Manasseh's reign, might, if we adopt the 
 usual estimate of 70 years as the ordinary measure of 
 human life, have continued during the first half of the cap- 
 tivity, or may have ceased at any time after the utterance 
 of his prophecy. 
 
 Another fact in his personal history- is recorded in i : i . 
 He was an inspired man. His prophecy was written and 
 uttered iinder the influence of the spirit of God. He was 
 selected and appointed by Jehovah and prepared for his 
 work by the presence and power of the spirit of God. He 
 certainly exercised his prophetical gift in this prophecy and 
 it is entirely possible that he spake the word of the Lord 
 on many other occasions of which we have no account. 
 
8 Commentary on the 
 
 hi. date of prophecy. 
 
 The date of this particular prophecy is not given speci- 
 fically in the book itself, but must be inferred from sev- 
 eral sources of information : 
 
 I. — The position of the book among the minor proph- 
 ets indicates the opinion of the framers of the canon to 
 be that it dated between the prophecies of Habakkuk in 
 the later years of Manasseh's reign and the prophecy of 
 Haggai in the second year of Darius the king. 
 
 2. — (i) The prophecy was received by Zephaniah in 
 the days of Josiah the king i : i, and its date must there- 
 fore be confined between B. C. 641 — B. C. 610. (2) The 
 prophet predicts the destruction of the remnant of Baal 
 i: 4 which occurred between t he 12 th and i8th years of 
 Josiah's reign.* (See II. Chron. 34: 3-9.) The prophecy 
 was therefore uttered about the 12th year of Josiah's reign, 
 in which year the reformation commenced. It may have 
 been one of the powerful means inducing the revival in 
 Judah in the year 623 B. C. and onward. 
 
 3. — The overthrow of Assyria and the desolation of its 
 capital Nineveh, are foretold in 2: 13-15. The prophecy 
 must have preceded its fulfilment which culminated first in 
 the destruction of Nineveh about 625 B. C. and finally in 
 the overthrow of the Assyrian empire 610-606 B. C. 
 
 The Assyrians had for several centuries possessed 
 supreme power in Western Asia and held sway over the 
 Medes, Babylonians, the Israelites, and the Phoenicians. 
 Their policy was to rule the world by right of conquest. 
 During the reigns of Hezekiah and Manasseh their armies 
 had sought to reduce Judah and Philistia with a view to 
 the future subjection of Egy^pt. Invasions were made into 
 Judah in the reigns of both Hezekiah and Manasseh. Dur- 
 
 -* See SchaflF on Zephaniah pages 3, 4 and 5. 
 
Prophecy of Z::phanivh. 9 
 
 iiig Hezekiah's reign he was compelled to pay a tribute to 
 them: (II Kings 18: 14), and afterwards they invested Jeru- 
 salem where the angel of the Lord slew their host : (II Kings 
 19 • 35-) Tl^^ captains of the host of the king of Assyria 
 again invaded Judah in the reign of Manasseh and took 
 him to Babylon: II. Chron. t,t,: ii. This indicated that 
 Babylon was at that time a part of the Assyrian empire, 
 but it soon declared its independence and sent Manasseh 
 back to his own kinr^dom. This Vv'?s tli'^ Ir.st interference 
 ot Assyria in tlie nifairs of Judah, \-.liicli never again 
 acknowledged allegiance to Ass)-ria. This was owing largely 
 to the fact that the Assyrian empire was then crumbling to 
 ruin. The Scyths had invaded Assyria about 639 B. C. 
 and continued to ravage it for 28 years until 611 B. C. 
 They first subdued the Medes from whom the^• obtained a 
 tribute, but by their acts of oppression and injustice roused 
 the ]\Iedes to resistance and were expelled from their 
 country. The Scyths scattered over the land of Assyria 
 and appropriated to themselves its herds and harvests. 
 
 The Medes improved this opportunit}-, and freed them- 
 selves from the dominion of the Assyrians and, especially, se- 
 cured the removal of the capital of the empire to Carchemish 
 on the Euphrates. According to Rawlinson (Ancient Mon- 
 archies II. 384) the Medes invaded Assyria as early as 634 B. 
 C. and w^ere defeated in battle by the king of Assyria. In 
 this battle Phraortes the father of Cyaxares was slain, and 
 his army withdrew from the country. The king of Assy- 
 ria then sent Nabopolassar to Babylon with the hope of 
 securing again the submission of that province and its help 
 in securing the unity of the empire. But Nabopolassar 
 was received most cordially by the Bab}'lonians, who invited 
 him to be their king. Having accepted this invitation he 
 and C>-axares united in the effort to destro}' Nineveh. They 
 conquered the city and the last king resident in Nineveh 
 
lo Commentary on the 
 
 burned himself and household in his palace. The names of 
 two subsequent kings of Assyria are mentioned, Asshur-etil- 
 ilani and Sinsharishkun (Greek, Sarakos). The date usually 
 assigned to the fall of Nineveh is B. C. 625. Several com- 
 mentators ascribe a later date to this event placing it near 
 the close of Josiah's reign. The conquerers created another 
 king of Assyria and removed the capital of the empire to 
 Carchemish. Egypt was opposed to this change of the seat 
 of power and preferred the entire dissolution of the empire. 
 Pharaoh Necho followed the new king to Carchemish, which 
 he conquered and held for four years B. C. 610 — B. C. 606. 
 (II. Chr. 35: 20 and II. Kings 23: 29.) On his passage 
 thither he subdued the army of Judah and slew King 
 Josiah 610 B. C. (II. Chr. 35: 20 — II. Kings 23: 29.) 
 We hear nothing more in sacred history of a king of 
 Assyria. These facts show that the empire of Assyria fell 
 about B. C. 610, and that Nineveh perished about the mid- 
 dle of Josiah's reign. Zephaniah prophesied before Nineveh 
 fell. 
 
 4. — x'Vnother indication of the date of the prophecy 
 is contained in the correspondence of the moral condition of 
 Judah as described by Zephaniah with the scriptural account 
 of the earlier years of Josiah's reign, Judah and Jerusalem 
 needed to be purged and Josiah began this work in the 12th 
 year of his reign. Tokens of idolatrous worship such as 
 altars, images and groves abounded not only in Judah and 
 Jerusalem, but also in Israel. There were houses of the 
 Sodomites by the house of the Lord. Jewish children 
 passed through the fire to Molech. There were work- 
 ers with familiar spirits. The people refuse to receive 
 correction and to return unto the Lord their God, Jer. 
 5 : 3, 7 : 28. Their transgressions were many and their 
 backslidings increased, Jer. 5: 6. Their children com- 
 mitted adulter}', Jer. 5 : 7. They had a revolting and a 
 
Prophecy of Zephaniah. ii 
 
 rebellious heart, Jer. 5:23. They surpass the deeds of the 
 wicked, Jer. 5:28. The prophets prophesy falsely and the 
 priests bear rule and the people love to have it so, Jer. 5:31. 
 The wicked prosper and they that deal treacherously are 
 happy, Jer. 12 : i. 
 
 Zephaniah describes the condition of the people in 
 the early years of King Josiali, with which the prophecy- 
 corresponds exactly, as follows: There was a remnant of 
 Baal and also idolatrous worshippers with the Cheniarini 
 and the priests. They were also worshippers of the host 
 of heaven and of both Jehovah and Malcham. There 
 were apostates from Jehovah and those who did not 
 inquire for him. The princes and the king's children and 
 those who are clothed with strange apparel deserve to be 
 punished. The merchants and silversmiths are dishonest. 
 There are men that are settled on their lees. Judah is 
 called in chapter 2 a nation not desired. In Chapter 3 
 Jerusalem is called an oppressing city,filthy and polluted. 
 She was disobedient, incorrigible, faithless and wa}'ward. 
 Her princes are roaring lions and her judges evening 
 wolves. Her prophets are light and treacherous persons 
 and her priests are polluted and violent. They rose early 
 and coiTupted all their doings. They were proud because 
 of their religious advantages and especially because of 
 Mount Zion. This description b}^ Zephaniah of the moral 
 condition of the people corresponds with the historical 
 account of the nation during the first half of Josiah's 
 reign. We therefore infer that he uttered his prophecy 
 as early as the I2tli year of Josiah at which time the refor- 
 mation commenced. 
 
12 Commentary on the 
 
 iv. analysis of the book. 
 
 First Chapter. 
 
 I. The Title {i\ i.) 
 
 II. God ivill bring ruin upon the eartJi (i: 2, 3.) 
 
 III. Jehovah'' s hatred of the idolatry of Judah and his 
 deter^nination to punish (i : 4-6.) Jehovah will soon 
 commence the punishment of Judah and will cut off the 
 worshippers of Baal and the Chemarim with the priests 
 (v. 4), the worshippers of the stars and of Malcham 
 (v. 5), the apostates from Jehovah and those that have never 
 known him (v. 6). 
 
 IV. The characteristics of the. coming day of Jehovah'' s 
 wrath (i : 7-22). A day for the ofiferino; of Jehovah's pre- 
 pared .sacrifice for which his guests have been consecrated 
 (v. 5.), it shall bring- punishment to all in high place and clad 
 in strange apparel (v. 8), to those that leap on thresholds — 
 the violent and deceitful (v. 9) . then shall the noises from 
 the fish gate and the second gate and from the hills, herald 
 the overthrow of Jerusalem (v. 10); the merchants of Mak- 
 tesh and they that bear silver shall be cut off (v. 11); 
 Jehovah will punish them that do nothing, that ascribe in- 
 difierence to him (v. 12), their goods and houses shall be 
 spoiled, others shall enjoy the fruit of their labors (v. 13). 
 Mighty men shall cry bitterly at the voice of that day 
 (v. 14), a day of trouble and gloom (v. 15), of alarm against 
 all fortified places (v. 16), of blindness and death (v. 17): 
 treasures shall not prevent this punishment, the whole land 
 shall be desolate and its inhabitants captives (v. 18). 
 
 Second Chapter. 
 
 V. An exhortation to escape the wrath of God by repent- 
 ance and seeking the Lord (2 : 1-3). A sinful nation is urged 
 
Prophecy of Zephaniah. 13 
 
 to assemble itself before God (v. i), the call is enforced by the 
 speedy approach of the day of the Lord's wrath (v. 2); the 
 meek of the earth are exhorted to seek the Lord that they 
 may be hid in the day of wrath (v. 3). 
 
 VL Reasons for such penitent righteousness drawn 
 from the future condition and punishment of heathen nations. 
 
 (a). Philistia (vv. 4-7). Punishment upon the principal 
 cities (v. 4), the land shall be utterly destroyed (v. 5) and 
 be converted into a land of shepherds and flocks (v. 6), to 
 be inhabited by the remnant of Judah, even in Ashkelon 
 shall they lie down, for Jehovah will restore the captives ot 
 Judah (v. 7). 
 
 (b). Moab and Amnion (vv. 8-1 1). Jehovah was ac- 
 quainted with their treatment of Israel when on the way to 
 the promised land (v. 8), therefore Moab and Ammon shall 
 be punished like Sodom and Gomorrah with terrible and 
 perpetual desolation, an insignificant remnant of God's peo- 
 ple shall spoil them and a mere remainder possess them 
 (v. q), all as a direct consequence of their treatment of the 
 people of the Lord, Jehovah of hosts (v. 10). The Lord 
 will act thus terribly because he will destroy all the gods of 
 the earth and make every soul a worshipper of himself 
 (v. II). 
 
 (c). Cush (2: 12). 
 
 (d). Assyi'ia (2: 13-15.) Jehovah shall punish the 
 North — its chief country, Assyria and Nineveh its capital — 
 by making them a desolation (v. 13), to be exhibited in 
 their fields, ruined houses, thresholds and cedar work (v. 14): 
 the capital shall be a resting place for beasts and despised 
 by passers by v. 15). 
 
 Third Chapter. 
 
 VII. ferusaleniy still sinful even in its highest officer Sy 
 shall be punished and is exhorted to wait upon Jehovah^ who 
 
14 Commentary on the 
 
 will care for his penitent and ividely dispersed suppliants. 
 He zvill remove all shame from Jiidah and give to his own 
 people all needed grace. Thei'^fore let Jiidah rejoice both 
 because of evils removed and grace bestowed^ for fehovah 
 will relieve the distressed and restore the captive (3 : 1-20). 
 
 (a). The rebuke (3 : 1-7). Woe denounced on sinful 
 Jerusalem (v. i), as disobedient, incorrigible, unbelieving 
 and estranged from God (v. 2}, civil rulers are as roaring 
 lions and evening wolves (v. 3), her religious leaders deceit- 
 ful and unclean, violators of law (v. 4): Jehovah will treat 
 each person as he deserves (v. 5), his punishment of sin il- 
 lustrated by what he has done to the nations, their towers, 
 streets, cities and inhabitants (v. 6.) Men are called to fear 
 God and receive his word in order to the preservation of their 
 homes. Surrounding nations already endure the punish- 
 ment of their sins. 
 
 (b). The summons (3: 8-10). God calls on all to serve 
 him because he will punish the wicked (v. 8), then the pure 
 shall serve him with unanimity (v. 9), and from most dis- 
 tant regions his dispersed shall offer sacrifices (v. 10). 
 
 (c). Promises of grace and deliverance (3 : 1 1-15). In the 
 day of God's grace, Israel shall not be ashamed of their 
 sins. God will remove the exultant proud (v. 1 1), but will 
 leave in the midst a poor, afflicted and believing people 
 (v. 12) who shall not sin, lie or deceive, for God shall sup- 
 ply them with food, rest, courage and safety (v. 13). The 
 people of God in Israel — its capital and all its parts — are 
 commanded to rejoice (v. 14) Jehovah's acts summed up 
 in the removal of Israel's judgments, the clearing away of 
 their enemies and his permanent, beneficent presence with 
 his people (v, 15). 
 
 (d). Comfort give^i (3: 16-18). Jerusalem is called 
 upon to be neither fearful nor idle (v. 16). Jehovah in the 
 
Prophecy of Zephaniah. 15 
 
 midst of her will save and rejoice over her (v. 17) and will 
 gather the penitent to a solemn assembly (v. 18). 
 
 (e). Final proviises (3:19, 20). First, Jehovah will 
 deliver his chosen people from oppression and affliction and 
 nnite them in one glorified body in all the earth (v. 19). 
 Second, he will restore the captives to their own land of 
 Judah and will give them a position of honor and praise 
 in all the earth (v. 20). 
 
EXPOSITION. 
 CHAPTER I. 
 
 I. THE TITLE. 
 
 Verse i — '-''Word of Yahweh whicJi was unto Ts'pJian- 
 yah son of Cushi^ son of G' dhalyah^ son of Amaryah^ son of 
 Hhizqiah^ in days of Yoshiahu son of Anion ^ king of 
 Y'hudhahy 
 
 This title describes the following prophecy, first, as to 
 its source and nature; second, as to the name and family of 
 its human author; and, third, as to its date. The phrase 
 "Word of Yahweh" (Jehovah) is not rendered definite by 
 the use of the article. It describes the following book as 
 similar in nature to the other revealed will of God and 
 therefore certainly inspired. Inspiration is an influence 
 exerted by the Spirit of God, which suggests truth, secures 
 its proper enunciation to others, guards it from error, and 
 produces the designed effects. God speaks sometimes by 
 an audible voice to men, and always through men of his 
 choice and through no others. Prophets are qualified for 
 their work by God's own Spirit, guided by his providence, 
 assisted by his grace in the discharge of duty, and are sure 
 to accomplish the end for which Jehovah sent them forth. 
 Truth revealed by God to men as the rule of duty is em- 
 braced in "the word" of God. All true prophets speak 
 with the same authority and enjoy the same high honor. 
 
Prophecy of Zephaniah. 17 
 
 The fact of the special inspiration of the prophet is proved 
 by the character ot his own declarations, and by the miracu- 
 lous signs which he exhibits so as to convince men, and 
 especially his own generation, that what he says is the 
 word of God. The process ot inspiration is mysterious, 
 and is here described as "Word of Jehovah which was unto 
 Zephaniah." As a word expresses human thought so 
 "Word of Jehovah" expresses the mind oi God. — The ver- 
 bal root of the word "Yahweh" or Jehovah is also tlie root 
 of the word translated "was," and this suggests that the 
 process of inspiration is in accordance with the entire na- 
 ture of Jehovah. Yahweh, the original form of the word 
 Jehovah, evpresses, first, that the source of this word is the 
 being who is, who was, who is to come, — the Creator of 
 the Universe and the Covenant God of Israel. — Hebrew 
 names are all significant. The names found in this verse 
 have the following significations: — CusJii^ a Cushite; CdJial- 
 j)'fl/^,,whom Jehovah has made great; Amarvah,^^\\o\9\\ has 
 said; Hhisqiali^ strength of Jehovah; Yos/u'a/iu, Jehovah 
 will save; A??io?i, architect, builder. On the name 
 '''•Ts'phnuyah,^^ (Zephaniah),* Doratheus and Epiphanius ex- 
 preis the opinion that he was an Ephraimite, but this is 
 uncertain tradition. The name perhaps described some fact 
 coenected with the birth of the prophet, and wes given by 
 the mother to the infant, upon his parentage as here described 
 for four past generations, f There is no doubt about 
 the fact that Zephaniah prophesied during the reign of king 
 Josiah 641-610 B. C, and the probabilitv is that he uttered 
 the prophecy in the twelfth year of Josiah. According to 
 chapter 2: 13 sq., where he predicts the destruction of the 
 kingdom of Asshur and the city of Nineveh, the Assyrian 
 empire was still in existence and Nineveh had not yet 
 
 * See Introduction page 5. 
 t See Introduction page 5. 
 
1 8 Commentary on the 
 
 fallen. The overthrow of Nineveh did not occur until 625 
 B. C. His description of the moral depravity of Judah 
 corresponds wiUi that of Jeremiah who commenced to 
 propliecy in the thirteenth year of Josiah (Jer. i: y). From 
 these facts we infer that he prophesied at least as early as 
 B. C. 629, and was a powerful agent in securing the subse- 
 quent reformation. Keil and Delitzsch think thatZephaniah 
 prophesied in the thirty-first year of Josiah's reign ; the 
 only question being whether it was the first or second half 
 of that year. Ewald and others assign him to the first half 
 of Josiah's reign, X 
 
 II. GOD WIIX BRING RUIN UPON ALL THE EARTH. 
 CHAPTER I : 2, 3. 
 (For Summary see p. 12 ) 
 
 Verse 2 — ^'' To gather I zvill gather all from upon the 
 face of the ground — a saying of Yahzveh.'''' 
 
 God will certainly punish sin, ''the soul that sin- 
 netli it shall die," (Ezek. 18:4). The fulfillment of this 
 threatening has been exemplified in all past history, and 
 will continue to be endured while sin remains in the uni- 
 verse. Of this principle, Scripture furnishes us many 
 illustrations. The punishment of sin by death is exhibited, 
 not only in the experience of individuals, but also in that 
 of great masses of men, and in the sufferings of Christ on 
 the cross for the world. The announcement of this threat- 
 ening has been made by God himself and through the 
 agency of inspired men in many a generation. A com- 
 parison of verses 2 and 3 with the word of God to Adam 
 (Gen. 2: 17 and 3: 17-19), and to Noah (Gen. 6\ 7, 13, 17 
 and Gen. 7: 4, 21, 22, 23), will show that Zephaniah only- 
 repeats and confirms the original curse of sin as it applies 
 
 X See Introduction Page 5. 
 
Prophecy of Zephaniah. 19 
 
 to all mankind. Jehovah has selected special occasions 
 when their danger should be declared to sinful men; and 
 directed his servants to improve such occasions by utter- 
 ing the curse of sin upon the whole world in similar lan- 
 guage; and the same thoughts will be repeated in the ears 
 
 ot men until the day of judgement. The verbs which 
 
 introduce the sentence possess almost similar radicals. One 
 is infinitive and the other a future. This arrangement is 
 designed to express emphasis. The original signification 
 of the initial verb is that of gathering, as when one gathers 
 rubbish from a field in order to burn it. This gathering 
 conveys the idea of punishment as the end for which the 
 gathering will be made, and the addition of another verb of 
 almost similar radicals, expresses the intensity of the inflic- 
 tion. The severe and utter destruction to which our 
 attention is directed, is that which followed and character- 
 ized the rise of the Chaldean empire ; whose progress was 
 attended by extreme suffering, involving loss of property, 
 captivity and death. The whole earth would be subject to 
 this experience and even the Chaldeans by whose agency 
 
 the prophecy was partially fulfilled. The word translated 
 
 "the ground" is identical with that used when God is said 
 to have made Adam of it (Gen. 2: 17 and 3: 17, 19). It 
 should not be here confined to the land of Palestine. The 
 word often describes the earth as the scene of God's neces- 
 sary punishment of sin. 
 
 Verse 3 — "/ ivill gather man and beast ; I zvill gather 
 bird of the heavens and fishes of the sea and the stumbling 
 blocks ivith the zvicked, and cut off the maji from upon the 
 face of the ground ; — a saying of Yahwehy 
 
 Both the second and thii"d verses imply the entire sov- 
 ereignty of Jehovah and the necessary and universal pun- 
 ishment of sin. The prophet in this verse points to 
 
20 Commentary on the 
 
 "man" as the object of punishment. Man was created in 
 the imag-e of God and is a responsible creature. The pen- 
 alty ot sin is destruction. — The animal kingdom, which is 
 here described in three great divisions, is declared to be in- 
 volved in man's punishment. "Beast", "bird" and "fishes" 
 shall all perish because of their relation to man. Such things 
 as drought, famine, malaria, pestilence, war, forcibly exhibit 
 the dreadful consequences that result from the relation 
 between animals and man as their head and representative. 
 
 The word rendered "stumbling-blocks" embraces 
 
 every thing which may be a cause of offense through the 
 influence of which men are led into the commissiftn of sin. 
 Among these, idols may especially be mentioned because 
 an idol is a senseless block of wood or stone over which 
 
 rational man plunges into ruin. "Man" is mentioned a 
 
 second time in this verse as the object of punishment. The 
 prophecy describes the Chaldean invasion of the then 
 known world. Babslon would soon obtain supreme con- 
 trol, and would act as the agent of Jehovah in the infliction 
 of the prescribed penalty. They are spared, though but 
 men themselves, because used as Jehovah's instrument in 
 the infliction of the future punishment. 
 
 III. JEHOVAH'S HATRED OF THE IDOLATRY OF JUDAH AND 
 
 AND HIS DETERMINATION TO PUNISH IT. 
 
 CHAPTER I : 4-6. 
 
 (For Summaby see p. 12). 
 
 Verse 4 — '•'•And stretch out my hand 2ipon Judah^ and 
 upon all the inhabitants of Jerusalem^ and cttt off., to ivit., the 
 remnant of Baal from this place., to zvit, the najue of the 
 Chemarifji zvith the priests.'''' 
 
 The first object of the divine wrath included in the 
 
Prophecy of Zephaniah. 21 
 
 preceding threat of punishment, is "Judah," — especially all 
 the inhabitants of its capital city, "Jerusalem." Judah had 
 been God's chosen people, they had his personal presence in 
 the tabernacle and the temple, his written law was in their 
 hands, he had led them along through all their past history, 
 his Son should be their Messiah. The blessings which 
 Judah had enjoyed only increased its guilt in rejecting the 
 service of Jehovah. Their practice of idolatry in the days of 
 Manasseh and Anion had rendered the punishment of Judah 
 so necessary that it could not be remitted. — Though king 
 Josiah had commenced his efforts at reform yet idolatry 
 prevailed; consequently the "hand" of Jehovah was already 
 at work preparing appropriate punishment Man has a 
 hand with which he executes his will. All the agencies 
 and implements by which he accomplishes his purposes are 
 included in the figure of the hand which Jehovah stretches. 
 Jehovah's hand outstretched is omnipotent, and will come 
 in destructive contact with this idolatry of both land and 
 city in his own time and in his own way. (So Jer. 51: 
 25, Ezek. 6: 14, 15 and 25: J 2>)- Of these the first men- 
 tioned is the "remnant of Baal" Baal was the supreme 
 God of the Phoenicians and was also recognized as divine 
 by other surrounding nations. The Chaldean name Bel 
 probably designates the same God. Indications of the 
 idolatrous worship of Baal are frequent in the Scriptures of 
 the Old Testament. — (Judges 2: 12, I Kings 11: 7, 16, 31 
 and 18: 19, II Kings 10: 19 and 21: 31, II Chron. 28: 2). 
 Jerusalem had always been the religious capital of Judah, 
 and the worshippers of Baal had made their way into the 
 temple and held a place in its religious service. This 
 Jehovah will no longer endure. Every thing employed in 
 idol-worship should be cut off — the images, the instruments 
 and vessels used in the service and the worshippers. 
 
22 Commentary on the 
 
 This cleansing process shonld be so thorough that the 
 whole "remnant" of Baal should be destroyed so that 
 every one who bore the name of "the Chemarim" should 
 perish together with "the priests." The cleansing work of 
 king Josiah described in II Kings 23 : 5, corresponds exactly 
 with the language of the prophet. They were to destroy 
 the very name of the Chemarim whom the kings of Judah 
 had ordained to burn incense in Judah and Jerusalem. 
 King Josiah commenced his work of purification in the 
 temple and city of Jerusalem in the twelfth year of his 
 reign, and the language of the prophet implies that 
 Jerusalem was the place where he delivered his message. 
 Zephaniah was not known as a prophet when the book of the 
 law was found. An appeal was made by the king to 
 the prophetess Huldah for instruction. After Huldah had 
 revealed to the king the coming punishment of Judah, God 
 raised up Zephaniah to define the nature and extent of the 
 penalty. The record of Josiah's acts shows that he at- 
 tempted to fulfil the word of God in Judah and in all 
 Israel. The origin of the word Chemarim is uncertain. 
 The priests in this verse are probably priests of Baal and 
 will for that reason be cut off. 
 
 Verse 5 — '■'■And^ to wit, those worshipping upon the 
 roofs nnto the host of the heaven; and^ to wit^ those worship- 
 ptng^ those swearing nnto Yahweh and those swearing by 
 Malcha?ny 
 
 Two classes of worshippers are described in this verse. 
 The first consists of star-worshippers. They worshipped 
 the sun, moon, planets and stars. The phrase "host of the 
 heavens" describes the heavenly bodies as a living army, 
 occupying the visible heavens and exerting an irresistible 
 influence upon the affairs of men. This worship was ren- 
 dered on the housetops because the flat roofs furnished a 
 
Prophecy of Zephaniah. 23 
 
 retired and a convenient place, which seemed nearer heaven. 
 Here they worshipped either the whole host, or some star 
 as the material representative of a particular divinity, — as 
 the star of the God Chiun or Remphan (Amos 5 : 26, Acts 
 
 7 : 43). The second class of worshippers are those who, 
 
 professing reverence for the true God, attempt to combine 
 it with the service of idols. This they do by swearing by 
 both "Yahweh" (Jehovah) and "Malcham," translated 
 "their king." Milcom is mentioned in I Kings 11: 5, as 
 the God of the children of Amnion. "Malcham" does not, 
 however, present the same orthography and for this reason 
 is interpreted by some "their king." It presents the ap- 
 pearance of an appellative noun signifying "their king." 
 
 An oath implies the possession of divine attributes by 
 
 him in whose name it is taken (see Deut. 5:11 and 6 : 13). 
 There is but one living and true God. Some render divine 
 honors both to Jehovah and to Malcham. Whether men 
 introduced the names both of Jehovah and Malcham into 
 the same oath or swore sometimes by one name and some- 
 times by another any such recognition of an idol as God 
 was sinful. 
 
 Verse 6 — '•'And^ to wit^ those zvho are turned back from 
 after Yahweh, and who have not sought nor inquired after- 
 Yahweh.'''' 
 
 Two other classes of persons are here described as ob- 
 jects of divine wrath. First, apostates, or those who, hav 
 ing confessed themselves servants of the God of Israel, now 
 have abandoned his service, the second class comprehend 
 either Gentiles or atheists who do not even inquire after 
 Jehovah. 
 
24 Commentary on the 
 
 iv, the characteristics of the coming day of 
 jehovah's wrath. chapter i: 7- 23. 
 
 (FoK Summary see p. 12) 
 
 Verse 7 — "^^ silent before Lord Yahzveh ; for a day 
 of Yahzveh is at hand^ for Yahzveh has prepared a sacrifice^ 
 he has consecrated his guests.'''' 
 
 The first great duty here inculcated is that of silence. 
 This expresses reverential submission to Jehovah as their 
 Creator and consequently their sovereign. (See my Com- 
 mentary on Habakkuk 2 : 20). They are his creatures and 
 his covenant people. They should recognize his supreme 
 authority by the absence of their complaints against his 
 law, their personal reverence for Jehovah and their earnest 
 efforts to obey his will. This is to the creature the only 
 
 proper mode of behavior. The reason assigned is that 
 
 "a day of Jehovah'' is at hand. A day ol Jehovah is one 
 in which his presence is manifested and his wonderful attri- 
 butes exemplified and illustrated in his dealings with men. 
 (See Isa. 13: 6, 9 and Joel i: 15, &c.) Unexpected and 
 
 unbelieved in, that day will certainly come soon. ^Jehovah 
 
 has already made all necessary preparations for a sacrifice. 
 He has made ready "the sacrifice, he has consecrated his 
 guests." (See Jer. 22: 7 and Joel 3: 9). This sacrifice is 
 the Jewish nation, and those who are called to partake of 
 the sacrificial feast are the Chaldeans. (See Keil and 
 Delitzsch on Zeph. i: 7). Making provision for the pun- 
 ishment of the sins of his people is an essential attribute 
 of God's nature. There must be a sacrifice for sin. The 
 blood of the sacrifice was sprinkled on the altar. The 
 offerers partook of the flesh of the victim. Here [ehovah 
 has given all authority to his invited guests. The animals 
 may be included in the number of his guests, as they 
 
Prophecy of Zephaniah. 25 
 
 assisted in the execution of the punishment of sin. (See 
 Dent. 28: 26 and Ezek. 39: 17). The dav of Jehovali's 
 wrath is sometimes the day of his mercy and grace. 
 
 Verse 8 — '■'■And it {shall) he in a day of YalnvclCs sacri- 
 fice^ and I pjinish upon the princes and iipon the ki?ig's sons, 
 and upon all putting on strange clothing.''^ 
 
 The first element in the description of the punisliment 
 which Jehovah should inflict, is that it should be in "a day 
 of sacrifice." In that day Jehovah will accept the chastise- 
 ment and the sacrifice which his sovereignty required. — 
 At that time Jehovah will punish those who most probably 
 may expect impunity, including "princes," "king's sons" 
 and those who wear "strange clothing;" these classes are 
 especially pointed out as objects of punishment because they 
 were the most conspicuous among the citizens of Judah in 
 the violation of law. "The princes were persons appointed 
 to be rulers over various organizations of people, and were 
 heads over thousands, over hundreds, over fifties, over tens, 
 &c. "The king's sons" describe children belonging 
 to the household of the king and his immediate rela- 
 tives. The third class includes those who wear "strange" 
 apparel, belonging either to foreign nations or to those who 
 imitate them in their clothing. 
 
 Verse 9 — '■'■And pwiish upon every one leaping upon 
 the threshold in that day^ those filling the house of their 
 master ivith violence and deceit.''^ 
 
 Some interpreters regard the two clauses of this verse 
 as referring to two classes of sinners. The fact that there 
 is no conjunction between them renders it probable that 
 both clauses refer to the same class of persons. Thev are 
 described first as those who, by "leaping upon the thresh- 
 old " exhibit their reverence for an idol into whose temple 
 
26 Commentary on the 
 
 they tntei'. The oricrin of this custom in Philistia is men- 
 tioned in I Sanir5: 4, 5. They are described, secondly, as 
 those who "fill the house" of their lord to whom the>' have 
 fered this reverence with the fruits of "violence" and 
 "deceit." They thus combine the worship of their god 
 with the violation of law. Both reverence ior idols and 
 lawless conduct separate men from Jehovah. 
 
 Verse 10 — ^'•And there sJiall be in that day a saying of 
 YahivcJi, a voice of a cry from the gate of the fishes, and a ivail 
 from the second {or MisJineJi) and a great crash from the hills.'' 
 
 Again claiming to be a special messenger of Jehovah, 
 tlie prophet predicts the peculiar experience of Jerusalem. 
 The first thing mentioned is "the voice of a cry from the 
 fish-gatfe." This gate, according to Jerome, was in the 
 northern wall, through which Nebuchadnezzar's army 
 gained admission to the cit>-. This opinion is sustained by 
 Robinson (Pal. II. 118). It gained its name from the fact 
 that it was the principal market for the fish which came 
 from the Jordan, the lake of Galilee and the Mediterranean 
 sea. It probably offered a market for both the city and the 
 surrounding country. In tiiis day the voice here foretold 
 is not that of the ordinary fish-market but the shout of the 
 conqueror and the crv of the conquered as the Chaldeans 
 enter the city. — Poole thinks that the fish-gate was on the 
 west side of the city. The second element in the descrip- 
 tion is the wailing "from the second (or Mishneh)." This 
 is interpreted bv some to be a second gate through which 
 the conquering army took possession of the larger part of 
 the citv. Others think it refers to the western or second 
 part of the city. Nehemiah 11 :g refers to a second 
 division of the city, which bore the name of the second city. 
 His use of the term is a strong endorsement of its significa- 
 tion here. Ewald renders it Neustadt or "Newtown." It 
 
Prophecy of Zephaniah. 27 
 
 has been described as Acra, one of Uie elevations on which 
 the city is bnilt. It is the name of that part ot the citv in 
 wliich tlie prophetess Hnldah lived. (II Kings 22: 14, 
 II Cbron. 34: 22). — The tliird element is the ''great crash 
 from the hills." These are the liills upon which the, city 
 is built The crashing is the destruction of the city built 
 on the hills within the walls, such as Zion and Moriah, and 
 the hills surrounding the city such as Olivet, Goath and 
 Gareb, (Jer. 31:39). This verse describes the progress 
 of the Chaldeans in the conquest of the city. Calvin re- 
 gards the description in this verse as progressive beginning 
 with the cry at the fish-gate, followed by a wailing at the 
 second and concluded with a great crash from the hills. 
 
 Verse ii — "PVai/.j't- inhabitants of the Mortar, for every 
 people of Canaan is destroyed, all bearers of silver are eia offr 
 
 "Wailing" is a token of distress and anguish which 
 shall be the expression of the punishment of the citizens of 
 Jerusalem; which is here called "Maktesh" (i. e., the 
 Mortar,) because as the drugs are reduced to powder in a 
 mortar under a pestle, so the inhabitants of Jerusalem shall 
 perish. (See also Prov. 27: 22). In accordance with this 
 interpretation Jeremiah describes Babylon as a hammer or 
 pestle by the use of which this pulverization shall be ac- 
 complished. Others interpret Maktesh to mean a place of 
 merchandise in which the great aim of the inhabitants is 
 to gain advantage over their neighbors. As an appelative, 
 the word may apply either to the whole city or to one of its 
 valleys where people gathered for the sale of their goods. 
 Keil supposes the mortar to be the depression which runs 
 south between Acra ou the west and Bezetha and Moriah 
 on the east, called by Josephus " the Cheese-makers' Vallev," 
 and by the present inhabitants et I Fad and the Mill valley. 
 As inhabitants either of this city or a part of it, they are 
 
28 Commentary on the 
 
 called upon to wail; their life and work must lead to sorrow. 
 Attention is specially directed to two reasons why they 
 should mourn. The first is that "every people of Canaan 
 is destroyed." Or, as some translate, the "people of mer- 
 chandise" (Gesenius' Lexicon, see Isa. 2 : 3-8, Ezek. 17 : 4). 
 meaning (i) a great concourse ot buyers and sellers who 
 gathered there; or .(2), especially the various tribes residing 
 in the land of Canaan, who assemble there for purposes of 
 trade and exchange. The latter were the original inhabi- 
 tants of the land, who were expelled by the Israelites from 
 a large part of it. Some were still to be found in the low- 
 lands along the Mediterranean. The cities of Tyre, Sidon, 
 Gaza, Gath Ekron, Ashdod and Ashkelon had had much 
 intercourse with Jerusalem in Josiah's day and would suffer 
 
 terribly by the overthrow of Jerusalem. The second 
 
 reason is that "the bearers of silver," i. e., the bankers and 
 brokers, necessary elements in a mercantile community, 
 who make unlawful gain by trade or usury, shall be cut off. 
 
 Verse 12 — "And it shall be in that time I will search 
 Ja usaleni with lights, and p?inish upon the men settled upon 
 their lees, those saying in their hearts Yahweh zvill not do good 
 and will not do evil.'' 
 
 The prophet now portrays another feature in the de- 
 scription of the coming day of the wrath of God, which, 
 was fulfilled in the conquest of Jerusalem by the Chaldeans 
 and by the Romans under Titus. (See Keil and Delitzsh 
 in loco). The season of punishment is described not merely 
 as a day of twenty-four hours, but embraces all the time 
 necessary for the examination and punishment of Jerusalem 
 andjudeaby Jehovah. Nothing which is a violation of his 
 will, and no one who is a transgressor of his law, can 
 escape his inspection. The most secret place is open to his 
 all penetrating sight ; omnipresence and omniscience are his 
 essential attributes. The search will be thorough, and 
 
Prophecy of Zephaniah. 29 
 
 specially directed to Jerusalem as the capital city of Jiidah 
 and the chief city of Jehovah's worship. This inspection 
 will certainly be accompanied by his punishment of trans- 
 gressors, (including those who are ashamed of their sins or 
 afraid of its punishment,) by personal affliction in mind, 
 
 bod)-, or estate. These are said to be "settled upon their 
 
 lees" like wine after the process of fermentation, and no 
 longer giving token of a desire to obey Jehovah's will. 
 Calvin mentions two classes as objects of punishment, 
 namely; those hardened either (i) by their carelessness, or, 
 (2) by their stupidity. — Seated "upon their lees" — with their 
 limbs folded together beneath them, — they exhibit their in- 
 difference to true religion and their desire to enjoy their 
 earthly treasure, creed, comfort or society. Besides this 
 hardness of heart, they "say in their hearts," even though 
 they do not say it in words, that they do not recognize 
 Jehovah as one who does either good or evil. 
 
 Verse 13 — ''And their wealth shall be for a booty and their 
 houses for a desolation ; and th^y bidld houses and shall not 
 inhabit them, and plant vineyards and shall not drink their 
 wine'' 
 
 The prophet continues his description of the punish- 
 ment that shall follow Jehovah's inspection of Jerusalem 
 and which had already been announced by Moses in Deut. 
 28: 30. Their chastisements shall reach them through 
 their possessions, which they expected to afford them com- 
 fort and peace Strangers shall enjoy "their wealth," con- 
 sisting in riches, merchandise, food, and all domestic prop- 
 erty, and thus their wealth shall enrich their enemies. 
 Their "houses" shall be taken away from them. The very 
 
 houses built with the expectation of occupying them. 
 
 Though they plant "vineyards" their enemies shall enjoy 
 the wine which their labor hath produced. Howev^er much 
 support, comfort and pleasure they had previously pos- 
 
30 Commentary on the 
 
 sessed, or on however strong a foundation they had built 
 their hopes ol prosperity, or however closely their plans 
 were concealed from Jehovah, as they thought, their expec- 
 tations shall be disappointed and their sin punished. 
 
 Verse 14 — '■'■Near is the great day of Yahiveli ; near 
 and exceedingly speedy ; a ' voice of a day of YaJiweli^ — the 
 viigJity one is there crying out bitterly.'''' 
 
 This "day of Jehovah" in which he will exercise his at- 
 tributes as God in covenant relations with the Jews, is es- 
 pecially "great" because it will exhibit marked tokens of his 
 wisdom, holiness, justice and powder. The nearness of its 
 approach is not only distinctly uttered but repeated em- 
 phatically ; and of course the nearer it approaches the more 
 dreadful it becomes. Nothing shall retard its speed or pre- 
 vent its sure arrival. This assurance is confirmed by the 
 "voice" of the day itself which heralds its speedy approach. 
 Henderson and others translate the word "voice" by 
 "noise"; Keil and Delitzsch by an interjection "hear" or 
 "hark," but the usual translation suggests a personification 
 of the day, which, like one in the deepest affliction, utters 
 such cries and groans as imply extreme suffering endured 
 by "the mighty one" crying there bitterly. His cries are 
 occasioned by the assault and capture of the city and the 
 slaughter of its inhabitants in which even the mighty man 
 shall share. 
 
 Verse 15 — "^ day of outpouring is that day ; a day of 
 trouble and distress ; a day of devastation and desolation ; a day 
 of darkness and gloo7n ; a day of cloud and thick darkness.'''' 
 
 In this and in the next verse the coming day 
 is described in language which many critics say includes all 
 the words by which the Hebrew designates coming sorrow. 
 These terms with the exception of the first clause — which 
 all the rest contribute to explain and enforce — are arranged 
 in pairs in order to express the intensity of the punishment 
 
Prophf.cy of Zephaniah. 31 
 
 to be endured. The first pair is found in Job 15: 24, the 
 second in Job 30: 3 and 38: 27, the third in Joel 2: 2, the 
 fourth in Dent. 4:11. The day is first a day of judgement 
 in special reference to the overflowing of Jehovah's anger 
 against his chosen people in various ways. It would be 
 the wrath of the same who had so recently punished Israel 
 and who will judge the world at the last day. These very 
 words open the old Latin hymn which describes the judge- 
 ment, i. e. "Dies irae dies ilia." The first pair of harmS) 
 "trouble and distress," includes suffering of mind and body, 
 of weakness, defeat, separation from family, friends, city, 
 and lands, of pain and death. 
 
 The second pair "devastation and desolation," de" 
 scribes a day in which lands and dwellings should be ren- 
 dered useless because unproductive and uninhabitable. The 
 third pair "darkness and gloom," describes a day in which 
 sufficient light is absent and in which such obscurity pre- 
 vails that their enemies are hidden from them while they 
 are more readily exposed to attack and less able to resist it. 
 Its gloom is increasing and will soon be impenetrable. 
 The last pair "cloud and thick darkness," describes a day 
 in which speedily approaching storm and tempest are 
 threatened besides the darkness. Thick darkness is but one 
 word in Hebrew and expresses more decided gloom than 
 that mentioned in the preceding pair. 
 
 Verse 16 — "^ day of tyuDipet and din against the for- 
 tified cities and against tJie lofty tozversy 
 
 The fifth pair of terrors includes the outcry of the trum- 
 pet calling to battle and also the din proceeding from the 
 actual assault of an invading host. These are sources of 
 terror to all fortified cities and high towers. Neither walls 
 nor towers shall be able to withstand their attack, and the 
 cities and towers of Judah shall share in the punishment 
 of Jerusalem. 
 
32 Commentary on the 
 
 Verse 17 — ^^And I will bring distress upon majt^ and 
 they walk like the blind because they have sinned against 
 Yahweh and their blood is poured out like the dust and their 
 fiesh like the dungy 
 
 "Distress" shall fall on men as if the hand of Jehovah 
 brought it and the reason of its infliction is that men have 
 broken God's law. This distress shall consist of a trouble 
 which shall make their lives bitter, the loss of sight like 
 the blind (Deut. 28: 29) that be in darkness as to the right 
 way, exposed to danger and death, unable to do their own 
 work, secure their own happiness or protect themselves from 
 evil. The second element in this distress is that when they 
 die "their blood," whose shedding is the cause of death, shall 
 be cast out as impure and unclean. Their flesh shall be 
 strewn upon the ground as dung. 
 
 Verse 18 — '''•Even their silver^ even their gold shall not 
 be able to deliver them in a day of wrath of Yahiveh^ by afire 
 of his indignation shall the whole land be devoured ; for a 
 complete even a sudden end shall he niake of all inhabitants 
 of the landy 
 
 The precious metals which they have treasured up 
 cannot satisfy the demands which shall be made on them. 
 (See Prov. 11:4 and Ecc. 5 : 13.) In his own time and way 
 Jehovah will inflict the threatened punishment and all 
 human valuables are as the dust of the earth in his sight. 
 The infliction of a penalty and its time of completion are 
 certain. The " fire " of his jealousy describes the fierceness of 
 Jehovah's indignation as that of a husband against an un- 
 faithful wife. The wrath of Jehovah shall flame so as 
 utterly to destroy the "land." This destruction shall proceed 
 from Jerusalem unto every part of the land of Judah. It 
 is near and very terrible. The second clause announces the 
 completeness and severity of the coming judgment. Many 
 expositors interpret the word "land" so as to include the 
 whole earth. 
 
Prophecy of Zephaniah. 33 
 
 CHAPTER SECOND. 
 
 V. EXHORTATION TO ESCAPE WRATH BY REPENTANCE. VS. I-7. 
 
 (F'OK SUMM.ARY gEE P. 12) 
 
 Verse i — " Gather vonrsehes, and gather^ nation not 
 ashamed y 
 
 The "nation" is here described by a participle which is 
 translated by the Vulgate, Calvin, Jerome and others "non 
 amabilis." If this translation be correct, it suggests the 
 thought that the nation is not practicing the law of Jehovah 
 and is therefore not lovely. The interpretation "not 
 ashamed" is more generally adopted and more probabh- 
 correct. They ought to be ashamed since they neglected so 
 many duties and violated so many laws. This interpreta- 
 tion is given by SchafF, Keil and Delitzsch, George Adam 
 Smith, Nowack and Orelli. The prophet calls upon the 
 Jews in view of tliis characteristic to assemble themselves 
 before God in order that they may unitedly endeavor to 
 secure his favor and return to his service. The first two 
 verbs are derived from the same root and are both in the 
 plural number. The first is in the Hithpael and the second 
 in the Qal. The nation is not addressed as a unit but as 
 composed of separate individuals each of whom must do 
 for himself what will prepare him to meet the Lord, and do 
 it earnestly. They must gather together as penitents 
 though now unabashed or not ashamed. 
 
 Verse 2 — " Before the bringing forth of a decree, a day 
 as chaff passes over^ before there shall- not come upon you the 
 fierceness of the ivrath of Yalnveh; before there shall not 
 come upon yon a day of the anger of Yahweh^ 
 
 The reason for assuming the posture of the humble 
 penitent is that they may meet great and impending danger. 
 The coming catastrophe is introduced by the word "before" 
 
34 Commentary on the 
 
 in each of the three clauses which implies that the neces- 
 sary preparation must be made before the judgement comes 
 or not at all. The judgement is described as the child of 
 a "decree" because it is the fulfilment, the result, the consum- 
 mation of a purpose which has ordained the punishment of 
 sin. The decree is the expression of sovereign authority, 
 unchangeable, irresistable and self-producing. The accom- 
 plishment of the decree is described as a 'Vrtv" pointing out 
 the portion ot time in which it shall be fulfilled. It is not 
 a day of the week necessarily, but a period of time within 
 which the work assigned to it shall be accomplished. When 
 it comes it " passes over," it will come and go as rapidly 
 as the chaff before the wind. Notjiing can hinder its ar- 
 rival, impede its progress or prevent its close. This day as 
 it passes will exhibit the intensity of God's wrath against 
 sin. Jehovah as the covenant God of Israel must punish 
 the sinners, because they are his creatures and because they 
 are his covenant people, and against them his anger is in- 
 tense. The last clause repeats the declaration already made 
 that Jehovah hates sin and has appointed a specified time 
 for its punishment which will come soon. The repetition 
 of these truths increases the force of the warning. 
 
 Verse 3 — '•'•Seek ye Yahiveh, all humble of tJie laud 
 who have done his jiidgnieiit. Seek righteousness ; seek hu- 
 mility ; perhaps ye shall be hid in a day of anger of Yahzoehy 
 
 Special directions are here given to the faithful in 
 Israel to "seek" Jehovah the very God against whom the 
 nation had sinned and who alone can hide them in his 
 hand when the da}' of trouble shall come. This they must 
 do by appealing to him for help. This conduct had already 
 shown its good fruit in their humility and obedience to the 
 law of God. "'Judgment' in the sense of revealed statutes." 
 (Cowles). Laying aside all spiritual pride, trusting in 
 Jehovah, obeying his will, and submitting to his govern- 
 
Prophecy of Zephaniah. 35 
 
 ment in the midst of their trouble, they must continue the 
 same line of conduct and seek righteousness and humility. 
 The enemies of Jehovah should certainly and suddenly be 
 destroyed. Only one thing would protect any man from 
 the terrible consequences of Jehovah's anger and that was to 
 "be hid" in his hand. All who are thus hidden shall be 
 pardoned and saved, (Keil and Delitzsch.) It is possible for 
 Jehovah to shield the meek from his own anger. Jehovah 
 never forgets, neglects or rejects his own. 
 
 VI. REASONS FOR PENITENT RIGHTEOUSNESS DRAWN FROM 
 FUTURE CONDITION OF THE NEIGHBORING 
 
 NATIONS. (Chap. 2 : 4-15.) 
 
 (Foil ^UMMAHY SEE P. 13) 
 
 (A) Philistia, vs. 4-7. 
 
 Verse 4 — ''For Gaza shall be forsaken and Aslikelon 
 imto desolation : as for Ashdod^ they shall drive her out at 
 noon-day a7id Ekron shall be rooted iipy 
 
 This verse assigns as a reason for penitent righteous- 
 ness the fact that the cities of the Philistines shall be pun- 
 ished. Therefore they shall be incapable of rendering any 
 help or comfort. The five principal cities of the Philis- 
 tines were Gaza, Gath, Ekron, Ashdod and Ashkelon. Of 
 these, four are here mentioned in order to show the condi- 
 tion of the country by its cities. The name of Gath is 
 omitted perhaps on account of the parallelism. In Amos 
 1 : 8 and Zechariah 9 : 5 the same four cities are mentioned 
 and Gath also omitted. Mighty as these had been they 
 should feel the effects of subjection to a victorious enemy 
 such as desertion, up-rooting, desolation and being driven 
 out at "noonday," the usual time for rest and sleep in that 
 climate. The declaration is more remarkable because of 
 the instances of paronomasia to be found in the Hebrew 
 text in the first and last clauses of the verse, thus : Azzah, 
 azubhah and Eqron te aqer. 
 
36 Commentary on the 
 
 Other reasons given by several authors for the expul- 
 sion of Ashdod at noonday are: ist — Because noonday is 
 the time when men attend more to their affairs or engage 
 in battle ; or 2d. — Because noonday would be more incon- 
 venient to those making a journey (Drusius.) 3rd. — Force 
 in open day may be meant ; or greater degree of distress and 
 disgrace on account of public expulsion in the heat of the 
 day (Newcome.) 4th. — With open violence — (Jerome, 
 Kimchi.) 5th. — Unexpected and unsuspected expulsion 
 (Colin, Roseriiiiiiller.) 6th. — This will exhibit their courage 
 and the needlessness of strategem by night (Keil and 
 Delitzsch). Ashdod was the seat ot the worship of Dagon. 
 Undefended they shall drive her out at noonday. 
 
 Verse 5 — " IVoe, hihabitants of the tract of the sea. 
 Nation of Cherethim ! Yahweh''s ivord is against yoii^ 
 Canaan land of Philistines^ and I have caused thee to perish 
 so that there be no inhabitants 
 
 The initial interjection announces the punishment soon 
 to come upon the remnant of the Canaanites who occupied 
 the tract of country between Israel and the Mediterranean 
 sea. They are first said to be a nation of the "Cherethim." 
 Many modern interpreters translate this word "The 
 Cretans" (the Vulgate, gens perditorum) and trace the 
 origin of the Philistines to the island of Crete. They are 
 secondly called "Canaan." This name was originally given 
 to the whole land of Palestine which was the dwelling place 
 of the Canaanites. It may also apply to a limited region 
 of the sea coast still inhabited by Canaanites and Pelethites 
 after the captivity of the land by the Israelites. It is 
 thirdly, called "land of Philistines" which is supposed to de- 
 scribe them as emigrants and founders of the five great 
 cities, Gaza, Gath, Ekron, Ashkelon and Ashdod. Moses 
 and Amos record the fact that they were descendants of the 
 Caphtorim (Deut. 2: 23, Gen. 10: 14 and Amos 9: 7.) The 
 
Prophecy of Zephaniah. 37 
 
 word of the Lord is upon the inhabitants of this territor}-, 
 therefore their punishment will be speed}- and great. 
 
 Verse 6 — ^'■And the ti-act oj the sea he pastures, cistei'ns 
 of shepJierds and folds of a flocks 
 
 The w^ork of punishment shall not only reach the great 
 cities of Philistia, but the ver>- dwellings of the inhabitants 
 shall be of an inferior character and testify at once to the 
 fact that they are the dwellings of a nomadic population. 
 Keil renders the word for "cisterns" pits to protect the 
 shepherd from the heat of the sun. 
 
 Verse 7 — '^Aud become a tract for a renuiant of the 
 house of fudah ; they shall feed icpoii them ; in the houses of 
 Ashkelon in the evening they shall lie doivn for Yahweh their 
 God shall visit them and turn azvay their captivity ^ 
 
 A remnant shall be left of the house of Judah after it 
 shall be conquered and its population taken captive by the 
 Chaldeans. They shall possess the tract previoush- de- 
 scribed which will furnish them with the pastures men- 
 tioned in verse 6. In the clause "they shall feed upon 
 them," the subject of the verb represents the remnant of 
 Judah which is a noun of multitude. The act attributed 
 to them is that of caring for their flocks by leading, feed- 
 ing, healing and defending them. This shall be done upon 
 the pastures which compose the tract of countrv here re- 
 ferred to and not upon the seas, as many suppose. Where 
 the cities of Philistia stood, which once governed and pro- 
 tected the land, the shepherds and their flocks shall lie down to 
 obtain their necessar}^ rest. This is an indication of the com- 
 plete subjugation of the land as it would have been impos- 
 sible for shepherds and flocks to lie down in the streets of 
 Ashkelon prior to its desolation. The word " visit," w^hich 
 sometimes expresses the idea of punishment, is here used in 
 the sense of blessing — bono sensu. His favor shall extend 
 so far also as to remove the evils of "their captivity." 
 
38 Commentary on the 
 
 (B) MOAB AND AmMON, VS. 8-1 1. 
 
 Verse 8 — ''I have heard reproach of Moab and revil- 
 ings of the sons of Amnion who have reproached niv people 
 and behaved haughtily iipon their border y 
 
 Next in the list of nations that share in the punish- 
 ment of Israel, Jehovah who is the speaker, here introduces 
 Moab and Amnion and defines their sins. These nations 
 were the descendants of Lot, Gen. 19: 30-38, and originally 
 inhabited the territory east of the Dead Sea and Jordan 
 and between the Arnon and the Jabbok. They were ex- 
 pelled from the northern part of this region, before the 
 exodus from Egypt, by the Amorites through whose terri- 
 tory^ the Israelites passed into the land of Canaan. The 
 Israelites aftenvards conquered this portion of countrv- 
 and it was occupied b}' the tribes of Reuben and Gad. 
 These nations never sought to maintain friendly relations 
 with Israel; but, on the other hand, lost no opportunity of 
 uttering "reproach" against them, (Jer. 48:27 and 49: i ; 
 Ezek. 25 : 3, 6, 8) or of doing them an injury. This was 
 exhibited in their many incursions into the land of Canaan, 
 (Judges 3:12; 10:7-9; 11-4-33; ^ Sam ii:i, II Sam 10-12.) 
 David conquered Amnion (II Sam 12:2-11.) The Moab- 
 ites and x\ninionites, with others, made an incursion in 
 the reign of Jehoshaphat, (II Chron. 20). Pillaging bands 
 made incursions into Palestine, (II Kings 13:20). This 
 opposition is exhibited not only in their war-like invasions 
 but in their disposition. 
 
 Verse 9. — " Therefore, I livings {a saying op Yahu'eh 
 of hosts^ God of Israel)^ surely Moab shall be as Sodom and 
 the sons of Amnion as Gomorrah^ a possession of the nettle 
 and a pit of salt and a desolation unto eternity. A remnant 
 of my people shall spoil them and a remainder of people shall 
 possess the my 
 
 "I living," the prophet liere pledges the very ex- 
 
pROPHEvSY OF Zephaniah. 39 
 
 istence of Jehovah to the accomplishment of his purpose, 
 (see Heb. 6.13). He in whose name the prophet speaks is 
 "Yahweli, (Jehovah) of hosts,'' the infinite and eternal God, 
 wlio reigns over every order of creation, of which his 
 "hosts" are composed. He holds a special relation to "Is- 
 rael " as their covenant God, who in his faithfulness will 
 fulfill every promise he has made to his people. His very 
 life is involved in the fulfilment of his words. Because 
 "Moab" and the "Sons of Amnion" have magnified them- 
 selves against Israel, so sure as Jehovah lives, he will pun- 
 ish them with total destruction, such as was visited upon 
 "Sodom" and "Gomorrah," than which man can imagine 
 nothing more terrible, (Gen. 19). The fulfilment ol this 
 prophecy was inaugurated by the invasion ol Nebuchad- 
 nezzar, and continued by others, including Judas Macca- 
 bseus, until the land became a complete "desolation.'" This 
 is described as consisting in the sterility of the land, which 
 being uncultivated can bring forth only the "nettle," 
 (Job 30: 7) or be only employed as a "pit of salt," 
 
 (Dent. 29: 22), and shall be perpetual. The third 
 
 element in their punishment is that "Judah," though 
 he be but a "remnant," shall spoil theui and possess their 
 territory. The remnant includes those who went into 
 Philistia (v. 7), those who remained in Judah (II Kings 24: 
 14; 25:12), and those who returned from the Babylonish 
 captivity (Ezra, Chap. 2). — The word " remainder," which 
 is a poetical repetition of the word remnant, renders the 
 probable inability of Israel more emphatic. Jehovah shall 
 be on the side of Judah and shall bring Moab and iVmmon 
 into entire subjection to them. 
 
 Verse io — " T/n's [shall be) to them for their pride 
 because they boasted and magnified themselves against the 
 people of YaJnveh of Hosts y 
 
 This verse gives the reason whv IMoab and Amnion 
 
40 Commentary on the 
 
 have been so treated by the Lord of Hosts. Jehovah is 
 sovereign over all his creatnres. The pride of Moab and 
 xA.mmon had been exhibited in their behavior towards Ts" 
 rael (Is. i6:6; Jer. 48:27 and 49: i; Ezek. 25: 3, 6, 8). They 
 "boasted and magnified" themselves against the people of 
 Jehovah, the covenant God of Israel. Whatever is done 
 for or against this people is done unto him. (Matt. 25:40- 
 45). Providence not only brongiit them under the do- 
 minion of Babylon but by sending successive inflictions 
 upon them and their land finally destroyed them as nations 
 from the face of the earth (Prov. 16: 18, I Pet. 5:5, Ps. 147: 6). 
 
 Verse ij. — " Yahiveh [shall be) fem-ful luiio them for 
 he hath ivasted all the gods of the ea.ith^ and tJiey shall bozv 
 down unto Jiim^ man from his place^ all islands of the 
 Nations.'''' 
 
 Jehovah will be "fearful" to Moab and Amnion, 
 and will exercise his sovereign authority and almighty 
 power in sending upon them great trouble. The pro- 
 noun "them," which designates the object of punish- 
 ment is not intended to represent the nations of the earth, 
 but Moab and Ammon, because they must share in the 
 threatened overthrow of the "gods of the earth," which 
 .shall be the strangest element in their punishment. — "He 
 hath wasted." This punishment shall resemble a famine 
 which would prevent the needful preparation of sacrifices. 
 These were to the gods both propitiation for sin and ma- 
 terial for food. The consequences of such treatment would 
 be increasing debility and approaching dissolution. — The 
 ruin of the idols will itself impel men "to bow down unto 
 him," to worship the true God. The kingdom of Jehovah 
 shall certainly be established and his worship prevail 
 throughout all "the nations" of the earth. This change 
 shall be so thorough that every one shall from his own 
 
Prophecy of Zephaniay. 41 
 
 "place" render acceptable worship to liiiii. God's coven- 
 ant includes every living' nation, even where separated 
 frou] the lands of Israel by the waves of the sea, described 
 here as "all islands of the nations." 
 
 THE FUTURE OF CUSH. V. 12. 
 
 Verse 12 — '■''A /so, ye Citshi/es, slain of my sword 
 shall ye be^ 
 
 The future tense is used in the translation of this verse 
 on account of its relation to the preceding prophecy. " The 
 Cushites" w-ere a nation occupying the territory south of 
 Egypt. Some suppose them to include a portion ' of the 
 inhabitants of Arabia (see commentary on Hab. 3:7.) Stier 
 and Theile translate Cush by "Moors," while DeWette has 
 "Aethiopians." They came but little in conflict with Israel 
 and Judah, but the prophet here announces their subju- 
 gation and punishment by the "sword" of Jehovah, which 
 is sharp, strong and long. The nations who are the in- 
 strument of their punishment are here described as the 
 sword of Jehovah. His wdsdom power and faithfulness 
 ensure the fulfilment alike of his promises and threaten- 
 ings. (See also note on 3: 10). 
 
 THE PUNISHMENT OF ASSYRIA. 
 (For Summary sep; Introduction p. 5.) 
 
 Verse 13 — ''And he shall stretch foi'tli his hand upon 
 the north and destroy-tozvit — Asshiir. And he shall make— 
 toivit — Aineveh nnto a desolation, dryness like a zvildernessy 
 
 The x'lssyrians are here introduced immediately after 
 the Cushites, in order to express the idea that the whole 
 region between these two nations should be subject to 
 God's judgements. In carrying on the work of punishment 
 Jehovah will exert all needed power and his outstretched 
 hand shall control the whole "North." He will destrov 
 
42 Commentary ox thk 
 
 "Asslnu-" [Assvria,] the central figure aniono- the northern 
 powers. He will make Nineveh, the central figure of As- 
 svria, a " desolation," dry and barren as a desert though 
 settled in a well-watered region on the banks of the Tigris, 
 It was but a little while until Nebuchadnezzar conquered 
 the nation and made Babylon his metropolis, (see "Layard's 
 Nineveh," vol. i:i2i,) and the ancient site of Nineveh has 
 only been recentlv identified. 
 
 Versk 14 — ^'^ And flocks shall lie down in the midst of 
 hcr^ every living tiling of a nation. Also pelican.^ also por- 
 cupine shall lodge in her capitals; a voice sang in the windoit', 
 desolation in the threshold for cedarwork is uncover ed.^^ 
 
 "Flocks" shall lie down in the midst of the city for- 
 merly inhabited by men. Beasts of every kind shall wan- 
 der unresisted. Birds of prey and quadrupeds like the 
 porcupine, shall find a footing in the "capitals" of her 
 ruined homes and palaces, vvhether still occupying their 
 original place or having fallen in ruins to the ground. 
 The word translated " pelican " is derived from a word 
 signifying to vomit and describes a bird which inhabits 
 marshy places and vomits its food. "The porcupine" 
 represents a class of quadrupeds whose presence is a token 
 of desolation. — The cries of carniverous birds shall be 
 heard in the "windows" — or as some think the moaning 
 of tempest shall be heard there, — "desolation" shall mark 
 the threshold and cedar-work be uncovered. These things 
 are all signs of the devastation of a land abundantly inhabited 
 and well cultivated. 
 
 Verse 75 — "/$• this the city, the exulting one., the one 
 dwelling in confldetice \ the one saying in her heart., I am 
 and the end is yet. Hoiv has she become a desolation, a ly- 
 ing down place for beast / Everyone passing over her shall 
 hiss, shall wag his handi"^ 
 
Prophecy of Zephaniah. 43 
 
 Jerome interprets the first clause as prophetic irony, 
 but to translate it as a question presents more forcibly the 
 intended contrast between the present condition of Nineveh 
 and its future fall. Now the great capital city of Assyria, 
 exulting in its size, sovereign in its resources, she dwells 
 without apprehension of reverse as though conscious of her 
 invincibility, and indulges in hearty self-laudation ; she 
 claims supreme sovereignty and boasts of her impregna- 
 bility in these words: "I am and my end is yet," that 
 is, my limit is yet unattained. Some regard the word 
 translated "end" as a preposition followed by a pronominal 
 suffix and thus signifying "without me " This phrase is 
 then renderetl : "I am and there is none besides me;" but 
 a negative must be supplied to make this a possible trans- 
 lation. It is preferable to regard this word as a noun fol- 
 lowed by a suflSx and meaning "my end." The citv 
 desires to say, " I stand supreme, my extremity is yet," that 
 is, no signs of my fall can be seen. She thus describes the 
 supremacy, extent and duration of her empire. The con- 
 trast with this previous prosperity is described by the 
 announcement — (i) of her complete "desolation." This 
 insures the overthrow of the city and the destruction of its 
 buildings. Its walls shall be broken down, its temples, 
 palaces and homes shall become a mass of ruins. (2) In 
 place of its previous population the city shall be a couching 
 place for all living animals whether wild or domestic. This 
 is indicated by the use of a noun of multitude in the clause. 
 (3) The future traveller over the site shall manifest his 
 astonishment and contempt as well as his approbation of 
 her punishment by the acts of hissing and wagging his 
 hand. He now despises the once glorious Nineveh because 
 of its utter ruin and its inability to regain its sovereignty. 
 He wags his hand as though he would say "Away with 
 her for she deserves her punishment." 
 
44 Commentary on the; 
 
 CHAPTER THIRD. 
 
 VII. JERUSALEM EXHORTED. THE TRUE ISRAEL 
 ENCOURAGED. 
 
 Jerusalem still sinful even in its highest officers shall 
 be punished; it is exhorted to wait upon Jehovah who will 
 care for his penitent and widely dispersed suppliants. He 
 will remove all shame from Judah and give to his own 
 people all needed grace. Therefore, let Judah rejoice both 
 because of evils removed and grace bestowed, for Jehovah 
 will relieve the distressed and restore the captive. 
 
 A. THE REBUKE. 3; I-7. 
 (See Inxroductiok p. 5,) 
 
 Verse i — '■'■Woe rebellions and polluted {one)\ the op- 
 pressing city.'''' 
 
 The word "woe" suggests the coming of a horrible 
 judgement which shall fall upon Jerusalem, as itself a siniul 
 city, and also as the capital of a wicked land. All the land 
 of Israel is consequently interested in the future of the city. 
 In the kingdom of God there is an unfailing connection 
 between sin and punishment. The two reasons here 
 assigned for this threatening are:(i) The disobedience of 
 Jerusalem to her sovereign Lord, opposed to God and dis- 
 posed to evil. (2) She also employs her power in acts of 
 oppression upon her subjects and neighbors. We are here 
 reminded of Christ's address to the Jews, Matt. 23.25-28. 
 
 In verses 2-4 inclusive the characteristics ascribed to 
 the city in verse i are expounded and confirmed. 
 
 Verse 2 — "►S"/^^ listened not to the voice ^ she received 
 not correction. She trusted not to Yahzveh., she drew not 
 near to her God.'''' 
 
 The prophet describes here the past progress of Judah 
 in sin, and her present condition. Each clause marks a sep- 
 arate step in her history, (i) She disregarded "the voice'* 
 
Prophecy of Zephaniah. 45 
 
 of Jehovah. He speaks by his own voice, by his provi- 
 dences and by the ntterances of inspired men. (2) She 
 accepts not "correction" or discipline. Because she did 
 not listen she did not and could not improve the chastise- 
 ment of Jehovah. (3) She "trusted not" in Jehovah, the 
 only true God and her God, the only one able to help. Her 
 estrangement from God both exhibited and increased her 
 lack of faith. (4) "She drew not near to her God;" (who 
 was the proper object of worship and the giver of all good,) 
 by rejecting the means of grace and refusing the requisite 
 obedience to his law. This description characterizes the 
 whole nation which was so thoroughly depraved that but 
 few of the people of God remained true to him within 
 her limits. 
 
 Versb: 3 — '■'•Her princes in the midst of her are roar- 
 ing lions^ her judges are evening zvolves^ they reserve not to 
 mornii7g.^'' 
 
 Two classes of transgressors are mentioned here as 
 dreadful sinners, who behave themselves just contrary to 
 their official obligations in matters of civil government. 
 Her "princes" are loud and boisterous in their demands 
 and threatenings and disposed to use their power in acts of 
 oppression and injustice. Her "judges" who ought to be 
 right in tneir lives and just in their decisions, do what 
 injury they can to their neighbors secretly and "reserve 
 nothing till morning." As wolves come forth at evening 
 to secure their prey and devour it so entirely as to leave 
 nothing till morning ; so these men seek to gratify their 
 appetites fully by injustice while they try to escape the 
 notice of men and avoid the punishment of their iniquities. 
 
 Verse 4 — "//<?r prophets are lights men of deceits ; 
 her priests have profaned holiness^ they have dishonored 
 the lawy 
 
46 Commentary on the 
 
 Two classes of ecclesiastical officers are here described as 
 
 contributing to the prevailing iniquitv. Her "prophets," 
 
 who ought to be impressed with the gravity of their com- 
 mission, and honest in the periormance ot their duties, are 
 
 light and deceitful. The "priests'- who ought to have 
 
 reverenced all that was holy and obeyed the law, profaned 
 that which is holy and disobeyed the law. 
 
 The holiness which belongs to God consecrates his 
 people, his sanctuary, his services, his ministry and his law. 
 So that sinners may pollute the name of Jehovah not 
 only by neglecting the reverence due to God, but by defiling 
 that which is consecrated to him. Orelli thinks that 
 the minority of Josiah is one of the principal causes of this 
 state of affairs. 
 
 The following verses, 5-7 inclusive, describe the mode 
 in which Jehovah deals with sinful nations and especially 
 the manner in which he has dealt with Judah, though this 
 punishment has proved ineffective. 
 
 Verse 5 — ^''Righteous YahweJi in her midst zvili not do 
 iniquity. Morning byniorning he will give his judgement to 
 light ; hefaileth not^ and the unjust knozveth not shamed 
 
 This verse continues the description of Judah as not 
 yet abandoned by Jehovah who is a merciful, holy and just 
 sovereign. In the Hebrew there is no article in the first 
 phrase. The noun "Yahweh" (Jehovah) precedes the 
 adjective translated "righteous." Bv this arrangement 
 the attention of the reader is especially directed to the 
 essential righteousness of Jehovah. He differs from all 
 who have been described in the preceding verses. While 
 they are sinful he is in perfect accord with his own law 
 and he will certainly fulfil the promises and threats con- 
 tained in his word. Possessing this character he dwells 
 
 constantly in the "midst" of Jerusalem, the capital city of 
 
Prophecy of Zephaniah. 47 
 
 Judah, and consequently takes cognizance of the sins of 
 liis professed followers and shows favor to all the rio-hteous. 
 He is "in the midst" both in visible presence in the temple 
 and in divine omnipresence. All men are under his eye, 
 subject to his authority and l)ound to render their account 
 
 to hinh The repetition oi the words "morning bv 
 
 morning," conveys the idea that the judgement of the Lord 
 is unfailing Though the wicked are like wolves of even- 
 ing yet morning by morning, day after day, he exhibits his 
 iioliness, wisdom, justice, goodness and truth. The evi- 
 dence of his presence and his covenant relation to Israel 
 never fail. In spite of all this the unrighteous are shame- 
 less though the professing people of God and furnished 
 with his law, his worship and his loving kindness. 
 
 Verse 6—"/ have cut off nations, their defences have 
 been devastated, / have laid waste their h(rrhzcavs {to be) 
 without one passing by ; their cities are destroyed, {to be) 
 ivithoiU a man, ivithont an inhabitants 
 
 The prophet here utters the words of Jehovah in the 
 first person in order to impress his hearers with the truth 
 
 that what Jehovah says he is able to perform. He will 
 
 certainly punish sin, in the future as in the past, in " na- 
 tions" as in individuals. No combination of nations had 
 ever been able to resist his will or escape his wrath un- 
 harmed. The following clauses exhibit the thoroughness 
 with which Jehovah has fulfilled his unfailing judgements 
 in the past and confirm his purpose to deal wath men 
 
 according to their deserts (see Isaiah 36: 18, 20). The 
 
 word translated "defences" signifies originally corner 
 stones, which are the most important elements in the con- 
 struction of a wall or tower. It here includes all that the 
 nation had depended upon to protect them in time of 
 invasion, these are all rendered useless. "Hio-hwavs" 
 
48 Commentary on the 
 
 refer not to the streets of one or all of their cities, but to 
 the great roads used for travel through the nations. They 
 are made useless so that none pass over them. "Their 
 cities" have been so utterly overthrown that there is no 
 man to be found there, they are entirely uninhabited. 
 
 Verse 7 — "/ said^ Surely thou shall fear even me^ 
 Ihoit shall recewe instriution ; and her dwelling shall not be 
 cut off. All which I have visited upon her ; but they rose up 
 early .^ they corrupted all their doing s^ 
 
 God is here represented as speaking in his own person. 
 He describes the contrast between his own dealings with 
 them and their continued disobedience. God, as our 
 sovereign, speaks to us in many ways, — by his spirit, his 
 written and spoken word and signs. He demands of all 
 nations the fear of God and the recognition of his right to 
 teach. His providential fulfilment of promise or blessing 
 shall proclaim the same principles of truth, which hereto- 
 fore he had used in his own time and way. He had taken 
 pains to make nations, and especially his chosen people, 
 know their duty, and thus endeavored to prevent their 
 destruction. If they obeyed, "her dwelling," the land in 
 
 which the nation dwelt, should not be cut off. They had 
 
 already experienced both the blessings and penalties of his 
 law in their previous histor}\ In spite of God's mercy and 
 authority, and their own experience, men " rose up early " to 
 do wrong, they availed themselves of every opportunity to 
 disobey his law, they made their deeds worse than they 
 were before, and brought upon themselves greater condem- 
 nation. 
 
 B. THE .SUMMONS. 3 : 8-IO. 
 
 Verse 8 — ''•There/ore ivait ye upon nie^ — a saying of 
 
 Yahit'eh^ — 7intil the day of my rising up to prey^ for my 
 
 fudge))ient is to gather nations unto my assembling. King- 
 
Prophecy of Zephaniah. 49 
 
 doms, to pour out upon them viy ivrath^ — even all my fierce 
 anger. All the earth shall be destroyed ivith the fire of mv 
 jealousy y 
 
 The injunction with which this verse commences has 
 a special reference to its origin in the mind of Jehovah. 
 It comes by his authority, it is uttered by his messenger 
 and contains his rule of duty. Strange as that rule may 
 seem to them, expecting some counsel specially adapted to 
 their peculiar circumstances. God urges all to "wait upon" 
 him, because he will certainly punish the enemies of his 
 
 people. The actual facts of history showed that the 
 
 surrounding nations would themselves reach the consum- 
 mation of God's judgement. This has since come to pass in 
 the case of Chaldeans and the Romans. This is the law of 
 action, which has been given by Jehovah to men time and 
 again ; the serv^ants of a king must obey his will and not 
 the will of others, they must also expect the fulfilment of 
 his promises and threatenings and they must endure to the 
 end. The call to service does not possess the tinge of irony 
 which some interpreters give it, but is an intimation of 
 Jehovah's sovereignty, he will defend his throne and punish 
 
 his enemies. The day of punishment is as fearful as the 
 
 assault of a wild beast upon his "prey," when, hidden from 
 sight, he leaps with sudden, irresistible and deadly power. 
 So Jehovah in his own time metes out his punishment. 
 His servants shall not be numbered among his enemies. 
 Some adopt the translation "witness" instead of "prey" 
 and regard the figure to be that of Jehovah's rising up before 
 the assembled court in order to testify against the nations. 
 But this is not sustained by the following description. 
 
 The reason why Jehovah will do this is because his 
 
 infinite mind has made "judgement," which is the expres- 
 sion of his justice and must be executed. He intends to 
 
 gather all "the nations" with their rulers, that he may 
 
50 COMMENTARV ON THE 
 
 "pour out" his wrath, as though it wt-rt oil poured upon 
 
 their heads. "The whole earth " must be consumed b}' 
 
 the "fire" of God's indignation. As the fire devours all, 
 sparing neither field nor forest, so will God punish all who 
 are in rebellion (Joel 3 : 12). 
 
 Verse 9 — -''For thoi I will turn to peoples a lip piiri- 
 Jied, to call all of them in the name Yahiveh^ to serve him 
 tvith one shouldey.'^'' 
 
 The reason is now assigned why they should serve 
 Jehovah. The development of the purpose and way of the 
 Lord is peculiar. He will "turn to" them "a lip puri- 
 fied," as in I Sam. 10 : 9 "turn" is used for "give." The 
 "lip" is the external and visible organ of speech and rep- 
 resents all the organs and methods of utterance. An im- 
 pure lip would represent uncleanness of utterance and a 
 pure lip must, on the contrary, describe the utterance which 
 
 proceeds from a purified heart. He will not gather the 
 
 nations into his kingdom by the sword, but by the utter- 
 ance of pure words. The lips that speak them are those 
 that preach the gospel, such as prophets, apostles, ministers 
 and individuals who proclaim the word of the Lord. Sin 
 is an uncleanness, it affects both the members of the body 
 and the powers of the mind. The grace of God will 
 deliver these powers and members, and employ them in 
 his service, though they have been hitherto misused. 
 
 The design of Jehovah in turning to all nations is to 
 "call all of them" by the authority of Jehovah himself to 
 serve him "with one shoulder." The recognition of his 
 sovereignty must be shown b}- serving him unanimously, 
 earnestly and constantly. The words "with one shoulder," 
 are understood by different commentators to be suggested 
 either (i) by the march of soldiers who move along shoulder 
 to shoulder, or (2) by the assistance which laborers render 
 
Prophfx'v of Zephaniah. 51 
 
 to one another when carrying a burden, or (3) by the yoke 
 for oxen, which unites them in drawing their load. (Isa. 
 49: 14-15). 
 
 Verse 10. — ^'•From beyond the rivers of Cush, my 
 suppliants^ even the daughter of my dispersed^ shall brino 
 my meat ofieringy 
 
 This verse describes the immense distance from which 
 the worshippers of Jehovah shall come to bring their offer- 
 ings to him. "Cush" is supposed by Wahl to be Chusistan 
 or Turan. (Gen. 2: 13). Bochart understands it to mean 
 Ethiopia and the part of iVrabia opposite. But most 
 interpreters regard Cush as the name of an extensive coun- 
 try lying south of Eg}'pt and extending an unknown dis- 
 tance into the continent of Africa. It was regarded b)' the 
 Israelites as the uttermost southern limit of the known 
 world. The name ot Ethiopia has usually been employed 
 as a synonym of Cush and with limits equally undefined. 
 Many later writers think that Abyssinia corresponds to the 
 ancient Cush. "The rivers of Cush" would then be the 
 upper Nile, Astapus, Astaboras and Astasobas. These 
 were mentioned by Strabo as rivers of Meroe, but they have 
 not been identified either as branches of the Nile, or as 
 independent streams south of Abyssinia. Jehovah describes 
 the suppliants coming from the distant south, in other 
 words, from the end of the known world. (2 : 12; Psa. 68:31). 
 These are not the only "suppliants" that shall recognize 
 and serve Jehovah, but all the other nations of the earth 
 shall pursije the same line of conduct. Those who 
 come shall be "suppliants" because they submit to 
 
 Jehovah, and seek his blessing. "The daughter of 
 
 my (Jehovah's) dispersed " is the church. God's people 
 have been dispersed by his providential dealings in the 
 days of Shalmanezer, Nebuchadnezzer and also in the days 
 
52 Commentary on the: 
 
 of the Roman conquest of Jndah. These dispersed ones in 
 varions generations, under the influence of the gospel, return 
 to Judah bringing with them their "meat offering," While 
 there shall be no special gift of the meat offering as com- 
 manded by the Mosaic Law, yet all who are born again 
 shall give to God their hearts, their bodies, their lives, 
 their property, their labor and their influence. 
 
 C. PROMISES OF GRACE AND DELIVERANCE. 3:11-15. 
 
 Verse ii — "O;/ that day thou shalt not be ashamed of 
 all thy doings by zvhich thou hast transgressed against me. 
 For then I will remove from the midst of thee the ex u Hants 
 of thy pride ^ thou shalt not continue to be hattghty upon the 
 moimtaifi of my holiness.'''' 
 
 The remaining sections of this chapter are all intro- 
 duced by the words "in that day" or "in that time." (See 
 vers. II, 16, 19, 20). 
 
 "That day," describes the time in which Israel shall 
 be freed from all shame which has rested upon her on 
 account of past misdeeds. This applies to the Israel 
 which is gathered together from the dispersion, called v. 14 
 "daughter of Zion." One of the peculiarities of the coming 
 church is freedom from the shame of past sin (Ezra 9 : 6, 
 Ezek. 16: 52, Luke 16: 11-20, Luke 18: 13). Sin is fol- 
 lowed by shame because we are the subjects of God's gov- 
 ernment, recipients of his loving kindness, the objects of 
 his providential care. Israel should be ashamed to sin, yet 
 their transgressions were frequent and demanded punish- 
 ment. A man is what his deeds express to the world 
 around him. Man cannot remove that disgrace which is 
 the necessar}' consequence of sin, but when the Lord's time 
 of grace shall come, his peoples' past transgressions shall 
 be no more remembered against them. (Isa. 54 : 4-5, Ezek. 
 16:52). Their past sins shall be forgotten in their present 
 
Prophecy of Zephaniah. 53 
 
 glory. (Psa. 32: i, 2; 18:39, ^om. 8: i). This result shall 
 be accomplished by Jehovah himself by removing "the 
 exultants" of thy pride. All who exult in any service but 
 that of Christ shall be removed by God from their position 
 and influence in the midst of Israel. The people shall be 
 freed from their "pride" in Moriah which is the " moun- 
 tain " of God's holiness, the central point of his visible 
 kingdom. 
 
 Verse 12 — ''And leave in the midst of thee a people, 
 afflicted and pooj'- , and they trust in the name of Yalnveh:' 
 
 Jehovah's kindness, which was displa)ed in the taking 
 away the self-righteous, shall also be exhibited in leaving 
 in Israel, or the church, a people characterized b}- endur- 
 ance of affliction both public and private, and h\ their 
 poverty, (2 Kings 24: 12). God frequently uses such 
 
 afflictions as means of grace. They shall "trust in the 
 
 name ofYahweh (Jehovah)," to trust in the name of any 
 one is to trust in his person, his perfections, his promises 
 and his deeds. The name Yahweh (Jehovah,) belongs 
 alone to the Covenant God of Israel. So faith in Jesus 
 Christ unites men to him and secures their righteousness, 
 government, instruction, sanctification, resurrection and 
 salvation. Mark the strong contrast between the proud 
 and haughty of the preceding verse and their exultation in 
 the temple in the mountain of his holiness, and the trust of 
 the poor and afflicted people in the name of Jehovah in this 
 verse. God shall continue these providential dealings, 
 according to his own will so as to accomplish the entire 
 salvation of the world. Then nations shall not lift up 
 sword against nations, neither shall the>- learn war 
 any more. 
 
 Verse 13 — ''The remnant of Israel shall not do iniqu- 
 ity, nor speak a lie, nor shall a tongue of deceit be found in 
 
54 Commentary on the 
 
 their months^ for they shall feed and He doivn and none ter- 
 rifying ^ 
 
 Though the Lord's people suffer great affliction be- 
 cause of sin, yet the remainder of Israel, the true people of 
 God, shall do no iniquity. This is the remnant according 
 to the election of grace. (Rom. 11:5.) This describes the 
 true church under both the Israelitish and Christian dispen- 
 sations. It is a holy church, holy not because of perfect 
 sanctification ; but one in which the members are renewed 
 in the inner man and are enabled more and more to die 
 unto sin and live unto righteousness. Further, they shall 
 speak the truth in public and private, they shall not 
 indulge in deceit, though a lying tongue be such a common 
 possession of humanity. Bach sheep shall be under the 
 care of the good shepherd, and the whole flock lie down to 
 
 rest in his chosen pastures. He will give them courage, 
 
 protect them from all enemies and shield them from evil. 
 (Lev. 26: 5, 6, Isa. 17: 2, Jer. 30: 10, Miach. 4 : i, 4). 
 
 Verse 14 — '•'• Exult ^ daitghter of Zion ! atid shout ye 
 Israel f rejoice and be glad in every hearty daughter of Jer- 
 usalem .'"' 
 
 The land inhabited by the chosen of God furnishes 
 many terms by which the church of God is described. 
 "Zion" was the resting place of Jehovah among his people. 
 The ''daughter of Zion," the Old Testament church, is the 
 true church of God. Israel represents the church as a 
 prince who has power with God. (Gen. 32 : 28). God 
 rules in the capital and because he rules, "the daughter of 
 Jerusalem" will abide with him in the earthly city and is 
 
 destined to a permanent home in the heavenly city. In 
 
 view of these relations, and what God has done and will do 
 for them in the conversion of the whole world, their glad- 
 ness must be expressed in every wa}', so that others may be 
 
Prophecy of Zephaniah. 55 
 
 lead to accept the offered grace of God. The work of exul- 
 tation must engage the whole heart of the remnant .ol 
 Israel. The next verse presents the reason wh}' they 
 should exult in Jehovah. 
 
 Verse 15 — '''•YahzveJi has removed thy jiidgnients^ he 
 has cleared azvay thine enemy ^ the king of Israel^ Yahtveii 
 is in the midst of thee ^ thou shalt not see evil man^ 
 
 The happy condition of Israel has originated in the 
 grace of God: (i) Jehovah, the covenant God of Israel, is a 
 just God, and by his "judgments" punishes sin. The 
 same wisdom and power which sends his judgments can 
 remove them and will continue to do so. (2) Though he 
 permitted an enemy to appear against Israel, in his own 
 
 time and way he removed him. Many interpreters and 
 
 some ancient versions read the word "enemies" instead of 
 "enemy," but the word is usually interpreted in the singu- 
 lar, which then includes all Israel's foes, whosoever the)' 
 may be. (3) Israel's prosperity is certain because Jehovah 
 is a great "king," exhibiting, in the midst of the kingdom 
 over which he rules, attributes which created intellects 
 cannot grasp. (4) Evil shall consequently be banished 
 from the kingdom of God. Nothing shall prevent the 
 people of God from doing their appointed work, bearing 
 their appointed sufferings and reaching their appointed 
 home in the New Jerusalem. 
 
 D. COMFORT GIVEN. 3: 16-18. 
 
 Verse i6 — In that day it shall be said to ferusalem^ 
 Thou shalt not fear. Zion^ thy hands shall not be slacks 
 
 When the Lord's day of grace shall come, he will make 
 the needful provision for it by proclaiming to the church 
 its duties. The church is here represented by "Jerusa- 
 lem," the capital city of God's kingdom ; which, with "Zion" 
 as the seat of the king's palace, is a witness of his wisdom, 
 
56 Commentary on the 
 
 power, love and grace. This charge reaches all the 
 
 church and includes the two commands, "fear not" and 
 "let not thy hands be slack." (i) "Fear not" because 
 Jehovah is thine help. Neither thine own weakness nor 
 the power of thine enemies shall injure thee. (2) "Let 
 not thine hands be slack," a charge to be diligent in the 
 use of talents and to avoid idleness. (II Chron. 15 : 7, Phil. 
 2 :i2). 
 
 Verse 17 — ''Yahzoeh^ thy God, in the midst 0/ thee 
 -mighty — ivill save, ivill rejoice over thee luith gladness, ivill 
 rest in his love, will exult aver thee ivith rejoicing.'''' 
 
 Jehovah will rejoice in the exercise of his power for 
 the welfare of his people, and in the love which shall lead 
 to their salvation. He holds a covenant relation to his 
 church which he holds to no one else. He is the infinite, 
 eternal and unchangeable one ; the creator, preserver and 
 redeemer, who does for his people what a father would do 
 
 for his child. His dwelling is in "the midst of them," 
 
 not only because his visible presence was in his temple and 
 because he dwelt in the person of his Son ; but because by 
 his Spirit he dwells in every saved soul, dwelling there he 
 exerts his might in their behalf (Dent. 7:21, and 10: 17). 
 By his might he will perform the divine work of sal- 
 vation. He will "rejoice" in this as the exhibition of 
 
 his power. He "will rest in his love," i. e. in the inspec- 
 tion of his loved ones and the joyful quiet arising there- 
 from. He both creates their unutterable happiness and 
 rejoices in their acceptance of it. 
 
 Verse 18 — "/ zvill gather th^ penitent from the assem- 
 bly; from thee they TV ere; a burden against her, a reproach.'''' 
 
 Jehovah continues to declare what he has done for his 
 people. They are described here as "penitents," sad and 
 poor in spirits, an afflicted people, they live under the rod. 
 
Prophecy of Zephaniah. 57 
 
 It seems as though they were suffering the penalty of the 
 divine law, but really God is making all work together 
 for the good of his own penitent ones, who are described 
 
 as suppliants in verse 10. He will gather them "from 
 
 the assembly " or congregation of the nations, (see verse 8,) 
 when all shall recognize them as professors of the faith in 
 Christ. The church shall be one in this world including 
 God's suppliants and penitents and finally embrace the 
 
 whole world. The assembly (i. e. the nations of the 
 
 world) were separated "from thee," that is the church, 
 having been "burden" upon her and a source of reproach 
 to her. 
 
 E. FINAL PROMISES. 3: 19, 20. 
 
 Verse ig— ''Behold mc at that time dealing zvith all 
 them that afflict thee, and I will preserve the halting and I 
 zvil I gather the dispersed and get thejn praise and a name in all 
 the earth of their shame. ''^ 
 
 The description of the great work of Jehovah still is 
 continued and special and earnest attention is directed to 
 
 it, " Behold." Jehovah will come in personal contact 
 
 with both his friends and enemies and use all appropriate 
 methods to accomplish his will, "dealing" with all as they 
 
 deserve. The afflictions which they "that afflict" have 
 
 laid upon the children of God shall be returned double upon 
 their own heads ; while God will sustain his church in 
 every season of infirmity and bring her home to her own 
 land, from which she had been expelled to become a pil- 
 grim and a stranger. He will change their condition from 
 evil to good in all the places where they have endured 
 "shame." 
 
 Verse 20 — At that time / zudl bring you, even in th& 
 time that I gather you, I zoill make you a name and a praise 
 
58 
 
 among all the people of the earthy lohen I turn back your 
 captivity before your eyes said Ya/nveh.-^ 
 
 The last element in the description of God's kingdom 
 is the return of his people. The eternal king will suffer 
 them to be taken away from their own land and accom- 
 plish it through the agency of many captivities. (II Chron. 
 2,2)'. II, 36:6, II Kings 24: 2, II Chron. 36 : 10, 17, II 
 Kings 25: 6, Luke 3: i, Matt 24: 9, 16, 17.) 
 
 Those thus dispersed among various natious were usual- 
 ly known by the name of the "captivity." He will give them 
 a position of great honor and and praise among ail nations. 
 This honor will be due to Jehovah's interference in their 
 behalf. All will know that the Kingdom of God has come 
 when they see his people's captivity restored. The com- 
 plete restoration of the Jews to their own land will be ac- 
 complished contemporaneously with the millenium and will 
 be one of the most remarkable circumstances in the eyes of 
 the whole church. 
 
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