Zephaniah 3: Repent and Be Saved by Robert John Edwards December 13, 2012 Cairn University School of Divinity

The book of Zephaniah contains a message of coming judgments on Judah and the nations, who have grossly sinned against YHWH, the sovereign God over all the earth. This day of YHWH marks the end of the arrogant and disdainful peoples, both their leaders and the commoner who has not turned towards the Lord or have forsaken him altogether. Yet, there is hope for those who are faithful to YHWHwho have turned away from idolatry and their sinfulnessthey will be redeemed and vindicated among the nations. While the nations face utter destruction and desolation because of their arrogance and prideful ways, the humble and meek in the Lord will be comforted and made secure, and ultimately, their reputation and social status will be restored to greatness, both in Zephaniahs near future, and in the eschaton. The function of this dual message of destruction and hope is to challenge the peoples of the worldboth Jew and Gentile aliketo turn towards the One True God and practice his ways, instead of their own sinful ways. Zephaniah challenges them by employing reversal imagery of ancient Hebrew narratives such as the creation of the world (destruction of the world - Zeph. 1:2-3); Egypt's oppression of the Jews (Jerusalem turned oppressor - Zeph. 3:1; cf. Exod. 3:7-9; 22:21); Great flood motif (pouring out of Gods anger consuming the world - Zeph. 3:8); tower of Babel (one pure speech - Zeph. 3:9-10); garden of Eden (Eden restored - Zeph. 3:12-13); and Adam and Eve (husband/wife imagery - good name restored - Zeph. 3:14-20). Outline I. Superscription (1:1) II. Judgement against Judah and Jerusalem (1:2-6) III. The Day of YHWH (1:7-3:20) A. Punishment unleashed (1:7-18) 1. Distress for the Jerusalem and the world (1:10-18) B. Oracle against the nations (2:1-15) 1. Judgment against Philistia (2:4-7) 2. Judgment against Moab and Ammon (2:8-11) 3. Judgment against Cush (2:12) 4. Judgment against Assyria (2:13-15) C. Oracle against Jerusalem (3:1-7) 1. Rebellious and evil (3:1-4) D. Message of Hope for Salvation (3:8-20) 1. Conversion of the Gentiles (3:9-13) 2. Israels Restoration (3:14-20) Zephaniah lists his family tree back four generations, giving him the distinction as the only prophet to do so. Zephaniah lists Hezekiah as his great-grandfather, and most scholars agree this is Hezekiah the king (715-686 B.C.). Though Hezekiahs son Manasseh (687-642 B.C.) led the country astray into a return to Baalism, young Josiah (640-609 B.C.) was influenced to seek after the YHWHs ways and brought about great reforms. The first reform took place beginning at 628 B.C. and the second reform came about after the discovery of the Book of the Law around

622 B.C. Most agree that Zephaniah prophesied during the reign of Josiah, placing his work at the beginning of the reforms, possibly influencing Josiahs actions. However, though most agree that Zephaniah wrote this book during the rule of Josiah (there are some that place this as a postexilic writing/redaction), it is impossible towith any clear accuracydetermine the exact time of the reign of Josiah that Zephaniah had his greatest influence, and would have written these oracles. Zephaniah was a contemporary of Nahum, Habakkuk, and Jeremiah. Theologically, chapter 3 in the book of Zephaniah shows the heart of the people of Jerusalem at the time, as she has refused to listen to the many messages of God to his people through Moses and the prophets, and she refuses any form of correction. She is defiant to the end, and has lost her faith in the Almighty to sustain her during times of trouble. Worship has become an empty exercise, often distorted by unholy priests who have allowed evil practices to abound. God has at last become enraged to the point that destruction must occur to pacify an angry God, and devastation is at hand. Alas, all hope is not lost. God remembers his covenant with Abraham, and he will give hope and salvation to those who turn back to God, with faithfulness abounding. God will reverse their misfortunes by providing separation from the evildoers, nourishment, comfort, and security. The oppressors shall fall at the hand of the Redeemer, and salvation removes shame and ushers in praise and renown for the whole world to see.

31 2 3 4
1Woe

to her who is rebellious ( Q ptc fs) and defiled1 ( Nif ptc fs), the oppressing ( Q ptc fs) city!2

and defiled one The Hebrew used here derives from the root II, to defile, as opposed to which would result in the translation, and the redeemed one. The interplay in meaning between the two roots apparently influences the reading of this verse in the LXX , and ransomed/redeemed (one); Vulgate, et redempta civitas columba, and redeemed city of the dove. Sweeney, Marvin A. (2003) Zephaniah: A Commentary. Minneapolis, MN: Augsburg Press.
1

The term is a qal participle from the root ,to oppress, but the form may also be read as the noun dove, or as the name of the prophet Jonah. Again, both of these meanings play influential roles in the versions; LXX , the dove; in the Peshitta, mdynth dywnn, the city of Jonah. Sweeney, p. 156
2

2She

listens ( Q perf 3fs) to no voice3 ; she accepts ( Q perf 3fs) no correction. She does not trust ( Q perf 3fs) in the LORD; she does not draw near ( Q perf 3fs) to God. 3Her officials within her are roaring ( Q ptc mp) lions; her judges ( Q ptc mp) are evening wolves4 that leave5 ( Q perf 3cp) nothing till the morning. 4Her prophets are fickle ( Q ptc mp), treacherous men; her priests profane ( Piel perf 3cp) what is holy; they do violence ( Q perf 3cp) to the law. Following verses 2:13-15 which announced the utter destruction of the Assyrian capital Nineveh, the modern readerwith the help of chapter breaks and headingsmight miss the authors play on the minds of the ancient hearer of this prophetic message, assuming the Woe! announcement is against Nineveh. Like Amos, Zephaniah uses the rhetorical device of condemning surrounding nations, but all the whileunannounced to the hearersbringing their own condemnation ever closer.6 This city can be none other than Jerusalem, as the indicators throughout the above verses attest; this city has heard the voice of the Most High, yet refuses divine teachings/corrections. They do not trust in YHWH; nor do they worship in adoration to Him. In addition, this city contains princes, judges, prophets, and holy men of YHWH, further illustrating that this is their beloved city of Jerusalem that Zephaniah now speaks of! Because Israel was a stranger in Egypt, they were commanded specifically never to oppress a stranger (Exod. 22:21; Lev. 19:33). Brothers and slaves alike were to be free from oppressive treatment (Lev. 25:14; Deut. 23:16). Yet now the prophet declares the whole of this city to be oppressing in its very essence. The totality of the populace stands guilty of mutual maltreatment.7 The people have no heeded his voice, both in the written Scriptures and through the spoken word of the prophets. They refuse the teachings of the prophets, thus refusing the corrections contained within, which purposed to turn their faces away from sinful practices and towards a loving, forgiving God.
The term without the definite article demonstrates the construction known as indefiniteness for the sake of emphasis (see GKC 125c)
3 4 5

The Septuagint reads wolves of Arabia (see BHQ)

The verb is demonstrative from ( bone), with the suggested meaning to gnaw, chew, which suits all the references. BDB (p. 175) proposes a meaning to leave, thus, leave nothing [until morning]. p. 942 McComiskey, Thomas E. (1998) The Minor Prophets: An Exegetical and Expository Commentary Volume 3: Zephaniah, Haggai, Zechariah, and Malachi. Grand Rapids, MI: Baker Book House Co.
6 7

Ibid.

Robertson, O. Palmer (1990) The New International Commentary on the Old Testament: The Books of Nahum, Habakkuk, and Zephaniah. Grand Rapids, MI: Eerdmans Publishing Co.

They did not trust in YHWH anymore, as their faith has escaped them. Failure to believe is not always understood as a gross sin, an act of shameful treason which merits the curse of God. But unbelief is the mother of all the evil deeds by which men willfully wrong and injure one another.8 As their belief in YHWH waned, the inhabitants of the city of Jerusalem also stumbled in their worship of YHWH. The concept of drawing near to God very frequently is associated with worship in the OT. Approaching the Almighty must always include adoration. This neglect of true worship evokes the prophetic Woe.9 Verse 3-4 introduce the citys leaders as corrupt, vile, and enemies of the people. The officials or princes with her are roaring lions, meaning that they demonstrating their ferocity against the people they are supposed to rule with honesty and integrity. A roaring lion conjures up imagery of a victorious king of beasts over his prey, but the phrase used here conveys the image of an official who feeds off the very people who he is charged to protect, thus violating fundamental principles of justice for the officials of the state. (cf. Exo. 18:21; Deut 16:18-20) 10 Even the judges, who are responsible for upholding the law lack patience and possess in its place an insatiable hunger for punishment. The fact that they leave nothing for contemplation until morning shows their eagerness to exact careless, thought-depraved justice on even the falsely accused. The prophets are mentioned as unimportant, or light men, and Calvin points out the usage of this term in Jer. 23:32 to show the licentious conduct of the false prophets (see also Jer. 23:14; 29:23)11 Because of their falsehood and sinfulness, Zephaniah finds the prophets in Jerusalem useless and lacking YHWHs authoritative true message. The priests fair no better, as they have turned to unholy practices to appease gods other than the One True God. People abandoned the worship of YHWH in the Holy Temple, and the priests practiced temple prostitution and child sacrifice instead. Sacred prostitution, and the offering to God of infants as whole burnt sacrifices naturally arose when priests eliminated the distinction between the common and the holy.12

5
5The

LORD within her is righteous; he does ( Q impf 3ms) no injustice; every morning he shows forth ( Q impf 3ms) his justice; each dawn he does not fail ( Nif perf 3ms);
Calvins Commentaries Volume 15: Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. (1984) Grand Rapids, MI: Baker Book House Co.
8 9

Robertson, p. 319 Sweeney, p. 163 Calvin, p. 268 Robertson, p. 321

10 11 12

but the unjust knows ( Q ptc ms) no shame13. The subject switches from Jerusalem to YHWH is verse 5, though Jerusalem is still clearly in view in juxtaposition between the righteousness, justice, and faithfulness of God verses the unholy, unjust, and faithlessness of the people. Morning by morning shows Gods faithfulness in bringing out holy justice to his people even though his people have abandoned their daily rituals. In contrast to the wicked judges who prowl at night, YHWH, morning by morning, brings to light his judgment. Morning by morning suggests the dependability of YHWH. His conduct is as regular as the sunrise.14 Zephaniahs comments that YHWH renders judgment each morning appear to presuppose the daily morning liturgy of the temple, which the priests had been forsaking.15 The unrighteous do not regard their own shame, and continue to oppose YHWH in thought, word, and deed. The do not perceive their own guilt and are indifferent about YHWHs judgment of the nations in verse 6.16

6 7 8
6I

have cut off ( Hif perf 1cs) nations; their battlements are ruins ( Nif perf 3cp); I have laid waste ( Hif perf 1cs) their streets so no one walks ( Q ptc ms)in them; their cities have been made desolate ( Nif perf 3cp), without a man, without an inhabitant ( Q ptc ms). 7I said, Surely you will fear ( Q impf 2fs) me; you will accept ( Q impf 2fs) correction.
NEB omits the last three Hebrew words because the meaning is unclear. Smith, Ralph L. (1984) Word Biblical Commentary Volume 32: Micah-Malachi. Waco, TX: Word Books Pub.
13 14 15 16

Smith, p. 138 Sweeney, p. 173

Hahlen, Mark A. & Ham, Clay A. (2006) The College Press NIV Commentary: Minor Prophets Vol. 2. Joplin, MO: College Press Publishing Co.

Then your dwelling17 would be cut off ( Nif impf 3ms) according to all that I have appointed ( Q perf 1cs) against you. But all the more they were eager ( Hif perf 3cp) to make all their deeds corrupt ( Hif perf 3cp). 8Therefore wait ( Piel imper mp) for me, declares the LORD, for the day when I rise up ( Q inf-c) to seize the prey. For my decision is to gather ( Q inf-c) nations, to assemble ( Q inf-c) kingdoms, to pour out ( Q inf-c) upon them my indignation, all my burning anger; for in the fire of my jealousy all the earth shall be consumed ( Nif impf 3fs). This subsection begins with an affirmation of divine devastation of the world. This grim picture covers groups (nations), individuals (people, inhabitant), military installations (battlements), thoroughfares (streets), and domestic dwellings (cities).18 In the following verses, YHWH addresses Jerusalem himself, recounting the destruction of the enemies of Judah (2:4-15) in detail. Their city streets are tore up, and not a single man walks the streets, as they have all become inhabitable. As verse 7 indicates, surely these manifestations of his righteous judgments would instill a godly fear in his people. Then they would be spared absolute devastation.19 Therefore YHWH says, Wait for me. The command is a 2nd masculine plural Piel imperative which seemingly addresses the nations. But the transition between vv. 7 and 8 may be too rough that those being addressed are not the nations but the pious remnant in Judah. 20 The shift from second person feminine singular characterization of Jerusalem to second masculine plural is apparently based on a distinction between the character of the city itself as the daughter of Zion (Zeph. 3:14), which is always portrayed with feminine singular references, and the remnant of Israel, which is left inside the city and is always characterized with masculine plural forms (3:12-13).21 Once YHWH has gathered the nations, flood imagery pour out is used to display YHWHs anger towards those who have failed to heed his warnings. All the earth shall be consumed further drives home this flood imagery.

The noun translated dwelling most often is used to refer to Yahwehs heavenly dwelling place (cf. Deut. 26:15; 2 Chr. 30:27; Jer. 25:30; Zech 2:13 or to Yahwehs dwelling place in the tabernacle or temple (2 Chr. 36:15; Ps. 26:8. Hahlen, p. 230
17 18 19 20 21

McComiskey, p. 947 Robertson, p. 322 Smith, p. 140 cf. Hahlen, p. 233 Sweeney, 180

9 01
9For

at that time I will change ( Q impf 1cs) the speech of the peoples to a pure speech, that all of them may call ( Q inf-c) upon the name of the LORD and serve ( Q inf-c) him with one accord. 10From beyond the rivers of Cush my worshipers, the daughter of my dispersed ( Q ptc mp) ones, shall bring ( Hif impf 3mp) my offering. There are a number of scholars that hold to a theory that vv. 9 & 10 are secondary additions to the original text. Sweeney states that this is due to an eschatological scenario in which the nations will be transformed so that they speak a common language, employ that language to recognize and serve YHWH as sovereign over all creation, and return exiled Jews to Jerusalem. This view derives from the late exilic or early postexilic periods, which Sweeney swiftly refuses.22 Scholars view the dispersed ones as Jews in far off lands, and could not possibly refer to Gentiles from various nations from around the earth, though this is not necessary if one understands the overall theme Zephaniah employs in these verses. What has been proposed by several scholars is that verse 9 and 10 represent a reversal of sorts of the Babel narrative (Gen. 11:1-9).23 Just as YHWH intervened to disperse the haughty nations all over the earth, in the last days, he will draw from the nations those faithful to him, and give them one tongue by which to profess his holy name and to serve him always. As we have seen so far, Zephaniah utilizes the ancient traditional, national narratives of old to bring about an emotional, heart-changing action by his hearers. What man had destroyed by his own hands, YHWH will bring back together, but this time, for good. There would be one speech, one Lord, and one religion. The people will worship and serve YHWH with one shoulder or shoulder to shoulder, an image symbolizing unified effort and derived from the yoking together of draft animals (cf. Num. 13:23).24

11
22 23

Sweeney, p. 182

Although the Pentateuch had likely not achieved its final form by the mid-seventh century, the tower of Babel tradition would presumably have been available for use by Zephaniah. Ibid.
24

Hahlen, p. 234

21 31
11On

that day you shall not be put to shame ( Q impf 2fs) because of the deeds by which you have rebelled ( Q perf 2fs) against me; for then I will remove ( Hif impf 1cs) from your midst your proudly exultant ones, and you shall no longer ( Hif impf 2fs) be haughty ( Q inf-c) in my holy mountain. 12But I will leave ( Hif perf 1cs) in your midst a people humble and meek. They shall seek refuge ( Q perf 3cp) in the name of the LORD., 13those who are left in Israel;25 they shall do ( Q impf 3mp) no injustice and speak ( Piel impf 3mp) no lies, nor shall there be found ( Nif impf 3ms) in their mouth a deceitful tongue. For they shall graze ( Q impf 3mp) and lie down ( Q perf 3cp), and none shall make them afraid ( Hif ptc ms). In verse 11, YHWH gathers for himself both faithful Jew and Gentile as evidenced in verse 10. The faithful remnant is plucked out of the rest of the evil nations who have become arrogant and proud. Calvin concludes that they were to be separated from the profane and gross despisers of God; for as long as the good and the evil were mixed together, it was a reproach common to all.26 Though YHWHs anger has been stirred to action, his patience has not run out, and his covenantal promise is remembered. The people he selects as the remnant are humble and meek, who will be saved from the terrible judgment of the day of YHWH by putting their trust in him.27 The term meek typically denotes the poor, needy, or afflicted (cf. Ps. 9:18; 12:5; 22:24; 40:17; 72:4, 12; Isa. 3:14-15; 26:6 etc), or it may even describe one wrongfully accused (Zech
The name Israel does not appear elsewhere in Zephaniah, and this has prompted suggestions that the expression remnant of Israel is a later addition to the text that is designed to point to eschatological hopes for the restoration of all Israel. Such a contention, however, overlooks the fact that a major component of Josiahs program of restoration was to extend Davidic rule over the territory of the former northern kingdom of Israel as well as Judah and thereby to reunite all Israel under the rule of the Davidic monarchy. Sweeney, p. 192
25 26 27

Calvin, p. 290

Although the theme of trusting in YHWH is fairly frequent, the notion of trusting YHWHs name appears only here. The closest parallel is Psalm 5:11, which speaks of the gladness of those who trust in YHWH and the joy of those who love YHWHs name.

7:10; 11:7). Here however, the word refers to those without economic means or social standing, and in the context of the book it is basically synonymous with the similar word translated humble in 2:3.28 This remnant of the faithful in v. 13 will do no wrong, and only truth will be spoken. The deceitful lies that the false prophets of v. 3 spoke will cease to exist. The purified lips of the remnant will not be governed by the impulses of a heart that lies. 29 Finally, the imagery here is that of Eden restored. The people are YHWHs flock, just as a king must provide for his people (feeding or shepherding). With the impending collapse of the monarchy, a renewed emphasis emerged, pointing to God himself as the one shepherding his own flock (Gen. 48:15; 49:24; Ps. 23:1; 80:1; Isa. 40:11; Ezek. 34:2-23).30 There is a sufficiency and security in YHWH; a restfulness found only in Him. As we have seen previously in Zephaniah 3, the use of a familiar ancient motif arises to invoke the people to action. Those who are faithful will be the new residents of Eden Restored.

41 51 61
14Sing

aloud ( Q impf fs), O daughter of Zion; shout ( Hif impf mp), O Israel!31 Rejoice ( Q impf ms) and exult ( Q impf fs) with all your heart, O daughter of Jerusalem! 15The LORD has taken away ( Hif perf 3ms) the judgments against you; he has cleared away ( Piel perf 3ms) your enemies. The King of Israel, the LORD, is in your midst; you shall never again fear ( Q impf 2fs) evil. 16On that day it shall be said to Jerusalem: Fear ( Q impf 2fs) not 32, O Zion;

28 29 30 31 32

Hahlen, p. 237 Robertson, p. 331 Ibid. MT reads, O Israel; cf. LXX, , O Daughter Jerusalem. BHQ LXX , take courage

let not your hands grow weak ( Q impf 3mp).33 The prophet opens this next section with a grand summons to the faithful, for their salvation is at hand, and the promise will actualized. Zephaniah seeks jubilation on the part of the people, for their savior is the Lord Almighty. By piling up every available expression of joy in v. 14, the prophet leaps across the vale of gloom into the realm of grace-beyond-devastation. In his confidence about this future glory, he summons the people now to sing this song of celebration.34 In verse 15, YHWH is now called the King of Israel, as a replacement for those earthly kings that have done their part to lead the people astray as evidenced by v. 3. This characterization is a severe criticism of the failures of the monarchy in Israel and Judah and is reminiscent of Deuteronomy, in which YHWH is king (Deut. 33:5) and human kings take a minor role (Deut. 17:14-20). The concept of YHWH as King in the midst of his people is at least as old as the assembly at Sinai.35 In verse 16 the people will no longer be fearful of the oppressors, for on the day of YHWH they will be restored, cared for, and comforted. (cf. 13d) In 3:15d, reference is made to the end of objective fear (never again fear evil), but now there is something different and deeper. Fear not proclaims the end of the subjective emotion of fear. Delivered from both fear and fearfulness, the Lords people are renewed for action, freed for activity, and saved to serve.36 The charge to let not your hands grow weak appears periodically throughout the Bible to express the need to take courage and act, whether in the face of adversity or in the face of opportunity (see 2 Sam 4:1; Isa. 13:7; Jer. 6:24; 50:43; Ezek. 7:17; 21:12; Ezra 4:4; Neh. 6:9; 2 Chr. 15:7).37

71 81
17The

LORD your God is in your midst, a mighty one who will save ( Hif impf 3ms); he will rejoice ( Q impf 3ms) over you with gladness;

Few defend Zephaniahs authorship of this passage, mainly because threat gives way to promise. In Paul Houses Zephaniah: A Prophetic Drama (JSOTS, 69) view, since the ending (3:14-20) caps the entire drama, and...is foreshadowed throughout the book, to remove these verses would destroy the purpose of every part of Zephaniah. McComiskey, p. 956
33 34 35 36 37

Robertson, p. 336 Robertson, p. 337 McComiskey, p. 957 Sweeney, p. 201

he will quiet ( Hif impf 3ms) you by his love;38 he will exult ( Q impf 3ms) over you with loud singing. 18I will gather ( Q perf 1cs) those of you who mourn ( Nif ptc mp) for the festival, so that you will no longer suffer reproach. Once again the remnant are reminded that YHWH is in their midst (see comments on v. 15), and he is described as a warrior/mighty one who is their savior. The term for mighty one frequently refers to a warrior who overpowers his enemies. The Lord goes forth as a warrior who marches against his foes (Isa. 42:13; Neh 4:20).39 In v. 14 the redeemed are to rejoice and sing over YHWH, but now in v. 17 YHWH the redeemer is also rejoicing and singing over his treasured possession, the faithful remnant. The line he will quiet you by his love has caused some confusion among scholars. A secondary meaning of the Hebrew word is to plow (Deut. 22:10; Jud. 14:18; 1 Sam. 8:12; 1 Kgs 19:19; Prov. 20:4; Jer. 26:18; Hos 10:13; Job 4:8; and Ps. 129:3). In light of Samsons use of the word plow in Judges 14:18, the statement may be a sexual image implied to the renewal of the relationship between the warrior YHWH and the Daughter of Zion.40 There is bridegroom/bride language taking place here, with singing and rejoicing giving way to quieting with love. Robertson translates this passage as he will be quiet (over you) in his love, suggesting that YHWH is content to the point of quiet peace over the remnant. To consider Almighty God sinking in contemplations of love over a once-wretched human being can hardly be absorbed by the human mind.41 However one chooses to interpret this phrase, one thing is for certain: a deep, emotional, meaningful love is felt from the Redeemer to the redeemed. Verse 18 has proved to be quite problematic.42 McComiskey reminds us that this verse is terse and allusive, as indeed it is the nature of poetry to be. Zephaniah was not writing a doctoral dissertation, and we must not judge his Hebrew as if he were.43 McComiskeys translation of this difficult verse is far from the general consensus, I will remove those who are grieved by the appointed feaststhey shall be far from youthe one upon whom the imposition is a reproach. Robertson opposes this by first offering up his translation, and then his reasoning, Those who are grieved because of the appointed feasts I shall gather; from you they came. A burden on
MT translates he plows with his love or he will be silent with his love; LXX , and he will renew you with his love; and Peshitta, whdtky bhwbh, and he renews you with his love, both of which read the enigmatic verb as ,requiring only the substitution of for the similarly formed . Sweeney, p. 193
38 39 40 41 42

Robertson, p. 339 Hahlen, p. 242 Robertson, p. 340

The difficulties presented by the phrase as it stands are insuperable, says J. M. P. Smith, p. 258. Every clause of v. 18 is difficult, says Keil, p. 162. Rudolph, p. 298, concludes the verse has arisen out of a postexilic situation, in which the diaspora longs for worship in Jerusalem. Robertson, p. 343
43

McComiskey, p. 960

her was reproach. His reasoning for this approach is that the verb for those who are grieved occurs only eight times in the OT, five of which are in the book of Lamentations. In each case, YHWH inflicts grief on his people.44 The people are mourning for the feasts of old, and now YHWH, the one who inflicted the grief through the destruction of Jerusalem will bring the people back to once again enjoy the feasts. This seems to be the generally accepted translation to this difficult verse.

91 02
19Behold,

at that time I will deal ( Q ptc ms) with all your oppressors ( Piel ptc mp). And I will save ( Hif perf 1cs) the lame ( Q ptc fs) and gather ( Piel impf 1cs) the outcast ( Nif ptc fs), and I will change ( Q perf 1cs) their shame into praise and renown in all the earth. 20At that time I will bring ( Hif impf 1cs) you in, at the time I gather ( Piel inf-c) you together; for I will make ( Q impf 1cs) you renowned and praised among all the peoples of the earth, when I restore ( Q inf-c) your fortunes before your eyes, says the LORD. The final verses of the book indicate that the promise to Abraham will find its ultimate fulfillment. In verse 19, the remnants redemption continues as the oppressors are finally dealt with, and the humble and meek (cf. v 12) the lame and the outcast are gathered together and their shame will be turned into praise and renown throughout all the nations. (cf. Micah 4:6-7) The word shame refers to the public disgrace that results from defeat by an enemy (Jer. 2:26; Micah 1:11) and particularly such defeat and exile (Ezra 9:6; Isa. 1:29; 30:5; Jer. 2:36; 9:19; Dan 9:7).45 Verse 20 reiterates verse 19 nearly point for point, and Sweeney suggests the possibility of redaction for the sake of demonstrating the return of the exiles to their former fortunes. 46 One
44 45 46

Robertson, p. 343 Hahlen, p. 244 Sweeney, p. 207

difference between v. 19 and v. 20 is there is not mention of the remnants shame any longer. The redeemed remnant is given the privilege to witness these miraculous, saving events as the Redeemer King reigns over his people and their names are restored to greatness among all the peoples of the earth. In conclusion, the book of Zephaniah looks like a major prophet in miniature, containing of judgment, oracles against the nations, and oracles of hope to encourage those who are faithful to YHWH.47 What separates Zephaniah from the rest of the prophets is his repeated use of metaphors and allusions bringing out visions of historical/religious narratives to invoke abrupt reaction to the various warnings, which in turn were purposed to drive the hearer to the action of repentance. The people are given one last chance to turn from their wicked ways; YHWH has not forgotten his promise to Abraham, and salvation is here for those who truly want to receive it. This powerful little book serves the Church today quite well, reminded us that the call to repentance is a ever-present warning of the coming of the day of the Lord, when Christ will come again to judge the living and the dead. YHWH has a plan for the destruction (and subsequent recreation) of this world, and only the faithful have a room in it. This grace that YHWH offers is for all peoples of the world; it is a universal offer for forgiveness and salvation. Zephaniah reminds us that YHWH holds us to his standards, and not our own broken, human standards that we set for ourselves. A good sermon illustration would be to demonstrate how Zephaniah is gospel message in a very small package. Man has rebelled against YHWH, and for doing so he shall be punished. As YHWH has grown weary of their wrongdoings, he ushers in the utter destruction of the earth, but as he has promised, he will save those who turn toward him in love and adoration. YHWH will save us, just as he promised, and we will be restored/reborn once again, much to his gladness and pleasure. Put simply, Repent, and you shall be saved, or more literally, unless you repent, you will all likewise perish. (Luke 13:3, 5)

47

See ESV Study Bible: Introduction to Zephaniah (2008) Wheaton, IL: Crossway Bibles.

References A Readers Hebrew Bible, eds. A. Philip Brown, Bryan W. Smith (Zondervan, 2008). Berlin, Adele. (1994) Anchor Yale Bible Commentaries: Zephaniah. New Haven, CT: Yale University Press. Biblia Hebraica Quinta, Fascicle 13: The Twelve Minor Prophets (2011) Deutsche Bibelgesellschaft, Stuttgart. Brown, Francis. The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon (Hendrickson, 1979). Calvin, John. (1984) Calvins Commentaries Volume XV: Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Grand Rapids, MI: Baker Book House. Even-Shoshan, Abraham, ed. A New Concordance of the Old Testament, 1st ed. (Baker) Gesenius Hebrew Grammar. Ed. E. Kautzsch. 2d ed. Ed. and Trans. A. E. Cowley (Oxford, 1910). Hahlen, Mark A. & Ham, Clay A. (2006) The College Press NIV Commentary: Minor Prophets Vol. 2. Joplin, MO: College Press Publishing Co. McComiskey, Thomas E. (1998) The Minor Prophets: An Exegetical and Expository Commentary Volume 3: Zephaniah, Haggai, Zechariah, and Malachi. Grand Rapids, MI: Baker Book House Co. Robertson, O. Palmer (1990) The New International Commentary on the Old Testament: The Books of Nahum, Habakkuk, and Zephaniah. Grand Rapids, MI: Eerdmans Publishing Co. Smith, John M. P. (1974) International Critical Commentary: Micah, Zephaniah, Nahum, Habakkuk, Obadiah, Joel. London, UK: T&T Clark Publishers. Smith, Ralph L. (1984) Word Biblical Commentary Volume 32: Micah-Malachi. Waco, TX: Word Books Pub. Sweeney, Marvin A. (2003) Zephaniah: A Commentary. Minneapolis, MN: Augsburg Press.