<hi type="bold">3. God--</hi>singular in the Hebrew, "Eloah," instead of "Elohim," plural, usually employed. The singular is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy.

<hi type="bold">from Teman--</hi>the country south of Judea and near Edom, in which latter country Mount Paran was situated [Henderson]. "Paran" is the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and are hence associated together, in respect to God's giving of the law (<reference osisRef="Deut.33.2">De 33:2</reference>). Teman is so identified with Seir or Edom, as here to be substituted for it. Habakkuk appeals to God's glorious manifestations to His people at Sinai, as the ground for praying that God will "revive His work" (<reference osisRef="Hab.3.2">Ha 3:2</reference>) now. For He is the same God now as ever.

<hi type="bold">Selah--</hi>a musical sign, put at the close of sections and strophes, always at the end of a verse, except thrice; namely, here, and <reference osisRef="Hab.3.9">Ha 3:9</reference>, and <reference osisRef="Ps.55.19">Psa 55:19</reference>; <reference osisRef="Ps.57.3">57:3</reference>, where, however, it closes the hemistich. It implies a change of the modulation. It comes from a root to "rest" or "pause" [Gesenius]; implying a cessation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows.

<hi type="bold">earth ... full of his praise--</hi>that is, of His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense.

3. God-- singular in the Hebrew, "Eloah," instead of "Elohim," plural, usually employed. The singular is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy. from Teman-- the country south of Judea and near Edom, in which latter country Mount Paran was situated [Henderson]. "Paran" is the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and are hence associated together, in respect to God's giving of the law (De 33:2). Teman is so identified with Seir or Edom, as here to be substituted for it. Habakkuk appeals to God's glorious manifestations to His people at Sinai, as the ground for praying that God will "revive His work" (Ha 3:2) now. For He is the same God now as ever. Selah-- a musical sign, put at the close of sections and strophes, always at the end of a verse, except thrice; namely, here, and Ha 3:9, and Psa 55:19; 57:3, where, however, it closes the hemistich. It implies a change of the modulation. It comes from a root to "rest" or "pause" [Gesenius]; implying a cessation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows. earth... full of his praise-- that is, of His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense.


<hi type="bold">4. as the light--</hi>namely, of the sun (<reference osisRef="Job.37.21">Job 37:21</reference>; <reference osisRef="Prov.4.18">Pr 4:18</reference>).

<hi type="bold">horns--</hi>the emblem of power wielded by "His hand" [Ludovicus De Dieu]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," <reference osisRef="Ps.22.1">Psa 22:1</reference>, title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" (<reference osisRef="Exod.34.29">Ex 34:29</reference>, <reference osisRef="Exod.30.35">30, 35</reference>) [Grotius]. The rays are His lightnings (<reference osisRef="Ps.18.8">Psa 18:8</reference>), [Maurer].

<hi type="bold">there--</hi>in that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory (<reference osisRef="Ps.104.2">Psa 104:2</reference>) [Henderson]. Or, on Mount Sinai [Drusius]. (Compare <reference osisRef="Exod.24.17">Ex 24:17</reference>). The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version is better, which Calvin explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people (<reference osisRef="Ps.31.20">Psa 31:20</reference>). The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai (<reference osisRef="Ps.18.11">Psa 18:11</reference>; compare <reference osisRef="Isa.45.15">Is 45:15</reference>, <reference osisRef="Isa.45.17">17</reference>).

4. as the light-- namely, of the sun (Job 37:21; Pr 4:18). horns-- the emblem of power wielded by "His hand" [Ludovicus De Dieu]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," Psa 22:1, title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns" (Ex 34:29, 30, 35) [Grotius]. The rays are His lightnings (Psa 18:8), [Maurer]. there-- in that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory (Psa 104:2) [Henderson]. Or, on Mount Sinai [Drusius]. (Compare Ex 24:17). The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version is better, which Calvin explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people (Psa 31:20). The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai (Psa 18:11; compare Is 45:15, 17).


<hi type="bold">5. pestilence--</hi>to destroy His people's foes (<reference osisRef="1Sam.5.9">1Sa 5:9</reference>, <reference osisRef="1Sam.5.11">11</reference>). As Jehovah's advent is glorious to His people, so it is terrible to His foes.

<hi type="bold">burning coals--</hi><reference osisRef="Ps.18.8">Psa 18:8</reference> favors English Version. But the parallelism requires, as the Margin translates, "burning disease" (compare <reference osisRef="Deut.32.24">De 32:24</reference>; <reference osisRef="Ps.91.6">Psa 91:6</reference>).

<hi type="bold">went ... at his feet--</hi>that is, after Him, as His attendants (<reference osisRef="Judg.4.10">Jud 4:10</reference>).

5. pestilence-- to destroy His people's foes (1Sa 5:9, 11). As Jehovah's advent is glorious to His people, so it is terrible to His foes. burning coals-- Psa 18:8 favors English Version. But the parallelism requires, as the Margin translates, "burning disease" (compare De 32:24; Psa 91:6). went... at his feet-- that is, after Him, as His attendants (Jud 4:10).


<hi type="bold">6. He stood, and measured the earth--</hi>Jehovah, in His advance, is represented as stopping suddenly, and measuring the earth with His all-seeing glance, whereat there is universal consternation. Maurer, from a different root, translates, "rocked the earth"; which answers better to the parallel "drove asunder"; the Hebrew for which latter, however, may be better translated, "made to tremble."

<hi type="bold">everlasting mountains--</hi>which have ever been remembered as retaining the same place and form from the foundation of the world.

<hi type="bold">did bow--</hi>as it were, in reverent submission.

<hi type="bold">his ways are everlasting--</hi>His marvellous ways of working for the salvation of His people mark His everlasting character: such as He was in His workings for them formerly, such shall He be now.

6. He stood, and measured the earth-- Jehovah, in His advance, is represented as stopping suddenly, and measuring the earth with His all-seeing glance, whereat there is universal consternation. Maurer, from a different root, translates, "rocked the earth"; which answers better to the parallel "drove asunder"; the Hebrew for which latter, however, may be better translated, "made to tremble." everlasting mountains-- which have ever been remembered as retaining the same place and form from the foundation of the world. did bow-- as it were, in reverent submission. his ways are everlasting-- His marvellous ways of working for the salvation of His people mark His everlasting character: such as He was in His workings for them formerly, such shall He be now.


<hi type="bold">7. the tents--</hi>that is, the dwellers.

<hi type="bold">Cushan--</hi>the same as Cush; made "Cush-an" to harmonize with "Midi-an" in the parallel clause. So Lotan is found in the Hebrew of Genesis for Lot. Bochart therefore considers it equivalent to Midian, or a part of Arabia. So in <reference osisRef="Num.12.1">Nu 12:1</reference>, Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). Maurer thinks the dwellers on both sides of the Arabian Gulf, or Red Sea, are meant; for in <reference osisRef="Hab.3.6">Ha 3:6</reference> God's everlasting or ancient ways of delivering His people are mentioned; and in <reference osisRef="Hab.3.8">Ha 3:8</reference>, the dividing of the Red Sea for them. Compare Miriam's song as to the fear of Israel's foes far and near caused thereby (<reference osisRef="Exod.15.14-Exod.15.16">Ex 15:14-16</reference>). Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel (<reference osisRef="Judg.3.8">Jud 3:8</reference>, <reference osisRef="Judg.3.10">10</reference>), from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon (<reference osisRef="Judg.6.1-Judg.7.25">Jud 6:1-7:25</reference>) to which <reference osisRef="Hab.3.11">Ha 3:11</reference> plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old.

<hi type="bold">in affliction--</hi>rather, "under affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the punishment of it (compare <reference osisRef="Num.25.17">Nu 25:17</reference>, <reference osisRef="Num.25.18">18</reference>).

<hi type="bold">curtains--</hi>the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.

<hi type="bold">tremble--</hi>namely, at Jehovah's terrible interposition for Israel against them.

7. the tents-- that is, the dwellers. Cushan-- the same as Cush; made "Cush-an" to harmonize with "Midi-an" in the parallel clause. So Lotan is found in the Hebrew of Genesis for Lot. Bochart therefore considers it equivalent to Midian, or a part of Arabia. So in Nu 12:1, Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). Maurer thinks the dwellers on both sides of the Arabian Gulf, or Red Sea, are meant; for in Ha 3:6 God's everlasting or ancient ways of delivering His people are mentioned; and in Ha 3:8, the dividing of the Red Sea for them. Compare Miriam's song as to the fear of Israel's foes far and near caused thereby (Ex 15:14-16). Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel (Jud 3:8, 10), from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon (Jud 6:1-7:25) to which Ha 3:11 plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old. in affliction-- rather, "under affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the punishment of it (compare Nu 25:17, 18). curtains-- the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins. tremble-- namely, at Jehovah's terrible interposition for Israel against them.


<hi type="bold">8. Was the Lord displeased against the rivers?--</hi>"Was the cause of His dividing the Red Sea and Jordan His displeasure against these waters?" The answer to this is tacitly implied in "Thy chariots of salvation." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's salvation" (compare <reference osisRef="Hab.3.10">Ha 3:10</reference>).

<hi type="bold">thy chariots--</hi>in antithesis to Thy foe, Pharaoh's chariots," which, notwithstanding their power and numbers, were engulfed in the waters of destruction. God can make the most unlikely means work for His people's salvation (<reference osisRef="Exod.14.7">Ex 14:7</reference>, <reference osisRef="Exod.9.23">9, 23</reference>, <reference osisRef="Exod.9.25-Exod.9.28">25-28</reference>; <reference osisRef="Exod.15.3-Exod.15.8">15:3-8</reference>, <reference osisRef="Exod.15.19">19</reference>). Jehovah's chariots are His angels (<reference osisRef="Ps.68.17">Psa 68:17</reference>), or the cherubim, or the ark (<reference osisRef="Josh.3.13">Jos 3:13</reference>; <reference osisRef="Josh.4.7">4:7</reference>; compare <reference osisRef="Song.1.9">So 1:9</reference>).

8. Was the Lord displeased against the rivers?-- "Was the cause of His dividing the Red Sea and Jordan His displeasure against these waters?" The answer to this is tacitly implied in "Thy chariots of salvation." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's salvation" (compare Ha 3:10). thy chariots-- in antithesis to Thy foe, Pharaoh's chariots," which, notwithstanding their power and numbers, were engulfed in the waters of destruction. God can make the most unlikely means work for His people's salvation (Ex 14:7, 9, 23, 25-28; 15:3-8, 19). Jehovah's chariots are His angels (Psa 68:17), or the cherubim, or the ark (Jos 3:13; 4:7; compare So 1:9).


<hi type="bold">9. bow ... made ... naked--</hi>that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare <reference osisRef="Isa.22.6">Is 22:6</reference>, "Kir uncovered the shield."

<hi type="bold">according to the oaths of the tribes even thy word--</hi>that is, Thy oaths of promise to the tribes of Israel (<reference osisRef="Ps.77.8">Psa 77:8</reference>; <reference osisRef="Luke.1.73">Lu 1:73</reference>, 74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the tribes, rather than Abraham or Moses, is in order that they may not doubt that to them belongs this grace of which Abraham was the depository [Calvin and Jerome]. Maurer translates, "The spears were glutted with blood, the triumphal song!" that is, no sooner did Jehovah begin the battle by baring His bow, than the spears were glutted with blood and the triumphal song sung.

<hi type="bold">Thou didst cleave the earth with rivers--</hi>the result of the earthquake caused by God's approach [Maurer]. Grotius refers it to the bringing forth water from the rock (<reference osisRef="Exod.17.6">Ex 17:6</reference>; <reference osisRef="Num.20.10">Nu 20:10</reference>, <reference osisRef="Num.20.11">11</reference>; <reference osisRef="Ps.78.15">Psa 78:15</reference>, <reference osisRef="Ps.78.16">16</reference>; <reference osisRef="Ps.105.4">105:4</reference>). But the context implies not the giving of water to His people to drink, but the fearful physical phenomena attending Jehovah's attack on Israel's foes.

9. bow... made... naked-- that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare Is 22:6, "Kir uncovered the shield." according to the oaths of the tribes even thy word-- that is, Thy oaths of promise to the tribes of Israel (Psa 77:8; Lu 1:73, 74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the tribes, rather than Abraham or Moses, is in order that they may not doubt that to them belongs this grace of which Abraham was the depository [Calvin and Jerome]. Maurer translates, "The spears were glutted with blood, the triumphal song!" that is, no sooner did Jehovah begin the battle by baring His bow, than the spears were glutted with blood and the triumphal song sung. Thou didst cleave the earth with rivers-- the result of the earthquake caused by God's approach [Maurer]. Grotius refers it to the bringing forth water from the rock (Ex 17:6; Nu 20:10, 11; Psa 78:15, 16; 105:4). But the context implies not the giving of water to His people to drink, but the fearful physical phenomena attending Jehovah's attack on Israel's foes.


<hi type="bold">10. The mountains--</hi>repetition with increased emphasis of some of the tremendous phenomena mentioned in <reference osisRef="Hab.3.6">Ha 3:6</reference>.

<hi type="bold">overflowing of the water passed by--</hi>namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to "pass away" [Calvin]. Maurer, not so well, translates, "torrents (rains) of water rush down."

<hi type="bold">lifted ... hands on high--</hi>namely, its billows lifted on high by the tempest. Personification. As men signify by voice or gesture of hand that they will do what they are commanded, so these parts of nature testified their obedience to God's will (<reference osisRef="Exod.14.22">Ex 14:22</reference>; <reference osisRef="Josh.3.16">Jos 3:16</reference>; <reference osisRef="Ps.77.17">Psa 77:17</reference>, <reference osisRef="Ps.77.18">18</reference>; <reference osisRef="Ps.114.4">114:4</reference>).

10. The mountains-- repetition with increased emphasis of some of the tremendous phenomena mentioned in Ha 3:6. overflowing of the water passed by-- namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to "pass away" [Calvin]. Maurer, not so well, translates, "torrents (rains) of water rush down." lifted... hands on high-- namely, its billows lifted on high by the tempest. Personification. As men signify by voice or gesture of hand that they will do what they are commanded, so these parts of nature testified their obedience to God's will (Ex 14:22; Jos 3:16; Psa 77:17, 18; 114:4).


<hi type="bold">11. sun ... moon stood still--</hi>at Joshua's command (<reference osisRef="Josh.10.12">Jos 10:12</reference>, <reference osisRef="Josh.10.13">13</reference>). Maurer wrongly translates, "stand" (withdrawn, or hidden from view, by the clouds which covered the sky during the thunders).

<hi type="bold">light of thine arrows--</hi>hail mixed with lightnings (<reference osisRef="Josh.10.10">Jos 10:10</reference>, <reference osisRef="Josh.10.11">11</reference>).

<hi type="bold">they went--</hi>The sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, namely, His lightnings hurled in defense of His people; astonished at these they stood still [Calvin]. Maurer translates, "At the light of Thine arrows (which) went" or flew.

11. sun... moon stood still-- at Joshua's command (Jos 10:12, 13). Maurer wrongly translates, "stand" (withdrawn, or hidden from view, by the clouds which covered the sky during the thunders). light of thine arrows-- hail mixed with lightnings (Jos 10:10, 11). they went-- The sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, namely, His lightnings hurled in defense of His people; astonished at these they stood still [Calvin]. Maurer translates, "At the light of Thine arrows (which) went" or flew.


<hi type="bold">12. march--</hi>implying Jehovah's majestic and irresistible progress before His people (<reference osisRef="Judg.5.4">Jud 5:4</reference>; <reference osisRef="Ps.68.7">Psa 68:7</reference>). Israel would not have dared to attack the nations, unless Jehovah had gone before.

<hi type="bold">thresh--</hi>(<reference osisRef="Mic.4.13">Mi 4:13</reference>).

12. march-- implying Jehovah's majestic and irresistible progress before His people (Jud 5:4; Psa 68:7). Israel would not have dared to attack the nations, unless Jehovah had gone before. thresh-- (Mi 4:13).


<hi type="bold">13. with thine anointed--</hi>with Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types (<reference osisRef="Ps.89.19">Psa 89:19</reference>, 20, 38). God from the beginning delivered His people in person, or by the hand of a Mediator (<reference osisRef="Isa.63.11">Is 63:11</reference>). Thus Habakkuk confirms believers in the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of old [Calvin]. Maurer translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's king in the abstract, answering to the "people" in the former clause (compare <reference osisRef="Ps.28.8">Psa 28:8</reference>; <reference osisRef="Lam.4.20">La 4:20</reference>). Or Israel is meant, the anointed, that is, consecrated people of Jehovah (<reference osisRef="Ps.105.15">Psa 105:15</reference>).

<hi type="bold">woundedst the head out of the house of the wicked--</hi>probably an allusion to <reference osisRef="Ps.68.21">Psa 68:21</reference>. Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was "the head of all the kingdoms" of Canaan (<reference osisRef="Josh.11.10">Jos 11:10</reference>; compare <reference osisRef="Judg.4.2">Jud 4:2</reference>, <reference osisRef="Judg.3.13">3, 13</reference>).

<hi type="bold">discovering the foundation--</hi>Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy.

<hi type="bold">unto the neck--</hi>image from a flood reaching to the neck (<reference osisRef="Isa.8.8">Is 8:8</reference>; <reference osisRef="Isa.30.28">30:28</reference>). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders (<reference osisRef="Josh.10.24">Jos 10:24</reference>; <reference osisRef="Josh.11.8">11:8</reference>, <reference osisRef="Josh.11.12">12</reference>).

13. with thine anointed-- with Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types (Psa 89:19, 20, 38). God from the beginning delivered His people in person, or by the hand of a Mediator (Is 63:11). Thus Habakkuk confirms believers in the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of old [Calvin]. Maurer translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's king in the abstract, answering to the "people" in the former clause (compare Psa 28:8; La 4:20). Or Israel is meant, the anointed, that is, consecrated people of Jehovah (Psa 105:15). woundedst the head out of the house of the wicked-- probably an allusion to Psa 68:21. Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was "the head of all the kingdoms" of Canaan (Jos 11:10; compare Jud 4:2, 3, 13). discovering the foundation-- Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy. unto the neck-- image from a flood reaching to the neck (Is 8:8; 30:28). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders (Jos 10:24; 11:8, 12).


<hi type="bold">14. strike ... with his staves--</hi>with the "wicked" (<reference osisRef="Hab.3.13">Ha 3:13</reference>) foe's own sword (Maurer translates, "spears") (<reference osisRef="Judg.7.22">Jud 7:22</reference>).

<hi type="bold">head of his villages--</hi>Not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made "the inhabitants of Israel's villages to cease" (<reference osisRef="Judg.5.7">Jud 5:7</reference>). Grotius translates, "of his warriors"; Gesenius, "the chief of his captains."

<hi type="bold">to scatter me--</hi>Israel, with whom Habakkuk identifies himself (compare <reference osisRef="Hab.1.12">Ha 1:12</reference>).

<hi type="bold">rejoicing ... to devour the poor secretly--</hi>"The poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour (<reference osisRef="Ps.10.9">Psa 10:9</reference>; <reference osisRef="Ps.17.12">17:12</reference>).

14. strike... with his staves-- with the "wicked" (Ha 3:13) foe's own sword (Maurer translates, "spears") (Jud 7:22). head of his villages-- Not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made "the inhabitants of Israel's villages to cease" (Jud 5:7). Grotius translates, "of his warriors"; Gesenius, "the chief of his captains." to scatter me-- Israel, with whom Habakkuk identifies himself (compare Ha 1:12). rejoicing... to devour the poor secretly-- "The poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour (Psa 10:9; 17:12).


<hi type="bold">15. Thou didst walk through the sea with thine horses--</hi>(<reference osisRef="Hab.3.8">Ha 3:8</reference>). No obstacle could prevent Thy progress when leading Thy people in safety to their inheritance, whether the Red Sea, Jordan, or the figurative waves of foes raging against Israel (<reference osisRef="Ps.65.7">Psa 65:7</reference>; <reference osisRef="Ps.77.19">77:19</reference>).

15. Thou didst walk through the sea with thine horses-- (Ha 3:8). No obstacle could prevent Thy progress when leading Thy people in safety to their inheritance, whether the Red Sea, Jordan, or the figurative waves of foes raging against Israel (Psa 65:7; 77:19).


<hi type="bold">16. When I heard ... trembled--</hi>namely, at the judgments which God had declared (<reference osisRef="Hab.1.1-Hab.1.17">Ha 1:1-17</reference>) were to be inflicted on Judea by the Chaldeans.

<hi type="bold">belly--</hi>The bowels were thought by the Hebrews to be the seat of yearning compassion (<reference osisRef="Jer.31.20">Jr 31:20</reference>). Or "heard" may refer to <reference osisRef="Hab.3.2">Ha 3:2</reference>, "When I heard as to Jehovah's coming interposition for Israel against the Chaldeans being still at some distance" (<reference osisRef="Hab.2.3">Ha 2:3</reference>); so also the voice" [Maurer].

<hi type="bold">at the voice--</hi>of the divine threatenings (<reference osisRef="Hab.1.6">Ha 1:6</reference>). The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel.

<hi type="bold">trembled in myself--</hi>that is, I trembled all over [Grotius].

<hi type="bold">that I might rest in the day of trouble--</hi>The true and only path to rest is through such fear. Whoever is securely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best rest for himself in the day of affliction [Calvin]. Henderson translates, "Yet I shall have rest." Habakkuk thus consoling his mind, Though trembling at the calamity coming, yet I shall have rest in God (<reference osisRef="Isa.26.3">Is 26:3</reference>). But that sentiment does not seem to be directly asserted till <reference osisRef="Hab.3.17">Ha 3:17</reference>, as the words following at the close of this verse imply.

<hi type="bold">when he cometh up unto the people, he will invade--</hi>rather (as English Version is a mere truism), connected with the preceding clause, "that I might rest ... when he (the Chaldean foe) cometh up unto the people (the Jews), that he may cut them off" [Calvin]. The Hebrew for "invade" means, to rush upon, or to attack and cut off with congregated troops.

16. When I heard... trembled-- namely, at the judgments which God had declared (Ha 1:1-17) were to be inflicted on Judea by the Chaldeans. belly-- The bowels were thought by the Hebrews to be the seat of yearning compassion (Jr 31:20). Or "heard" may refer to Ha 3:2, "When I heard as to Jehovah's coming interposition for Israel against the Chaldeans being still at some distance" (Ha 2:3); so also the voice" [Maurer]. at the voice-- of the divine threatenings (Ha 1:6). The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel. trembled in myself-- that is, I trembled all over [Grotius]. that I might rest in the day of trouble-- The true and only path to rest is through such fear. Whoever is securely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best rest for himself in the day of affliction [Calvin]. Henderson translates, "Yet I shall have rest." Habakkuk thus consoling his mind, Though trembling at the calamity coming, yet I shall have rest in God (Is 26:3). But that sentiment does not seem to be directly asserted till Ha 3:17, as the words following at the close of this verse imply. when he cometh up unto the people, he will invade-- rather (as English Version is a mere truism), connected with the preceding clause, "that I might rest... when he (the Chaldean foe) cometh up unto the people (the Jews), that he may cut them off" [Calvin]. The Hebrew for "invade" means, to rush upon, or to attack and cut off with congregated troops.


17. Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph (<reference osisRef="Job.13.15">Job 13:15</reference>; <reference osisRef="Ps.4.7">Psa 4:7</reference>; <reference osisRef="Ps.43.3">43:3</reference>, <reference osisRef="Ps.43.5">5</reference>).

<hi type="bold">labour of the olive--</hi>that is, the fruit expected from the olive.

<hi type="bold">fail--</hi>literally, "lie," that is, disappoint the hope (<reference osisRef="Isa.58.11">Is 58:11</reference>, Margin).

<hi type="bold">fields--</hi>from a Hebrew root meaning "to be yellow"; as they look at harvest-time.

<hi type="bold">meat--</hi>food, grain.

<hi type="bold">cut off--</hi>that is, cease.

17. Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph (Job 13:15; Psa 4:7; 43:3, 5). labour of the olive-- that is, the fruit expected from the olive. fail-- literally, "lie," that is, disappoint the hope (Is 58:11, Margin). fields-- from a Hebrew root meaning "to be yellow"; as they look at harvest-time. meat-- food, grain. cut off-- that is, cease.


<hi type="bold">18. yet I will rejoice--</hi>The prophet speaks in the name of his people.

18. yet I will rejoice-- The prophet speaks in the name of his people.


<hi type="bold">19. hinds' feet ... walk upon ... high places--</hi>Habakkuk has here before his mind <reference osisRef="Ps.18.33">Psa 18:33</reference>, <reference osisRef="Ps.18.34">34</reference>; <reference osisRef="Deut.32.13">De 32:13</reference>. "Hinds' (gazelles') feet" imply the swiftness with which God enables him (the prophet and his people) to escape from his enemies, and return to his native land. The "high places" are called "mine," to imply that Israel shall be restored to his own land, a land of hills which are places of safety and of eminence (compare <reference osisRef="Gen.19.17">Ge 19:17</reference>; <reference osisRef="Matt.24.16">Mt 24:16</reference>). Probably not only the safety, but the moral elevation, of Israel above all the lands of the earth is implied (<reference osisRef="Deut.33.29">De 33:29</reference>).

<hi type="bold">on my stringed instruments--</hi>neginoth. This is the prophet's direction to the precentor ("chief singer") as to how the preceding ode (<reference osisRef="Hab.3.1-Hab.3.19">Ha 3:1-19</reference>) is to be performed (compare <reference osisRef="Ps.4.1">Psa 4:1</reference>; <reference osisRef="Ps.6.1">6:1</reference>, titles). The prophet had in mind a certain form of stringed instrument adapted to certain numbers and measures. This formula at the end of the ode, directing the kind of instrument to be used, agrees with that in the beginning of it, which directs the kind of melody (compare <reference osisRef="Isa.38.20">Is 38:20</reference>). <chapter eID="Hab.3"/>

19. hinds' feet... walk upon... high places-- Habakkuk has here before his mind Psa 18:33, 34; De 32:13. "Hinds' (gazelles') feet" imply the swiftness with which God enables him (the prophet and his people) to escape from his enemies, and return to his native land. The "high places" are called "mine," to imply that Israel shall be restored to his own land, a land of hills which are places of safety and of eminence (compare Ge 19:17; Mt 24:16). Probably not only the safety, but the moral elevation, of Israel above all the lands of the earth is implied (De 33:29). on my stringed instruments-- neginoth. This is the prophet's direction to the precentor ("chief singer") as to how the preceding ode (Ha 3:1-19) is to be performed (compare Psa 4:1; 6:1, titles). The prophet had in mind a certain form of stringed instrument adapted to certain numbers and measures. This formula at the end of the ode, directing the kind of instrument to be used, agrees with that in the beginning of it, which directs the kind of melody (compare Is 38:20).


<milestone n="THE BOOK OF ZEPHANIAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF ZEPHANIAH</title>

THE BOOK OF ZEPHANIAH


<title type="x-IS">INTRODUCTION</title>
 Zephaniah, ninth in order of the minor prophets, prophesied "in the days of Josiah" (<reference osisRef="Zeph.1.1">Zep 1:1</reference>), that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden" (<reference osisRef="Ps.27.5">Psa 27:5</reference>; <reference osisRef="Ps.83.3">83:3</reference>). The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare <reference osisRef="Prov.25.1">Pr 25:1</reference>; <reference osisRef="Isa.38.9">Is 38:9</reference>).

 He must have flourished in the earlier part of Josiah's reign. In <reference osisRef="Zeph.2.13-Zeph.2.15">Zep 2:13-15</reference> he foretells the doom of Nineveh, which happened in 625 B.C.; and in <reference osisRef="Zeph.1.4">Zep 1:4</reference> he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem.

 The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.

 The style, though not generally sublime, is graphic and vivid in details (compare <reference osisRef="Zeph.1.4-Zeph.1.12">Zep 1:4-12</reference>). The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare <reference osisRef="Zeph.2.14">Zep 2:14</reference>, with <reference osisRef="Isa.34.11">Is 34:11</reference>; <reference osisRef="Zeph.2.15">Zep 2:15</reference>, with <reference osisRef="Isa.47.8">Is 47:8</reference>; <reference osisRef="Zeph.3.10">Zep 3:10</reference>, with <reference osisRef="Isa.18.1">Is 18:1</reference>; <reference osisRef="Zeph.2.8">Zep 2:8</reference>, with <reference osisRef="Isa.16.6">Is 16:6</reference>; also <reference osisRef="Zeph.1.5">Zep 1:5</reference>, with <reference osisRef="Jer.8.2">Jr 8:2</reference>; <reference osisRef="Zeph.1.12">Zep 1:12</reference>, with <reference osisRef="Jer.48.11">Jr 48:11</reference>). Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at <reference osisRef="Rom.15.6">Ro 15:6</reference>, seems to refer to <reference osisRef="Zeph.3.9">Zep 3:9</reference>.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Zeph.1.1-Zeph.1.18">Zep 1:1-18</reference>. God's Severe Judgment on Judah for Its Idolatry and Neglect of Him: The Rapid Approach of the Judgment, and the Impossibility of Escape.</title>

<hi type="bold">1. days of Josiah--</hi>Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.

<hi type="bold">son of Amon--</hi>the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.

<hi type="bold">Judah--</hi>Israel's ten tribes had gone into captivity before this.

INTRODUCTION Zephaniah, ninth in order of the minor prophets, prophesied "in the days of Josiah" (Zep 1:1), that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden" (Psa 27:5; 83:3). The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare Pr 25:1; Is 38:9). He must have flourished in the earlier part of Josiah's reign. In Zep 2:13-15 he foretells the doom of Nineveh, which happened in 625 B.C.; and in Zep 1:4 he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem. The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy. The style, though not generally sublime, is graphic and vivid in details (compare Zep 1:4-12). The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare Zep 2:14, with Is 34:11; Zep 2:15, with Is 47:8; Zep 3:10, with Is 18:1; Zep 2:8, with Is 16:6; also Zep 1:5, with Jr 8:2; Zep 1:12, with Jr 48:11). Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at Ro 15:6, seems to refer to Zep 3:9. CHAPTER 1 Zep 1:1-18. God's Severe Judgment on Judah for Its Idolatry and Neglect of Him: The Rapid Approach of the Judgment, and the Impossibility of Escape. 1. days of Josiah-- Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse. son of Amon-- the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin. Judah-- Israel's ten tribes had gone into captivity before this.


<hi type="bold">2. utterly consume--</hi>from a root to "sweep away," or "scrape off utterly." See <reference osisRef="Jer.8.13">Jr 8:13</reference>, Margin, and here.

<hi type="bold">from off the land--</hi>of Judah.

2. utterly consume-- from a root to "sweep away," or "scrape off utterly." See Jr 8:13, Margin, and here. from off the land-- of Judah.


3. Enumeration in detail of the "all things" (<reference osisRef="Zeph.1.2">Zep 1:2</reference>; compare <reference osisRef="Jer.9.10">Jr 9:10</reference>; <reference osisRef="Hos.4.3">Ho 4:3</reference>).

<hi type="bold">the stumbling-blocks--</hi>idols which cause Judah to offend or stumble (<reference osisRef="Ezek.14.3">Eze 14:3</reference>, <reference osisRef="Ezek.4.7">4, 7</reference>).

<hi type="bold">with the wicked--</hi>The idols and their worshippers shall be involved in a common destruction.

3. Enumeration in detail of the "all things" (Zep 1:2; compare Jr 9:10; Ho 4:3). the stumbling-blocks-- idols which cause Judah to offend or stumble (Eze 14:3, 4, 7). with the wicked-- The idols and their worshippers shall be involved in a common destruction.


<hi type="bold">4. stretch out mine hand--</hi>indicating some remarkable and unusual work of vengeance (<reference osisRef="Isa.5.25">Is 5:25</reference>; <reference osisRef="Isa.9.12">9:12</reference>, 17, 21).

<hi type="bold">Judah--</hi>including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.

<hi type="bold">Jerusalem--</hi>the fountainhead of the evil. God begins with His sanctuary (<reference osisRef="Ezek.9.6">Eze 9:6</reference>), and those who are nigh Him (<reference osisRef="Lev.10.3">Le 10:3</reference>).

<hi type="bold">the remnant of Baal--</hi>the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phoenician tutelary god. From the time of the Judges (<reference osisRef="Judg.2.13">Jud 2:13</reference>), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (<reference osisRef="2Kgs.21.3">2Ki 21:3</reference>, <reference osisRef="2Kgs.5.7">5, 7</reference>). Josiah began his reformation in the twelfth year of his reign (<reference osisRef="2Chr.34.4">2Ch 34:4</reference>, <reference osisRef="2Chr.34.8">8</reference>), and in the eighteenth had as far as possible completed it.

<hi type="bold">Chemarims--</hi>idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [Servius on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare <reference osisRef="Hos.10.5">Ho 10:5</reference>, Margin). Josiah is expressly said (<reference osisRef="2Kgs.23.5">2Ki 23:5</reference>, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten.

<hi type="bold">the priests--</hi>of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare <reference osisRef="Zeph.3.4">Zep 3:4</reference>; Eze 8:1-18; 22:26; 44:10). From the priests Zephaniah passes to the people.

4. stretch out mine hand-- indicating some remarkable and unusual work of vengeance (Is 5:25; 9:12, 17, 21). Judah-- including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved. Jerusalem-- the fountainhead of the evil. God begins with His sanctuary (Eze 9:6), and those who are nigh Him (Le 10:3). the remnant of Baal-- the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phoenician tutelary god. From the time of the Judges (Jud 2:13), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (2Ki 21:3, 5, 7). Josiah began his reformation in the twelfth year of his reign (2Ch 34:4, 8), and in the eighteenth had as far as possible completed it. Chemarims-- idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [Servius on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare Ho 10:5, Margin). Josiah is expressly said (2Ki 23:5, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten. the priests-- of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare Zep 3:4; Eze 8:1-18; 22:26; 44:10). From the priests Zephaniah passes to the people.


<hi type="bold">5. worship the host of heaven--</hi>Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.

<hi type="bold">upon the housetops--</hi>which were flat (<reference osisRef="2Kgs.23.5">2Ki 23:5</reference>, <reference osisRef="2Kgs.6.12">6, 12</reference>; <reference osisRef="Jer.19.13">Jr 19:13</reference>; <reference osisRef="Jer.32.29">32:29</reference>).

<hi type="bold">swear by the Lord--</hi>rather, "swear to Jehovah" (<reference osisRef="2Chr.15.14">2Ch 15:14</reference>); solemnly dedicating themselves to Him (compare <reference osisRef="Isa.48.1">Is 48:1</reference>; <reference osisRef="Hos.4.15">Ho 4:15</reference>).

<hi type="bold">and--</hi>"and yet (with strange inconsistency, <reference osisRef="1Kgs.18.21">1Ki 18:21</reference>; <reference osisRef="Ezek.20.39">Eze 20:39</reference>; <reference osisRef="Matt.6.24">Mt 6:24</reference>) swear by Malcham," that is, "their king" [Maurer]: the same as Molech (see on <reference osisRef="Amos.5.25">Am 5:25</reference>), and "Milcom the god of ... Ammon" (<reference osisRef="1Kgs.11.33">1Ki 11:33</reference>). If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.

5. worship the host of heaven-- Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth. upon the housetops-- which were flat (2Ki 23:5, 6, 12; Jr 19:13; 32:29). swear by the Lord-- rather, "swear to Jehovah" (2Ch 15:14); solemnly dedicating themselves to Him (compare Is 48:1; Ho 4:15). and-- "and yet (with strange inconsistency, 1Ki 18:21; Eze 20:39; Mt 6:24) swear by Malcham," that is, "their king" [Maurer]: the same as Molech (see on Am 5:25), and "Milcom the god of... Ammon" (1Ki 11:33). If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.


6. This verse describes more comprehensively those guilty of defection from Jehovah in any way (<reference osisRef="Jer.2.13">Jr 2:13</reference>, <reference osisRef="2Cor.2.17">17</reference>).

6. This verse describes more comprehensively those guilty of defection from Jehovah in any way (Jr 2:13, 17).


<hi type="bold">7. Hold thy peace at the presence of the Lord--</hi>(<reference osisRef="Hab.2.20">Ha 2:20</reference>). Let the earth be silent at His approach [Maurer]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [Calvin].

<hi type="bold">Lord ... prepared a sacrifice--</hi>namely, a slaughter of the guilty Jews, the victims due to His justice (<reference osisRef="Isa.34.6">Is 34:6</reference>; <reference osisRef="Jer.46.10">Jr 46:10</reference>; <reference osisRef="Ezek.39.17">Eze 39:17</reference>).

<hi type="bold">bid his guests--</hi>literally, "sanctified His called ones" (compare <reference osisRef="Isa.13.3">Is 13:3</reference>). It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [Calvin]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast (<reference osisRef="1Sam.9.13">1Sa 9:13</reference>, <reference osisRef="1Sam.9.22">22</reference>; <reference osisRef="1Sam.16.5">16:5</reference>). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (<reference osisRef="Jer.25.9">Jr 25:9</reference>).

7. Hold thy peace at the presence of the Lord-- (Ha 2:20). Let the earth be silent at His approach [Maurer]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [Calvin]. Lord... prepared a sacrifice-- namely, a slaughter of the guilty Jews, the victims due to His justice (Is 34:6; Jr 46:10; Eze 39:17). bid his guests-- literally, "sanctified His called ones" (compare Is 13:3). It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [Calvin]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast (1Sa 9:13, 22; 16:5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (Jr 25:9).


<hi type="bold">8. the princes--</hi>who ought to have been an example of good to others, but were ringleaders in all evil.

<hi type="bold">the king's children--</hi>fulfilled on Zedekiah's children (<reference osisRef="Jer.39.6">Jr 39:6</reference>); and previously, on Jehoahaz and Eliakim, the sons of Josiah (<reference osisRef="2Kgs.23.31">2Ki 23:31</reference>, <reference osisRef="2Kgs.23.36">36</reference>; <reference osisRef="2Chr.36.6">2Ch 36:6</reference>; compare also <reference osisRef="2Kgs.20.18">2Ki 20:18</reference>; <reference osisRef="2Kgs.21.13">21:13</reference>). Huldah the prophetess (<reference osisRef="2Kgs.22.20">2Ki 22:20</reference>) intimated that which Zephaniah now more expressly foretells.

<hi type="bold">all such as are clothed with strange apparel--</hi>the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (<reference osisRef="Deut.22.5">De 22:5</reference>).

8. the princes-- who ought to have been an example of good to others, but were ringleaders in all evil. the king's children-- fulfilled on Zedekiah's children (Jr 39:6); and previously, on Jehoahaz and Eliakim, the sons of Josiah (2Ki 23:31, 36; 2Ch 36:6; compare also 2Ki 20:18; 21:13). Huldah the prophetess (2Ki 22:20) intimated that which Zephaniah now more expressly foretells. all such as are clothed with strange apparel-- the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (De 22:5).


<hi type="bold">9. those that leap on the threshold--</hi>the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [Calvin]. Jerome explains it of those who walk up the steps into the sanctuary with haughtiness. Rosenmuller translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark (<reference osisRef="1Sam.5.5">1Sa 5:5</reference>). Compare <reference osisRef="Isa.2.6">Is 2:6</reference>, "thy people ... are soothsayers like the Philistines." Calvin's view agrees best with the latter clause of the verse.

<hi type="bold">fill ... masters' houses with violence, &c.--</hi>that is, with goods obtained with violence, &c.

9. those that leap on the threshold-- the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [Calvin]. Jerome explains it of those who walk up the steps into the sanctuary with haughtiness. Rosenmuller translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark (1Sa 5:5). Compare Is 2:6, "thy people... are soothsayers like the Philistines." Calvin's view agrees best with the latter clause of the verse. fill... masters' houses with violence, &c.-- that is, with goods obtained with violence, &c.


<hi type="bold">10. fish gate--</hi>(<reference osisRef="2Chr.33.14">2Ch 33:14</reference>; <reference osisRef="Neh.3.3">Ne 3:3</reference>; <reference osisRef="Neh.12.39">12:39</reference>). Situated on the east of the lower city, north of the sheep gate [Maurer]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [Jerome]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [Henderson].

<hi type="bold">the second--</hi>namely, the gate which was second in dignity [Calvin]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [Maurer]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropoeon running down to the pool of Siloam [Henderson]. The Hebrew is translated "college," <reference osisRef="2Kgs.22.14">2Ki 22:14</reference>; so Vatablus would translate here.

<hi type="bold">hills--</hi>not here those outside, but those within the walls: Zion, Moriah, and Ophel.

10. fish gate-- (2Ch 33:14; Ne 3:3; 12:39). Situated on the east of the lower city, north of the sheep gate [Maurer]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [Jerome]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [Henderson]. the second-- namely, the gate which was second in dignity [Calvin]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [Maurer]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropoeon running down to the pool of Siloam [Henderson]. The Hebrew is translated "college," 2Ki 22:14; so Vatablus would translate here. hills-- not here those outside, but those within the walls: Zion, Moriah, and Ophel.


<hi type="bold">11. Maktesh--</hi>rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [Jerome]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. <reference osisRef="Zech.14.21">Zec 14:21</reference>, "The Canaanite," namely, merchant [Chaldee Version]. The Tyropoeon (that is, cheese-makers') valley below Mount Akra [Rosenmuller]. Better Jerusalem itself, so called as lying in the midst of hills (<reference osisRef="Isa.22.1">Is 22:1</reference>; <reference osisRef="Jer.21.13">Jr 21:13</reference>) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (<reference osisRef="Prov.27.22">Pr 27:22</reference>) [Maurer]. Compare the similar image of a "pot" (<reference osisRef="Ezek.24.3">Eze 24:3</reference>, <reference osisRef="Ezek.24.6">6</reference>). The reason for the destruction is subjoined, namely, its merchant people's greediness of gain.

<hi type="bold">all the merchant people--</hi>literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on <reference osisRef="Hos.12.7">Ho 12:7</reference>).

<hi type="bold">all ... that bear silver--</hi>loading themselves with that which will prove but a burden (<reference osisRef="Hab.2.6">Ha 2:6</reference>).

11. Maktesh-- rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [Jerome]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zec 14:21, "The Canaanite," namely, merchant [Chaldee Version]. The Tyropoeon (that is, cheese-makers') valley below Mount Akra [Rosenmuller]. Better Jerusalem itself, so called as lying in the midst of hills (Is 22:1; Jr 21:13) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Pr 27:22) [Maurer]. Compare the similar image of a "pot" (Eze 24:3, 6). The reason for the destruction is subjoined, namely, its merchant people's greediness of gain. all the merchant people-- literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on Ho 12:7). all... that bear silver-- loading themselves with that which will prove but a burden (Ha 2:6).


<hi type="bold">12. search ... with candles--</hi>or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare <reference osisRef="Zeph.1.13">Zep 1:13</reference>; <reference osisRef="Luke.15.8">Lu 15:8</reference>).

<hi type="bold">settled on their lees--</hi>"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (<reference osisRef="Jer.48.11">Jr 48:11</reference>). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare <reference osisRef="Ps.55.19">Psa 55:19</reference>; <reference osisRef="Amos.6.1">Am 6:1</reference>).

<hi type="bold">Lord will not do good ... evil--</hi>They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (<reference osisRef="Ps.10.4">Psa 10:4</reference>; Mal 2:17).

12. search... with candles-- or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare Zep 1:13; Lu 15:8). settled on their lees-- "hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (Jr 48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Psa 55:19; Am 6:1). Lord will not do good... evil-- They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (Psa 10:4; Mal 2:17).


<hi type="bold">13. Therefore their goods shall become a booty, &c.--</hi>Fulfilling the prophecy in <reference osisRef="Deut.28.30">De 28:30</reference>, <reference osisRef="Deut.28.39">39</reference> (compare <reference osisRef="Amos.5.11">Am 5:11</reference>).

13. Therefore their goods shall become a booty, &c.-- Fulfilling the prophecy in De 28:30, 39 (compare Am 5:11).


<hi type="bold">14. voice of ... day of ... Lord--</hi>that is, Jehovah ushering in that day with a roar of vengeance against the guilty (<reference osisRef="Jer.25.30">Jr 25:30</reference>; <reference osisRef="Amos.1.2">Am 1:2</reference>). They who will not now heed (<reference osisRef="Zeph.1.12">Zep 1:12</reference>) His voice by His prophets, must heed it when uttered by the avenging foe.

<hi type="bold">mighty ... shall cry ... bitterly--</hi>in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.

14. voice of... day of... Lord-- that is, Jehovah ushering in that day with a roar of vengeance against the guilty (Jr 25:30; Am 1:2). They who will not now heed (Zep 1:12) His voice by His prophets, must heed it when uttered by the avenging foe. mighty... shall cry... bitterly-- in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.


<hi type="bold">15. wasteness ... desolation--</hi>The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on <reference osisRef="Nah.2.10">Na 2:10</reference>).

15. wasteness... desolation-- The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on Na 2:10).


<hi type="bold">16. the trumpet--</hi>namely, of the besieging enemy (<reference osisRef="Amos.2.2">Am 2:2</reference>).

<hi type="bold">alarm--</hi>the war shout [Maurer].

<hi type="bold">towers--</hi>literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So Tacitus describes the walls of Jerusalem [Histories, 5.11.7].

16. the trumpet-- namely, of the besieging enemy (Am 2:2). alarm-- the war shout [Maurer]. towers-- literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So Tacitus describes the walls of Jerusalem [Histories, 5.11.7].


<hi type="bold">17. like blind men--</hi>unable to see whither to turn themselves so as to find an escape from existing evils.

<hi type="bold">flesh--</hi>Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh" (<reference osisRef="Matt.26.26">Mt 26:26</reference>).

17. like blind men-- unable to see whither to turn themselves so as to find an escape from existing evils. flesh-- Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh" (Mt 26:26).


<hi type="bold">18. Neither ... silver nor ... gold shall ... deliver them, &c.--</hi>(<reference osisRef="Prov.11.4">Pr 11:4</reference>).

<hi type="bold">fire of his jealousy--</hi>(<reference osisRef="Ezek.38.19">Eze 38:19</reference>); His wrath jealous for His honor consuming the guilty like fire.

<hi type="bold">make even a speedy riddance of all--</hi>rather, a "consummation" (complete destruction: "full end," <reference osisRef="Jer.46.28">Jr 46:28</reference>; <reference osisRef="Ezek.11.13">Eze 11:13</reference>) "altogether sudden" [Maurer]. "A consumption, and that a sudden one" [Calvin]. <chapter eID="Zeph.1"/>

18. Neither... silver nor... gold shall... deliver them, &c.-- (Pr 11:4). fire of his jealousy-- (Eze 38:19); His wrath jealous for His honor consuming the guilty like fire. make even a speedy riddance of all-- rather, a "consummation" (complete destruction: "full end," Jr 46:28; Eze 11:13) "altogether sudden" [Maurer]. "A consumption, and that a sudden one" [Calvin].


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Zeph.2.1-Zeph.2.15">Zep 2:1-15</reference>. Exhortation to Repent before the Chaldean Invaders Come. Doom of Judah's Foes, the Philistines, Moab, Ammon, with Their Idols, and Ethiopia and Assyria.</title>

<hi type="bold">1. Gather yourselves--</hi>to a religious assembly, to avert the judgment by prayers (<reference osisRef="Joel.2.16">Joe 2:16</reference>) [Grotius]. Or, so as not to be dissipated "as chaff" (<reference osisRef="Zeph.2.2">Zep 2:2</reference>). The Hebrew is akin to a root meaning "chaff." Self-confidence and corrupt desires are the dissipation from which they are exhorted to gather themselves [Calvin]. The foe otherwise, like the wind, will scatter you "as the chaff." Repentance is the gathering of themselves meant.

<hi type="bold">nation not desired--</hi>(Compare <reference osisRef="2Chr.21.20">2Ch 21:20</reference>), that is, not desirable; unworthy of the grace or favor of God; and yet God so magnifies that grace as to be still solicitous for their safety, though they had destroyed themselves and forfeited all claims on His grace [Calvin]. The Margin from Chaldee Version has, "not desirous," namely of returning to God. Maurer and Gesenius translate, "Not waxing pale," that is, dead to shame. English Version is best.

CHAPTER 2 Zep 2:1-15. Exhortation to Repent before the Chaldean Invaders Come. Doom of Judah's Foes, the Philistines, Moab, Ammon, with Their Idols, and Ethiopia and Assyria. 1. Gather yourselves-- to a religious assembly, to avert the judgment by prayers (Joe 2:16) [Grotius]. Or, so as not to be dissipated "as chaff" (Zep 2:2). The Hebrew is akin to a root meaning "chaff." Self-confidence and corrupt desires are the dissipation from which they are exhorted to gather themselves [Calvin]. The foe otherwise, like the wind, will scatter you "as the chaff." Repentance is the gathering of themselves meant. nation not desired-- (Compare 2Ch 21:20), that is, not desirable; unworthy of the grace or favor of God; and yet God so magnifies that grace as to be still solicitous for their safety, though they had destroyed themselves and forfeited all claims on His grace [Calvin]. The Margin from Chaldee Version has, "not desirous," namely of returning to God. Maurer and Gesenius translate, "Not waxing pale," that is, dead to shame. English Version is best.


<hi type="bold">2. Before the decree bring forth--</hi>that is, Before God's decree against you announced by me (<reference osisRef="Zeph.1.1-Zeph.1.18">Zep 1:1-18</reference>) have its fulfilment. As the embryo lies hid in the womb, and then emerges to light in its own due time, so though God for a time hides His vengeance, yet He brings it forth at the proper season.

<hi type="bold">before the day pass as the chaff--</hi>that is, before the day for repentance pass, and with it you, the ungodly, pass away as the chaff (<reference osisRef="Job.21.18">Job 21:18</reference>; <reference osisRef="Ps.1.4">Psa 1:4</reference>). Maurer puts it parenthetically, "the day (that is, time) passes as the chaff (that is, most quickly)." Calvin, "before the decree bring forth" (the predicted vengeance), (then) the chaff (the Jews) shall pass in a day, that is, in a moment, though they thought that it would be long before they could be overthrown. English Version is best; the latter clause being explanatory of the former, and so the before being understood, not expressed.

2. Before the decree bring forth-- that is, Before God's decree against you announced by me (Zep 1:1-18) have its fulfilment. As the embryo lies hid in the womb, and then emerges to light in its own due time, so though God for a time hides His vengeance, yet He brings it forth at the proper season. before the day pass as the chaff-- that is, before the day for repentance pass, and with it you, the ungodly, pass away as the chaff (Job 21:18; Psa 1:4). Maurer puts it parenthetically, "the day (that is, time) passes as the chaff (that is, most quickly)." Calvin, "before the decree bring forth" (the predicted vengeance), (then) the chaff (the Jews) shall pass in a day, that is, in a moment, though they thought that it would be long before they could be overthrown. English Version is best; the latter clause being explanatory of the former, and so the before being understood, not expressed.


3. As in <reference osisRef="Zeph.2.1">Zep 2:1</reference> (compare Note, see on <reference osisRef="Zeph.1.12">Zep 1:12</reference>) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity (<reference osisRef="Ps.76.9">Psa 76:9</reference>). The meek bow themselves under God's chastisements to God's will, whereas the ungodly become only the more hardened by them.

<hi type="bold">Seek ye the Lord--</hi>in contrast to those that "sought not the Lord" (<reference osisRef="Zeph.1.6">Zep 1:6</reference>). The meek are not to regard what the multitudes do, but seek God at once.

<hi type="bold">his judgment--</hi>that is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances.

<hi type="bold">seek meekness--</hi>not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance.

<hi type="bold">it may be ye shall be hid--</hi>(<reference osisRef="Isa.26.20">Is 26:20</reference>; <reference osisRef="Amos.5.6">Am 5:6</reference>). This phrase does not imply doubt of the deliverance of the godly, but expresses the difficulty of it, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (<reference osisRef="1Pet.4.17-1Pet.4.19">1Pe 4:17-19</reference>) [Calvin]. Compare <reference osisRef="2Kgs.25.12">2Ki 25:12</reference>.

3. As in Zep 2:1 (compare Note, see on Zep 1:12) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity (Psa 76:9). The meek bow themselves under God's chastisements to God's will, whereas the ungodly become only the more hardened by them. Seek ye the Lord-- in contrast to those that "sought not the Lord" (Zep 1:6). The meek are not to regard what the multitudes do, but seek God at once. his judgment-- that is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances. seek meekness-- not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance. it may be ye shall be hid-- (Is 26:20; Am 5:6). This phrase does not imply doubt of the deliverance of the godly, but expresses the difficulty of it, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (1Pe 4:17-19) [Calvin]. Compare 2Ki 25:12.


<hi type="bold">4. For--</hi>He makes the punishment awaiting the neighboring states an argument why the ungodly should repent (<reference osisRef="Zeph.2.1">Zep 2:1</reference>) and the godly persevere, namely, that so they may escape from the general calamity.

<hi type="bold">Gaza shall be forsaken--</hi>In the Hebrew there is a play of similar sounds, Gaza Gazubah; Gaza shall be forsaken, as its name implies. So the Hebrew of the next clause, Ekron teeakeer.

<hi type="bold">at the noonday--</hi>when on account of the heat Orientals usually sleep, and military operations are suspended (<reference osisRef="2Sam.4.5">2Sa 4:5</reference>). Hence an attack at noon implies one sudden and unexpected (<reference osisRef="Jer.6.4">Jr 6:4</reference>, <reference osisRef="Jer.6.5">5</reference>; <reference osisRef="Jer.15.8">15:8</reference>).

<hi type="bold">Ekron--</hi>Four cities of the Philistines are mentioned, whereas five was the normal number of their leading cities. Gath is omitted, being at this time under the Jews' dominion. David had subjugated it (<reference osisRef="1Chr.18.1">1Ch 18:1</reference>). Under Joram the Philistines almost regained it (<reference osisRef="2Chr.21.16">2Ch 21:16</reference>), but Uzziah (<reference osisRef="2Chr.26.6">2Ch 26:6</reference>) and Hezekiah (<reference osisRef="2Kgs.18.8">2Ki 18:8</reference>) having conquered them, it remained under the Jews. <reference osisRef="Amos.1.6">Am 1:6</reference>; <reference osisRef="Zech.9.5">Zec 9:5</reference>, <reference osisRef="Zech.9.6">6</reference>; <reference osisRef="Jer.25.20">Jr 25:20</reference>, similarly mention only four cities of the Philistines.

4. For-- He makes the punishment awaiting the neighboring states an argument why the ungodly should repent (Zep 2:1) and the godly persevere, namely, that so they may escape from the general calamity. Gaza shall be forsaken-- In the Hebrew there is a play of similar sounds, Gaza Gazubah; Gaza shall be forsaken, as its name implies. So the Hebrew of the next clause, Ekron teeakeer. at the noonday-- when on account of the heat Orientals usually sleep, and military operations are suspended (2Sa 4:5). Hence an attack at noon implies one sudden and unexpected (Jr 6:4, 5; 15:8). Ekron-- Four cities of the Philistines are mentioned, whereas five was the normal number of their leading cities. Gath is omitted, being at this time under the Jews' dominion. David had subjugated it (1Ch 18:1). Under Joram the Philistines almost regained it (2Ch 21:16), but Uzziah (2Ch 26:6) and Hezekiah (2Ki 18:8) having conquered them, it remained under the Jews. Am 1:6; Zec 9:5, 6; Jr 25:20, similarly mention only four cities of the Philistines.


<hi type="bold">5. inhabitants of the seacoast--</hi>the Philistines dwelling on the strip of seacoast southwest of Canaan. Literally, the "cord" or "line" of sea (compare <reference osisRef="Jer.47.7">Jr 47:7</reference>; <reference osisRef="Ezek.25.16">Eze 25:16</reference>).

<hi type="bold">the Cherethites--</hi>the Cretans, a name applied to the Philistines as sprung from Crete (<reference osisRef="Deut.2.23">De 2:23</reference>; <reference osisRef="Jer.47.4">Jr 47:4</reference>; <reference osisRef="Amos.9.7">Am 9:7</reference>). Philistine means "an emigrant."

<hi type="bold">Canaan ... land of the Philistines--</hi>They occupied the southwest of Canaan (<reference osisRef="Josh.13.2">Jos 13:2</reference>, <reference osisRef="Josh.13.3">3</reference>); a name which hints that they are doomed to the same destruction as the early occupants of the land.

5. inhabitants of the seacoast-- the Philistines dwelling on the strip of seacoast southwest of Canaan. Literally, the "cord" or "line" of sea (compare Jr 47:7; Eze 25:16). the Cherethites-- the Cretans, a name applied to the Philistines as sprung from Crete (De 2:23; Jr 47:4; Am 9:7). Philistine means "an emigrant." Canaan... land of the Philistines-- They occupied the southwest of Canaan (Jos 13:2, 3); a name which hints that they are doomed to the same destruction as the early occupants of the land.


<hi type="bold">6. dwellings and cottages for shepherds--</hi>rather, "dwellings with cisterns" (that is, water-tanks dug in the earth) for shepherds. Instead of a thick population and tillage, the region shall become a pasturage for nomad shepherds' flocks. The Hebrew for "dug cisterns," Ceroth, seems a play on sounds, alluding to their name Cherethites (<reference osisRef="Zeph.2.5">Zep 2:5</reference>): Their land shall become what their national name implies, a land of cisterns. Maurer translates, "Feasts for shepherds' (flocks)," that is, one wide pasturage.

6. dwellings and cottages for shepherds-- rather, "dwellings with cisterns" (that is, water-tanks dug in the earth) for shepherds. Instead of a thick population and tillage, the region shall become a pasturage for nomad shepherds' flocks. The Hebrew for "dug cisterns," Ceroth, seems a play on sounds, alluding to their name Cherethites (Zep 2:5): Their land shall become what their national name implies, a land of cisterns. Maurer translates, "Feasts for shepherds' (flocks)," that is, one wide pasturage.


<hi type="bold">7. remnant of ... Judah--</hi>those of the Jews who shall be left after the coming calamity, and who shall return from exile.

<hi type="bold">feed thereupon--</hi>namely, in the pastures of that seacoast region (<reference osisRef="Zeph.2.6">Zep 2:6</reference>).

<hi type="bold">visit--</hi>in mercy (<reference osisRef="Exod.4.31">Ex 4:31</reference>).

7. remnant of... Judah-- those of the Jews who shall be left after the coming calamity, and who shall return from exile. feed thereupon-- namely, in the pastures of that seacoast region (Zep 2:6). visit-- in mercy (Ex 4:31).


<hi type="bold">8. I have heard--</hi>A seasonable consolation to Judah when wantonly assailed by Moab and Ammon with impunity: God saith, "I have heard it all, though I might seem to men not to have observed it because I did not immediately inflict punishment."

<hi type="bold">magnified themselves--</hi>acted haughtily, invading the territory of Judah (<reference osisRef="Jer.48.29">Jr 48:29</reference>; <reference osisRef="Jer.49.1">49:1</reference>; compare <reference osisRef="Zeph.2.10">Zep 2:10</reference>; <reference osisRef="Ps.35.26">Psa 35:26</reference>; Ob 12).

8. I have heard-- A seasonable consolation to Judah when wantonly assailed by Moab and Ammon with impunity: God saith, "I have heard it all, though I might seem to men not to have observed it because I did not immediately inflict punishment." magnified themselves-- acted haughtily, invading the territory of Judah (Jr 48:29; 49:1; compare Zep 2:10; Psa 35:26; Ob 12).


<hi type="bold">9. the breeding of nettles--</hi>or, the overspreading of nettles, that is, a place overrun with them.

<hi type="bold">salt pits--</hi>found at the south of the Dead Sea. The water overflows in the spring, and salt is left by the evaporation. Salt land is barren (<reference osisRef="Judg.9.45">Jud 9:45</reference>; <reference osisRef="Ps.107.34">Psa 107:34</reference>, Margin).

<hi type="bold">possess them--</hi>that is, their land; in retribution for their having occupied Judah's land.

9. the breeding of nettles-- or, the overspreading of nettles, that is, a place overrun with them. salt pits-- found at the south of the Dead Sea. The water overflows in the spring, and salt is left by the evaporation. Salt land is barren (Jud 9:45; Psa 107:34, Margin). possess them-- that is, their land; in retribution for their having occupied Judah's land.


10. (Compare <reference osisRef="Zeph.2.8">Zep 2:8</reference>).

<hi type="bold">their pride--</hi>in antithesis to the meek (<reference osisRef="Zeph.2.3">Zep 2:3</reference>).

10. (Compare Zep 2:8). their pride-- in antithesis to the meek (Zep 2:3).


<hi type="bold">11. famish--</hi>bring low by taking from the idols their former fame; as beasts are famished by their food being withheld. Also by destroying the kingdoms under the tutelage of idols (<reference osisRef="Ps.96.4">Psa 96:4</reference>; <reference osisRef="Isa.46.1">Is 46:1</reference>).

<hi type="bold">gods of the earth--</hi>who have their existence only on earth, not in heaven as the true God.

<hi type="bold">every one from his place--</hi>each in his own Gentile home, taught by the Jews in the true religion: not in Jerusalem alone shall men worship God, but everywhere (<reference osisRef="Ps.68.29">Psa 68:29</reference>, <reference osisRef="Ps.68.30">30</reference>; Mal 1:11; <reference osisRef="John.4.21">Joh 4:21</reference>; <reference osisRef="1Cor.1.2">1Co 1:2</reference>; <reference osisRef="1Tim.2.8">1Ti 2:8</reference>). It does not mean, as in <reference osisRef="Isa.2.2">Is 2:2</reference>; <reference osisRef="Mic.4.1">Mi 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>; <reference osisRef="Zech.8.22">Zec 8:22</reference>; <reference osisRef="Zech.14.16">14:16</reference> that they shall come from their several places to Jerusalem to worship [Maurer].

<hi type="bold">all ... isles of ... heathen--</hi>that is, all the maritime regions, especially the west, now being fulfilled in the gathering in of the Gentiles to Messiah.

11. famish-- bring low by taking from the idols their former fame; as beasts are famished by their food being withheld. Also by destroying the kingdoms under the tutelage of idols (Psa 96:4; Is 46:1). gods of the earth-- who have their existence only on earth, not in heaven as the true God. every one from his place-- each in his own Gentile home, taught by the Jews in the true religion: not in Jerusalem alone shall men worship God, but everywhere (Psa 68:29, 30; Mal 1:11; Joh 4:21; 1Co 1:2; 1Ti 2:8). It does not mean, as in Is 2:2; Mi 4:1, 2; Zec 8:22; 14:16 that they shall come from their several places to Jerusalem to worship [Maurer]. all... isles of... heathen-- that is, all the maritime regions, especially the west, now being fulfilled in the gathering in of the Gentiles to Messiah.


12. Fulfilled when Nebuchadnezzar (God's sword, <reference osisRef="Isa.10.5">Is 10:5</reference>) conquered Egypt, with which Ethiopia was closely connected as its ally (<reference osisRef="Jer.46.2-Jer.46.9">Jr 46:2-9</reference>; <reference osisRef="Ezek.30.5-Ezek.30.9">Eze 30:5-9</reference>).

<hi type="bold">Ye--</hi>literally, "They." The third person expresses estrangement; while doomed before God's tribunal in the second person, they are spoken of in the third as aliens from God.

12. Fulfilled when Nebuchadnezzar (God's sword, Is 10:5) conquered Egypt, with which Ethiopia was closely connected as its ally (Jr 46:2-9; Eze 30:5-9). Ye-- literally, "They." The third person expresses estrangement; while doomed before God's tribunal in the second person, they are spoken of in the third as aliens from God.


13. Here he passes suddenly to the north. Nineveh was destroyed by Cyaxares and Nabopolassar, 625 B.C. The Scythian hordes, by an inroad into Media and thence in the southwest of Asia (thought by many to be the forces described by Zephaniah, as the invaders of Judea, rather than the Chaldeans), for a while interrupted Cyaxares' operations; but he finally succeeded. Arbaces and Belesis previously subverted the Assyrian empire under Sardanapalus (that is, Pul?), 877 B.C.


<hi type="bold">14. flocks--</hi>of sheep; answering to "beasts" in the parallel clause. Wide pastures for sheep and haunts for wild beasts shall be where once there was a teeming population (compare <reference osisRef="Zeph.2.6">Zep 2:6</reference>). Maurer, needlessly for the parallelism, makes it "flocks of savage animals."

<hi type="bold">beasts of the nations--</hi>that is, beasts of the earth (<reference osisRef="Gen.1.24">Ge 1:24</reference>). Not as Rosenmuller, "all kinds of beasts that form a nation," that is, gregarious beasts (<reference osisRef="Prov.30.25">Pr 30:25</reference>, <reference osisRef="Prov.30.26">26</reference>).

<hi type="bold">cormorant--</hi>rather, the "pelican" (so <reference osisRef="Ps.102.6">Psa 102:6</reference>; <reference osisRef="Isa.34.11">Is 34:11</reference>, Margin).

<hi type="bold">bittern--</hi>(<reference osisRef="Isa.14.23">Is 14:23</reference>). Maurer translates, "the hedgehog"; Henderson, "the porcupine."

<hi type="bold">upper lintels--</hi>rather, "the capitals of her columns," namely, in her temples and palaces [Maurer]. Or, "on the pomegranate-like knops at the tops of the houses" [Grotius].

<hi type="bold">their voice shall sing in the windows--</hi>The desert-frequenting birds' "voice in the windows" implies desolation reigning in the upper parts of the palaces, answering to "desolation ... in the thresholds," that is, in the lower.

<hi type="bold">he shall uncover the cedar work--</hi>laying the cedar wainscoting on the walls, and beams of the ceiling, bare to wind and rain, the roof being torn off, and the windows and doors broken through. All this is designed as a consolation to the Jews that they may bear their calamities patiently, knowing that God will avenge them.

14. flocks-- of sheep; answering to "beasts" in the parallel clause. Wide pastures for sheep and haunts for wild beasts shall be where once there was a teeming population (compare Zep 2:6). Maurer, needlessly for the parallelism, makes it "flocks of savage animals." beasts of the nations-- that is, beasts of the earth (Ge 1:24). Not as Rosenmuller, "all kinds of beasts that form a nation," that is, gregarious beasts (Pr 30:25, 26). cormorant-- rather, the "pelican" (so Psa 102:6; Is 34:11, Margin). bittern-- (Is 14:23). Maurer translates, "the hedgehog"; Henderson, "the porcupine." upper lintels-- rather, "the capitals of her columns," namely, in her temples and palaces [Maurer]. Or, "on the pomegranate-like knops at the tops of the houses" [Grotius]. their voice shall sing in the windows-- The desert-frequenting birds' "voice in the windows" implies desolation reigning in the upper parts of the palaces, answering to "desolation... in the thresholds," that is, in the lower. he shall uncover the cedar work-- laying the cedar wainscoting on the walls, and beams of the ceiling, bare to wind and rain, the roof being torn off, and the windows and doors broken through. All this is designed as a consolation to the Jews that they may bear their calamities patiently, knowing that God will avenge them.


15. Nothing then seemed more improbable than that the capital of so vast an empire, a city sixty miles in compass, with walls one hundred feet high, and so thick that three chariots could go abreast on them, and with fifteen hundred towers, should be so totally destroyed that its site is with difficulty discovered. Yet so it is, as the prophet foretold.

<hi type="bold">there is none beside me--</hi>This peculiar phrase, expressing self-gratulation as if peerless, is plainly adopted from <reference osisRef="Isa.47.8">Is 47:8</reference>. The later prophets, when the spirit of prophecy was on the verge of departing, leaned more on the predictions of their predecessors.

<hi type="bold">hiss--</hi>in astonishment at a desolation so great and sudden (<reference osisRef="1Kgs.9.8">1Ki 9:8</reference>); also in derision (<reference osisRef="Job.27.23">Job 27:23</reference>; <reference osisRef="Lam.2.15">La 2:15</reference>; <reference osisRef="Ezek.27.36">Eze 27:36</reference>). <chapter eID="Zeph.2"/>

15. Nothing then seemed more improbable than that the capital of so vast an empire, a city sixty miles in compass, with walls one hundred feet high, and so thick that three chariots could go abreast on them, and with fifteen hundred towers, should be so totally destroyed that its site is with difficulty discovered. Yet so it is, as the prophet foretold. there is none beside me-- This peculiar phrase, expressing self-gratulation as if peerless, is plainly adopted from Is 47:8. The later prophets, when the spirit of prophecy was on the verge of departing, leaned more on the predictions of their predecessors. hiss-- in astonishment at a desolation so great and sudden (1Ki 9:8); also in derision (Job 27:23; La 2:15; Eze 27:36).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Zeph.3.1-Zeph.3.20">Zep 3:1-20</reference>. 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.</title>

<hi type="bold">1. filthy--</hi>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.

<hi type="bold">oppressing--</hi>namely, the poor, weak, widows, orphans and strangers (<reference osisRef="Jer.22.3">Jr 22:3</reference>).

CHAPTER 3 Zep 3:1-20. 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 (Jr 22:3).


<hi type="bold">2. received not correction--</hi>Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (<reference osisRef="Jer.5.3">Jr 5:3</reference>).

<hi type="bold">trusted not in ... Lord--</hi>Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [Calvin].

<hi type="bold">drew not near to her God--</hi>Though God was specially near to her (<reference osisRef="Deut.4.7">De 4:7</reference>) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.

2. received not correction-- Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (Jr 5:3). 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 (De 4:7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.


<hi type="bold">3. roaring--</hi>for prey (<reference osisRef="Prov.28.15">Pr 28:15</reference>; <reference osisRef="Ezek.22.27">Eze 22:27</reference>; <reference osisRef="Amos.3.4">Am 3:4</reference>; <reference osisRef="Mic.2.2">Mi 2:2</reference>).

<hi type="bold">evening wolves--</hi>which are most ravenous at evening after being foodless all day (<reference osisRef="Jer.5.6">Jr 5:6</reference>; <reference osisRef="Hab.1.8">Ha 1:8</reference>).

<hi type="bold">they gnaw not the bones till the morrow--</hi>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].

3. roaring-- for prey (Pr 28:15; Eze 22:27; Am 3:4; Mi 2:2). evening wolves-- which are most ravenous at evening after being foodless all day (Jr 5:6; Ha 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].


<hi type="bold">4. light--</hi>in whose life and teaching there is no truth, gravity, or steadiness.

<hi type="bold">treacherous--</hi>false to Jehovah, whose prophets they profess to be (<reference osisRef="Jer.23.32">Jr 23:32</reference>; <reference osisRef="Ezek.22.28">Eze 22:28</reference>).

<hi type="bold">polluted ... sanctuary--</hi>by their profane deeds.

4. light-- in whose life and teaching there is no truth, gravity, or steadiness. treacherous-- false to Jehovah, whose prophets they profess to be (Jr 23:32; Eze 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.

<hi type="bold">The just Lord--</hi>Why then are ye so unjust?

<hi type="bold">is in the midst thereof--</hi>He retorts on them their own boast, "Is not the Lord among us" (<reference osisRef="Mic.3.11">Mi 3:11</reference>)? 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. <reference osisRef="Lev.19.2">Le 19:2</reference>, "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" (<reference osisRef="Deut.32.4">De 32:4</reference>).

<hi type="bold">every morning--</hi>literally, "morning by morning." The time in the sultry East for dispensing justice.

<hi type="bold">bring ... to light--</hi>publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.

<hi type="bold">he faileth not--</hi>He is continually setting before you samples of His justice, sparing no pains. Compare <reference osisRef="Isa.5.4">Is 5:4</reference>; <reference osisRef="Isa.50.4">50:4</reference>, "he wakeneth morning by morning."

<hi type="bold">knoweth no shame--</hi>The unjust Jews are not shamed by His justice into repentance.

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" (Mi 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. Le 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" (De 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 Is 5:4; 50:4, "he wakeneth morning by morning." knoweth no shame-- The unjust Jews are not shamed by His justice into repentance.