Commentari biblici

In this chapter we have, I. An earnest exhortation to the nation of the Jews to repent and make their peace with God, and so to prevent the judgments threatened before it was too late (Zep 2:1-3), and this inferred from the revelation of God's wrath against them in the foregoing chapter. II. A denunciation of the judgments of God against several of the neighbouring nations that had assisted, or rejoiced in, the calamity of Israel. 1. The Philistines, Zep 2:4-7. 2. The Moabites and Ammonites, Zep 2:8-11. 3. The Ethiopians and Assyrians, Zep 2:12-15. All these shall drink of the same cup of trembling that is put into the hands of God's people, as was also foretold by other prophets before and after.

The prophet, having declared the judgments which were ready to fall on his people, earnestly exhorts them to repentance, that these judgments may be averted, Zephaniah 2:1-3. He then foretells the fate of other neighboring and hostile nations: the Philistines, Zephaniah 2:4-7; Moabites and Ammonites, Zephaniah 2:8-11; Ethiopians, Zephaniah 2:12; and Assyrians, Zephaniah 2:13. In the close of the chapter we have a prophecy against Nineveh. These predictions were accomplished chiefly by the conquests of Nebuchadnezzar.

INTRODUCTION TO Zephaniah 2

In this chapter the prophet exhorts the Jews to repentance; and foretells the destruction of several neighbouring nations. The body of the people of the Jews in general are first called upon to gather together and humble themselves, who were a people neither desirable, nor deserving of the favours of God, nor desirous of them, Zephaniah 2:1 and to this they are pressed, from the consideration of God's decree of vengeance being ready to bring forth and break forth upon them, Zephaniah 2:2 and then the few godly among them are exhorted to seek the Lord, and what is agreeable to him; since there was at least a probability of their being protected by him in a time of general calamity, Zephaniah 2:3 and that the destruction of this people might appear the more certain, and that they might have no dependence on their neighbours, the prophet proceeds to predict the ruin of several of them, particularly the Philistines; several places belonging to them are by name mentioned, and the whole land threatened with desolation; the maritime part of it to be only inhabited by shepherds and their flocks; and afterwards the coast possessed by the Jews, on their return from their captivity, Zephaniah 2:4. Next the Moabites and Ammonites are prophesied of; whose destruction should come upon them for their pride, and for their contempt and reviling of the people of God; and which should be like that of Sodom and Gomorrah; and would issue in the abolition of idolatry, and the setting up of the worship of God in their country, and elsewhere, Zephaniah 2:8. As for the Ethiopians, they should be slain with the sword, Zephaniah 2:12 and the whole monarchy of Assyria, with Nineveh the metropolis of it, should be utterly laid waste, and become a desolation, and a wilderness; and the habitation, not only of flocks, but of beasts and birds of prey, Zephaniah 2:13.

Zep 2:1-15.

EXHORTATION TO REPENT BEFORE THE CHALDEAN INVADERS COME. DOOM OF JUDAH'S FOES, THE PHILISTINES, MOAB, AMMON, WITH THEIR IDOLS, AND ETHIOPIA AND ASSYRIA.

1. Gather yourselves--to a religious assembly, to avert the judgment by prayers

(Joe 2:16)

[GROTIUS]. Or, so as not to be dissipated "as chaff"

(Zep 2:2).

The Hebrew is akin to a root meaning "chaff." Self-confidence and corrupt desires are the dissipation from which they are exhorted to gather themselves [CALVIN]. The foe otherwise, like the wind, will scatter you "as the chaff." Repentance is the gathering of themselves meant.

nation not desired--(Compare

2Ch 21:20),

that is, not desirable; unworthy of the grace or favor of God; and yet God so magnifies that grace as to be still solicitous for their safety, though they had destroyed themselves and forfeited all claims on His grace [CALVIN]. The Margin from Chaldee Version has, "not desirous," namely of returning to God. MAURER and GESENIUS translate, "Not waxing pale," that is, dead to shame. English Version is best.

Having set forth the terrors of the Judgment Day, the prophet adds an earnest call to repentance; and then declares how judgments, forerunners of that Day, shall fall, one by one, on those nations around, who know not God, and shall rest upon Nineveh, the great beautiful ancient city of the world. Jerome: "See the mercy of God. It had been enough to have set before the wise the vehemence of the coming evil. But because He willeth not to punish, but to alarm only, Himself calleth to repentance, that He may not do what He threatened." Cyril: "Having set forth clearly the savageness of the war and the greatness of the suffering to come, he suitably turns his discourse to the duty of calling to repentance, when it was easy to persuade them, being terrified. For sometimes when the mind has been numbed, and exceedingly bent to evil, we do not readily admit even the will to repent, but fear often drives us to it, even against our will. He calls us then to friendship with Himself. For as they revolted, became aliens, serving idols and giving up their mind to their passions, so they would, as it were, retrace their steps, and lay hold of the friendship of God, choosing to serve Him, nay and Him Alone, and obey His commandments. Wherefore, while we have time, while the Lord, in His forbearance as God, gives way, let us enact repentance, supplicate, say weeping, "remember not the sins and offences of my youth" Psalm 25:7; let us unite ourselves with Him by sanctification and sobriety. So shall we be sheltered in the day of wrath, and wash away the stain of our falls, before the Day of the Lord come upon us. For the Judge will come, He will come from heaven at the due season, and will reward each according to his work."

Gather yourselves together, yea gather together - o, rather, "Sift yourselves, yea sift" . The exact image is from gathering stubble or dry sticks, which are picked up one by one, with search and care.

So must men deal with the dry and withered leaves of a past evil life. The English rendering however, comes to the same meaning. We use, "collect oneself" for bringing oneself, all one's thoughts, together, and so, having full possession of oneself. Or "gathering ourselves" might stand in contrast with being "abroad," as it were, out of ourselves amid the manifoldness of things seen. Jerome: "Thou who, taken up with the business of the world, hurriest to and fro amid divers things, return to the Church of the saints, and join thyself to their life and assembly, whom thou seest to please God, and bring together the dislocated members of thy soul, which now are not knit together, into one frame of wisdom, and cleave to its embrace." "Gather yourselves" into one, wherein ye have been scattered; to the One God, from whom they had wandered, seeking pleasure from His many creatures; to His one fold and Church, from which they had severed themselves outwardly by joining the worship of Baal, inwardly, by serving him and his abominable rites; joining and joined to the assembly of the faithful, by oneness of faith and life.

In order to repent, a man must know himself thoroughly; and this can only be done by taking act by act, word by word, thought by thought, as far as he can, not in a confused heap or mass, as they lie in any man's conscience, but one by one, each picked up apart, and examined, and added to the sear unfruitful heap, plucking them as it were, and gathering them out of himself, that so they may, by the Spirit of burning, the fire of God's Spirit kindling repentance, be burned up, and not the sinner himself be fuel for fire with them. The word too is intensive, "Gather together all which is in you, thoroughly, piece by piece" (for the sinner's whole self becomes chaff, dry and empty). To use another image, "Sift yourselves thoroughly, so that nothing escape, as far as your diligence can reach, and then - "And gather on," that is, "glean on;" examine yourselves, "not lightly and after the manner of dissemblers before God," but repeatedly, gleaning again and again, to see if by any means anything have escaped: continuing on the search and ceasing not.

The first earnest search into the soul must be the beginning, not the end. Our search must be continued, until there be no more to be discovered, that is, when sin is no more, and we see ourselves in the full light of the presence of our Judge. For a first search, however diligent, never thoroughly reaches the whole deep disease of the whole man; the most grievous sins hide other grievous sins, though lighter. Some sins flash on the conscience, at one time, some at another; so that few, even upon a diligent search, come at once to the knowledge of all their heaviest sins. When the mist is less thick, we see more clearly what was before one dark dull mass of imperfection and misery. : "Spiritual sins are also with difficulty sifted, (as they are,) by one who is carnal. Whence it happens, that things in themselves heavier he perceives less or very little, and conscience is not grieved so much by the memory of pride or envy, as of impurities and crimes."

So having said, "Sift yourselves through and through," he says, "sift on." A diligent sifting and search into himself must be the beginning of all true repentance and pardon. : "What remains, but that we give ourselves wholly to this work, so holy, and needful? "Let us search and try our ways and our doings" , and let each think that he has made progress, not if he find not what to blame, but if he blame what he finds. Thou hast not sifted thyself in vain, if thou hast discovered that thou needest a fresh sitting; and so often has thy search not failed thee, as thou judgest that it must be renewed. But if thou ever dost this, when there is need, thou dost it ever. But ever remember that thou needest help from above and the mercy of Jesus Christ our Lord Who is over all, God blessed forever." The whole course of self-examination then lies in two words of divine Scripture. And withal he warns them, instead of gathering together riches which shall "not be able to deliver them in the day of trouble," to gather themselves into themselves, and so "judge" themselves "thoroughly , that they be not judged of the Lord" 1 Corinthians 11:31-32.

O nation not desired - o, that is, having nothing in itself to be desired or loved, but rather, for its sin, hateful to God. God yearneth with pity and compassion over His creatures; He "hath a desire to the work of His Hands" . Here Israel is spoken to, as what he had made himself, hateful to God by his sins, although still an object of His tender care, in what yet remained to him of nature or grace which was from Himself.

Gather yourselves - Others, sift yourselves. Separate the chaff from the wheat, before the judgments of God fall upon you. O nation not desired - unlovely, not delighted in; hated because of your sin. The Israelites are addressed.

Gather yourselves together,.... This is said to the people of the Jews in general; that whereas the judgments of God were coming upon them, as predicted in the preceding chapter Zephaniah 1:1, it was high time for them to get together, and consider what was to be done at such a juncture; it was right to call a solemn assembly, to gather the people, priests, and elders, together, to some one place, as Joel directs, Joel 1:14 the inhabitants of Jerusalem to the temple, and the people of the land to their respective synagogues, and there humble themselves before the Lord; confess their sins, and declare their repentance for them; and pray that God would show favour to them, and avert his wrath and judgments from them: or, "gather the straw" (y); from yourselves, and then gather it from others, as follows: or, "first adorn yourselves", and "then others", as in the Talmud (z); and the sense is the same with the words of Christ, "first cast out the beam out of thine own eye", &c. Matthew 7:3 and the meaning of both is, first correct and amend yourselves, and then reprove others: this sense is given by the Jewish commentators, and is approved by Gussetius (a): or "search yourselves" (b); as some render the word; and that very diligently, as stubble is searched into, or any thing searched for in it; let the body of the people inquire among themselves what should be the cause of these things; what public sins prevailed among them, for which they were threatened with an utter destruction; and let everyone search into his own heart and ways, and consider how much he has contributed to the bringing down such sad calamities upon the nation: thus it became them to search and inquire into their state and circumstances of affairs, in a way of self-examination; or otherwise the Lord would search them in a way of judgment, as threatened Zephaniah 1:12 or "shake out" (c), or "fan yourselves", as others; remove your chaff by repentance and reformation, that you be not blown away like chaff in the day of God's wrath, as afterwards suggested:

yea, gather together; or "search", or "shake out", or "fan", as before: this is repeated, to show the necessity and importance of it, and the vehemency of the prophet in urging it:

O nation not desired; by other nations, but hated by them, as Abarbinel observes; not desirable to God or good men; not amiable or lovely for any excellencies and goodness in them, but the reverse; being a disobedient and rebellious people; a seed of evildoers, laden with iniquity, who, from the crown of the head to the sole of the feet, were full of wounds, bruises, and putrefying sores; or of disorders and irregularities, sins and transgressions, comparable to them; and therefore, instead of being desirable, were loathsome and abominable: or, as some render the word, "O nation void of desire" (d); or "not affected" with it; who had no desire after God, and the knowledge of his will; after his word and worship; after a return unto him, and reconciliation with him; after his favour, grace, and mercy; not desirous of good things, nor of doing any. So the Targum,

"gather together, and come, and draw near, this people who desire not to return to the law.''

Joseph Kimchi, from the use of the word in the Misnic language, renders it, "O nation not ashamed": of their evil works, being bold and impudent; and yet, such was the goodness and grace of God to them, that he calls them to repentance, and gives them warning before he strikes the blow.

(y) "legite paleas vestras", Gussetius. "proprie est stipulas colligere", Drusius, Piscator, Tarnovius. (z) T. Bab. Bava Metzia, fol. 107. 2. & Bava Bathra, fol. 60. 2. & Sanhedrin, fol. 19. 1.((a) Ebr. Comment. p. 763. (b) "Scrutamini", Pagninus; "disquirite", Munster; "examinate", Vatablus; "perscrutamini", Cocceius. (c) "Excutite vos", Junius & Tremellius, Tarnovius; so Stockius, p. 975. (d) "vacua desiderio", Junius & Tremellius, Piscator; "quae nullo desiderio afficeris", Burkius; "quae nullo tenteris affectu", Munster.

An exhortation to repentance, Zephaniah 2:1-3. The judgment of the Philistines, Zephaniah 2:4-7 of Moab and Ammon, Zephaniah 2:8-11, of Ethiopia, Zephaniah 2:12, and Assyria, Zephaniah 2:13-15.

Gather yourselves together; call a solemn assembly, as Joel 1:14, proclaim a fast. Let all have notice given to meet on this work, and, being gathered together, search yourselves, your hearts and ways, and repent.

Gather together; repeated to affect them the more, and to hasten them to it, and make them serious in it.

O nation of the Jews, yet a people, yet my people, though next door almost to being no people.

Not desired; neither desirous to return, nor desirable in your return; foolishly unwilling to return, and utterly unworthy to be received on your return: yet gather together, search your ways, and try what you may do for your safety.