TEXT [Commentary]

  C.   A Description of the Coming Deliverance (3:9-13)

9 “Then I will purify the speech of all people,

so that everyone can worship the LORD together.

10 My scattered people who live beyond the rivers of Ethiopia[*]

will come to present their offerings.

11 On that day you will no longer need to be ashamed,

for you will no longer be rebels against me.

I will remove all proud and arrogant people from among you.

There will be no more haughtiness on my holy mountain.

12 Those who are left will be the lowly and humble,

for it is they who trust in the name of the LORD.

13 The remnant of Israel will do no wrong;

they will never tell lies or deceive one another.

They will eat and sleep in safety,

and no one will make them afraid.”

NOTES

3:9 I will purify. Lit., “I will overturn.” Known throughout the Semitic languages, this verbal root (hpk) is used in the OT transitively of turning someone or something (2 Kgs 21:13), overthrowing a city (Gen 19:21, 25, 29), or transforming/changing a thing/person (Ps 105:25). Intransitively, it is employed of turning back or into something (Lev 13:3-4; 2 Kgs 5:26-27). Here used transitively, it takes its place in a series of statements relative to God’s transforming work with regard to people (1 Sam 10:6, 9; Jer 31:13; Hos 11:8). The sentence is elliptical, yet the point that the impure lips of the people will be changed to pure lips is clear.

together. Lit., “[with] one shoulder.” The phrase is best taken as a figurative expression for unanimity of action or purpose (cf. NRSV, NKJV, KJV; “with one accord/consent”), hence the expression “shoulder to shoulder” (NASB, NIV, NJB).

3:10 My scattered people. The NLT combines the two designations of the MT (“my worshipers,” “my scattered ones”) into one. Both are omitted in the LXX and the Peshitta, and accordingly some suggest that they are a gloss here. However, their inclusion by the Vulgate and the difficulty in understanding them argue against their omission or the conjecture of a gloss. J. M. P. Smith (1911:249) declares the MT “quite . . . unintelligible.” Nevertheless, the English versions have made tolerable sense of the text: “my suppliants, the daughter of my dispersed (ones)” (RSV, KJV); “my worshipers, my dispersed ones/scattered people” (NASB, NIV).

Although ‘athar [TH6282, ZH6985] (worshiper) is a hapax legomenon, the verb ‘athar [TH6279, ZH6983] (pray/supplicate) is attested. The form could also be pointed as a participle: “those who worship me.” Adding to the difficulty is the fact that the phrase bath-putsay (NLT, “my scattered people”) is without precedent. The usual sense of bath [TH1323, ZH1426] (daughter) in such cases is as a stereotyped title with a nationalistic emphasis such as “daughter of Jerusalem” or “daughter of Zion,” while the passive participle of puts [TH6327, ZH7046] occurs nowhere else. Most probably the phrase is elliptical for bath ‘ammi happuts (my scattered people), the sense being supplied from the ‘ammim [TH5971A, ZH6639] of 3:9.

the rivers of Ethiopia. Lit., “the rivers of Cush.” Although Berlin (1994:134-135) once again argues vigorously for a Mesopotamian connection here (cf. Gen 2:13), most understand the distant headwaters of the Nile and their tributaries found in Sudan and Ethiopia. Thus J. M. P. Smith (1911:249) points out that “the rivers referred to are the branches of the Nile that traverse the most southern portion of the region; viz. the Atbara, the Astasobas, the Astapus or Blue Nile, and the Bahr-el-Abjadh or White Nile; cf. Is. 18:1-7.” The phrase is a synecdoche, those of that distant region representing the farthest people of the earth.

present their offerings. Lit., “my offering.” The noun minkhah [TH4503, ZH4966] can be used to indicate offerings of any kind, tribute (Judg 3:15; 1 Kgs 4:21), or presents. Among the ancient versions, the LXX and Vulgate decide for “sacrifices.” Keil (1954:156-157) champions the meal offering, while Sabottka (1972:121) favors “tribute,” a meaning that owes much to an Ugaritic cognate that is parallel to argmn, “tribute” (cf. ’argaman [TH713, ZH763], “purple yarn”). Thus Zephaniah calls on earlier Canaanite literature, drawing from a context set in the contest between Yamm and Baal. In this instance, Baal was to be handed over to Yamm and sent to him as tribute:

Thy slave is Baal, O Yamm,

Thy slave is Baal forever,

Dagon’s Son is thy captive;

He shall be brought as thy tribute [argmn].

For thy gods bring thy gift [mnkhy],

The holy ones are thy tributaries. (See Gordon 1965:197-198, text 137, lines 36-38)

The literary allusion here is rendered certain by the assembly of words apparently taken from that text: ‘ebed [TH5650, ZH6269] (slave, servant); yabal [TH2986, ZH3297] (bring); and minkhah [TH4503, ZH4966] (tribute). Thus, just as Baal was to be Yamm’s servant and sent as tribute to him, so converted Gentiles who “call upon the name of the Lord” and “serve him shoulder to shoulder” will be “my worshipers” who will “bring my scattered ones” (the Jews) as “my tribute.”

3:11 On that day. Lit., “in that day.” Such temporal phrases can be used as formulae to introduce strophes or stanzas (cf. Joel 3:1; Amos 8:13; 9:11). The changed emphasis and subject matter, as well as the literary hook ki ’az [TH3588/227, ZH3954/255], render it certain that the phrase introduces a subunit in this section. It also forms a linking device with the following section (cf. 3:16).

be ashamed. Since the verb form is feminine singular, Jerusalem is probably being addressed. The verb can be taken in a subjective sense with the meaning “feel shame” (NASB) or in an objective sense meaning “be put to shame” (NIV, NKJV). The former emphasizes the forgetting of past shameful deeds against the Lord; the latter lays stress on the unlikely prospect of feeling shame ever again since its cause is removed. The latter course underscores the fact that in the future day the shameful acts perpetrated against God will no longer be practiced, for those who did such things will have been removed.

Berlin (1994:135-136) observes, “Most commentators understand this phrase to mean ‘you will not be ashamed of your deeds,’ but the issue is not whether Israel feels shame, but whether it is put to shame. God will remove Israel’s guilt and shame by removing the cause of them—the prideful element of society.”

proud and arrogant. Lit., “the exaltations of your pride,” or “your exalters in pridefulness.” Keil (1954:158) observes that the phrase “is taken from Isa 13:3, where it denotes the heroes called by Jehovah, who exult with pride caused by the intoxication of victory; whereas here the reference is to the haughty judges, priests, and prophets (vv. 3-4), who exult in their sinful ways.”

3:12 Those who are left will be the lowly and humble. Lit., “and I will leave among you a humble and lowly people.” Invaders customarily deported the leaders and skilled craftsmen of the lands they had conquered, leaving only the poor (2 Kgs 24:14; 25:12). So also God’s invasion of Jerusalem leaves the humble and lowly (lit., “afflicted and poor”; cf. Job 34:28; Isa 26:6). Together, they made up the lower stratum of society who were plagued by physical difficulties and social and mental torment (cf. Prov 22:22). Here, however, these words are qualified by the statement that “they . . . trust in the name of the Lord.” Accordingly, the arrogant of society will be replaced by those who humbly put their faith in God.

3:13 The remnant of Israel. Berlin (1994:136-137) follows Ben Zvi in suggesting that the “remnant of the house of Judah” is a geographical term, whereas “the remnant of Israel” is a religious one. The latter term “continues to be used in exilic and postexilic sources, where only the people of Judah can be meant, to signify members of the religious community (e.g., Ezra 2:70).”

will do no wrong. The ethical qualities predicated for the godly remnant of Israel were those that would characterize the Messiah himself (Isa 42:1-4; 53:3, 7-9; Zech 9:9; cf. Matt 11:28-30; 12:15-21; Phil 2:1-8; 1 Pet 2:22).

They will eat and sleep in safety . . . no one will make them afraid. The blessings promised here are assured to those who faithfully keep God’s commandments (Ps 1:1-3; Ezek 34:25-31; Mic 4:4-5; 7:14).

COMMENTARY [Text]

Two theological truths dominate this section: (1) The Day of the Lord involves both judgment and hope—beyond the coming judgment is the hope of restoration. (2) That hope centers in the familiar theme of the remnant. With regard to the first, it may be noted that judgment and hope are often twin themes. Certainly such is the case with the seventh-century BC minor prophets. All three have strong words of judgment (e.g., 1:14-18; Nah 3:8-19; Hab 2:6-20) along with those of hope and reassurance (2:1-3; 3:9-20; Nah 1:7, 15; Hab 3:16-19). Even more significantly, all three prophets demonstrate that because judgment is an integral part of God’s program for ending this age, it is designed ultimately to bless his people and his world. Judgment and hope, then, rather than being irreconcilable themes, are two aspects of one divine perspective. Both are designed and intertwined to accomplish God’s purposes.

In these verses Zephaniah turns from judgment to its outcome—God’s blessing of the people of the world. God’s goal is to effect change in the hearts and lives of all. Such indeed will take place—and not just for Israel; rather, all people will be transformed so as to call on the Lord (cf. Isa 55:5) and serve him as one (cf. Isa 59:19-21). To “call on the name of the Lord” means to invoke his name in belief (cf. Gen 4:26; 12:8; 2 Kgs 5:11). God’s worshipers will do this with “pure lips.” Their desire will be to serve him in sincere devotion as one—“shoulder to shoulder.” Thus, all people will know God (Hab 2:14) and enjoy his everlasting beneficence (Isa 2:1-4; 11:1-10; Mic 4:1-5).

In connection with the second theme, as proof of their new love for God, the Gentiles will bring to him his covenant people (Isa 66:20). From the farthest reaches of the world, wherever they have been scattered in judgment (Deut 28:64-68), God’s people will be returned to the land of promise (Deut 4:27-31; Isa 11:11-16) and enjoy God’s richest blessings (Isa 66:7-14).

In that day, Jerusalem’s past shameful acts against God will not be repeated. By then, those who have done such things will have been removed, and with their departure the spirit of haughtiness will disappear. In their place God will leave those who, in true humility, trust in him and will serve him faithfully. In addition, he will remove injustice and deception.[124] God will be well pleased with the godly remnant, for he, as their good shepherd, will give them sustenance, serenity, and security (3:11-13).

Christian believers would do well to emulate the faithfulness of Zephaniah’s remnant.[125] Indeed, the terms used in this section take on a theological importance that recognizes that the saved of the world are those whose qualities of heart and mind enable them to submit to God. More than just being poor in this world’s goods, they are poor in spirit (Isa 66:2; Mic 6:8; Matt 5:3). It is a godly remnant unencumbered by pride and committed to the Savior. May it be ever so with those who claim the Savior’s name!