Father Joseph Knabenbauer's Commentary on Zephaniah 2:3; 3:12-13

FIRST PART, CHAPTER 1
Argument

God threatens a universal judgment by which he will destroy all things; and in this chastisement he will strike above all Judah and Jerusalem because of the crime of manifold idolatry (Zeph 1:2–6). Next, the character of the coming punishment is described: it will be like a slaughter of victims; princes and nobles who imitate the customs of the Gentiles and oppress others will pay the penalty; everywhere there will be wailing and lamentation; commerce will cease, merchants will perish; scoffers and those who trusted in their riches and indulged in pleasures will be punished and stripped of their goods (Zeph 1:7–13). Such punishment, moreover, is near at hand and full of terror, for it is the day of the Lord’s vengeance, most dreadful indeed: human beings will be struck dumb with horror and will fall in very great slaughter, nor will any ransom for escaping divine vengeance be available to them in their riches (Zeph 1:14–18).

Title and Superscription

“The word of the Lord which came to Zephaniah, the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah, son of Amon, king of Judah.” That is, by saying “the word of the Lord,” he teaches that he is the minister of this prophecy, not its author (Ribera). “Which came to be” (factum est), that is, a revelation was made to him; the word of the Lord came to the prophet, namely, God enlightening his mind with prophetic light (Jansenius). On Zephaniah, see the Prolegomena.

That a rather long genealogy of ancestors is set forth, some (cf. Reinke) attribute to nobility of birth—“Zephaniah not being obscure” (οὐκ ἄσημος ὢν Σοφονίας)—but a certain explanation cannot be given; already St. Cyril notes this. One thing alone it is useful to observe: from such variety it is implied that there was not one single author of all the titles, who would have drawn up all the inscriptions according to one and the same norm, but rather that the individual titles were prefixed to the books by the individual prophets themselves. From this the variety is easily explained. You find more members of a genealogy in Zechariah, and especially in Baruch, as Sanctius notes on Zech 1:1.

St. Jerome also mentions here a Hebrew tradition, namely, that whenever the father or grandfather of a prophet is placed in the title, those ancestors themselves were prophets as well; and he does not seem altogether to reject this view. For he continues thus: if this is true, Zephaniah the prophet was born, so to speak, with a prophetic name and from a glorious prophetic lineage of ancestors. For he had a father Cushi, a grandfather Gedaliah, a great-grandfather Amariah, and a great-great-grandfather Hezekiah; and he himself, as it were the last charioteer, completed this four-horse team. But although some defend this tradition (see Ribera in the Prolegomena, §4; Sanctius on Zech 1:1), most rightly judge that it should be relegated to rabbinic conjectures.

SECOND PART, CHAPTERS Zep 2:1-3:8
Argument

To the threat of judgment there is seriously joined an exhortation that all should examine their own conduct before judgment is carried out, and especially that the devout should seek God with all earnestness, so that they may deserve to obtain divine protection for themselves (Zeph 2:1–3). In order that this exhortation may sink more deeply into their minds, the prophet now recounts various judgments of God that are soon to come. And first indeed, against the Philistines: their cities will be destroyed, the people slain, the land handed over to devastation, and this land will pass into the possession of the Judeans (Zeph 2:4–7). Then he announces the same fate for the Moabites and Ammonites, whose pride God will punish and whose idolatry he will overthrow, so that true worshipers everywhere may adore him (Zeph 2:8–11). Thirdly, God will bring a similar devastation upon the Ethiopians and the Assyrians, and above all proud Nineveh will be reduced to utter desolation (Zeph 2:12–15). But if God punishes the crimes of the nations, he will all the more pursue with vengeance the stubbornness of his own people and the iniquity of their princes and prophets, who commit the worst deeds before the face of the Lord (Zeph 3:1–5). Such judgments and chastisements, however, are proposed in order that they may learn to fear God; but when they have disappointed the Lord’s hope, they will experience his wrath (Zeph 3:6–8a).

Exhortation to Repentance (Zeph 2:1–3)

Once the imminence of war and the bitterness of the coming calamity have been set forth, the prophet, as St. Cyril notes, aptly turns his discourse to repentance, at a time when it was likely that he would persuade his hearers more easily—namely, those who were afraid. For at times, when the mind is hardened and strongly inclined toward base and abominable things, we do not readily conceive even the will to undertake repentance; yet often terror compels the unwilling (St. Cyril). Therefore the prophet exhorts them to return to themselves, to gather together minds that have been dissipated by wantonness, or, according to the Hebrew, or according to the Vulgate, to gather themselves for prayers and common supplication (Zeph 2:1): “Gather yourselves together, assemble, O nation not beloved” (Zeph 2:2), “before the decree brings forth, before the day passes like chaff, before the burning anger of the Lord comes upon you, before the day of the Lord’s indignation comes upon you,” that is, gather into one, so that by common efforts and prayers you may avert God’s anger and render him reconciled and gracious toward you (Ribera, Tirinus, similarly St. Jerome, Jansenius, Lapide).

“Nation not beloved” is a litotes, says Lapide, that is, a nation unworthy of God’s love (St. Jerome, Albert), or rather hateful to God and most deserving of hatred (Ribera). The exhortation is similar to that which we read in Joel 2:15; thus gathered together, the Ninevites cried out (Jonah 3), and the Jews (Judges 3:9, 15) (Ribera). And this must be done before the decree, that is, the command or decision of God to punish sinners (Albert), brings forth, that is, produces and effects the day of calamity and misery—a day that will be like rushing dust or passing chaff.

The force of this comparison is explained in various ways. Some see in the rushing dust the violence of a whirlwind that confounds, darkens, plunders, and carries everything away (Lapide, Tirinus, Calmet). Others add the unexpected and sudden arrival of the day: “it will pass like dust,” that is, it will come beyond expectation, like dust driven with great force by the wind, which rushes violently and blinds everyone’s eyes (Ribera, similarly Sanchez, Mariana, Menochius). Others see in the dust the ease of execution: it will come as easily as passing dust (St. Jerome). Others understand captivity that takes everything away: all will be taken by the Babylonian enemy, just as chaff or dust is scattered by the wind or a whirlwind (Sanctius). Finally, Schegg explains it thus: just as the wind stirs up dust and chaff, so the decree of God stirs up the day of judgment. The most obvious explanation seems to be that the day of judgment is said to be brought by God both very easily and very quickly, just as the wind easily and quickly scatters chaff; cf. Jansenius. In the blast and force of the winds, the wrath of God is portrayed. This clause is explained by the following one (Albert, Ribera): “before the day comes,” etc.

Some, from the Hebrew text, do not understand this of assembling gatherings, but of inquiring into one’s soul and conduct: “examine yourselves and gather yourselves,” cf. Rosenmüller, Keil, Reinke. The verb קושש (qōshēsh, “to gather,” e.g., stubble or wood; see Ex 5:7, 12; Num 15:32; 1 Kgs 17:10, 12) in the Hithpael occurs only here and means “to gather oneself.” The Septuagint and St. Jerome, as well as the Syriac and Chaldee, interpret it of assembling a gathering: συνάχθητε καὶ συνδέθητε (“assemble and bind yourselves together”). More recent interpreters translate it as “gather yourselves,” that is, descend into yourselves, recollect yourselves; cf. Gesenius, Thesaurus, p. 1244, and they add that the Hithpael and Qal are combined to intensify the meaning; cf. Isa 29:9. They say this well; yet Schegg rightly judges that the explanation of the ancients should be retained, since it flows more readily from the original meaning and is commended by the unanimous testimony of the Fathers. He, however, bends the notion of gathering toward this sense: that it is a gathering for the purpose of taking flight, something Calmet had already hinted at. Others think that the Hithpael expresses the notion of purifying oneself, freeing oneself from stubble and refuse; therefore they translate, “purify yourselves, and then purify others,” cf. Fürst. Others prefer to have recourse to cognate dialects, but with unhappy effort; thus Ewald interprets it from Arabic as “grow pale,” etc. The Greek συνδέθητε is explained by Theodotion of healing, which is figuratively indicated by medicines and bindings (cf. Cyril, Theodotion). Manuscript M reads συνδεήθητε (“pray together”), a reading which Theodotion also notes as found, but he utterly rejects it.

The epithet by which the nation is designated, לֹא נִכְסָף (lōʾ niḵsāf), is also variously explained. The verb כָּסַף (kāsaf) has the meaning “to desire”; cf. Job 14:15; Ps 17:12, and the same notion is expressed in the Niphal; cf. Gen 31:30; Ps 84:3. According to this meaning, the ancients explained it here as well: the Septuagint renders ἀπαίδευτον (“undisciplined”), likewise the Syriac; this version can perhaps be explained by the Chaldee paraphrase: “a nation unwilling to turn to the law,” that is, a nation not desiring the law. St. Jerome certainly interpreted it as “a nation not desired by God, not beloved,” which is considered unworthy of God’s love. This translation is supported by the usage of the word, nor is there reason to abandon it, although modern interpreters express the force of the term differently. For they posit from the Chaldee word כְּסַף (kesaf), cf. Levy, Chaldäisches Wörterbuch I, p. 377, and from the Hebrew כֶּסֶף (kesef, “silver”), said to be named from pallor, that the primary meaning of the verb is “to grow pale”; hence, “a nation that does not grow pale,” that is, since shame is shown by blushing and pallor, a nation without shame, shameless; cf. Gesenius, Thesaurus, p. 703; Fürst; Keil; Trochon. Or, since fear too is indicated by pallor of the face, “a nation restrained by no fear, stubborn” (Fürst, Reinke). Whether the Septuagint’s ἀπαίδευτον arose from this is uncertain.

Moreover, Zeph 2:2 is more conveniently translated from the Hebrew thus: “before the decree brings forth,” that is, before it obtains effect, before it issues what God has determined; “like chaff, the day rushes on; before it comes,” etc.

Although the prophet addresses all, he does so with a certain special right and effect to the devout worshipers of God, whom he stirs up to a greater pursuit of virtue and religion, so that they may deserve to obtain divine protection for themselves—an outstanding benefit amid public and common ruin, and therefore perhaps an undeserved one by a special reckoning (Zeph 2:3): “Seek the Lord, all you meek of the earth, who have carried out his judgment; seek righteousness, seek meekness; if perhaps you may be hidden on the day of the Lord’s wrath.” The prophet addresses the afflicted, the miserable, the humble, and the meek and pious toward God; for by these the עָנָו (ʿānāw, “meek”) is described, as is usually said according to the Vulgate. And since they already devote themselves to the worship of God, fulfill the law, and pursue righteousness, they are admonished to seek him with even greater zeal and devotion, to cultivate righteousness more earnestly, and to practice humility and meekness amid hardships and a pious abasement of soul; cf. Estius. At the same time he instills a greater expectation and terror of divine judgment into the impious: for if he speaks doubtfully about the deliverance of the just, what must be judged concerning sinners—what punishment, and how certainly, awaits the impious? (St. Jerome, Ribera.)

Well does Cyril say on this passage: God is sought by us if, with all sloth removed, we ardently desire to accomplish what is pleasing to him; by this most ardent zeal they will obtain, as may be hoped, what God has at times granted to his friends—that they may stand safe even amid public calamities. But since the prophet speaks of this matter as uncertain, and since on the other hand God has so often promised rewards to virtue, these rewards, because they are not certainly nor always present in this life, must for that reason alone necessarily be transferred to the life after death; this too all had to conclude from the prophet’s manner of speaking. For the prophet could speak only of earthly and temporal recompense, not of reward, and that with a certain appearance of doubt. Moreover, it is clear enough that the wrath of the Lord cannot fall upon the devout except insofar as they, as members of the whole people, suffer together with the whole people from the common wound and public affliction.

But in order that, with greater fervor, they may strive either to avert or to lessen even temporal affliction by their prayers and merits of virtue, he sets before them certain examples of divine judgment upon foreign nations, from which, among other things, they may also learn this: if God is about to punish the Philistines and others who did not know him so severely, how can you—who are bound to me so closely—hope that it will go unpunished for you when you provoke me by the same crimes? Cf. Tirinus on Zephaniah 2:4.

THIRD PART (Zeph 3:9–20)
Argument

The judgments of God tend toward this end: that the worship of the one God and the harmony of true religion may be established everywhere. Then the Jews also will return from distant regions; all iniquity will be taken away, and all human display and magnificence likewise. For the people of God will be poor and needy, hoping in God, holy, at peace, and secure (Zeph 3:9–13). Hence Zion will be filled with great joy; for, once enemies have been removed, the Lord will be her king and protector, who will take delight in Zion; he himself will console the mourners, scatter the oppressors, and exalt his people in glory and honor before all (Zeph 3:14–20).

Thus Zephaniah delineates the messianic age. There are present here those elements which, among other prophets as well, commonly constitute the messianic time: namely, the universal worship of God, the gathering of the dispersed, true holiness, peace, security, joy, and exultation in the Lord, victory over enemies, and the like. But above all, in this prophecy two things are to be noted: first, that the messianic people, with all display removed, will be poor and needy (Zeph 3:12); secondly, that those alone will be gathered from Judah who mourn for the lost solemnity, that is, those who, endowed with a theocratic mind and true piety, are afflicted by the calamity of religion and the failure of devotion. The former point deserves every consideration, for we are taught not to misinterpret what other prophets foretell about the splendor and glory, the victories and riches of the messianic kingdom, as though we were to think of the pomp of an earthly realm. The latter opens to us the norm of God’s plan: that he promises to gather and to call to the messianic kingdom not all who call themselves Jews, but only those distinguished by ancestral religion and true piety, who will lament spiritual loss; these are the ones whom the Messiah will console, as Isaiah had already foretold (Is 61:2–3).

The Messianic Time: Holiness Without Pomp (Zeph 3:9–13)

This section is closely connected with what precedes. For this is the goal and end of God’s judgments: that knowledge and worship of him may become known throughout the earth (cf. Zeph 2:11). Therefore the very particle כִּי (kî, “for/because”) indicates this connection, that is, the judgment will be such as is described in Zeph 3:8, because then, with the peoples thus prepared, God wishes to communicate knowledge of himself; or, judgment is the path of salvation according to divine disposition. Hence it is not necessary, with Marckius, to explain כִּי by way of assertion (“indeed”), although that too is possible.

Zeph 3:9: “For then I will restore to the peoples a chosen lip, that all may call upon the name of the Lord and serve him with one shoulder.” That is, God will turn and transform polluted lips, by which idols were invoked, so that they become pure lips (Hebrew); he will remove the names of idols from them (cf. Hos 2:17), and will bring it about that with pure lips—which are signs of purity and holiness of soul—they may invoke the name of God and offer to him alone public and solemn worship (cf. Gen 4:26). Thus internal holiness is signified by “pure lips” (Hebrew), which utter nothing but the words of God (cf. Theodoret, Albert). To this will be added that union and joining together of minds which Christ, as a very precious gift among others, so earnestly begged of the Father, namely, “that they may be one” (John 17:11). They will show themselves devoted to the worship and service of God “with one shoulder,” that is, with one heart and one mind, in harmonious strength and unanimous consent—a metaphor taken from those who together place their shoulders under a burden to carry it (cf. Albert, Ribera, Sanctius, Lapide, Menochius, Marckius, Tirinus, Calmet, Reinke).

By the worship of the one God the sacred prophet intimates a certain conspiracy and concord of minds, whereas through manifold idolatry hatreds, enmities, and dissensions are generated. For the service of God makes human beings happy, eager, and seekers of every good; but the service of idols is the reason and cause of every evil. From this prophecy you will necessarily infer that in the kingdom of God there will be a great and conspicuous unity and concord, and that there will arise outstanding and harmonious efforts devoted to the service rendered to God. At the same time, it is easily concluded that this service, arising from a close union of minds, will be stable and enduring, since it is set in opposition to the infidelity of the Jews, who wavered in both directions, or rather very often abandoned God and ran after idols. How splendidly this unity and concord shine forth in the Catholic Church need only be mentioned here, so that anyone may immediately persuade himself that in her alone this prophecy has been properly fulfilled.

Concerning the Septuagint version, St. Jerome notes the following. It should be observed that where we have translated “I will restore to the peoples a chosen lip,” the Septuagint said “into its generation,” with “of the earth” to be understood. From this an error arose, because the Hebrew word בָּרוּר (bārûr), which Aquila and Theodotion translated “chosen,” and Symmachus “pure,” the Septuagint read as דּוֹרָה (dôrāh), mistaking the letter daleth for resh on account of the great similarity of the characters, which are distinguished only by a small stroke. Theodotion also prefers the other versions, for Aquila and Theodotion more clearly translate: “Then I will turn to all peoples a chosen lip” (χεῖλος ἐξειλεγμένον); Symmachus, however: “Then I will change among the peoples a pure lip” (καθαρόν). A pure lip is one that names God, not gods.

Then the chosen ones from Israel also, even if they have been dispersed into the most distant regions, will be called by God, together with the Gentiles who have been converted, to form one people of God (Zeph 3:10): “From beyond the rivers of Ethiopia, thence my suppliants, the children of my dispersed, will bring me an offering.” That is, from the region beyond the rivers of Cush (Hebrew; cf. Isa 18:1), those will be summoned who remained faithful to the worship of God and considered themselves—and proved themselves—like children of the dispersed, as belonging by a certain sacred and native right to the people of God. Those, therefore, who, though carried away from the holy land, did not embrace the customs of the Gentiles, will be readmitted by the Lord, so that they may bring him an offering, an oblation, a sacrifice. For in exile, and removed from the one temple where worship by sacrifice was to be rendered, they could not offer oblations to God. Hence the prophet intimates that a new state of affairs will arise, in which the people will no longer be “without sacrifice and without altar” (cf. Hos 3:4), and that this will come about at the same time as the conversion of the Gentiles to God (cf. Mal 1:10).

St. Jerome, adhering more closely to the Hebrew, translates “the daughter of my dispersed,” and judges that this is not said of suppliants, but that an address is made to the synagogue in this way: “O Israel, O synagogue, once a daughter whom I dispersed throughout the whole world—although you may envy, although you may be tormented by jealousy—yet from Ethiopia victims will be brought to me, that is, from the people of the Gentiles.” Ribera also contends that “daughter” should be read, but the sense is not thereby changed; for “daughter of the dispersed” is said in the same way as “daughter of Jerusalem,” “daughter of my people,” and the like. There are those who explain this not of Jews, but of those predestined from among the Gentiles (cf. Jansenius, Ribera, Sanchez, Menochius, Reinke); but what follows clearly persuades that the prophet is looking to Israel, at least chiefly and in itself (cf. Isa 11:10–12). Others translate thus: “My suppliants will bring the children of my dispersed as an offering to me” (cf. Marckius, Keil), that is, the Ethiopians themselves will accompany the Jews with solemn pomp and bring them as an offering to the Lord (cf. Isa 49:22). But neither did the ancient interpreters so understand it, nor does the placement of the words in the Hebrew suggest it, nor the construction lacking the particle אֵת (ʾet), the sign of the accusative—a point that is by no means of small importance, as one may readily grant if he attends to Isa 66:20.

Now the character of that restored theocracy is described. The former ruin had been brought about because its princes and kings, seeking rivalry with the nations, aspired to a kingdom marked by pomp and worldly policy. Such pride will be far removed from the true restoration of the theocracy; therefore the most abundant source of sins will be blocked (Zeph 3:11): “On that day you shall not be put to shame for all your deeds by which you rebelled against me; for then I will remove from your midst those who exult in your pride, and you shall no longer be haughty on my holy mountain.” The old things have passed away and have been utterly abolished, so that they will no longer be touched by shame for former sins, nor will there be danger that they may again be entangled in similar ones; for the cause of those sins has been removed—the pursuit and desire of human greatness. For God will remove those who think such things; that is, the citizens of the new theocracy will be far from arrogance and exaltation. Thus the prophet insinuates what Christ later asserted: “My kingdom is not of this world.” He touches upon that character of the messianic kingdom which Christ commends—true humility of soul—and teaches that the proud and those seeking their own glory will be excluded from that kingdom and are not fit to be associated with it. To this doctrine the words of Christ wonderfully agree: “How can you believe, who receive glory from one another and do not seek the glory that comes from God alone?” (John 5:44). For God resists the proud, but gives grace to the humble.

These prophetic words are clear and utterly overturn that hope which the Jews had conceived concerning the external pomp and splendor of the messianic kingdom. Even clearer are what follow (Zeph 3:12): “And I will leave in your midst a people poor and needy, and they shall hope in the name of the Lord.” עָנִי (ʿānî) denotes an afflicted people, who endure affliction with a pious and submissive spirit; דָּל (dāl) a thin, weak people, whose whole strength is hope in the Lord. That the poor would be evangelized, we already read in Isaiah as a sign of the messianic time (Isa 61:1); the same is asserted here in Hebrew. The messianic kingdom, too, will arise from small beginnings, and its strength will not be in arms, but in the name of the Lord. Albert aptly cites 1 Corinthians 1:26: “Consider your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble [are called]; but God chose what is foolish in the world to shame the wise,” etc.

But although they will be destitute of external appearance and pomp, they will shine with internal beauty; they will abound in purity, holiness, and spiritual goods, and will enjoy the highest peace and security (Zeph 3:13): “The remnant of Israel shall do no iniquity, nor speak falsehood, and a deceitful tongue shall not be found in their mouth; for they shall feed and lie down, and none shall make them afraid.” They will therefore be holy in deed and word, since holiness is implanted in their inner minds and hearts, from which words and works proceed. That such holiness is present is concluded from this: that the flock of the Lord dwells securely in its pastures. For peace, tranquility, and abundance of produce, according to the nature of the Old Testament and its promises, are known to be a sure sign of holiness flourishing in the people and of the observance of the laws of the Lord (cf. Hos 2:21; Joel 3:18; Amos 9:13). Therefore, to delineate holiness at the time of restoration, the prophet most fittingly uses these same examples. Moreover, it is quite customary thus to describe the happiness and security of the messianic people under God as shepherd (cf. Mic 2:12; Mic 7:14; Ezek 34:23 ff.).

The scope of the promise proposed in v. 11 and following is aptly summarized by Albert: he touches on the purification of those gathered and speaks of five things—the correction of past sin, the removal of occasions of sin, the devotion of those to be consoled, the purity of the devout, and the security of those purified.

That the prophet is speaking of the messianic time most readily all admit (cf. Jerome, Jansenius, Ribera, Sanchez, Lapide, Menochius, Tirinus). Theodoret thinks that the “poor and needy people” (Zeph 3:12) are chiefly the choir of the Apostles. Others, however, wish these things to be understood historically and properly of the time and condition of the return from the Babylonian exile (cf. Cyril, Theodoret, M., Sanctius), but mystically and spiritually of the kingdom of Christ (cf. Cyril, Sanctius).

From the very words it is plain that the prophet is looking to that restoration which would follow the great judgments of God upon the nations and upon his own people. He describes this restoration, but he does not touch upon when it will occur, except in a general way, namely, that it will be brought about by divine judgments upon all. From this it is clear that Zephaniah too agrees with the other prophets in announcing such a restoration (cf. Hos 2:16; Joel 2:28; Amos 9:11; Obad 1:15–17; Mic 2:12; 4:1; Mic 7:11), as Isaiah had already announced most especially (Isa 1:26; Isa 2:1–4; Isa 2:9; Isa 7:11; Isa 11:1; Isa 14:1; Isa 40:1, etc.). That this belongs to the messianic time is likewise plainly evident; but that one comes to it by a certain preparation, which is completed in the time from the release after the exile up to the advent of the Messiah, no one will doubt who considers the history and character of that period. Hence, since preparation should bear some likeness to that epoch of which it is the preparation, it is not surprising that in that intermediate time there were some things in which those promises seem, as it were, to be prefigured (cf. Sanctius). Nevertheless, although this is so, it must be maintained that the prophet has described only the time of restoration itself, to which, indeed, according to the gracious counsel of divine providence, it was necessary to arrive through certain stages. For that the messianic time is intended is now certain, and this is an entirely indisputable indication: what is said about the conversion of the peoples to God and their concord (v. 9; cf. Isa 2:1; Mic 4:1; Amos 9:12).

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Father Joseph Knabenbauer's Commentary on Zephaniah 2:3; 3:12-13

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