---
title: "Commentary Critical and Explanatory on the Whole Bible -  Zephaniah 3"
description: "CHAPTER 3   :-. RESUMPTION OF THE
DENUNCIATION OF
JERUSALEM, AS BEING
UNREFORMED BY THE
PUNISHMENT OF OTHER
NATIONS: AFTER
HER CHASTISEMENT
JEHOVAH WILL
I"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/zephaniah/3"
---

CHAPTER 3

. RESUMPTION OF THE
DENUNCIATION OF
JERUSALEM, AS BEING
UNREFORMED BY THE
PUNISHMENT OF OTHER
NATIONS: AFTER
HER CHASTISEMENT
JEHOVAH WILL
INTERPOSE FOR HER
AGAINST HER FOES;
HIS WORSHIP
SHALL FLOURISH
IN ALL LANDS,
BEGINNING AT JERUSALEM,
WHERE HE
SHALL BE
IN THE MIDST OF HIS
PEOPLE, AND SHALL
MAKE THEM
A PRAISE IN ALL
THE EARTH.

**1. filthy**—MAURER
translates from a different root, "rebellious,"
"contumacious." But the following term, "polluted,"
refers rather to her inward moral *filth,* in spite of her
outward ceremonial purity [CALVIN].
GROTIUS says, the *Hebrew*
is used of women who have prostituted their virtue. There is in the
*Hebrew Moreah;* a play on the name *Moriah,* the hill on
which the temple was built; implying the glaring contrast between
their *filthiness* and the holiness of the worship on Moriah in
which they professed to have a share.
**oppressing**—namely, the
poor, weak, widows, orphans and strangers ().

**2. received not correction**—Jerusalem
is incurable, obstinately rejecting salutary admonition, and refusing
to be reformed by "correction" ().
**trusted not in . . .
Lord**—Distrust in the Lord as if He were insufficient, is the
parent of all superstitions and wickednesses [CALVIN].
**drew not near to her
God**—Though God was specially near to her () as "her God," yet she drew not near to Him, but
gratuitously estranged herself from Him.

**3. roaring**—for prey ([Proverbs 28:15](../../../kjv/proverbs/28/15);
[Ezekiel 22:27](../../../kjv/ezekiel/22/27); [Amos 3:4](../../../kjv/amos/3/4);
[Micah 2:2](../../../kjv/micah/2/2)).
**evening wolves**—which
are most ravenous at evening after being foodless all day ([Jeremiah 5:6](../../../kjv/jeremiah/5/6);
[Habakkuk 1:8](../../../kjv/habakkuk/1/8)).
**they gnaw not the bones till
the morrow**—rather, "they put not off till to-morrow to
gnaw the bones"; but devour all at once, bones and flesh, so
ragingly ravenous are they [CALVIN].

**4. light**—in whose life and
teaching there is no truth, gravity, or steadiness.
**treacherous**—false to
Jehovah, whose prophets they profess to be ([Jeremiah 23:32](../../../kjv/jeremiah/23/32);
[Ezekiel 22:28](../../../kjv/ezekiel/22/28)).
**polluted . . . sanctuary**—by
their profane deeds.

**5-7.** The Jews regard not God's
justice manifested in the midst of them, nor His judgments on the
guilty nations around.
**The just Lord**—Why then
are ye so unjust?
**is in the midst thereof**—He
retorts on them their own boast, "Is not the Lord among us"
([Micah 3:11](../../../kjv/micah/3/11))? True He is, but it
is for another end from what ye think [CALVIN];
namely, to lead you *by the example of His righteousness* to be
righteous. [Leviticus 19:2](../../../kjv/leviticus/19/2), "Ye
shall be holy: for I the Lord your God am holy" [MAURER].
But CALVIN, "That ye
may feel His hand to be the nearer *for taking vengeance for your
crimes:* 'He will not do iniquity' by suffering your sins to go
unpunished" ([Deuteronomy 32:4](../../../kjv/deuteronomy/32/4)).
**every morning**—literally,
"morning by morning." The time in the sultry East for
dispensing justice.
**bring . . . to light**—publicly
and manifestly by the teaching of His prophets, which aggravates
their guilt; also by samples of His judgments on the guilty.
**he faileth not**—He is
continually setting before you samples of His justice, sparing no
pains. Compare [Isaiah 5:4](../../../kjv/isaiah/5/4); [Isaiah 50:4](../../../kjv/isaiah/50/4),
"he wakeneth *morning by morning.*"
**knoweth no shame**—The
unjust Jews are not shamed by His justice into repentance.

**6.** I had hoped that My people by
My judgments on other nations would be led to amendment; but they are
not, so blinded by sin are they.
**towers**—literally,
"angles" or "corners"; hence the *towers*
built at the angles of their city walls. Under Josiah's long and
peaceful reign the Jews were undisturbed, while the great incursion
of Scythians into Western Asia took place. The judgment on the ten
tribes in a former reign also is here alluded to.

**7. I said, Surely,** c.—God
speaks after the manner of men in condescension to man's infirmity
not as though God was ignorant of the future contingency, but in
their sense, *Surely one might have expected* ye would under
such circumstances repent: but no!
**thou**—at least, O
Jerusalem! Compare "*thou, even thou,* at least in this thy
day" ([Luke 19:42](../../../kjv/luke/19/42)).
**their dwelling**—the
*sanctuary* [BUXTORF].
Or, the *city.* Compare Jesus' words ([Luke 19:42](../../../kjv/luke/19/42)), "Behold, *your house* is left unto you
desolate" ([Leviticus 26:31](../../../kjv/leviticus/26/31); [Leviticus 26:32](../../../kjv/leviticus/26/32);
[Psalms 69:25](../../../kjv/psalms/69/25)); and used as to *the
temple* ([Micah 3:12](../../../kjv/micah/3/12)). "Their"
is used instead of "thy"; this change of person implies
that God puts them to a greater distance.
**howsoever I punished
them**—Howsoever I might have punished them, I would not have *cut
off their dwelling.* CALVIN,
"Howsoever I had marked them out for punishment" because of
their provocations, still, if even then they had repented, taught by
My corrections, I was ready to have pardoned them. MAURER,
"Altogether in accordance with what I had long ago decreed
(ordained) concerning you" ([Micah 3:12](../../../kjv/micah/3/12), and, on the other hand, [Deuteronomy 28:15-68](../../../kjv/deuteronomy/28/15-68);
[Deuteronomy 27:15-26](../../../kjv/deuteronomy/27/15-26)). *English
Version,* or CALVIN'S
view, is better.
**rose early, and corrupted,**
c.—Early morning is in the East the best time for transacting
serious business, before the relaxing heat of midday comes on. Thus
it means, With the greatest earnestness they set themselves to
"corrupt *all* their doings" ([Genesis 6:12](../../../kjv/genesis/6/12)
[Isaiah 5:11](../../../kjv/isaiah/5/11); [Jeremiah 11:7](../../../kjv/jeremiah/11/7);
[Jeremiah 25:3](../../../kjv/jeremiah/25/3)).

**8. wait ye upon me**—Here
Jehovah turns to the pious Jews. Amidst all these judgments on the
Jewish nation, look forward to the glorious time of restoration to be
ushered in by God's precious outpouring of wrath on all nations, ; where the same phrase, "blessed are all they that
*wait for* Him," is used as to the same great event. CALVIN
erroneously makes this verse an address to the ungodly; and so
MAURER, "Ye shall not
have to wait for Me in vain"; I will presently come armed with
indignation: I will no longer contend with you by My prophets.
**until the day**—that is,
waiting for the day ([Habakkuk 2:3](../../../kjv/habakkuk/2/3)).
**rise up to the prey**—like
a savage beast rising from his lair, greedy for the prey (compare [Habakkuk 2:3](../../../kjv/habakkuk/2/3)). Or rather, as a warrior leading Israel to *certain
victory,* which is expressed by "the prey," or *booty,*
which is the reward of victory. The *Septuagint* and *Syriac*
versions read the *Hebrew,* "I rise up as a *witness*"
(compare [Job 16:8](../../../kjv/job/16/8); [Malachi 3:5](../../../kjv/malachi/3/5)).
Jehovah being in this view *witness,* accuser, and judge.
*English Version* is better (compare [Malachi 3:5](../../../kjv/malachi/3/5)).
**gather the nations**—against
Jerusalem ([Zechariah 14:2](../../../kjv/zechariah/14/2)), to pour
out His indignation upon them there ([Joel 3:2](../../../kjv/joel/3/2);
[Zechariah 12:2](../../../kjv/zechariah/12/2); [Zechariah 12:3](../../../kjv/zechariah/12/3)).

**9. For**—The blessed things
promised in this and [Zephaniah 3:10](../../../kjv/zephaniah/3/10)
are the immediate results of the punishment inflicted on the nations,
mentioned in [Zephaniah 3:8](../../../kjv/zephaniah/3/8) (compare
[Zephaniah 3:19](../../../kjv/zephaniah/3/19)).
**turn to the people a pure
language**—that is, *changing* their impure language I will
*give* to them again *a pure language* (literally, "lip").
Compare for this *Hebrew* idiom, [Zephaniah 3:19](../../../kjv/zephaniah/3/19), *Margin.* The confusion of languages was of the
penalty sin, probably idolatry at Babel ([Zephaniah 3:19](../../../kjv/zephaniah/3/19), *Margin,* where also "lip" expresses
*language,* and perhaps also *religion;* [Zephaniah 3:19](../../../kjv/zephaniah/3/19), "a tower whose top *may reach* unto heaven,"
or rather, *points to heaven,* namely, dedicated to *the
heavens* idolized, or Bel); certainly, of rebellion against God's
will. An earnest of the removal of this penalty was the gift of
tongues on Pentecost ([Zephaniah 3:19](../../../kjv/zephaniah/3/19)). The full restoration of the earth's unity of language
and of worship is yet future, and is connected with the restoration
of the Jews, to be followed by the conversion of the world. Compare
[Isaiah 19:18](../../../kjv/isaiah/19/18); [Zechariah 14:9](../../../kjv/zechariah/14/9);
[Romans 15:6](../../../kjv/romans/15/6), "with one mind and
*one mouth* glorify God." The Gentiles' *lips* have
been rendered impure through being the instruments of calling on
idols and dishonoring God (compare [Psalms 16:4](../../../kjv/psalms/16/4);
[Hosea 2:17](../../../kjv/hosea/2/17)). Whether *Hebrew*
shall be the one universal language or not, the God of the Hebrews
shall be the one only object of worship. Until the Holy Ghost purify
the *lips,* we cannot rightly call upon God ([Hosea 2:17](../../../kjv/hosea/2/17)).
**serve him with one
consent**—literally, "shoulder" or "back";
metaphor from a yoke, or burden, borne between two ([Hosea 2:17](../../../kjv/hosea/2/17)); helping one another with conjoint effort. If one of the
two bearers of a burden, laid on both conjointly, give way, the
burden must fall to the earth [CALVIN].
Christ's rule is called a *burden* ([Matthew 11:30](../../../kjv/matthew/11/30);
[Acts 15:28](../../../kjv/acts/15/28); [Revelation 2:24](../../../kjv/revelation/2/24);
compare [2 Corinthians 6:14](../../../kjv/2-corinthians/6/14) for the same
image).

**10. From beyond . . . Ethiopia my
suppliants**—literally, "burners of incense" (compare
[Psalms 141:2](../../../kjv/psalms/141/2); [Revelation 5:8](../../../kjv/revelation/5/8);
[Revelation 8:3](../../../kjv/revelation/8/3); [Revelation 8:4](../../../kjv/revelation/8/4)).
The Israelites are meant, called "the daughter of My dispersed,"
a *Hebrew* idiom for *My dispersed people.* "The
rivers of Ethiopia" are those which enclose it on the north. In
the west of Abyssinia there has long existed a people called
*Falashas,* or "emigrants" (akin to the synonym
"Philistine"). These trace their origin to Palestine and
profess the Jewish religion. In physical traits they resemble the
Arabs. When Bruce was there, they had a Jewish king, Gideon, and his
queen, Judith. Probably the Abyssinian Christians were originally in
part converted Jews. They are here made the representatives of all
Israel which is to be restored.
**shall bring mine
offering**—that is, the *offering* that is *My right.*
I prefer, with DE WETTE
and *Chaldee Version,* making "suppliants" the
objective case, not the nominative. The *peoples:* ([Zephaniah 3:8](../../../kjv/zephaniah/3/8);
[Zephaniah 3:9](../../../kjv/zephaniah/3/9)), brought to fear Me by
My judgments, "shall bring as Mine offering My suppliants (an
appropriate term for the Jews, on whom then there shall have been
poured the spirit of *supplications,* [Zephaniah 3:9](../../../kjv/zephaniah/3/9)), the daughter of My dispersed." So [Zephaniah 3:9](../../../kjv/zephaniah/3/9), "they shall bring all your brethren for an *offering*
unto the Lord." Compare HORSLEY'S
view of [Isaiah 18:1](../../../kjv/isaiah/18/1); [Isaiah 18:2](../../../kjv/isaiah/18/2);
[Isaiah 18:7](../../../kjv/isaiah/18/7). England in this view
may be the naval power to restore Israel to Palestine ([Isaiah 18:7](../../../kjv/isaiah/18/7)). The *Hebrew* for "Ethiopia" is *Cush,*
which may include not only Ethiopia, but also the region of the
Tigris and Babylon, where Nimrod, Cush's son ([Isaiah 18:7](../../../kjv/isaiah/18/7)), founded Nineveh and acquired Babylon, and where the ten
tribes are mentioned as being scattered ([1 Peter 1:1](../../../kjv/1-peter/1/1);
[1 Peter 5:13](../../../kjv/1-peter/5/13); compare [1 Peter 5:13](../../../kjv/1-peter/5/13)). The restoration under Cyrus of the Jews transported under
Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future
restoration under Christ.

**11. shalt thou not be ashamed**—Thou
shalt then have no cause to be ashamed; for I will then *take away
out of the midst of thee* those who by their sins gave thee cause
for shame ([Zephaniah 3:7](../../../kjv/zephaniah/3/7)).
**them that rejoice in thy
pride**—those priding themselves *on that which thou boastest
of,* thy temple ("My holy mountain"), thy election as
God's people, c., in the Pharisaic spirit ([Jeremiah 7:4](../../../kjv/jeremiah/7/4)
[Micah 3:11](../../../kjv/micah/3/11); [Matthew 3:9](../../../kjv/matthew/3/9)).
Compare [Jeremiah 13:17](../../../kjv/jeremiah/13/17), "mine
eyes shall weep for *your pride.*" The converted remnant
shall be of a humble spirit ([Zephaniah 3:12](../../../kjv/zephaniah/3/12);
[Isaiah 66:2](../../../kjv/isaiah/66/2); [Isaiah 66:10](../../../kjv/isaiah/66/10)).

**12. afflicted . . . they shall trust
in . . . Lord**—the blessed effect of sanctified affliction on
the Jewish remnant. Entire trust in the Lord cannot be, except where
all cause for boasting is taken away ([Isaiah 14:32](../../../kjv/isaiah/14/32);
[Zechariah 11:11](../../../kjv/zechariah/11/11)).

**13. nor speak lies**—worshipping
God in truth, and towards man having love without dissimulation. The
characteristic of the 144,000 *sealed of Israel.*
**none shall make them
afraid**—either foreign foe, or unjust prince (), prophet, or priest ().

**14.** The prophet in mental vision
sees the joyful day of Zion present, and bids her rejoice at it.

**15.** The cause for joy: "The
Lord hath taken away thy judgments," namely, those sent by Him
upon thee. After the taking away of sin () follows the taking away of trouble. When the cause is
removed, the effect will cease. Happiness follows in the wake of
holiness.
**the Lord is in the midst of
thee**—Though He seemed to desert thee for a time, He is now
present as thy safeguard ().
**not see evil any more**—Thou
shalt not *experience* it ([Jeremiah 5:12](../../../kjv/jeremiah/5/12);
[Jeremiah 44:17](../../../kjv/jeremiah/44/17)).

**16. Let not thine hands be slack**—
([Hebrews 12:12](../../../kjv/hebrews/12/12)). Do not faint in
the work of the Lord.

**17. he will rest in his love**—content
with it as His supreme delight (compare [Luke 15:7](../../../kjv/luke/15/7);
[Luke 15:10](../../../kjv/luke/15/10)) [CALVIN],
([Isaiah 62:5](../../../kjv/isaiah/62/5); [Isaiah 65:19](../../../kjv/isaiah/65/19)).
Or, *He shall be silent,* namely as to thy faults, not imputing
them to thee [MAURER]
([Psalms 32:2](../../../kjv/psalms/32/2); [Ezekiel 33:16](../../../kjv/ezekiel/33/16)).
I prefer explaining it of that calm *silent* joy in the
possession of the object of one's love, too great for words to
express: just as God after the six days of creation *rested*
with silent satisfaction in His work, for "behold it was very
good" ([Genesis 1:31](../../../kjv/genesis/1/31); [Genesis 2:2](../../../kjv/genesis/2/2)).
So the parallel clause by contrast expresses the joy, not kept silent
as this, but uttered in "singing."

**18. sorrowful for the solemn
assembly**—pining after the solemn assembly which they cannot
celebrate in exile ([Lamentations 1:4](../../../kjv/lamentations/1/4);
[Lamentations 2:6](../../../kjv/lamentations/2/6)).
**who are of thee**—that
is, of thy true citizens; and whom therefore I will restore.
**to whom the reproach of it
was a burden**—that is, to whom *thy* reproach ("the
reproach of My people," [Lamentations 2:6](../../../kjv/lamentations/2/6); their ignominious captivity) was a burden. "Of it"
is put *of thee,* as the person is often changed. Those who
shared in the burden of reproach which fell on My people. Compare [Lamentations 2:6](../../../kjv/lamentations/2/6), "the rebuke of His people shall He take away from off
all the earth."

**19. undo**—MAURER
translates, "I will deal with," that is, as they deserve.
Compare [Ezekiel 23:25](../../../kjv/ezekiel/23/25), where the
*Hebrew* is similarly translated. The destruction of Israel's
foes precedes Israel's restoration ([Isaiah 66:15](../../../kjv/isaiah/66/15);
[Isaiah 66:16](../../../kjv/isaiah/66/16)).
**her that halteth**—all
that are helpless. Their weakness will be no barrier in the way of My
restoring them. So in [Psalms 35:15](../../../kjv/psalms/35/15),
*Margin,* "halting" is used for *adversity.* Also
[Ezekiel 34:16](../../../kjv/ezekiel/34/16); [Micah 4:6](../../../kjv/micah/4/6);
[Micah 4:7](../../../kjv/micah/4/7).
**I will get them praise,**
&c.—literally, "I will make them (to become) a praise and
a name," &c.
**shame**— ([Micah 4:7](../../../kjv/micah/4/7)).

**20. make you a name . . .
praise**—make you to become celebrated and praised.
**turn back your
captivity**—bring back your captives [MAURER].
The *Hebrew* is *plural,* "captivities"; to
express the captivities of different ages of their history, as well
as the diversity of places in which they were and are dispersed.
**before your eyes**—Incredible
as the event may seem, *your own eyes* with delight shall see
it. You will scarcely believe it for joy, but the testimony of your
own eyes shall convince you of the delightful reality (compare ).

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