Chapter 3

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

1. Woe. Turning to Jerusalem, Zephaniah warns her that God’s punishment of the wicked will include also the hardened sinners of Judah (vs. 1–5).

Filthy. From the Heb. maraХ, which, according to some authorities, means “to be rebellious”; according to others, “to be filthy.”

2. The voice. That is, God’s voice, as expressed in the Law and by the prophets (see Jer. 7:23–28; 9:13).

Correction. That which God sent for the nation’s good, they “received not.”

Trusted not. In times of trouble Judah often trusted for help in foreign alliances, in idols, and “not in the Lord.”

3. Roaring lions. The leaders of Judah devoured the people as prey (see Prov. 28:15). During the minority of King Josiah such a course would be comparatively easy.

Evening wolves. See Eze. 22:27; Hab. 1:8. These predatory animals hunted for and devoured their helpless prey chiefly at night.

4. Prophets. That is, the false prophets (see Micah 2:11; 3:5).

Light. Literally, “insolent,” or “dissolute.”

Sanctuary. These wicked priests made no difference between the holy and the profane (see Eze. 22:26).

Law. Heb. torah (see on Deut. 31:9; Prov. 3:1). The priests, who were supposed to be the guardians of God’s teachings and the ones to disseminate the light of God’s truth (see on 2 Chron. 15:3), were the very ones who turned the people away from God’s law.

5. In the midst. The transgressors are sharply reminded that God is ever among them, witnessing His righteousness through the Temple, its services, and its true worshipers, thus removing every excuse for disobedience to His will.

6. Cut off. The transgressors well knew that in the past the Lord had “cut off” wicked nations, such as the Canaanites, when the Israelites possessed the Land of Promise, and also the northern kingdom of Israel, destroyed by Assyria. So Judah, along with other nations, was here warned of God’s retributive punishment for sin.

None inhabitant. This somewhat figurative prophecy was fulfilled during the final siege of Jerusalem, even before the city fell (see on Jer. 32:43). The figurative language employed simply meant that Judah would become desolate.

7. Surely. Such past punishments inflicted upon “the nations” (see on v. 6) should have taught the Israelites to repent and obey God.

Howsoever I punished them. Literally, “all that I have visited upon her” (see on Ps. 8:4; 59:5). The LXX reads, “all the vengeance I have brought upon her.” In other words, if Jerusalem and Judah would not reform, sure punishment would be theirs.

Rose early. A Hebrew idiom meaning to do something eagerly or earnestly (see on Jer. 7:13).

8. Therefore. As these sinners will not repent, divine chastisement is certain.

Day. Probably a reference to the chastisement inflicted upon Judah and other nations by the Babylonians.

The nations. The prophet here probably refers, primarily at least, to the nations mentioned in ch. 2:4–15 (see on Joel 3:2).

All the earth. See on ch. 1:2.

The Masoretes (see Vol. I, pp. 34, 35) have noted that this is the only verse in the entire OT containing all 22 letters of the Hebrew alphabet.

9. For then. This passage clearly indicates a time of restoration for Israel. No matter from what nation or tongue they might be, all those who will join Israel in worshiping the true God will speak a “pure language,” no longer polluted by idolatry in any of its forms (see Ps. 16:4; Hosea 2:17).

10. From beyond. Anything “beyond” Ethiopia would be symbolic of the uttermost reaches of the earth.

Ethiopia. Heb. Kush (see on ch. 2:12).

Offering. Heb. minchah, here used of a gift presented to God (see on Lev. 2:1).

11. In that day. The prophet points forward to a time when the children of the Lord will serve Him sincerely and wholeheartedly.

Take away. In that day those who in self-sufficiency, in “pride,” have walked in their own way, have trusted in the material and the secular instead of in God, will be destroyed (see Isa. 2:12–22).

Holy mountain. See on Isa. 11:9.

12. Afflicted. Heb. Фani, here perhaps better translated “lowly,” as in Zech. 9:9, or “humble,” as in Ps. 9:12. The word for “poor” may likewise be translated “humble.” The prophet is describing the character qualifications of the remnant. It was God’s purpose that no self-exalted, self-sufficient, conceited individuals should be found among His children.

13. Remnant. See on Joel 2:32. The “remnant” here referred to is the group mentioned in v. 12 who would “trust in the name of the Lord.” They are the ones who would remain in Judah after the sinners of the land had been consumed. The prophet here looks forward to the time of restoration mentioned in vs. 14–20.

Feed. Or, “pasture.” The prophet here employs a familiar OT figure, where the people of God are likened to sheep under a good “shepherd” (see Ps. 23).

14. Daughter of Zion. That is, Jerusalem (see on Isa. 1:8).

15. Taken away. The prophet here shows that Jerusalem will rejoice because her “judgments,” made necessary through sin, have been removed, and her “enemy” has been “cast out.”

Thine enemy. That is, those who have oppressed Judah. Here, in particular, Zephaniah refers to the Babylonians.

In the midst. See Isa. 12:6; Rev. 21:3; 22:3.

16. Slack. From the Heb. raphah, “to sink down,” “to drop,” or “to decline.” “To drop the hands” is an idiomatic expression meaning “to lose heart,” or “to lose courage.”

17. In the midst. See vs. 5, 15.

He will rest. The LXX of this clause reads, “He will renew thee in his love.”

With singing. The measure of love and joy held by God for His people is so great that God is represented as singing.

18. Sorrowful. While in exile, those faithful to God were deprived of the privilege of attending the holy festivals (see on Hosea 2:11). By faith the prophet looks forward to a time when the true sons of God will be gathered to worship Him, undisturbed by any “reproach.”

19. Undo. Or, “deal with” (RSV).

Save her that halteth. It is ever the Lord’s work to help those who need help, those who may be stumbling along life’s way. God expects us to cooperate with Him in extending such help to others (see 6T 458).

20. Bring you. The prophet closes his book with a glorious picture of promise, stressing the future day of restoration from Babylonian captivity (see pp. 31, 32).

A praise. God intended that Israel should receive the highest honor “among all people.” But Israel failed to live up to her possibilities, and these glorious promises can receive fulfillment in their fullness only through the redeemed church of the Lord (see pp. 35, 36).

Saith the Lord. The very last words of Zephaniah’s prophecy are an affirmation of the certainty of the prophet’s message, for it rests on the word of a never-failing God.

Ellen G. White comments

12–176T 457

13   ML 331

14   6T 63

14–17PK 391; 8T 278

16, 17  Ev 282

17   COL 207; DA 151; FE 465, 480; ML 238, 289; 6T 63, 125; WM 93

18–206T 458

19, 20  PK 390

20        8T 14