Teks -- Zephaniah 2:2-15 (NET)

2:2 before God’s decree becomes reality and the day of opportunity disappears like windblown chaff, before the Lord’s raging anger overtakes you– before the day of the Lord’s angry judgment overtakes you! 2:3 Seek the Lord’s favor, all you humble people of the land who have obeyed his commands! Strive to do what is right! Strive to be humble! Maybe you will be protected on the day of the Lord’s angry judgment.

Judgment on Surrounding Nations

2:4 Indeed, Gaza will be deserted and Ashkelon will become a heap of ruins. Invaders will drive away the people of Ashdod by noon, and Ekron will be overthrown. 2:5 Those who live by the sea, the people who came from Crete, are as good as dead. The Lord has decreed your downfall, Canaan, land of the Philistines: “I will destroy everyone who lives there!” 2:6 The seacoast will be used as pasture lands by the shepherds and as pens for their flocks. 2:7 Those who are left from the kingdom of Judah will take possession of it. By the sea they will graze, in the houses of Ashkelon they will lie down in the evening, for the Lord their God will intervene for them and restore their prosperity. 2:8 “I have heard Moab’s taunts and the Ammonites’ insults. They taunted my people and verbally harassed those living in Judah. 2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel, “be certain that Moab will become like Sodom and the Ammonites like Gomorrah. They will be overrun by weeds, filled with salt pits, and permanently desolate. Those of my people who are left will plunder their belongings; those who are left in Judah will take possession of their land.” 2:10 This is how they will be repaid for their arrogance, for they taunted and verbally harassed the people of the Lord who commands armies. 2:11 The Lord will terrify them, for he will weaken all the gods of the earth. All the distant nations will worship the Lord in their own lands. 2:12 “You Ethiopians will also die by my sword!” 2:13 The Lord will attack the north and destroy Assyria. He will make Nineveh a heap of ruins; it will be as barren as the desert. 2:14 Flocks and herds will lie down in the middle of it, as well as every kind of wild animal. Owls will sleep in the tops of its support pillars; they will hoot through the windows. Rubble will cover the thresholds; even the cedar work will be exposed to the elements. 2:15 This is how the once-proud city will end up– the city that was so secure. She thought to herself, “I am unique! No one can compare to me!” What a heap of ruins she has become, a place where wild animals live! Everyone who passes by her taunts her and shakes his fist.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zep 2:2 - The decree

Before God's decree is put in execution.

Wesley: Zep 2:2 - The day

Before the day of your calamities.

Wesley: Zep 2:2 - As the chaff

Carry you away as the wind carries chaff away.

Wesley: Zep 2:3 - Seek

Fear, worship, depend on him alone.

Wesley: Zep 2:3 - Ye meek

Ye humble ones.

Wesley: Zep 2:3 - Wrought his judgment

Obeyed his precepts.

Wesley: Zep 2:3 - Seek righteousness

Continue therein.

Wesley: Zep 2:3 - Seek meekness

Patiently wait on the just and merciful God.

Wesley: Zep 2:3 - Hid

Under the wing of Divine Providence.

Wesley: Zep 2:4 - For

It is time to seek God; for your neighbours, as well as you, shall be destroyed.

Wesley: Zep 2:4 - Gaza

A chief city of the Philistines.

Wesley: Zep 2:4 - They

The Babylonians.

Wesley: Zep 2:4 - Shall drive

Into captivity.

Wesley: Zep 2:4 - At the noon day

It shall be taken by force at noon.

Wesley: Zep 2:5 - The inhabitants

All the Philistines.

Wesley: Zep 2:5 - Cherethites

Or destroyers, men that were stout, fierce, and terrible to their neighbours.

Wesley: Zep 2:5 - O Canaan

That part that the Philistines kept by force from the Jews.

Wesley: Zep 2:6 - For shepherds

Instead of cities full of rich citizens, there shall be only cottages for shepherds.

Wesley: Zep 2:7 - The coast

The sea - coast, the land of the Philistines.

Wesley: Zep 2:7 - The remnant

That survive the captivity.

Wesley: Zep 2:7 - Shall feed

Their flocks.

Wesley: Zep 2:7 - In the houses

In places where these formerly stood.

Wesley: Zep 2:7 - They

Both shepherds and flocks.

Wesley: Zep 2:7 - Shall visit

In mercy.

Wesley: Zep 2:8 - I

God.

Wesley: Zep 2:8 - Magnified themselves

Invading their frontiers.

Wesley: Zep 2:9 - Of nettles

Not cultivated, but over - run with nettles.

Wesley: Zep 2:9 - Salt

pits - A dry, barren earth, fit only to dig salt out of.

Wesley: Zep 2:9 - The residue

That return out of Babylon.

Wesley: Zep 2:9 - Possess them

Settle upon those parts of their lands, that are fit for habitation.

Wesley: Zep 2:11 - Famish

Take away all their sacrifices and drink-offerings.

Wesley: Zep 2:11 - The gods

Idols of those lands.

Wesley: Zep 2:11 - From his place

Not only at Jerusalem, but every where.

Wesley: Zep 2:12 - By my sword

The Chaldeans are called God's sword; because God employed them.

Wesley: Zep 2:13 - He

God.

Wesley: Zep 2:13 - The north

Assyria, which lay northward of Judea, and due north from Babylon.

Wesley: Zep 2:14 - All the beasts

All sorts of beasts which are found in those countries.

Wesley: Zep 2:14 - The bittern

A bird that delights in desolate places.

Wesley: Zep 2:15 - This

So the prophet triumphs over her.

Wesley: Zep 2:15 - There is none

None like me, or that can contend with me.

JFB: Zep 2:2 - 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.

JFB: Zep 2:2 - 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.

JFB: Zep 2:3

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.

JFB: Zep 2:3 - 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.

JFB: Zep 2:3 - his judgment

That is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances.

JFB: Zep 2:3 - seek meekness

Not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance.

JFB: Zep 2:3 - it may be ye shall be hid

(Isa 26:20; Amo 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.

JFB: Zep 2:4 - 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.

JFB: Zep 2:4 - 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.

JFB: Zep 2:4 - 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 (Jer 6:4-5; Jer 15:8).

JFB: Zep 2:4 - 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. Amo 1:6; Zec 9:5-6; Jer 25:20, similarly mention only four cities of the Philistines.

JFB: Zep 2:5 - inhabitants of the seacoast

The Philistines dwelling on the strip of seacoast southwest of Canaan. Literally, the "cord" or "line" of sea (compare Jer 47:7; Eze 25:16).

JFB: Zep 2:5 - the Cherethites

The Cretans, a name applied to the Philistines as sprung from Crete (Deu 2:23; Jer 47:4; Amo 9:7). Philistine means "an emigrant."

JFB: Zep 2:5 - 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.

JFB: Zep 2:6 - 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.

JFB: Zep 2:7 - remnant of . . . Judah

Those of the Jews who shall be left after the coming calamity, and who shall return from exile.

JFB: Zep 2:7 - feed thereupon

Namely, in the pastures of that seacoast region (Zep 2:6).

JFB: Zep 2:7 - visit

In mercy (Exo 4:31).

JFB: Zep 2:8 - 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."

JFB: Zep 2:8 - magnified themselves

Acted haughtily, invading the territory of Judah (Jer 48:29; Jer 49:1; compare Zep 2:10; Psa 35:26; Oba 1:12).

JFB: Zep 2:9 - the breeding of nettles

Or, the overspreading of nettles, that is, a place overrun with them.

JFB: Zep 2:9 - 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 (Jdg 9:45; Psa 107:34, Margin).

JFB: Zep 2:9 - possess them

That is, their land; in retribution for their having occupied Judah's land.

JFB: Zep 2:10

(Compare Zep 2:8).

JFB: Zep 2:10 - their pride

In antithesis to the meek (Zep 2:3).

JFB: Zep 2:11 - 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; Isa 46:1).

JFB: Zep 2:11 - gods of the earth

Who have their existence only on earth, not in heaven as the true God.

JFB: Zep 2:11 - 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 Isa 2:2; Mic 4:1-2; Zec 8:22; Zec 14:16 that they shall come from their several places to Jerusalem to worship [MAURER].

JFB: Zep 2:11 - 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.

JFB: Zep 2:12

Fulfilled when Nebuchadnezzar (God's sword, Isa 10:5) conquered Egypt, with which Ethiopia was closely connected as its ally (Jer 46:2-9; Eze 30:5-9).

JFB: Zep 2:12 - 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.

JFB: Zep 2:13

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.

JFB: Zep 2:14 - 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."

JFB: Zep 2:14 - beasts of the nations

That is, beasts of the earth (Gen 1:24). Not as ROSENMULLER, "all kinds of beasts that form a nation," that is, gregarious beasts (Pro 30:25-26).

JFB: Zep 2:14 - cormorant

Rather, the "pelican" (so Psa 102:6; Isa 34:11, Margin).

JFB: Zep 2:14 - bittern

(Isa 14:23). MAURER translates, "the hedgehog"; HENDERSON, "the porcupine."

JFB: Zep 2:14 - 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].

JFB: Zep 2:14 - 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.

JFB: Zep 2:14 - 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.

JFB: Zep 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.

JFB: Zep 2:15 - there is none beside me

This peculiar phrase, expressing self-gratulation as if peerless, is plainly adopted from Isa 47:8. The later prophets, when the spirit of prophecy was on the verge of departing, leaned more on the predictions of their predecessors.

JFB: Zep 2:15 - hiss

In astonishment at a desolation so great and sudden (1Ki 9:8); also in derision (Job 27:23; Lam 2:15; Eze 27:36).

Clarke: Zep 2:3 - Ye meek of the earth

Ye meek of the earth - ענוי anavey , ye oppressed and humbled of the land

Clarke: Zep 2:3 - It may be ye shall be hid

It may be ye shall be hid - The sword has not a commission against you. Ask God, and he will be a refuge to you from the storm and from the tempest.

Clarke: Zep 2:4 - Gaza shall be forsaken

Gaza shall be forsaken - This prophecy is against the Philistines. They had been greatly harassed by the kings of Egypt; but were completely ruined by Nebuchadnezzar, who took all Phoenicia from the Egyptians; and about the time of his taking Tyre, devastated all the seignories of the Philistines. This ruin we have seen foretold by the other prophets, and have already remarked its exact fulfillment.

Clarke: Zep 2:5 - The sea-coasts, the nation of the Cherethites

The sea-coasts, the nation of the Cherethites - The sea-coasts mean all the country lying on the Mediterranean coast from Egypt to Joppa and Gaza. The Cherethites - the Cretans who were probably a colony of the Phoenicians. See on 1Sa 30:14 (note), and Amo 9:7 (note).

Clarke: Zep 2:6 - And the sea-coasts shall be dwellings

And the sea-coasts shall be dwellings - Newcome considers כרת keroth as a proper name, not cottages or folds. The Septuagint have Κρητη, Crete, and so has the Syriac. Abp. Secker notes, Alibi non extat כרת, et forte notat patriam των כרתים . "The word כרת is not found elsewhere, and probably it is the name of the country of the Cherethim."

Clarke: Zep 2:7 - The coast shall be for the remnant

The coast shall be for the remnant - Several devastations fell on the Philistines. Gaza was ruined by the army of Alexander the Great, and the Maccabees finally accomplished all that was predicted by the prophets against this invariably wicked people. They lost their polity, and were at last obliged to receive circumcision.

Clarke: Zep 2:8 - I have heard the reproach of Moab

I have heard the reproach of Moab - God punished them for the cruel part they had taken in the persecutions of the Jews; for when they lay under the displeasure of God, these nations insulted them in the most provoking manner. See on Amo 1:13 (note), and Gen 19:25 (note); Deu 29:23 (note); Isa 13:19 (note); Isa 34:13 (note); Jer 49:18 (note); Jer 50:40 (note).

Clarke: Zep 2:9 - The breeding of nettles

The breeding of nettles - That is, their land shall become desolate, and be a place for nettles, thorns, etc., to flourish in, for want of cultivation.

Clarke: Zep 2:10 - Because they have reproached

Because they have reproached - See on Zep 2:8 (note).

Clarke: Zep 2:11 - He will famish all the gods of the earth

He will famish all the gods of the earth - They shall have no more sacrifices; their worship shall be entirely destroyed. Idolaters supposed that their gods actually fed on the fumes and spirituous exhalations that arose from the burnt-offerings which they made unto their idols. It is in reference to this opinion that the Lord says, "He will famish all the gods of the land."

Clarke: Zep 2:12 - Ye Ethiopians also

Ye Ethiopians also - Nebuchadnezzar subdued these. See Jer 46:2, Jer 46:9; Eze 30:4, Eze 30:10. See also on Amo 9:7 (note).

Clarke: Zep 2:13 - He will - destroy Assyria

He will - destroy Assyria - He will overthrow the empire, and Nineveh, their metropolitan city. See on Jonah and Nahum.

Clarke: Zep 2:14 - And flocks shall lie down in the midst of her

And flocks shall lie down in the midst of her - Nineveh was so completely destroyed, that its situation is not at present even known. The present city of Mossoul is supposed to be in the vicinity of the place where this ancient city stood

The cormorant קאת kaath ; and the bittern, קפד kippod . These Newcome translates, "The pelican and the porcupine.

Clarke: Zep 2:14 - Their voice shall sing in the windows

Their voice shall sing in the windows - The windows shall be all demolished; wild fowl shall build their nests in them, and shall be seen coming from their sills, and the fine cedar ceilings shall be exposed to the weather, and by and by crumble to dust. See the note on Isa 34:11-14 (note), where nearly the same terms are used

I have in another place introduced a remarkable couplet quoted by Sir W. Jones from a Persian poet, which speaks of desolation in nearly the same terms

"The spider holds the veil in the palace of Caesar

The owl stands sentinel in the watchtower of Afrasiab."

Clarke: Zep 2:15 - This is the rejoicing city

This is the rejoicing city - The city in which mirth, jocularity, and pleasure, reigned without interruption

Clarke: Zep 2:15 - And wag his hand

And wag his hand - Will point her out as a mark and monument of Divine displeasure.

Calvin: Zep 2:3 - NO PHRASE

Here the Prophet turns his discourse to a small number, for he saw that he could produce no effect on the promiscuous multitude. For had his doctrine been addressed in common to the whole people, there were very few who would have attended. We would therefore have been discouraged had he not believed that some seed remained among the people, and that the office of teaching and exhorting had not been in vain committed to him by God. But he shows at the same time that the greater part were wholly given up to destruction. We now see why the Prophet especially addresses the meek of the land; for few undertook the yoke, though they had been already broken down by many calamities. And it hence appears that the fruit of correction was not found equal in all, for God had chastised the good and the bad, the whole people, from the least to the greatest; they had all been laid prostrate by many evils, yet the same ferocity remained, as God complains in Isaiah, that he labored in vain in punishing that refractory nation. Isa 1:5

But we are here taught that though ministers of the word may think that they spend their labor to no purpose, while they sing to the deaf, as the proverb is, they ought not yet to depart from the course of their vocation; for there will ever be some who will really show, after a long time, that they had been divinely and wonderfully saved, so as not to perish with others. But what the Prophet had especially in view was to show, that the faithful ought not to regard what the multitude may do, or how they live; but that when God invites them to repentance, and gives them a hope of pardon, they ought without delay to come to him, that they might not perish with the rest. And it deserves to be noticed, that when God raises his voice, some harden others, and thus men lead one another into ruin. Thus it happens that all teaching becomes unsuccessful. Hence the Prophet applies a remedy, by showing how preposterous it is when some follow others; for in this way they increase the ranks of the rebellious; but that if there be any who are meek, they ought to be teachable, when God stretches forth his hand and shows that he will be propitious, provided they return to the right way.

He calls them meek who had profited under the scourges of God; for the Hebrews consider ענוים , onuim, to be the afflicted, deriving the word from ענה , one, to afflict, or to be humble. But as men for the most part are not subdued except by scourges, they call, by a metaphor, ענוים , onuim, the meek, such as have been subdued: for men grow wanton in their pleasures, and abundance commonly produces insolence; but by adversity they learn to become meek. Hence our Prophet calls those the meek of the land who were submissive to God, after having been chastised by him. For we know, that though God may smite the wicked, they yet continue to have a stiff and iron neck and a brazen front: but the faithful are tamed, as Jeremiah confesses as to himself; for he says that he was like an untamed heifer before he was chastised by God’s scourges. So the Prophet directs his discourse to the few who had felt the afflicting hand of God, and had been thus humbled. ⁹³

He bids them to seek Jehovah, and yet he says that they had wrought his judgment. These two clauses seem inconsistent with each other; for if they had been previously alienated from God, justly might the Prophet bid them to return to the right way; but as they had devoted themselves to religion, and formed their life according to the rule of uprightness, the Prophet seems to have exhorted them without reason to seek God. But the passage is worthy of special notice; for we hence learn that even the best are roused by God’s scourges to seek true religion with greater ardor than they had before done. Though then it be our object to serve God and to follow his word, yet when calamities arise and God appears as a judge, we ought to be stimulated to greater care and diligence; for it never is the case that any one of us fully performs his duty. Let us then remember, that we are roused by God whenever adversity impends over us, and when God himself shows by manifest signs that he is displeased. This is the reason why the Prophet bids the pious doers of righteousness to seek God, however much they were before devoted to what was just and upright.

There was also another reason: we know how grievously faith is tried, when the good and wicked are indiscriminately and without any difference chastised by God’s hand; for the godly are then tempted to think that it avails them nothing that they have labored sincerely to serve God; they think that this has all been in vain and to no purpose, for they are brought into the same miseries with others. As then this temptation is enough to shake even the strongest, the Prophet here exhorts the faithful to persevere, as though he had said, that in the first confusion no difference would be found between the good and the wicked as to their circumstances, for God would afflict both alike, but that the end would be different; and that there was therefore no reason for them to despond or to think it of no advantage to seek God: for he would at length really show that he approved of their integrity; as though he had said, God will not remunerate you at the first moment; but your patience will at length find that he is a just judge, who has regard for his people, and delivers them in their extremity.

To do the judgment of God in this place is to form the life according to the righteousness of the law. The word משפט , meshepheth, has various meanings in Scripture. Sometimes, and indeed often, it designates the punishment which God allots to the wicked: but it frequently means equity or the rule of right living. Hence to do judgment is to observe what is righteous and just, to abstain from what is wrong and injurious. But the Prophet calls it the judgment of God, because it is what he prescribes in his word and what he approves. For we know that men blend various things, by which they would prove themselves to be just and righteous: but they deceive themselves, except they form their life especially according to what God requires. We now perceive what the Prophet means; and he afterwards defines what it is to seek God; for the latter part of the verse is added as an explanation, that the faithful might understand how God is to be sought.

For hypocrites, as soon as God invites them, accumulate many rites, and weary themselves much in things of no value. In short, they think that they have sufficiently sought God when they have performed a number of ceremonies. But by over-acting they trifle as it were with God, and thus deceive themselves. Thus we see repentance profaned. They under the Papacy prattle enough about repentance, but when they are asked to define it, they begin with contrition; and yet no displeasure at sin is mentioned by them, nor any real love of righteousness, but they talk about attrition and contrition, and then immediately they leap to confession; and this is the principal part of repentance: they afterwards come to satisfactions. Thus repentance among the Papists is nothing else but a some kind of mistaken solicitude, by which they labor to pacify God, as though they came nigh him: nay, the satisfactions of the Papacy are nothing else but obstructions between God and men.

This evil has been common in all ages. The Prophet, therefore, does not without reason define what the true and rightful way of seeking God is, and that is, when righteousness is sought, when humility is sought. By righteousness he understands the same thing as by judgment; as though he had said, Advance in a righteous and holy course of life, for God will not forget your obedience, provided your hearts grow not faint, and ye persevere to the end. We hence see that God complains, not only when we obtrude external pomps and devices I know not what, as though he might like a child be amused by us; but also when we do not sincerely devote our life to his service. And he adds humility to righteousness; for it is difficult even for the very best of men not to murmur against God when he severely chastises them. We indeed find how much their own delicacy embitters the minds of men when God appears somewhat severe with them. Hence the Prophet, in order to check all clamors, exhorts the faithful here to cultivate humility, so that they might patiently bear the rigor by which God would try them, and might suffer themselves to be ruled by his hand. Peter had the same thing in view when he said, Humble yourselves under the mighty hand of God. (1Pe 5:6.) We now then see why the Prophet requires from the faithful not only righteousness but also humility; it was, that they might with composed minds wait for the deliverance which God had promised. They were not in the interval to murmur, nor to give vent to their own perverse feelings, however severely God might treat them.

We may hence gather a profitable instruction: The Prophet does not address here men who were depraved and had wholly neglected what was just and right, but he directs his discourse to the best, the most upright, the most holy: and yet he shows that they had no other remedy, but humbly and patiently to bear the chastisement of God. It then follows that no perfection can be found among men, such as can meet the judgment of God. For were any to object and say, that they devoted themselves to righteousness, there is yet a just reason why they should humble themselves; for we are all guilty before God, and no one can clear himself, inasmuch as when any one examines his own conscience, he finds that he is not free from sin. However conscious then we may be of acting uprightly, and God himself may be a judge to us, and the Holy Spirit the witness of our true and real integrity; yet when the Lord summons us before his tribunal, let us all, from the least to the greatest, learn to confess ourselves guilty and exposed to judgment.

He afterwards adds, If it may be (or, it may be) ye shall be concealed ⁹⁴ in the day of Jehovah’s anger. The Prophet speaks not doubtingly, as though the faithful were uncertain as to God’s favor: but he had another thing in view,—that though no hope remained as to the perceptions of men, yet the faithful would not lose their labor, if they sought God; for in their worst circumstances they would find him propitious to them and their safety secured by his kindness. Hence we see, that the Prophet in these words points out the disastrous character of the event, but no deficiency in the love of God. Though the Lord is ready to pardon, nay, of his own self anticipates his people, and kindly invites them to himself; it is yet necessary for them to consider how wonderful is his power in preserving his elect, when all things seem desperate. It may then be, he says, when the Jews understood that all things were in a state of extreme despair: and the Prophet said this, partly that the reprobate and the perverse might know that they were to perish, and partly that the faithful might appreciate the more the favor of God, when they saw themselves delivered from death by a miracle, and found that it would be a kind of resurrection, when God became their deliverer. Hence the Prophet, in order to commend to God’s children his salvation, which he offers them, and to render more illustrious God’s favor, makes use of the particle אולי , auli, it may be. In the meantime he fulminates, as I have already said, against the reprobate, that they might understand that it was all over with them. It follows—

Calvin: Zep 2:4 - The word of Jehovah is against you

The Prophet begins here to console the elect; for when God’s vengeance had passed away, which would only be for a time against them, the heathens and foreigners would find God in their turn to be their judge to punish them for the wrongs done to his people; though some think that God’s judgment on the Jews is here described, while yet the Prophet expressly mentions their neighbors: but the former view seems to me more suitable,—that the Prophet reminds the faithful of a future change of things, for God would not perpetually afflict his chosen people, but would transfer his vengeance to other nations. The meaning then is—that God, who has hitherto threatened the Jews, would nevertheless be propitious to them, not indeed to all the people, for a great part was doomed to destruction, but to the remnant, whom the Lord had chosen as a seed to himself, that there might be some church remaining. For we know, that God had always so moderated the punishment he inflicted on his people, as not to render void his covenant, nor abolish the memory of Abraham’s race: for this reason he was to come forth as their Redeemer.

Since then the Prophet speaks here against Gaza, and Ashkelon, and Ashdod, and Akron, and the Philistine, and the Cretians and others, he intended no doubt to add courage to the faithful, that they might not despair of God’s mercy, though they might find themselves very grievously oppressed; for he could at length put an end to his wrath, after having purged his Church of its dregs. And this admonition the faithful also need, that they may not envy the wicked and the despisers of God, as though their condition were better or more desirable. For when the Lord spares the wicked and chastens us, we are tempted to think that nothing is better than to shake off every yoke. Lest then this temptation should have assailed the faithful, the Prophet reminded them in time, that there was no reason why the heathens should flatter or congratulate themselves, when God did not immediately punish them; for their portion was prepared for them.

He mentions Gaza first, a name which often occurs in scripture. The Hebrews called it Aza; but as ע , oin, is the first letter, the Greeks have rendered it Gaza, and heathen authors have thought it to be a Persia word, and it means in that language a treasure. But this is a vain notion, for it is no doubt a Hebrew word. He then adds Ashkelon, a city nigh to Gaza. In the third place he mentions Ashdod, which the Greeks have translated Azotus, and the Latins have followed the Greeks. He names Ekron in the last place. All these cities were near to the Jews, and were not far from one another towards the Moabites and the Idumeans. ⁹⁵

He then adds, Ho! (or, woe to, הו ) the inhabitants of the line of the sea. The region of the sea he calls Galilee; and he joins the Kerethites and the Philistine. Some think that he alludes to the troops, who carried on war under David; for he had chosen his garrison soldiers from that nation, that is, from the people of Galilee, and had called them Kerethites and Philistine. But I know not whether the Prophet spoke so refinedly. I rather think, that he refers here to those heathen nations, which had been hostile to the Jews, though vicinity ought to have been a bond of kindness. Hence he includes them all in the name of Canaan: for I do not take it here, as some do, as signifying merchants; for the Prophet evidently means, that however called, they were all Canaanites, who had been long ago doomed to destruction. Since then those regions had been enemies to the Jews, the Prophet intimates that God would become the defender of his chosen people.

The word of Jehovah is against you. God, who has hitherto threatened his own people, summons you to judgment. Think not that you will escape unpunished for having vexed his Church. For though God designed to prove the patience of his people, yet neither the Moabites, nor the rest, were excusable when they cruelly oppressed the Jews; yea, when they purposed through them to fight with God himself, the creator of heaven and earth. He afterwards adds, There shall be no inhabitant, for God would destroy them all. We now see that the Prophet had no other design but to alleviate the bitter grief of the faithful by this consolation,—that their miseries would be only for a time, and that God would ere long punish their enemies. It follows—

Calvin: Zep 2:6 - That line

The Prophet confirms what he has before said respecting the future vengeance of God, which was now nigh at hand to the Moabites and other neighboring nations, who had been continually harassing the miserable Jews. Hence, he says, that that whole region would become the habitation of sheep. It is a well known event, that when any country is without inhabitants shepherds occupy it; for there is no sowing nor reaping there, but grass alone grows. Where, therefore, there is no cultivation, where no number of men are found, there shepherds find a place for their flocks, there they build sheep cots. It is, therefore, the same as though the Prophet had said, that the country would be desolate, as we find it expressed in the next verse. ⁹⁶

He immediately adds, but for a different reason, that the coast of the sea would be a habitation to the house of Judah. And there is here a striking divergence from the flocks of shepherds to the tribe of Judah, which was as it were, the chosen flock of God. The Prophet then, after having said that the region would be waste and desolate, immediately adds, that it would be for the benefit of the chosen people; for the Lord would grant there to the Jews a safe and secure rest. But the Prophet confines this to the remnant; for the greater part, as we have already seen, were become so irreclaimable, that the gate of mercy was completely closed against them. The Prophet, at the same time, by mentioning a remnant, shows that there would always be some seed from which God would raise up a new Church; and he also encourages the faithful to entertain hope, so that their own small number might not terrify them; for when they considered themselves and found themselves surpassed by a vast multitude, they might have thought that they were of no account. Lest then they should be disheartened the Prophet says that this remnant would be the object of God’s care; for when he would visit the whole coast of the sea and other regions, he would provide there for the Jews a safe habitation and refuge.

That line then, he says, shall be for the residue of the house of Judah; feed shall they in Ashkelon, and there shall they lie down in the evening; that is, they shall find in their exile some resting-place; for we know that the Jews were not all removed to distant lands; and they who may have been hid in neighboring places were afterwards more easily gathered, when a liberty to return was permitted them. This is what the Prophet means now, when he says, that there would be a refuge in the night to the Jews among the Moabites and other neighboring nations.

A reason follows, which confirms what I have stated, for Jehovah their God, he says, will visit them. We hence see that the Prophet mitigates here the sorrow of exile and of that most grievous calamity which was nigh the Jews, by promising to them a new visitation of God; as though he had said, Though the Lord seems now to rage against you, and seems to forget his own covenant, yet he will again remember his mercy, when the suitable time shall come. And he adds, he will restore their captivity; and he added this, that he might show that his favor would prove victorious against all hindrances. The Jews might indeed have raised this objection, Why does not the Lord help us immediately; but he, on the contrary, allows our enemies to remove us into exile? The Prophet here calls upon them to exercise patience; and yet he promises, that after having been driven into exile, they should again return to their country; for the Lord would not suffer that exile to be perpetual. It now follows—

Calvin: Zep 2:8 - I have heard

The Prophet confirms what I have just said of God’s vengeance against foreign enemies. Though all the neighboring nations had been eager in their hostility to the Jews, yet we know that more hatred, yea and more fury, had been exhibited by these two nations than by any other, that is, by the Moabites and the Ammonites, notwithstanding their connection with them by blood, for they derived their origin from Lot, who was Abraham’s nephew. Though, then, that connection ought to have turned the Moabites and the Ammonites to mercy, we yet know they always infested the Jews with greater fury than others, and as it were with savage cruelty. This is the reason why the Prophet speaks now especially of them. Some indeed take this sentence as spoken by the faithful; but the context requires it to be ascribed to God, and no doubt he reminds them that he looked down from on high on the proud vauntings of Moab which he scattered in the air, as though he had declared that it was not hidden or unknown to him how cruelly the Moabites and Ammonites raged against the Jews, how proud and inhuman they had been. And this was a very seasonable consolation. For the Jews might have been swallowed up with despair, had not this promise been made to them. They saw the Moabites and the Ammonites burning with fury, when yet they had not been injured or provoked. They also saw that they made gain and derived advantage from the calamities of a miserable people. What could the faithful think? These wicked men not only harassed them with impunity, but their cruelty and perfidy towards them was gainful. Where was God now? If he regarded his own Church, would he not have interposed? Lest then a temptation of this kind should upset the faithful, the Prophet introduces God here as the speaker,—

I have heard, he says, the reproach of Moab; I have heard the revilings of Amman: “Nothing escapes me; though I do not immediately show that these things are regarded by me, yet I know and observe how shamefully the Moabites and the Ammonites have persecuted you: they at length shall find that I am the guardian of your safety, and that you are under my protection.” We now apprehend the Prophet’s design. Nearly the same words are used by Isaiah, Isa 16:1, and also by Jeremiah Jer 48:1, they both pursue the subject much farther, while our Prophet only touches on it briefly, for we see that what he says is comprised in very few words. But by saying that the reproach of Moab and the revilings of the children of Amman had come into remembrance before God, what he had in view was—that the Jews might be assured and fully persuaded that they were not rejected and forsaken, though for a time they were reproachfully treated by the wicked. The Prophet indeed takes the words reproach and revilings, in an active sense. ⁹⁷

He then adds, By which they have upbraided many people. God intimates here that he does not depart from his elect when the wicked spit, as it were, in their faces. There is indeed nothing which so much wounds the feelings of ingenuous minds as reproach; there is not so much bitterness in a hundred deaths as in one reproach, especially when the wicked licentiously triumph, and do this with the applauding consent of the whole world; for then all difference between good and evil is confounded, and good conscience is as it were buried. But the Prophet shows here, that the people of God suffer no loss when they are thus unworthily harassed by the wicked and exposed to their reproach.

He at last subjoins that they had enlarged over their border. Some consider mouth to be understood—they have enlarged the mouth against their border; and the word, it is true, without any addition, is often taken in this sense; but in this place the construction is fuller, for the words על-גבולם , ol-gebulam, over their border, follow the verb. The Prophet means that God’s wrath had been provoked by the petulance of both nations, for they wished to break up, as it were, the borders, which had been fixed by God. The land of Canaan, we know, had been given to the Jews by an hereditary right;—When the Most High, says Moses, divided the nations, he set a line for Jacob. Deu 32:8. It is indeed true that the possessions of the nations were allotted to them by the hidden counsel of God; but there was a special reason as to his chosen people; for the Lord had made Abraham the true possessor of that land, even for ever. Gen 17:8. Now the Moabites were confined, as it were, to a certain place; the Lord had assigned to them their own inheritance. When, therefore, they sought to go beyond and to invade the land of the Jews, God’s wrath must have been kindled against them; for they thus fought, not against mortals, but against God himself; for by removing the borders fixed by him, they attempted to subvert his eternal decree. We now then understand why the Prophet says that the children of Moab and of Ammon had enlarged over the border of those who had been placed in the land of Canaan by God’s hand; for they not only sought to eject their neighbors, but wished and tried to take away from God’s hand that inheritance which the Lord had given to Abraham, and given, as I have said, in perpetuity. ⁹⁸

Calvin: Zep 2:9 - Moab

In order to cheer the miserable Jews by some consolation, God said, in what we considered yesterday, that the wantonness of Moab was known to him; he now adds, that he would visit with punishment the reproaches which had been mentioned. For it would have availed them but little that their wrongs had been observed by God, if no punishment had been prepared. Hence the Prophet reminds them that God is no idle spectator, who only observes what takes place in the world; but that there is a reward laid up for all the ungodly. And these verses are to be taken in connection, that the faithful may know that their wrongs are not unknown to God, and also that he will be their defender. But that the Jews might have a more sure confidence that God would be their deliverer, he interposes an oath. God at the same time shows that he is really touched with when he sees his people so cruelly and immoderately harassed, when the ungodly seem to think that an unbridled license is permitted them. God therefore shows here, that not only the salvation of his people is an object of his care, but that he undertakes their cause as though his anger was kindled; not that passions belong to him but such a form of speaking is adopted in order to express what the faithful could never otherwise conceive an idea of, that is, to express the unspeakable love of God towards them, and his care for them.

He then says that he lives, as though he had sworn by his own life. As we have elsewhere seen that he swears by his life, so he speaks now. Live do I, that is, As I am God, so will I avenge these wrongs by which my people are now oppressed. And for the same reason he calls himself Jehovah of hosts, and the God of Israel. In the first clause he exalts his own power, that the Jews might know that he was endued with power; and then he mentions his goodness, because he had adopted them as his people. The meaning then is that God swears by his own life; and that the Jews might not think that this was done in vain, his power is brought before them, and then his favor is added.

Moab, he says, shall be like Sodom, and the sons of Ammon like Gomorrah, even for the production of the nettle and for a mire of salt; ⁹⁹ that is, their lands should be reduced to a waste, or should become wholly barren, so that nothing was to grow there but nettles, as the case is with desert places. As to the expression, the mine ( fodina) or quarry of salt, it often occurs in scripture: a salt-pit denotes sterility in Hebrew. And the Prophet adds, that this would not be for a short time only; It shall be (he says) a perpetual desolation. He also adds, that this would be for the advantage of the Church; for the residue of my people shall plunder them, and the remainder of my nation shall possess them. He ever speaks of the residue; for as it was said yesterday, it was necessary for that people to be cleansed from their dregs, so that a small portion only would remain; and we know that not many of them returned from exile.

The import of the whole is, that though God determined to diminish his Church, so that a few only survived, yet these few would be the heirs of the whole land, and possess the kingdom, when God had taken vengeance on all their enemies.

It hence follows, according to the Prophet, that this shall be to them for their pride. We see that the Prophet’s object is, to take away whatever bitterness the Jews might feel when insolently slandered by their enemies. As then there was danger of desponding, since nothing, as it was said yesterday, is more grievous to be borne than reproach, God does here expressly declare, that the proud triumph of their neighbors over the Jews would be their own ruin; for, as Solomon says, ‘Pride goes before destruction.’ Pro 16:18. And he again confirms what he had already referred to—that the Jews would not be wronged with impunity, for God had taken them under his guardianship, and was their protector: Because they have reproached, he says, and triumphed over the people of Jehovah of hosts. He might have said, over my people, as in the last verse; but there is something implied in these words, as though the Prophet had said, that they carried on war not with mortals but with God himself, whose majesty was insulted, when the Jews were so unjustly oppressed. It follows—

Calvin: Zep 2:11 - NO PHRASE

He proceeds with the same subject,—that God would show his power in aiding his people. But he calls him a terrible God, who had for a time patiently endured the wantonness of his enemies, and thus became despised by them: for the ungodly, we know, never submit to God unless they are constrained by his hand; and then they are not bent so as willingly to submit to his authority; but when forced they are silent. ¹⁰⁰ This is what the Prophet means in these words; as though he had said, that the wicked now mock God, as they disregard his power, but that they shall find how terrible an avenger of his people he is, so that they would have to dread him. And then he compares the superstitions of the nations with true religion; as though he had said, that this would be to the Jews as a reward for their piety, inasmuch as they worshipped the only true God, and that all idols would be of no avail against the help of God. And this was a necessary admonition; for the ungodly seemed to triumph for a time, not only over a conquered people, but over God himself, and thus gloried in their superstitious and vain inventions. The Prophet, therefore, confirms their desponding minds; for God, he says, will at length consume all the gods of the nations

The verb רזה , reze, means strictly to make lean or to famish, but is to be taken here metaphorically, as signifying to consume. God then will famish all the inventions of the nations: and he alludes to that famine which idols had occasioned through the whole world; as though he had said, that God’s glory would shortly appear, which would exterminate whatever glory the false gods had obtained among them, so that it would melt away like fatness.

He at last adds, that the remotest nations would become suppliants to God; for by saying, adore him shall each from his place, ¹⁰¹ he doubtless means, that however far off the countries might be, the distance would be no hindrance to God’s name being celebrated, when his power became known to remote lands. And, for the same reason, he mentions the islands of the nations, that is, countries beyond the sea: for the Hebrews, as it has been elsewhere observed, call those countries islands which are far distant, and divided by the sea. ¹⁰² In short, the Prophet shows, that the redemption of the people would be so wonderful, that the fame of it would reach the farthest bounds of the earth, and constrain foreign nations to give glory to the true God, and that it would dissipate all the mists of superstition, so that idols would be exposed to scorn and contempt. It follows—

Calvin: Zep 2:12 - NO PHRASE

The Prophet extends farther the threatened vengeance, and says, that God would also render to the Ethiopians the reward which they deserved; for they had also harassed the chosen people. But if God punished that nation, how could Ammon and Moab hope to escape? For how could God spare so great a cruelty, since he would visit with punishment the remotest nations? For the hatred of the Moabites and of the Ammonites, as we have said, was less excusable, because they were related to the children of Abraham. They ought, on this account, to have mitigated their fierceness: besides, vicinity ought to have rendered them more humane. But as they exceeded other nations in cruelty, a heavier punishment awaited them. Now this comparison was intended for this end—that the Jews might know that God would be inexorable towards the Moabites, by whom they had been so unjustly harassed, since even the Ethiopians would be punished, who yet were more excusable on account of their distance.

As to the words, some regard the demonstrative pronoun המה , eme, they, as referring to the Babylonians, and others, to the Moabites. I prefer to understand it of the Moabites, if we read, like them, or with them, as these interpreters consider it: for they regard the particle את , at, with, or כ , caph, like, to be understood, Ye Ethiopians shall be slain by my sword like them, or with them. It would in this case doubtless apply to the Moabites. But it seems to me that the sentence is irregular, even ye Ethiopians, and then, they shall be slain by any sword. The Prophet begins the verse in the second person, summoning the Ethiopians to appear before God’s tribunal; he afterwards adds in the third person, they shall be slain by my sword. ¹⁰³

God calls whatever evils were impending over the Ethiopians his sword; for though they were destroyed by the Chaldeans yet it was done under the guidance of God himself. The Chaldeans made war under his authority, as the Assyrians did, who had been previously employed by him to execute his vengeance. It follows—

Calvin: Zep 2:13 - NO PHRASE

The Prophet proceeds here to the Assyrians, whom we know to have been special enemies to the Church of God. For the Moabites and the Ammonites were fans only, as we have elsewhere seen, as they could not do much harm by their own strength. Hence they stirred up the Assyrians, they stirred up the Ethiopians and remote nations. The meaning, then, is, that no one of all the enemies of the Church would be left unpunished by God, as every one would receive a reward for his cruelty. He speaks now of God in the third person; but in the last verse God himself said, that the Ethiopians would be slain by his sword. The Prophet adds here, He will extend his hand to the north; that is, God will not complete his judgments on the Ethiopians; but he will go farther, even to Nineveh and to all the Assyrians.

Nineveh, we know, was the metropolis of the empire, before the Assyrians were conquered by the Babylonians. Thus Babylon then recovered the sovereignty which it had lost; and Nineveh, though not wholly demolished, was yet deprived of its ruling power, and gradually lost its name and its wealth, until it was reduced into a waste; for the building of Ctesiphon, as we have elsewhere seen, proved its ruin. But the Prophet, no doubt, proceeds here to administer comfort to the Jews, lest they should despair, while the Lord did not interfere. And the extension of the hand means as though he said, that his own time is known to the Lord, and that he would put forth his power when needful. Assyria was north as to Judea: hence he says, to the north will the Lord extend his hand, and will destroy Assyria; he will make Nineveh a desolation, that it may be like the desert. It follows—

Calvin: Zep 2:14 - NO PHRASE

The Prophet describes here the state of the city and the desolation of the country. He says, that the habitations of flocks would be in the midst of the city Nineveh. The city, we know, was populous; but while men were so many, there was no place for flocks, especially in the middle of a city so celebrated. Hence no common change is here described by the Prophet, when he says, that flocks would lie down in the middle of Nineveh; and he adds, all wild beasts. For beasts, which seek seclusion and shun the sight of men, are wont to come forth, when they find a country desolate and deserted; and they range then at large, as it is the case after a slaughter in war; and when any region is emptied of its inhabitants, the wolves, the lions, and other wild beasts, roam here and there at full liberty. So the Prophet says, that wild beasts would come from other parts and remote places, and find a place where Nineveh once stood. ¹⁰⁴ He adds that the bitterns, or the storks or the cuckoos, and similar wild birds would be there. ¹⁰⁵ As to their various kinds, I make no laborious research; for it is enough to know the Prophet’s design: besides, the Jews themselves, who boldly affirm that either the bittern or the stork is meant, yet adduce nothing that is certain. What, in short, this description means, is—that the place, which before a vast multitude of men inhabited, would become so forsaken, that wild beasts and nocturnal birds would be its only inhabitants.

But we must bear in mind what I have stated, that all these things were set before the Jews, that they might patiently bear their miseries, understanding that God would become their defender. For this is the only support that remains for us under very grievous evils, as Paul reminds us in the first chapter of the Second Epistle to the Thessalonians; for he says, that the time will come when the Lord shall give to us relief and refreshment, and that he will visit our adversaries with punishment 2Th 1:6.

The Prophet mentions especially Nineveh, that the Jews might know that there is nothing so great and splendid in the world which God does not esteem of less consequence than the salvation of his Church, as it is said in Isaiah, I will give Egypt as thy ransom. So God threatens the wealthiest city, that he might show how much he loved his chosen people. And the Jews could not have attributed this to their own worthiness; but the cause of so great a love depended on their gratuitous adoption. It afterwards follows—

Calvin: Zep 2:15 - This

He seems to have added this by way of anticipation, lest the magnificent splendor of the city Nineveh should frighten the Jews, as though it were exempt from all danger. The Prophet therefore reminds them here, that though Nineveh was thus proud of its wealth, it could not yet escape the hand of God; nay, he shows that the greatness, on account of which Nineveh extolled itself, would be the cause of its ruin; for it would cast itself down by its own pride: as a wall, when it swells, will not long stand; so also men, when they inwardly swell, and vent their own boastings, burst; and though no one pushes them down, they fall of themselves. Such a destruction the Prophet denounces on the Ninevites and the Assyrians.

This, he says, is the exulting city, which sat in confidence. Isaiah reprobates in nearly the same words the pride of Babylon: but what Isaiah said of Babylon our Prophet justly transfers here to Nineveh. But he no doubt had respect to the Jews, and exhibits Nineveh in its state of ruin, lest the power of that city should dazzle their eyes; for we are seized with wonder, when anything grand and splendid presents itself to us. Here then Zephaniah makes a representation of Nineveh and sets it before the Jews: Behold, he says, ye see this city full of exultation; ye also see that it rests as in a state of safety; for it is conscious of no fear; it regards itself exempt from the common lot of men, as though it was built in the clouds. This city, he says, is above all others celebrated; but let not frail and evanescent splendor terrify you; for God will doubtless in his own time overthrow it and reduce it to nothing.

Let us also in the meantime observe what I have lately referred to,—that the cause of the ruin of Nineveh is described, which was, that it had promised to itself a perpetuity in the world. But let us remember, that in this city is presented to us an example, which belongs in common to all nations,—that God cannot endure the presumption of men, when inflated by their own greatness and power, they do not think themselves to be men, nor humble themselves in a way suitable to the condition of men, but forget themselves, as though they could exalt themselves above the heavens.

But it is necessary to examine the words: Nineveh said in her heart, I, and besides me no other. By these words the Prophet means, that Nineveh was so blinded by its splendor that it now defied every change of fortune. Had Babylon spoken thus, it would have been no wonder, for it had taken from Nineveh its sovereignty. But we see that the same pride infatuates people as well as superior kings; for each thinks himself to be great alone, and when he compares himself with others, he looks on them as far below him, as though they were placed beneath his feet. Thus then the Prophet shows in few words what was the cause of the ruin of Nineveh: it thought that its condition on the earth was fixed and perpetual. If then we desire to be protected by God’s hand, let us bear in mind what our condition is, and daily, yea, hourly prepare ourselves for a change, except God be pleased to sustain us. Our stability is to depend only on the aid of God, and from consciousness of our infirmity, to tremble in ourselves, lest a forgetfulness of our state should creep in.

He afterwards adds, How has it become a desolation? The Prophet accommodates his words to the capacities of men: for the ruin of Nineveh might have appeared incredible. Hence the Prophet by a question rouses the minds of the faithful, that they might not doubt the truth of what God declared, for he would work in an extraordinary manner. This how then intimates, that the Jews ought not to be incredulous, while thinking that Nineveh was on all sides fortified, so as to prevent the occurrence of anything disastrous: for God would, in a wonderful manner and beyond what is usual, overthrow it. How, then, has it become a desolation, a resting-place for beasts?

He then subjoins, Every one who passes by will hiss and shake his hand. The Prophet seems to point out the future reproach of Nineveh, and to confirm also by a different mode of speaking what he had before said, that its ruin would be wonderful; for the shaking of the hand and hissing are marks of reproach: Behold Nineveh, which so much flattered itself! we now see only its sad ruins. The Prophet, I have no doubt, means here by hissing and the shaking of the hind, that Nineveh would become an ignominious spectacle to all people: and the same mode of speaking often occurs in the Prophets. All shall hiss at thee; that is, I will make thee a reproach and a disgrace. Then the Prophet, as I have already said, still declares the same truths that the ruin of Nineveh would be like a miracle; for all those who pass by would be amazed; as though he had said, Behold, they will hiss—What is this? and then they will shake the hand—What can be firm in this world? We see the principal seat of empire demolished, and differing nothing from a desert. We now perceive the meaning of the Prophet.

As this doctrine is also necessary for us at this day, we must notice the circumstances to which we have referred. If, then, our enemies triumph now, and their haughtiness is intolerable, let us know, that the sooner the vengeance of God will overtake them; if they are become insensible in their prosperity, and secure, and despise all dangers, they thus provoke God’s wrath, and especially if to their pride and hardness they add cruelty, so as basely to persecute the Church of God, to spoil, to plunder, and to slay his people, as we see them doing. Since then our enemies are so wanton, we may see as in a mirror their near destruction, such as is foretold by the Prophet: for he spoke not only of his own age, but designed to teach us, by the prophetic spirit, how dear to God is the safety of his Church; and the future lot of the ungodly till the end of the world will no doubt be such as Nineveh is described here to have been that though they swell with pride for a time, and promise themselves every success against the innocent, God will yet put a stop to their insolence and check their cruelty, when the proper time shall come. I shall not today begin the third chapter, for it contains a new subject.

Defender: Zep 2:4 - Gaza

The nation of Philistia would also, along with Judah, be overrun by Nebuchadnezzar and the inhabitants of its four chief cities (Gaza, Ashkelon, Ashdod and Ekron) carried into exile. However, they remained viable cities under both Chaldea and Persia, until completely overthrown by Greece (Zec 9:5-13). The "land of the Philistines" (Zep 2:5), extending along the sea coast would, as Zephaniah prophesied, eventually "have no inhabitant." The name is preserved in the modern name Palestine, but the Philistines themselves, after the invasion, soon vanished as a distinct people. Ashkelon has been an utter desolation for 400 years although it was a flourishing metropolis for 2000 years. The same is true for Ashdod and the old city of Gaza (modern Gaza is at a different location). The structures of Ekron were literally rooted up, exactly as prophesied."

Defender: Zep 2:7 - house of Judah

During the New Testament period, the land of the Philistines was a part of the province of Judaea, occupied by the Jews. In modern times, the Gaza Strip, as it is now called, although under dispute, was until recently officially a part of the modern state of Israel. The whole region is very volatile, with ownership and control wavering between Israel and Palestine."

Defender: Zep 2:9 - Moab

The kingdoms of Moab and Ammon, long prosperous and strong, were also destroyed by Nebuchadnezzar. As prophesied by Zephaniah, most of their lands have been essentially "a perpetual desolation" ever since."

Defender: Zep 2:13 - destroy Assyria

Mighty Assyria and its magnificent capital of Nineveh, the greatest in the world for many years, were still powerful in the time of Zephaniah. God, however, soon used Babylon - allied with the Medes and Scythians - to destroy it, just as Zephaniah had prophesied. The region has been "dry like a wilderness" ever since. The entire book of Nahum was likewise directed against Assyria."

TSK: Zep 2:2 - the decree // as // before the fierce // before the day of

the decree : Zep 3:8; 2Ki 22:16, 2Ki 22:17, 2Ki 23:26, 2Ki 23:27; Eze 12:25; Mat 24:35; 2Pe 3:4-10

as : Job 21:18; Psa 1:4; Isa 17:13, Isa 41:15, Isa 41:16; Hos 13:3

before the fierce : Zep 1:18; 2Ch 36:16, 2Ch 36:17; Psa 2:12, Psa 50:22; Jer 23:20; Lam 4:11; Nah 1:6; Mal 4:1, Mal 4:2; Luk 13:24-28

before the day of : Psa 95:7, Psa 95:8

TSK: Zep 2:3 - Seek ye // all // seek righteousness // it may // hid

Seek ye : Psa 105:4; Isa 55:6, Isa 55:7; Jer 3:13, Jer 3:14, Jer 4:1, Jer 4:2, Jer 29:12, Jer 29:13; Hos 7:10, Hos 10:12; Amo 5:4-6, Amo 5:14, Amo 5:15; Mat 7:7, Mat 7:8

all : 2Ch 34:27, 2Ch 34:28; Psa 22:26, Psa 25:8, Psa 25:9, Psa 76:9, Psa 149:4; Isa 61:1; Jer 22:15, Jer 22:16; Zec 8:19; Mat 5:5; Jam 1:21, Jam 1:22; 1Pe 3:4

seek righteousness : Phi 3:13, Phi 3:14; 1Th 4:1, 1Th 4:10; 1Pe 1:22; 2Pe 3:18

it may : 2Sa 12:22; Joe 2:13, Joe 2:14; Amo 5:15; Jon 3:9

hid : Gen 7:15, Gen 7:16; Exo 12:27; Psa 31:20, Psa 32:6, Psa 32:7, Psa 57:1, Psa 91:1; Pro 18:10; Isa 26:20,Isa 26:21; Jer 39:18, Jer 45:5; Col 3:2-4

TSK: Zep 2:4 - Gaza // at

Gaza : Jer 25:20, Jer 47:1-7; Eze 25:15-17; Amo 1:6-8; Zec 9:5-7

at : Psa 91:6; Jer 6:4, Jer 15:8

TSK: Zep 2:5 - Cherethites // the word // O Canaan

Cherethites : Jer 47:7; Eze 25:16, Cherethims

the word : Amo 3:1, Amo 5:1; Zec 1:6; Mar 12:12

O Canaan : Jos 13:3; Jdg 3:3

TSK: Zep 2:6 - the sea

the sea : Zep 2:14, Zep 2:15; Isa 17:2; Eze 25:5

TSK: Zep 2:7 - the coast // the remnant // for // shall visit // turn

the coast : Isa 14:29-32; Oba 1:19; Zec 9:6, Zec 9:7; Act 8:26, Act 8:40

the remnant : Zep 2:9; Isa 11:11; Jer 31:7; Mic 2:12, Mic 4:7, Mic 5:3-8; Hag 1:12, Hag 2:2; Rom 11:5

for : or, when, etc

shall visit : Gen 50:24; Exo 4:31; Luk 1:68, Luk 7:16

turn : Zep 3:20; Psa 85:1, Psa 126:1-4; Isa 14:1; Jer 3:18, Jer 23:3, Jer 29:14, Jer 30:3, Jer 30:18, Jer 30:19; Jer 33:7; Eze 39:25; Amo 9:14, Amo 9:15; Mic 4:10

TSK: Zep 2:8 - heard // the revilings

heard : Jer 48:27-29; Eze 25:8-11

the revilings : Psa 83:4-7; Jer 49:1; Eze 25:3-7, Eze 36:2; Amo 1:13

TSK: Zep 2:9 - as I // Surely // as Gomorrah // the residue

as I : Num 14:21; Isa 49:18; Jer 46:18; Rom 14:11

Surely : Isa 11:14, 15:1-16:14, Isa 25:10; Jer. 48:1-49:7; Ezek. 25:1-26:21; Amo 1:13-15, Amo 2:1-3

as Gomorrah : Zep 2:14; Gen 19:24, Gen 19:25; Deu 29:23; Isa 13:19, Isa 13:20, Isa 34:9-13; Jer 49:18, Jer 50:40

the residue : Zep 2:7, Zep 3:13; Joe 3:19, Joe 3:20; Mic 5:7, Mic 5:8

TSK: Zep 2:10 - for // and magnified

for : Zep 2:8; Isa 16:6; Jer 48:29; Dan 4:37, Dan 5:20-23; Oba 1:3; 1Pe 5:5

and magnified : Exo 9:17, Exo 10:3; Isa 10:12-15, Isa 37:22-29; Eze 38:14-18

TSK: Zep 2:11 - for // famish // and men // the isles

for : Deu 32:38; Hos 2:17; Zec 13:2

famish : Heb. make lean

and men : Psa 2:8-12, Psa 22:27-30, Psa 72:8-11, Psa 72:17, Psa 86:9, Psa 97:6-8, Psa 117:1, Psa 117:2, Psa 138:4; Isa 2:2-4, Isa 11:9, Isa 11:10; Mic 4:1-3; Zec 2:11, Zec 8:20,Zec 8:23, Zec 14:9-21; Mal 1:11; Joh 4:21-23; 1Ti 2:8; Rev 11:15

the isles : Gen 10:5; Isa 24:14-16, Isa 42:4, Isa 42:10, Isa 49:1

TSK: Zep 2:12 - Ethiopians // my

Ethiopians : Isa 18:1-7, Isa 20:4, Isa 20:5, Isa 43:3; Jer 46:9, Jer 46:10; Eze 30:4-9

my : Psa 17:13; Isa 10:5, Isa 13:5; Jer 47:6, Jer 47:7, Jer 51:20-23

TSK: Zep 2:13 - he will // will make

he will : Psa 83:8, Psa 83:9; Isa 10:12, Isa 10:16, Isa 11:11; Ezek. 31:3-18

will make : Nah 1:1, Nah 2:10,Nah 2:11, Nah 3:7, Nah 3:15, Nah 3:18, Nah 3:19; Zec 10:10,Zec 10:11

TSK: Zep 2:14 - flocks // cormorant // upper lintels // for he shall uncover // the cedar

flocks : Zep 2:6; Isa 13:19-22, Isa 34:11-17; Rev 18:2

cormorant : or, pelican

upper lintels : or, knops, or chapiters, Amo 9:1

for he shall uncover : or, when he hath uncovered

the cedar : Jer 22:14

TSK: Zep 2:15 - the rejoicing // I am // how is // every

the rejoicing : Isa 10:12-14, Isa 22:2, Isa 47:7; Rev 18:7-10

I am : Isa 47:8; Eze 28:2, Eze 28:9, Eze 29:3

how is : Isa 14:4, Isa 14:5; Lam 1:1, Lam 2:1; Rev 18:10-19

every : 1Ki 9:7, 1Ki 9:8; Job 27:23; Psa 52:6, Psa 52:7; Lam 2:15; Eze 27:36; Nah 3:19; Mat 27:39

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zep 2:2 - Before the decree // pass as the chaff // The fierce anger

Before the decree the Word of the prophet which declares the purpose of God against this sinful people, bring forth: the degree is pregnant, nay, hath gone a great while, but is now like a woman near her full time, ready to bring forth: be you speedy in your repentance, lest your miseries break forth of the womb of Divine vengeance and destroy you. Before the day, the day of your calamities, Babylon’ s rage, and God’ s just displeasure,

pass as the chaff carry you away as the wind carrieth chaff away for the fire, while the good grain is gathered and preserved.

The fierce anger the heat of anger. It was jealousy like fire, Zep 1:18 , and here it is the heat of that fire, intimating the greatness of the anger. Come upon you; as a storm from on high, with violence irresistible and destructive; and the warning is doubled to make them take it.

Poole: Zep 2:3 - Seek ye the Lord // All ye meek // Of the earth // Which have wrought his judgment // Seek righteousness // Seek meekness // It may be // Ye shall be hid

Seek ye the Lord turn to him with sound and true repentance, pray for pardon, engage in new obedience, inquire in the law what is your duty, and do it; fear, worship, depend on the Lord alone.

All ye meek ; ye humble ones, who have not hardened yourselves with the stubborn, proud, idolatrous hypocrites, but have trembled at the word of the Lord.

Of the earth of Judea, which is here spoken of, as Zep 1:2 .

Which have wrought his judgment obeyed his precepts; so doth the Scripture express obedience to the law of God by doing judgment, Deu 4:5 Psa 119:121 .

Seek righteousness inquire and know the righteousness which God commandeth, which you ought to persist in, and continue ye in it.

Seek meekness carry it humbly towards God, and patiently under his corrections; so wait on the just and merciful God.

It may be: this is sufficient to raise hope; if it be not sure, if it be hard, yet it is not impossible.

Ye shall be hid under the wing of Divine protecting Providence kept safe from, or in, these troubles they shall be either averted or abated.

Poole: Zep 2:4 - For // Gaza // Shall be forsaken // Ashkelon // A desolation // They // Shall drive // At the noon-day // Ekron // Shall be rooted up

For it is time to seek some refuge, high time to seek it in God, for your neighbours, as well as you, shall be destroyed, there shall he no refuge for you among your neighbours.

Gaza a chief city of the Philistines, very strong by its situation, and by art fortified; a frontier toward Egypt, and not full three miles from the sea.

Shall be forsaken when the conquering army of the Chaldeans shall come against it, shall be forsaken either by the flight or captivity of the inhabitants.

Ashkelon another of the strong cities of the Philistines, which fell to the tribe of Dan, and was a maritime town.

A desolation utterly wasted, so the abstract doth imply.

They Babylonians: see Eze 25:15-17 .

Shall drive into captivity, cast them out of their own and force them into a strange land. Ashdod; a strong fortified city of Palestina, called in aftertimes Azotus.

At the noon-day it shall be taken by force at noon, or the citizens led away captive in the heat of the day, and under parching heats.

Ekron famous for its infamous idolatry, where Baalzebub was worshipped, the chief seat of devil-worship.

Shall be rooted up utterly extirpated, no more to spring up: see

Jer 47:4,5 : it shall be as a tree pulled up by the roots; or maimed, as horses that are houghed, as Jos 11:9 .

Poole: Zep 2:5 - Woe unto the inhabitants! // Of the sea-coasts // The Cherethites // The word of the Lord // Canaan // I will even destroy thee // There shall be no inhabitant

Woe unto the inhabitants! now all the Philistines are threatened, whereas before he named only those four cities.

Of the sea-coasts the coasts of the great or western sea, now the Mediterranean, on which the Philistines of old did dwell.

The Cherethites or destroyers, men that were stout, but fierce, and perhaps terrible to neighbours and foreigners that had the hard hap to be forced on their coasts by violence of sea. They were great soldiers, and lived Switzerlike, guards to David, it may be to other kings also.

The word of the Lord his purpose, his threats too by his prophet.

Canaan that part that the Philistines did by three keep from the Jews.

I will even destroy thee: though the Chaldeans be the men that shall destroy, yet the Lord will do it also; they his servants, he chief, in doing it.

There shall be no inhabitant no more cities, nor citizens to dwell therein.

Poole: Zep 2:6

This confirms the former, tells us what shall be in those parts; instead of cities full of rich citizens, there shall be cottages for shepherds watching over their flocks.

Poole: Zep 2:7 - The coast // of the house of Judah // They shall feed thereupon // In the houses of Ashkelon // The Lord // their God // and turn away their captivity

The coast the sea-coast, the land of the Philistines,

shall be for the remnant either that escaped, as some did, or else survived the captivity;

of the house of Judah the two tribes, one named, both included.

They shall feed thereupon their Rocks.

In the houses of Ashkelon in places where houses of Ashkelon formerly stood,

shall they lie down in the evening both shepherds and flocks too.

The Lord the everlasting Jehovah,

their God from their fathers by covenant,

shall visit them in mercy remembering his covenant with them,

and turn away their captivity or shall send to receive their prisoners or captives; or return their captivity, and by the command of Cyrus give them liberty of returning into their own country.

Poole: Zep 2:8 - I have heard // The reproach of Moab // The revilings of the children of Ammon // Whereby they have reproached my people // Magnified themselves // Against their border

I have heard: either the prophet for himself, or for the people, speaks this; or else, more likely, in the name of God, assures the Jews that God had heard, observed, resented, and was highly displeased with that he heard.

The reproach of Moab a people of near kin to the Jews, born of Lot’ s daughter, seated eastward of Canaan, upon the Dead Sea and Jordan, a powerful people, and as proud; whose pride broke out on all occasions against the Jews, as appears from first to last: Isa 16:6 , and Jer 48:29,30 , brand them as very proud.

The revilings of the children of Ammon a people as near as Moab to Jewish blood, and as bitter against them, Neh 4:2,3 , bitter scoffers and jeerers.

Whereby they have reproached my people either in the war, or at the taking of Jerusalem, or when the captive Jews were led by their borders into captivity: Eze 25:3 puts these all together.

Magnified themselves either boasting what they themselves were, or what they would have done, or what they will do against Israel, recovering their old pretended right and estate.

Against their border invading their frontiers, and spoiling them with insolence.

I have heard: either the prophet for himself, or for the people, speaks this; or else, more likely, in the name of God, assures the Jews that God had heard, observed, resented, and was highly displeased with that he heard.

The reproach of Moab a people of near kin to the Jews, born of Lot’ s daughter, seated eastward of Canaan, upon the Dead Sea and Jordan, a powerful people, and as proud; whose pride broke out on all occasions against the Jews, as appears from first to last: Isa 16:6 , and Jer 48:29,30 , brand them as very proud.

The revilings of the children of Ammon a people as near as Moab to Jewish blood, and as bitter against them, Neh 4:2,3 , bitter scoffers and jeerers.

Whereby they have reproached my people either in the war, or at the taking of Jerusalem, or when the captive Jews were led by their borders into captivity: Eze 25:3 puts these all together.

Magnified themselves either boasting what they themselves were, or what they would have done, or what they will do against Israel, recovering their old pretended right and estate.

Against their border invading their frontiers, and spoiling them with insolence.

I have heard: either the prophet for himself, or for the people, speaks this; or else, more likely, in the name of God, assures the Jews that God had heard, observed, resented, and was highly displeased with that he heard.

The reproach of Moab a people of near kin to the Jews, born of Lot’ s daughter, seated eastward of Canaan, upon the Dead Sea and Jordan, a powerful people, and as proud; whose pride broke out on all occasions against the Jews, as appears from first to last: Isa 16:6 , and Jer 48:29,30 , brand them as very proud.

The revilings of the children of Ammon a people as near as Moab to Jewish blood, and as bitter against them, Neh 4:2,3 , bitter scoffers and jeerers.

Whereby they have reproached my people either in the war, or at the taking of Jerusalem, or when the captive Jews were led by their borders into captivity: Eze 25:3 puts these all together.

Magnified themselves either boasting what they themselves were, or what they would have done, or what they will do against Israel, recovering their old pretended right and estate.

Against their border invading their frontiers, and spoiling them with insolence.

I have heard: either the prophet for himself, or for the people, speaks this; or else, more likely, in the name of God, assures the Jews that God had heard, observed, resented, and was highly displeased with that he heard.

The reproach of Moab a people of near kin to the Jews, born of Lot’ s daughter, seated eastward of Canaan, upon the Dead Sea and Jordan, a powerful people, and as proud; whose pride broke out on all occasions against the Jews, as appears from first to last: Isa 16:6 , and Jer 48:29,30 , brand them as very proud.

The revilings of the children of Ammon a people as near as Moab to Jewish blood, and as bitter against them, Neh 4:2,3 , bitter scoffers and jeerers.

Whereby they have reproached my people either in the war, or at the taking of Jerusalem, or when the captive Jews were led by their borders into captivity: Eze 25:3 puts these all together.

Magnified themselves either boasting what they themselves were, or what they would have done, or what they will do against Israel, recovering their old pretended right and estate.

Against their border invading their frontiers, and spoiling them with insolence.

Poole: Zep 2:9 - As I live // Saith the Lord of hosts // The God of Israel // Shall be as Sodom // The breeding of nettles // And salt-pits // A perpetual desolation // The residue // Shall spoil them // Shall possess them

As I live the most solemn oath, fit for none but God himself to use: see Eze 14:16 .

Saith the Lord of hosts who have all things at my disposal, and can arm all creatures against these proud revilers.

The God of Israel who by covenant am Israel’ s God, and Israel is my people, in whose reproaches I am reproached.

Shall be as Sodom: this is a proverbial speech in Scripture phrase to speak great destruction, as Isa 1:9 . Moab and Ammon were not destroyed by fire, as Sodom and Gomorrah; but the next words are an explication of these.

The breeding of nettles not cultivated, but run over with nettles, as if it were only to breed them.

And salt-pits a salt, dry, barren earth, fit only to dig salt out of.

A perpetual desolation never more to be manured and inhabited, or not for a long, a very long time.

The residue either the few left with Gedaliah, or the remnant that returned out of Babylon.

Shall spoil them provoked by the injuries of Moab and Ammon, shall take arms, overcome, and spoil them.

Shall possess them settle upon their lands, and dwell in those parts that are fit for habitation.

Poole: Zep 2:10 - This shall they have // For their pride // Reproached // Magnified themselves // Against the people of the Lord of hosts

This shall they have this grievous ruin like Sodom’ s, this just retaliation; they insulted over Israel, Israel shall tread on them.

For their pride haughty mind and carriage: see Zep 2:8 .

Reproached defamed, spoken lies and scandals against the Jews, lessening them.

Magnified themselves their persons and exploits.

Against the people of the Lord of hosts against the only people of the Lord of hosts, who suffered reproach with his people and in them, for Moabites and Ammonites, as others, boasted of their gods above the true God:

Poole: Zep 2:11 - The Lord will be terrible // Unto them // He will famish // All the gods // of the earth // Men shall worship him // Every one from his place // All the isles // Of the heathen

The Lord will be terrible or, the Lord, who is to be feared, is against or above them, and will make it appear that he is terrible in his doings.

Unto them Moabites and Ammonites, and their gods, of whom they gloried.

He will famish starve; though now their altars are filled with sacrifices, and their bowls run over, as if they designed to make their gods fat; but they shall want their sacrifices and drink offerings, these shall be few or quite cease, and their priests grow lean. There shall be a consumption among them all.

All the gods idols, heathen gods,

of the earth of those lands, Dagon, Chemosh, Molech, &c., that are gods no where else but on earth, and among the deceived; or gods of the earth., as sons of the earth, vile, spurious gods.

Men shall worship him men of that country whose gods are undone, or all men, shall know, own, and worship the God of Israel.

Every one from his place where he dwelleth, not only at Jerusalem, or in this mount, but every where.

All the isles either literally, as we now see it fulfilled, or as the Jews interpret isles to be transmarine places. So they wait for his law, as foretold Isa 42:4 .

Of the heathen of all nations in all parts of the world. This is eminently fulfilled by the prevailing of the gospel.

Poole: Zep 2:12 - Ye shall be slain // by my sword

The prophet doth not speak of the African Ethiopians, south of Egypt, but of the Arabian Ethiopians, much nearer to Canaan, whose country was called Cusaea, with the addition Ethiopia Cusaea. See Hab 3:7 .

Ye shall be slain punished by war, and your people cut off,

by my sword Nebuchadnezzar and his Chaldeans, called here God’ s sword, for God employed and prospered them.

Poole: Zep 2:13 - And he // will stretch out his hand // Destroy Assyria // And dry like a wilderness

And he the Lord God of Israel, or the Chaldean monarch as God’ s servant herein,

will stretch out his hand engage all his power, and use it to the utmost, against the north, i.e. as follows, Assyria, which lay northward of Judea, but more due north from Babylon, if I mistake not.

Destroy Assyria overthrow that great and ancient kingdom of Assyria. of which more at large in Nahum. Nineveh; chief city of that kingdom. See Nah 1:1 . A desolation; most desolate, Nah 3:10-12 .

And dry like a wilderness will turn those well-watered places into dry, thirsty, and barren land, as a wilderness.

Poole: Zep 2:14 - All the beasts of the nations // The cormorant and the bittern // Shall lodge in the upper lintels // Their voice shall sing in the windows // Desolation shall be in the thresholds // For he shall uncover the cedar work

Nineveh shall be so razed that flocks of cattle shall lie down in the midst of it, as before of the Philistines, Zep 2:6 .

All the beasts of the nations all sorts of beasts which are found in those countries, the tame under the girard of watching shepherds, and wild ones seeking their prey, will attend about those places.

The cormorant and the bittern birds that are solitary, and delight in desolate places, in reedy fens, where they seek their food, and are looked on as unlucky birds.

Shall lodge in the upper lintels shall either make their nests there, or seek and choose their lodging there; they shall roost there in the night upon the pillars, or turrets, or pinnacles.

Their voice shall sing in the windows these doleful creatures shall make a more doleful noise, that shall be all the music to be heard in their desolate windows.

Desolation shall be in the thresholds the lowest part of their houses; from top to bottom nothing but wastes and ruin; instead of beautiful ladies looking out at windows and doors and singing, now cormorants and bitterns, and their doleful notes.

For he shall uncover the cedar work or, when the Babylonian hath burnt the houses, or beat down the curious roofs and coverings of cedar, the beauty and the defence of their houses.

Poole: Zep 2:15 - This is the rejoicing city // That dwelt carelessly // That said in her heart // There is none beside me // How is she become a desolation! // A place for beasts to lie down in // Shall hiss and wag his hand

This is the rejoicing city: we may suppose the prophet, or the Jews, or all passengers, standing still and wondering, nay, upbraiding Nineveh, all mirth and jollity once, but now all sorrow and grief.

That dwelt carelessly in so great confidence and security, as if it had been impossible she should ever have fallen from her glory.

That said in her heart persuaded herself into an opinion very ill becoming any but God himself.

There is none beside me none that can contend with me, that will be so hardy as to attempt against me, none able to overthrow me. Somewhat like Tyre, Eze 28:12 , &o.

How is she become a desolation! she thought none was like her in glory, power, and wealth. now there is none like her indeed, but it is for misery and desolations. It may be either the speech of one that laments and wonders at it, or of one that rejoiceth at it.

A place for beasts to lie down in: where palaces for princes stood, now are places for beasts; where nobles dwelt, now do ignoble cattle couch.

Shall hiss and wag his hand deride their arrogancy, and condemn their ungodly pride and security, yet with some pity toward this desolate city.

Haydock: Zep 2:2 - The day

The day. Hebrew, "to-day." (Calmet) ---

Septuagint, "before you become as a passing flower." Protestants, " before the day pass as the chaff." (Haydock)

Haydock: Zep 2:3 - Just

Just. Hebrew, "justice." (Calmet) ---

Septuagint, "righteousness, and answer the same." (Haydock) ---

Scarcely the innocent will escape. (Menochius) ---

The prophet does not specify the crimes of the Philistines, as Ezechiel (xxv. 15.) does. (Calmet)

Haydock: Zep 2:4 - Shall be

Shall be, or "is." The prophets often represent future things as past, to shew the certainty of the event. The destruction of other cities by the Chaldeans, gave the Jews to understand what they had to expect, as all sin must be punished sooner or later. (Worthington) ---

Psammetichus, and his son, Nachao, probably fell upon these cities. (Calmet) ---

The former besieged Azotus for twenty-nine years. (Herodotus ii. 157.) ---

Afterwards Nabuchodonosor reduced the country, beginning with the house of God, Jeremias xlvii. 4., and Ezechiel xxv. 15, &c. (Calmet)

Haydock: Zep 2:5 - Coast // Reprobates // Chanaan

Coast. Literally, "line," (Haydock) with which land was measured. (Calmet) ---

Reprobates. Hebrew cerethim, (Haydock) or Cerethi, of whom David's guards were formed. (Calmet) ---

Septuagint, "people sprung the Cretans," whence some (Theodoret) of the Philistines came, perhaps rather than from Cyprus, as was conjectured, Genesis x. 14. ---

Chanaan. So the Philistines are styled contemptuously. They adored the same idols, Wisdom xii. 23.

Haydock: Zep 2:6 - Shepherds

Shepherds. Merchants shall come no longer, the country being subdued by Nabuchodonosor, and by the Machabees, ver. 7. ---

Alexander ruined Gaza. (Curtius iv.)

Haydock: Zep 2:8 - Borders

Borders, helping the Chaldeans. This brought on their ruin. (St. Jerome) ---

They were always disposed to seize the country.

Haydock: Zep 2:9 - Dryness // Ever

Dryness. Septuagint, "Damascus shall be abandoned as a heap on the barn-floor, and disappearing for an age." (Haydock) ---

This city is threatened with the rest, Isaias xvii. 1. (Calmet) ---

Ever. Septuagint refer this to Damascus, others to Ammon, &c. (Haydock) ---

The latter nations were in desolation for a long time; but had re-established themselves, when the Machabees reduced them again, Jeremias xlviii., and 1 Machabees v. 6.

Haydock: Zep 2:11 - Own place

Own place. The Jewish religion could be practised only at Jerusalem, so that this is one of the most striking predictions of the conversion of the world. The Jews in vain attempt to restrain it to the captives returning. See St. Jerome. (Calmet) ---

They shall inform many of the truth, and be the means of their conversion. (Haydock) ---

But God shall be adored in every place. (Menochius)

Haydock: Zep 2:12 - Ethiopians

Ethiopians. Hebrew Cushim, denotes also the Arabs, &c., who fell a prey to the Chaldeans. (Calmet)

Haydock: Zep 2:13 - The beautiful city

The beautiful city. Ninive, which was destroyed soon after this, viz., in the sixteenth year of the reign of Josias. (Challoner) (the year of the world 3378.) ---

Hebrew, "he shall make Ninive desolate." (Haydock) ---

This famous and potent city was at last destroyed. (Worthington) See Jonas iii. 4. (Calmet)

Haydock: Zep 2:14 - Bittern and the urchin // Threshold // Raven // Chereb // I will

Bittern and the urchin. Hebrew kaath and kippod, are terms to us (Haydock) unknown. ---

Threshold. Hebrew, "the pomegranates," supposed to be an ornament of the doors. ---

Raven. Septuagint also read arb better than choreb, "the desolation or the sword." See Isaias xxxiv. 11. (Calmet) ---

Chereb has both meanings, "a raven, or sword." (St. Jerome) ---

I will. Hebrew, "he has uncovered her cedar," (Calmet) her fine palaces and apartments. Septuagint, "for the cedar is its height, (or pride) this is the city given to evils, that," &c. (Haydock)

Haydock: Zep 2:15 - Beside

Beside, or equal. This was true, Jonas i. 2. (Calmet) ---

The founder intended that no city should ever equal it. (Diodorus ii.) St. Jerome applies what is here said of Ninive to the Church in the times of antichrist, (Rondet.) or to a fallen soul. Any nation may abandon the faith: but the whole Church cannot fail. [Matthew 16:18] (Haydock)

Gill: Zep 2:2 - Before the decree bring forth, before the day pass as the chaff // Before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you

Before the decree bring forth, before the day pass as the chaff,.... Which was like a woman big with child, ready to be delivered. The decree of God concerning the people of the Jews was pregnant with wrath and ruin for their sins, and just ripe for execution; and therefore, before it was actually executed, they are exhorted as above; not that the decree of God which was gone forth could be frustrated and made void by anything done by them; only that, when it was put into execution, such as repented of their sins might be saved from the general calamity; which they are called upon to do before the day come appointed by the Lord for the execution of this decree; which lingered not, and was not delayed, but slid on as swiftly as chaff before the driving wind. There is some difficulty in the rendering and sense of these words; some thus, "before the day, which passes as chaff, brings forth the decree" ^e; that is, before the time, which moves swiftly, brings on the execution of the decree, or of the thing decreed in it, it is big with: others, "before the decree brings forth the day that passeth as chaff" ^f; or in which the chaff shall be separated from the wheat, pass away, be dispersed here and there; that is, before they were scattered about by it as chaff: and to this sense the Septuagint and Arabic versions, "before ye are as a flower"; or, as the Syriac, "as chaff that passeth away"; and so the Targum more fully,

"before the decree of the house of judgment come out upon you, and ye be like chaff which the wind blows away, and like a shadow which passes from before the day.'' See Psa 1:4.

Before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you; these phrases explain the former, and show what the decree was big with, and ready to bring forth, even the judgments of God, in wrath and fierce anger; and what the day is, said to pass as the chaff; the day of God's vengeance fixed by him, which should come upon them, and scatter them like chaff among the nations of the world: or rather the words may be rendered thus, as by Gussetius ^g, "whilst as yet the decree hath not brought forth, the day passeth away like chaff"; being neglected and spent in an useless and unprofitable manner; for which they are reproved; and therefore are exhorted to be wiser for the future, and redeem precious time; and, before the Lord's anger comes upon them, do what is before exhorted to, and particularly what follows:

Gill: Zep 2:3 - Seek ye the Lord, all ye meek of the earth // which have wrought his judgment // seek righteousness // seek meekness // it may be ye shall be hid in the day of the Lord's anger

Seek ye the Lord, all ye meek of the earth,.... Or "of the land", of the land of Judea. In this time of great apostasy, there was a remnant according to the election of grace, whom the Lord reserved for himself, and bestowed his grace upon; and it is for the sake of these that the general exhortations to repentance and reformation are given out, to whom alone they were to be useful, that they might be protected and preserved from the general ruin; for such as are here described are persons the Lord takes great notice of; he gives them more grace; he lifts them up when bowed down; he beautifies them with salvation; he feeds them to full satisfaction; he teaches them his ways, his mind and will; he dwells with them here, and will cause them to inherit the new heaven and new earth hereafter: they are such who have a true sense of sin, and the exceeding sinfulness of it, which humbles them; and, conscious of the imperfection of their own righteousness, submit to the righteousness of Christ; acknowledge they are saved alone by the grace of God; and that all they have and expect to enjoy is owing to that; they are humble under the mighty hand of God, in every afflictive providence; patiently take all wrongs, abuses, and injuries done them by men; and not envious at the superior gifts, grace, and usefulness of others, but rejoice therein; have mean sentiments of themselves, and very high ones of others that excel in grace and holiness; these are truly gracious persons; and are like unto, and are followers of, the meek and lowly Jesus: and are here exhorted "to seek the Lord": that is, by prayer and supplication, to know more of his mind and will, and especially their duty in their present circumstances; implore his grace and mercy, protection and safety, in a day of common danger; and attend the public ordinances of his house, in order to enjoy his presence and communion with him: for to seek the Lord is to seek his face and favour, to have the light of his countenance, and the discoveries of his love; and to seek his honour and glory in all things: particularly the Lord Christ may be meant, who was to come in the flesh, and good men sought for before he came, and now he is come; and to him should men seek for righteousness and life; for peace and pardon; for grace, and all supplies of it: and for everlasting salvation; and all this before as well as since his coming: and such seek him aright, who seek him early, in the first place, and above all things; who seek him with their whole hearts, sincerely, diligently, and constantly; and where he is to be found, in the ministry of his word and ordinances:

which have wrought his judgment: the judgment of the Lord; acted according to his mind and will, revealed in his word, which is the rule of judgment, both as to faith and practice; observed his laws and statutes; kept his ordinances, as they were delivered; and did works of righteousness from right principles, and with right views, as fruits of faith, and as meet for repentance:

seek righteousness; not their own, and justification by that; for this would be doing what the carnal Jews did, and in vain, and is inconsistent with seeking the Lord, as before; but the righteousness of God, the kingdom of God and his righteousness, even the righteousness of Christ, who is God, and which only gives a right unto the kingdom of God or heaven: seeking this supposes a want of righteousness, which is in every man; a sense of that want, which only some have; a view of a righteousness without a man, in another, even in Christ; and of the glory, fulness, and excellency of his righteousness, which make it desirable, and worth seeking for; though this exhortation may also include in it a living to him soberly and righteously, as a fruit of divine grace, and to the glory of God, and according to his will, without trusting in it, and depending upon it, for life and salvation:

seek meekness; even though they were meek ones already, yet it became them to seek after more of this grace of meekness, that they might increase therein, and abound in the exercise of it, and be careful that they failed not in it; since the enemy of souls often attacks the saints in that in which they most excel, and succeeds: so Moses, the meekest man on earth, being off of his guard, and provoked, spoke unadvisedly with his lips; and it went ill with him on that account, Num 12:3 besides, this exhortation, as well as the preceding, may have a respect to their concern with others; that they should study, as much as in them lay, not only to do righteousness and exercise meekness themselves, but to cultivate these among others; with which agrees Kimchi's note,

"seek righteousness and meekness with others; as if it was said, study with all your might and main to return them to the right way:''

it may be ye shall be hid in the day of the Lord's anger; in the time of the destruction of Jerusalem by the Chaldeans, when some were put to the sword, and others carried captive: now there was a possibility, yea, a probability, that such persons before described would be saved at this time from the general calamity; be hid, protected, and preserved, by the power and, providence of God, Jeremiah, Baruch, and others, were: this, though it is not said as a certain thing, because a corporeal blessing, which the people of God cannot always be assured of in a time of public distress; yet not expressed in a doubting manner, much less despairing; but rather as presuming, at least hoping it would be, being possible and probable; and so encouraging to the above exercises of religion; and such that have the grace of God, and seek him, and seek to Christ alone for righteousness and life, may depend upon it that they shall be hid, and be safe and secure, when the wrath of God at the last day comes upon an ungodly world, Isa 32:2. The Targum of the whole is,

"seek the fear of the Lord, all ye meek of the earth, who do the judgments of his will; seek truth, seek meekness; it may be there will be a protection for you in the day of the Lord's anger.''

The Vulgate Latin version is, "seek the Lord--seek the just, seek the meek One"; as expressive of a person, even the Lord Christ, the just and Holy One, the meek and lowly Jesus.

Gill: Zep 2:4 - For Gaza shall be forsaken // and Ashkelon a desolation // they shall drive out Ashdod at the noon day // and Ekron shall be rooted up

For Gaza shall be forsaken,.... Therefore seek the Lord; and not to the Philistines, since they would be destroyed, to whom Gaza, and the other cities later mentioned, belonged; so Aben Ezra connects the words, suggesting that it would be in vain to flee thither for shelter, or seek for refuge there; though others think that this and what follows is subjoined, either to assure the Jews of their certain ruin, since this would be the case of the nations about them; or to alleviate their calamity, seeing their enemies would have no occasion to insult them, and triumph over them, they being, or quickly would be, in the like circumstances. Gaza was one of the five lordships of the Philistines; a strong and fortified place, as its name signifies; but should be demolished, stripped of its fortifications, and forsaken by its inhabitants. It was smitten by Pharaoh king of Egypt; and was laid waste by Nebuchadnezzar, Jer 47:1 and afterwards taken by Alexander the great; and, having gone through various changes, was in the times of the apostles called Gaza the desert, Act 8:26. There is a beautiful play on words in the words, not to be expressed in an English translation ^h. According to Strabo's account ⁱ, the ancient city was about a mile from the haven, for which (he says) it was formerly very illustrious; but was demolished by Alexander, and remained a desert. And so Jerom ^k says, in his time, the place where the ancient city stood scarce afforded any traces of the foundations of it; for that which now is seen (adds he) was built in another place, instead of that which was destroyed: and which, he observes, accounts for the fulfilment of this prophecy: and so Monsieur Thevenot ^l says, the city of Gaza is about two miles from the sea; and was anciently very illustrious, as may be seen by its ruins; and yet, even this must be understood of new Gaza; so a Greek writer ^m, of an uncertain age, observes this distinction; and speaks of this and the following places exactly in the order in which they are here,

"after Rhinocorura lies new Gaza, which is the city itself; then "Gaza the desert" (the place here prophesied of); then the city Askelon; after that Azotus (or Ashdod); then the city Accaron'' (or Ekron):

and Ashkelon a desolation; this was another lordship belonging to the Philistines, that suffered at the same time as Gaza did by Nebuchadnezzar, Jer 47:5. This place was ten miles from Gaza, as Mr. Sandys ⁿ says, and who adds, and now of no note; and Strabo ^o speaks of it in his time as a small city; indeed new Ashkelon is said by Benjamin of Tudela ^p to be a very large and beautiful city; but then he distinguishes it from old Ashkelon, here prophesied of; and which (he says) is four "parsoe", or sixteen miles, from the former, and now lies waste and desolate:

they shall drive out Ashdod at the noon day, that is, the Chaldeans shall drive out the inhabitants of Ashdod, another of the principalities of the Philistines; the same with Azotus, Act 8:40 "at noon day", openly and publicly, and with great ease; they shall have no occasion to use any secret stratagems, or to make night work of it; and which would be very incommodious and distressing to the inhabitants, to be turned out at noon day, and be obliged to travel in the heat of the sun, which in those eastern countries at noon day beats very strong. This place was distant from old Ashkelon four "parsae", or twenty four miles, as Benjamin Tudelensis ^q affirms; and with which agrees Diodorus Siculus ^r, who says, that from Gaza to Azotus are two hundred and seventy furlongs, which make thirty four miles, ten from Gaza to Ashkelon, and twenty four from thence to Azotus or Ashdod. This place, according to the above Jewish traveller ^s, is now called Palmis, which he says is the Ashdod that belonged to the Philistines, now waste and desolate; by which this prophecy is fulfilled. It was once a very large and famous city, strong and well fortified; and held out a siege of twenty nine years against Psamittichus king of Egypt, as Herodotus ^t relates, but now destroyed; see Isa 20:1,

and Ekron shall be rooted up; as a tree is rooted up, and withers away, and perishes, and there is no more hope of it: this denotes the utter destruction of this place. There is here also an elegant allusion to the name of the place ^u, not to be imitated in a version of it: this was another of the lordships of the Philistines, famous for the idol Beelzebub, the god of this place. Jerom ^w observes, that some think that Accaron (or Ekron) is the same with Strato's tower, afterwards called Caesarea; and so the Talmudists say ^x, Ekron is Caesarea; which is not at all probable: he further observes, that there is a large village of the Jews, which in his days was called Accaron, and lay between Azotus and Jamnia to the east; but Breidenbachius ^y relates, that, in his time, Accaron was only a small cottage or hut, yet retaining its ancient name; so utterly rooted up is this place, which once was a considerable principality. Gath is not mentioned, which is the other of the five principalities, because it was now, as Kimchi says, in the hands of the kings of Judah.

Gill: Zep 2:5 - Woe unto the inhabitants of the sea coasts, the nation of the Cherethites // the word of the Lord is against you // O Canaan, the land of the Philistines // I will even destroy thee, that there shall be no inhabitant

Woe unto the inhabitants of the sea coasts, the nation of the Cherethites,.... Which is a name of the Philistines in general, as Kimchi and Ben Melech; or these were a particular tribe belonging to them, that inhabited the southern part of their country; see 1Sa 30:14 those on the sea coast, the coast of the Mediterranean sea, and so lay between that and Judea: out of this nation, in the times of David and Solomon, were some choice soldiers selected, called the Cherethites and Pelethites, who were their bodyguards, as Josephus ^a calls them; a royal band, which never departed from the king's person; see 2Sa 15:18. The Septuagint version calls them "strangers of the Cretians"; and are thought by some to be a colony of the Cretians; a people that came originally from the island of Crete, and settled here; but, on the contrary, rather Crete was a colony of the Philistines, and had its name from them; for by the Arabians ^b, the country of Palestine, or the Philistines, is called Keritha; and by the Syrians Creth; and, by the Hebrews the inhabitants thereof are called Cherethites, as here, and in Eze 25:16 and so the south of the Cherethites, in 1Sa 30:14, is, in Eze 25:16, called the land of the Philistines. In all the above places, where they are spoken of as the attendants of Solomon and David, they are in the Targum called "archers"; and it is a clear case the Philistines were famous for archery, whereby they had sometimes the advantage of their enemies; see 1Sa 31:3 and bows and arrows were the arms the Cretians made use of, and were famous for, as Bochart ^c from various writers has shown; the use of which they learned very probably from the Philistines, from whom they sprung; though Solinus ^d says they were the first that used arrows; and, according to Diodorus Siculus, Saturn introduced the art of using bows and arrows into the island of Crete; though others ascribe it to Apollo ^e; and it is said that Hercules learnt this art from Rhadamanthus of Crete; which last instance seems to favour the notion of those, that these Cherethites were Cretians, or sprung from them; to which the Septuagint version inclines; and Calmet ^f is of opinion that Caphtor, from whence the Philistines are said to come, Amo 9:7 and who are called the remnant of the country of Caphtor, Jer 47:4 is the island of Crete; and that the Philistines came from thence into Palestine; and that the Cherethites are the ancient Cretians; the language, manners, arms, religion and gods, of the Cretians and Philistines, being much the same; though so they might be, as being a colony of the Philistines; See Gill on Amo 9:7 though a learned man (1), who gives into the opinion that these were royal guards, yet thinks they were not strangers and idolaters, but proselytes to the Jewish religion at least; and rather Israelites, choice selected men, men of strength and valour, of military courage and skill, picked out of the nation, to guard the king's person; and who were called Cherethites and Pelethites, from the kind of shields and targets they wore, called "cetra" and "pelta": and it is a notion several of the Jewish writers (2) have, that they were two families in Israel; but it seems plain and evident that a foreign nation is here meant, which lay on the sea coast, and belonged to the Philistines. Another learned man ^g thinks they are the Midianites, the same with the Cretians that Luke joins with the Arabians, Act 2:11 as the Midianites are with the Arabians and Amalekites by Josephus ^h; however, a woe is denounced against them, and they are threatened with desolation. The Vulgate Latin version is, "a nation of destroyed ones": and the Targum,

"a people who have sinned, that they might be destroyed:''

the word of the Lord is against you; inhabitants of the sea coast, the Cherethites; the word of the Lord conceived in his own mind, his purpose to destroy them, which cannot be frustrated. So the Targum,

"the decree of the word of the Lord is against you;''

and the word pronounced by his lips, the word of prophecy concerning them, by the mouth of former prophets, as Isaiah, Isa 14:29 and by the mouth of the present prophet:

O Canaan, the land of the Philistines; Palestine was a part of Canaan; the five lordships of the Philistines before mentioned belonged originally to the Canaanite, Jos 13:3 and these belonged to the land of Israel, though possessed by them, out of which now they should be turned, and the country wasted, as follows:

I will even destroy thee, that there shall be no inhabitant; so great should be the desolation; all should be removed from it, either by death or by captivity; at least there should be no settled inhabitant.

Gill: Zep 2:6 - And the sea coast shall be dwellings and cottages for shepherds // and folds for flocks

And the sea coast shall be dwellings and cottages for shepherds,.... That tract of land which lay on the coast of the Mediterranean sea, inhabited by the Philistines, should now become so desolate, that instead of towns and cities full of merchants and sea faring persons, and houses full of inhabitants, and warehouses full of goods, there should now only be seen a few huts and cottages for shepherds to dwell in, to shelter them from the heat by day, and where they watched their flocks by night, and took their proper repose and rest. The last word is by some rendered "ditches" ⁱ, which were dug by them to receive rainwater for their use: or rather may signify "cottages dug by shepherds" ^k; in subterraneous places, whither they retired in the heat of the day, to shelter themselves from the scorching sun; and some of them were so large as to receive their flocks also; such was the cave of Polyphemus, as Bochart ^l observes, in which the cattle, namely, the sheep and goats, lay down and slept; and in Iceland such are used to secure them from the cold; where we are told ^m there are caverns in the mountains capable of sheltering a hundred sheep or more: and whither they very cordially retreat in bad weather. These holes are in such mountains as have formerly burned, and are of infinite service to them, both winter and summer; in the winter for shelter, and in the summer for very good pastures, which they find in plenty all around. Such sort of huts and cottages as these, in hot countries, Jerom seems to have respect unto, when, speaking of Tekoa, he says ⁿ, there is not beyond it any little village, nor indeed any field cottages like to ovens (subterraneous ones, Calmet ^o calls them), which the Africans call "mapalia": these Sallust ^p describes as of an oblong figure, covered with tiles, and like the keels of ships, or ships turned bottom upwards; and, according to Pliny ^q, they were movable, and carried from place to place in carts and waggons; and therefore cannot be such as before described; and so Dr. Shaw ^r says, the Bedouin Arabs now, as their great ancestors the Arabians, live in tents called "hhymas", from the shelter which they afford the inhabitants; and adds, they are the very same which the ancients call "mapalia":

and folds for flocks; in which they put them to lie down in at evening. The phrases express the great desolation of the land; that towns should be depopulated, and the land lie untilled, and only be occupied by shepherds, and their flocks, who lead them from place to place, the most convenient for them.

Gill: Zep 2:7 - And the coast shall be for the remnant of the house of Judah // they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening // for the Lord their God shall visit them // and turn away their captivity

And the coast shall be for the remnant of the house of Judah,.... The same tract of land become so desolate through the Chaldeans, should in future time, when those that remained of the Jews were returned from their captivity in Babylon, be inhabited by them. This was fulfilled in the times of the Maccabees, when the cities of Palestine, being rebuilt, were subdued by the Jews, and fell into their hands; and it is plain that in the times of the apostles those places were inhabited by the Jews, as Gaza, Ashdod, and others, Act 8:26 and perhaps will, have a further accomplishment in the latter day, when they shall be converted and return to their own land:

they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening; either the shepherds shall feed their flocks here, and cause them to lie down in the evening on the very spot of ground where the houses of Ashkelon stood. This place is very properly represented as on the sea coast; for so it was; Philo ^s says, who some time dwelt there, that it was a city of Syria by the sea: or rather the remnant of Israel shall feed and dwell here, and lie down in safety; and this was made good in a spiritual sense, when the apostles of Christ preached the Gospel in those parts, and were the instruments of converting many; and there they fed them with the word and ordinances, and caused them to lie down in green pastures, in great ease and security:

for the Lord their God shall visit them: in a way of grace and mercy, bringing them out of Babylon into their own land, and enlarging their borders there; and especially by raising up Christ, the horn of salvation, for them; and by sending his Gospel to them, and making it effectual to their conversion and salvation:

and turn away their captivity; in a literal sense from Babylon; and in a spiritual sense from sin, Satan, and the law; and may have a further respect to their present captivity in both senses.

Gill: Zep 2:8 - I have heard the reproach of Moab, and the revilings of the children of Ammon // whereby they have reproached my people // and magnified themselves against their border

I have heard the reproach of Moab, and the revilings of the children of Ammon,.... Two people that descended from Lot, through incest with his daughters; and are therefore mentioned together, as being of the same cast and complexion, and bitter enemies to the people of the Jews; whom they reproached and reviled, for the sake of their religion, because they adhered to the word and worship of God: this they did when the Jews were most firmly attached to the service of the true God; and the Lord heard it, and took notice of it; and put it down in the book of his remembrance, to punish them for it in due time; even he who hears, and sees, and knows all things:

whereby they have reproached my people; whom he had chosen, and avouched to be his people; and who were called by his name, and called on his name, and worshipped him, and professed to be his people, and to serve and obey him; and as such, and because they were the people of God, they were reproached by them; and hence it was so resented by the Lord; and there being such a near relation between God and them, he looked upon the reproaches of them as reproaches of himself:

and magnified themselves against their border; either they spoke reproachfully of the land of Israel, and the borders of it, and especially of the inhabitants of the land, and particularly those that bordered upon them; or they invaded the borders of their land, and endeavoured to add it to theirs; or as the Jews were carried captive by the Chaldeans, as they passed by the borders of Moab and Ammon, they insulted them, and jeered them, and expressed great pleasure and joy in seeing them in such circumstances; see Eze 25:3. Jarchi represents the case thus; when the children of Israel went into captivity to the land of the Chaldeans, as they passed by the way of Ammon and Moab, they wept, and sighed, and cried; and they distressed them, and said, what do you afflict yourselves for? why do ye weep? are not you going to the house of your father, beyond the river where your fathers dwelt of old? thus jeering them on account of Abraham's being of Ur of the Chaldees.

Gill: Zep 2:9 - Therefore as I live, saith the Lord of hosts, the God of Israel // surely Moab shall be as Sodom, and the children of Ammon as Gomorrah // even the breeding of nettles // and saltpits, and a perpetual desolation // the residue of my people shall spoil them, and the remnant of my people shall possess them

Therefore as I live, saith the Lord of hosts, the God of Israel,.... The Lord here swears by himself, by his life; partly to show how provoked he was at, and how grievously he resented, the injuries done to his people; and partly to observe the certain fulfilment of what is after declared; and it might be depended upon it would surely be done, not only because of his word and oath, which are immutable; but because of his ability to do it, as "the Lord of hosts", of armies above and below; and because of the covenant relation that subsisted between him and Israel, being their God; and therefore would avenge the insults and injuries done them:

surely Moab shall be as Sodom, and the children of Ammon as Gomorrah; that is, should be utterly destroyed, as these cities were; whose destruction is often made use of to express the utter ruin and destruction of any other people; otherwise it is not to be supposed that these countries were to be destroyed, or were destroyed, in like manner, by fire from heaven; the similitude lies in other things after expressed:

even the breeding of nettles; or "left to nettles" ^q; or rather to "thorns", as the Targum: and so the Vulgate Latin version renders it "the dryness of thorns", though to a very poor sense. In general the meaning of the phrase is, that those countries should be very barren and desolate, like such places as are overrun with nettles, thorns, briers, and brambles; and these so thick, that there is no passing through them without a man's tearing his garments and his flesh: for Schultens ^r, from the use of the word ^s in the Arabic language, shows that the words are to be rendered a "thicket of thorns which tear"; and cut the feet of those that pass through them; and even their whole body, as well as their clothes; and, wherever these grow in such plenty, it is a plain sign of a barren land, as well as what follow:

and saltpits, and a perpetual desolation; signifying that the countries of Moab and Ammon should be waste, barren, and uncultivated, as the above places were, where nothing but nettles grew, as do in great abundance in desolate places; and where saltpits should be, or heaps of salt, as Kimchi interprets it; and wherever salt is found, as Pliny ^t says, it is a barren place, and produces nothing; though Herodotus ^u speaks of places where were hillocks of salt, and very fruitful; and where the people used salt in manuring and improving their ground; which must be accounted for by the difference of climate and soil: this passage is produced by Reland ^w to prove that the lake Asphaltites is not the place, as is commonly believed, where Sodom and Gomorrah stood; since those cities were not overflown, or immersed in and covered with water, but were destroyed by fire and brimstone, and so became desolate; and had no herbs and plants, but nettles, and such like things; and such these countries of Moab and Ammon should be, and ever remain so, at least for a long time; and especially should be desolate and uninhabited by the former possessors of it; see Deu 29:23 this was fulfilled about five years after the destruction of Jerusalem, when Nebuchadnezzar, as Josephus ^x relates, led his army into Coelesyria, and made war upon the Ammonites and Moabites, and subjected them to him, who were the inhabitant of it, as the same writer says ^y:

the residue of my people shall spoil them, and the remnant of my people shall possess them; that is, the Jews, the remnant of them that returned from Babylon: now these, in the times of the Maccabees, and those that descended from them, seized on several places in these countries, and possessed them; for, after these countries had been subdued and made desolate by Nebuchadnezzar, they became considerable nations again. Josephus ^z says the Moabites in his time were a great nation; though in the third century, as Origen ^a relates, they went under the common name of Arabians; and, even long before the times of Josephus, they were called Arabian Moabites, as he himself observes; when he tells us that Alexander Jannaeus subdued them, and imposed a tribute on them; and who also gives us an account of the cities of the Moabites, which were taken and demolished by them, as Essebon, Medaba, Lemba, Oronas, Telithon, Zara, the valley of the Cilicians, and Pella; these he destroyed, because the inhabitants would not promise to conform to the rites and customs of the Jews ^b; though Josephus ben Gorion, who also makes mention of these cities as taken by the same prince, says ^c he did not demolish them, because they entered into a covenant and were circumcised; and he speaks of ten fortified cities of the king of Syria, added at the same time to the kingdom of Israel, not destroyed: likewise the children of Ammon, after their captivity by Nebuchadnezzar, became a powerful people: we read of the country of the Ammonites in

"Then Jason, who had undermined his own brother, being undermined by another, was compelled to flee into the country of the Ammonites.'' (2 Maccabees 4:26)

and, in the times of Judas Maccabeus, Timotheus, their general, got together a strong and numerous army, which being worsted by Judas, he took their city Jasoron, or Jaser,

"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)

carried their wives and children captive, and burnt their city ^d; and this people, as well as the Moabites in the third century, as before observed, were swallowed up under the general name of Arabians; and neither of them are any more; all which has fulfilled this prophecy, and those of Jeremiah and Amos concerning them: this, likewise, in a spiritual sense, might have a further accomplishment in the first times of the Gospel, when it was preached in these countries by the apostles, and churches were formed in them; and may be still further accomplished in the latter day, when those parts of the world shall be possessed by converted Jews and by Gentile Christians. Kimchi owns it may be interpreted as future, of what shall be in the times of the Messiah.

Gill: Zep 2:10 - This shall they have for their pride // because they have reproached and magnified themselves against the people of the Lord of hosts

This shall they have for their pride,.... This calamity shall come upon their land, the land of the Moabites and Ammonites, for their pride, which often goes before a fall; and has frequently been the cause of the ruin of kingdoms and states, and of particular persons; and indeed seems to have been the first sin of the apostate angels, and of fallen man. Of the pride of Moab see Isa 16:6,

because they have reproached and magnified themselves against the people of the Lord of hosts; they looked with disdain upon them, as greatly below them; and spoke contemptibly of them, of their nation, and religion; and "made" themselves "great", and set up themselves "above" them, opened their mouths wide, and gave their tongues great liberties in blaspheming and reviling them: what was done to them is taken by the Lord as done to himself; see Jer 48:42.

Gill: Zep 2:11 - The Lord will be terrible unto them // for he will famish all the gods of the earth // and men shall worship him, everyone from his place // even all the isles of the heathen

The Lord will be terrible unto them,.... To the Moabites and Ammonites in the execution of his judgments upon them, and make their proud hearts tremble; for with him is terrible majesty; he is terrible to the kings of the earth, and cuts off the spirit of princes, Job 37:22 or, as Kimchi observes, this may be understood of the people of God reproached by the Moabites and Ammonites, by whom the Lord is to be feared and reverenced with a godly and filial fear: so it may be rendered, "the Lord is to be feared by them" ^e; and to this inclines the Targum,

"the fear of the Lord is to redeem them;''

for he will famish all the gods of the earth; particularly of those countries mentioned in the context, the Philistines, Moabites, Ammonites, Ethiopians, and Assyrians; as Dagon, Chemosh, Molech, Bel, and others; called "gods of the earth", in distinction from the God of heaven, to whom they are opposed; and because made of earthly matter, and worshipped by earthly and carnal men; these the Lord, who is above them, and can destroy them at pleasure, threatens to "famish"; or to bring "leanness" ^f upon them, as the word signifies; to bring them into a consumption, and cause them to pine away gradually, by little and little, till they are no more; and that by reducing the number of their worshippers, so that they shall not have the worship and honour paid them, nor the sacrifices offered to them, supposed by the heathens to be the food of their gods; and, this being the case, their priests would be starved and become lean, who used to be fat and plump. The Septuagint version renders it, "he will destroy all the gods of the nations of the earth"; which is approved of by Noldius, and preferred by him to other versions. This had its accomplishment in part, when these nations were subdued by Nebuchadnezzar; for idols were usually demolished when a kingdom was taken; and more fully when the Gospel was spread in the Gentile world by the apostles of Christ, and first ministers of the word; whereby the oracles of the heathens were struck dumb, and men were turned everywhere from the worship of idols; the idols themselves were destroyed, and their temples demolished, or converted to better uses; and will have a still greater accomplishment in the latter day, at the conversion of the Jews, and the bringing in the fulness of the Gentiles, when the worship of idols will cease everywhere. The Syriac version renders it, "all the kings of the earth"; very wrongly:

and men shall worship him, everyone from his place; or, "in his place" ^g; that is, every man shall worship the true God in the place where he is; he shall not go up to Jerusalem to worship, but in every place lift up holy bands to God, pray unto him, praise and serve him; the worship of God will be universal; he will be King over all the earth, and his name and service one, and shall not be limited and confined to any particular place, Mal 1:11,

even all the isles of the heathen; or "Gentiles"; not only those places which are properly isles, as ours of Great Britain and Ireland; though there may be a particular respect had to such, and especially to ours, who have been very early and long favoured with the Gospel, and yet will be; but all places beyond the seas, or which the Jews went to by sea, they called isles.

Gill: Zep 2:12 - Ye Ethiopians also // ye shall be slain by my sword

Ye Ethiopians also,.... Or, "as for ye Ethiopians also" ^h; not the Ethiopians in Africa beyond Egypt, at a distance from the land of Israel, and the countries before mentioned; but the inhabitants of Arabia Chusea, or Ethiopia, which lay near to Moab and Ammon; these should not escape, but suffer with their neighbours, who sometimes distressed the people of the Jews, and made war with them, being nigh them; see 2Ch 14:9,

ye shall be slain by my sword; or, "the slain of my sword are they" ⁱ; R. Japhet thinks here is a defect of the note of similitude "as", which should be supplied thus, "ye" are, or shall be, "the slain of my sword", as they; as the Moabites and Ammonites; that is, these Ethiopians should be slain as well as they by the sword of Nebuchadnezzar; which is called the sword of God, because he was an instrument in the hand of God for punishing the nations of the earth. This was fulfilled very probably when Egypt was subdued by Nebuchadnezzar, with whom Ethiopia was confederate, as well as near unto it, Jer 46:1. The destruction of these by the Assyrians is predicted, Isa 20:4.

Gill: Zep 2:13 - And he will stretch out his hand against the north // and destroy Assyria // and will make Nineveh a desolation // and dry like a wilderness

And he will stretch out his hand against the north,.... Either the Lord, or Nebuchadnezzar his sword; who, as he would subdue the nations that lay southward, he would lead his army northward against the land of Assyria, which lay to the north of Judea, as next explained:

and destroy Assyria; that famous monarchy, which had ruled over the kingdoms of the earth, now should come to an end, and be reduced to subjection to the king of Babylon:

and will make Nineveh a desolation; which was the capital city, the metropolis of the Assyrian monarchy: Nahum prophesies at large of the destruction of this city:

and dry like a wilderness; which before was a very watery place, situated by rivers, particularly the river Tigris; so that it was formerly like a pool of water, Nah 2:6 but now should be dry like a heath or desert, Dr. Prideaux places the destruction of Nineveh in the twenty ninth year of Josiah's reign; but Bishop Usher earlier, in the sixteenth year of his reign; and, if so, then Zephaniah, who here prophesies of it, must begin to prophesy in the former part of Josiah's reign.

Gill: Zep 2:14 - And flocks shall lie down in the midst of her // all the beasts of the nations // both the cormorant and the bittern shall lodge in the upper lintels of it // their voice shall sing in the windows // desolation shall be in the thresholds // for he shall uncover the cedar work

And flocks shall lie down in the midst of her,.... In the midst of the city of Nineveh; in the streets of it, where houses stood, and people in great numbers walked; but now only should be seen the cottages of shepherds, and flocks of sheep feeding or lying down, as is before observed of the sea coast of the Philistines, Zep 2:6,

all the beasts of the nations; that is, all sorts of beasts, especially wild beasts, in the several parts of the world, should come and dwell here; instead of kings and princes, nobles, merchants, and the great men thereof, who once here inhabited, now there should be beasts of prey, terrible to come nigh unto; for these are to be understood properly and literally, and not figuratively, of men, for their savageness and cruelty, comparable to beasts:

both the cormorant and the bittern shall lodge in the upper lintels of it; of the doors of the houses in Nineveh: or, "on its pomegranates" ^k; the figures of these being often put on chapiters, turrets, pinnacles, pillars, and posts in buildings, and over porches of doors; and on these those melancholy and doleful creatures here mentioned, which delight in solitary places, should take up their abode. The "cormorant" is the same with the "corvus aquaticus", or "sea raven", about the size of a goose; it builds not only among rocks, but often on trees: what is called the "shagge" is a species of it, or the lesser cormorant, a water fowl common on our northern coasts; is somewhat larger than a common duck, and builds on trees as the common cormorant ^l. Bochart ^m takes it to be the "pelican" which is here meant; and indeed, whatever bird it is, it seems to have its name from vomiting; and this is what naturalists ⁿ observe of the pelican, that it swallows down shell fish, which, being kept awhile in its stomach, are heated, and then it casts them up, which then open easily, and it picks out the flesh of them: and it seems to delight in desolate places, since it is called the pelican of the wilderness, Psa 102:6. Isidore says ^o it is an Egyptian bird, dwelling in the desert by the river Nile, from whence it has its name; for it is called "canopus Aegyptus"; and the Vulgate Latin version renders the word here "onocrotalus", the same with the pelican; and Montanus translates it the "pelican"; and so do others. The "bittern" is a bird of the heron kind; it is much the size of a common heron; it is usually found in sedgy and reedy places near water, and sometimes in hedges; it makes a very remarkable noise, and, from the singularity of it, the common people imagine it sticks its beak in a reed or in the mud, in order to make it; hence it is sometimes called the "mire drum" ^p. It is said it will sometimes make a noise like a bull, or the blowing of a horn, so as to be heard half a German mile, or one hour's journey; hence it is by some called "botaurus", as if "bootaurus", because it imitates the bellowing of a bull ^q. The Tigurine version renders it the "castor" or "beaver" ^r; but Bochart ^s takes it to be the "hedgehog"; and so the word is rendered in the Vulgate Latin, Septuagint, Syriac, and Arabic versions, and by others: which is a solitary creature, and drives away all other animals from society with it by its prickles:

their voice shall sing in the windows: of desolate houses, the inhabitants being gone who used to be seen looking out of them; but now these creatures before named should dwell here, and utter their doleful sounds, who otherwise would not have come near them:

desolation shall be in the thresholds; there being none to go in and out over them. The Septuagint version, and which is followed by the Vulgate Latin and Arabic versions, render it, "the ravens shall be in its gates": mistaking הדב, "desolation", for ערב, "a raven":

for he shall uncover the cedar work; the enemy Nebuchadnezzar, or Nabopolassar, when he should take the city, would unroof the houses panelled with cedar, and expose all the fine cedar work within to the inclemencies of the air, which would soon come to ruin. All these expressions are designed to set forth the utter ruin and destruction of this vast and populous city; and which was so utterly destroyed, as Lucian says, that there is no trace of it to be found; and, according to modern travellers, there are only heaps of rubbish to be seen, which are conjectured to be the ruins of this city; See Gill on Nah 1:8.

Gill: Zep 2:15 - This is the rejoicing city that dwelt carelessly // that said in her heart, I am, and there is none besides me // how is she become a desolation // a place for beasts to lie down in // everyone that passeth by her // shall hiss, and wag his hand

This is the rejoicing city that dwelt carelessly,.... Once exceeding populous, and the inhabitants full of mirth and gaiety, abounding with wealth and riches, and indulging themselves in all carnal delights and pleasures; and, being well fortified, thought themselves out of all danger, and were careless and unconcerned, not fearing any enemy that should attack them; imagining their city was impregnable and invincible: these are the words of the prophet, concluding his prophecy concerning the destruction of this city, and having, by a spirit of prophecy, a foresight of its ruin and desolation; or of passengers, and what they should say when they saw it lie in its ruins:

that said in her heart, I am, and there is none besides me; or, "is there any besides me?" ^t there is none, no city in the world to be compared to it for the largeness of the place, the strength of its walls, the number of its inhabitants, its wealth and riches: at least so she thought within herself, and was elated with these things; and concluded it would never be otherwise with her; "I am", and shall always continue so:

how is she become a desolation! what a desolate place is this! its walls broken down, its houses demolished, its wealth and riches plundered, its inhabitants destroyed; and now the hold and habitation of beasts of prey, and hateful birds:

a place for beasts to lie down in! and not for men to dwell in: this is said, either as wondering, or as rejoicing at it, as follows:

everyone that passeth by her; and sees her in this ruinous condition:

shall hiss, and wag his hand; in scorn and derision, as pleased with the sight, and having no pity and compassion for her, remembering her cruelty to and oppression of others, when in her prosperity; see Nah 3:19.