Teks -- Zephaniah 2:4 (NET)

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.

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

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.

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.

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.

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—

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."

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

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

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 .

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)

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.