Sofonias 3
John MacArthur · Citado em PreceptAustin
Sofonias 3
MacArthur - The prophet transitions from the historical invasion of Judah by Babylon to the future day of the Lord. He speaks of the Great Tribulation, when the LORD will gather all the nations for judgment (cf. Joel 3:1-2, Joel 3:12–17; Zec 12:2, 3; 14:2; Mt 24:21). The faithful remnant, presumably the meek of Zeph 2:1–3, are exhorted to wait in trust for Him to carry out His judgment. (Borrow MacArthur Study Bible) A C Gaebelein on who is to "Wait" - This verse leads us back to the opening exhortation of this chapter (Zeph 3:1). They are as a nation to wait for Him, till the day comes in which He arises to execute the judgment of the nations. It has been a long waiting. Centuries have come and gone; His earthly (CHOSEN) people have been the wanderers among the nations of the world, where they have been a byword and a curse, yet witnesses for Him also. Still they are waiting for “that day,” the day which closes the Times of the Gentiles (Lk 21:24+), when the Stone (Messiah) strikes the great man image and becomes a mountain filling the whole earth Daniel 2:1-49. (Ed: See Da 2:34, 35+ and Da 2:44,45+) (Gaebelein's Annotated Bible Commentary) G Campbell Morgan seems to imply he is telling the Jews to wait - The address opened with a declaration of woe against Jerusalem, which the prophet described as rebellious, polluted, and oppressing. In the presence of this utter hopelessness the prophet cried, "Therefore wait for Me, saith Jehovah." This was the first gleam of hope. The very hopelessness and sin of the people made divine action necessary, and the action would be judgment. The judgment, however, would be but the prelude, for no sooner had the prophet declared it to be inevitable than he proceeded to describe the ultimate restoration. From this point the prophecy is clearly Messianic. Zephaniah gave no picture of the suffering Servant, nor any hint of His method. He dealt only with the ultimate result. He then addressed himself to the remnant, charging them to sing and rejoice because their enemy would be cast out, and their true King Jehovah be established in the midst of them. He next called them to true courage and to service. The prophecy reaches its highest level as Zephaniah describes the attitude of God in poetic language...Jehovah in the midst of His people will rejoice, and from the silence of love will proceed to the song of His own satisfaction. NET Note has this note on who is to wait - The second person verb form ("you must wait patiently") is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see Zech 2:3) are in view. Because of Jerusalem's sin, they must patiently wait for judgment to pass before their vindication arrives. The fact that Jehovah will exert His sovereign power to "gather nations, to assemble kingdoms" (cf repeated allusions to the global aspect of this prophecy - Zeph 1:2, 3, 18, 2:3, 11, 3:8, 19, 20) clearly requires a future fulfillment and parallels John's description of the gathering of the nations of the world at Armageddon (see discussion of this campaign), in preparation for the final great conflict (see Rev 16:14-16+). Notice the vivid synonyms that describe the LORD's attitude in "the day" - indignation, anger, (zealous) fire. This Day of Jehovah will have a two-fold effect, bringing judgment on the nations that have rejected His gracious offer of eternal life in Christ (and for their treatment of Israel - see Joel 3:2b) and purification for the God fearing remnant (cp Ro 11:26-27+). 🙏 THOUGHT - A SHORT EXCURSUS ON WAITING - Waiting is a difficult "virtue" for most of us! But when Jehovah says "Wait" we need to hear and heed. And we do not have to wait passively for in Isaiah we read "Yet (see Isa 40:30 for contrast) those who wait for the LORD Will gain new strength (EXCHANGE THEIR STRENGTH FOR HIS STRENGTH - cf 2Cor 12:9,10+); They will mount up with wings like eagles, They will run and not get tired, They will walk and not become weary. (Isaiah 40:31+) Play this old Maranatha chorus Wait Upon the Lord and worship HIm as you wait for whatever He is calling you to wait upon. Here is another one - Wait On the Lord. Here is a third chorus which is a bit more upbeat "I Waited" And while you are waiting don't waste the time but meditate on His word on waiting as recorded in the Psalms - Observe what "wait" is associated with - make a list and you will be amazed - then give thanks to the Lord that His Spirit enables you to wait patiently on Him - Ps. 25:3; Ps. 25:5; Ps. 25:21; Ps. 27:14; Ps. 33:20; Ps. 37:7; Ps. 37:9; Ps. 37:34; Ps. 39:7; Ps. 40:1; Ps. 52:9; Ps. 62:1; Ps. 62:5; Ps. 69:3; Ps. 69:6; Ps. 104:27; Ps. 106:13; Ps. 119:43; Ps. 119:74; Ps. 119:81; Ps. 119:95; Ps. 119:114; Ps. 119:147; Ps. 130:5; Ps. 130:6; Ps. 147:11. Then let your heart be blessed and lifted up as you sign with Shane and Shane "I Will Wait For You," Psalm 130:6 "My soul waits for the Lord More than the watchmen for the morning; Indeed, more than the watchmen for the morning." For - term of explanation. What is he explaining? He is explaining why they must wait. They must be patient for the day when Jesus avenges His cause. The day when I rise up as a witness (ʿēd̠; LXX = marturion/martyrion) - When is this day? The context helps us, explaining that it will be the day when Jehovah gathers nations and assembles kingdoms and that this would involve the entire earth. This is clearly at triumphant Second Coming of Jesus when He defeats the armies of the world arrayed against Him because He is King of kings and Lord of lords. (read Rev 19:11-21+). Witness (ʿēd̠; LXX = marturion/martyrion) - This is a description of Jehovah testifying or taking the witness stand (so to speak) against His enemies, a concept of which is common in the Old Testament (Mic 1:2; Mal 3:5; Jer 29:23). Some versions like ESV render the Hebrew here as plunder or seize, picturing the LORD avenging Himself against His enemies. Witness is a more accurate rendering as that is the meaning in the Hebrew and LXX. My decision (mishpat/mispat; LXX - krima - an administrative decree, the result of krino [to judge], thus a judgment, verdict or sentence) is to gather nations, to assemble kingdoms - Decision is the Hebrew word mishpat, which refers to a verdict pronounced judicially and thus is a judgment, a sentence or formal decree in a legal dispute. God's dispute is with sinners, because all sinners have broken His perfect law and are deserving of the death penalty (cf Ro 3:23+, Ro 6:23+). Decision pictures God as a just Judge (See God's attribute of Justice), pronouncing "sentence" on the guilty nations and kingdoms of the world. Charles Fineberg - The Lord is determined to gather the nations (Zec 14:2) and kingdoms to pour out upon them in one great act of judgment His indignation, His fierce anger, and the fire of His jealousy. The words are vivid and portray a scene of great prophetic importance. See also Joel 3:1-3 and 3:12-16. (According to the Massoretic scholars, who labored faithfully on the text of the Old Testament, verse 8 is the only verse of the Old Testament in which all the letters of the Hebrew alphabet, even the final letters, occur.) (See The Minor Prophets) 🙏 THOUGHT - Dear reader, are you safe from the wrath to come? You can be (Read 1Thes 1:10+) If you are unsure, then let today be the day of your salvation (2Cor 6:2) and believe in the Lord Jesus Christ and you will be saved (Acts 16:31, cp Ro 10:9-10+, Eph 2:8-9+). Joel 3:2+ I will gather all the nations And bring them down to the valley of Jehoshaphat. Then I will enter into judgment with them there On behalf of My people and My inheritance, Israel, Whom they have scattered among the nations; And they have divided up My land. Joel 3:9-16+ Proclaim this among the nations: Prepare a war; rouse the mighty men! Let all the soldiers draw near, let them come up! 10 Beat your plowshares into swords And your pruning hooks into spears; Let the weak say, “I am a mighty man.” 11 Hasten and come, all you surrounding nations, And gather yourselves there. Bring down, O LORD, Your mighty ones. 12 Let the nations be aroused And come up to the valley of Jehoshaphat, For there I will sit to judge All the surrounding nations. 13 Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; The vats overflow, for their wickedness is great. 14 Multitudes, multitudes in the valley of decision (charuts NOT THE SAME WORD FOR DECISION [mishpat] IN Zeph 3:8 )! For the Day of the Lord is near in the valley of decision. 15 The sun and moon grow dark And the stars lose their brightness. 16 The LORD roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel. Micah 4:11-13+ “And now many nations have been assembled against you who say, ‘Let her be polluted, And let our eyes gloat over Zion.’ 12“But they do not know the thoughts of the LORD, And they do not understand His purpose; For He has gathered them like sheaves to the threshing floor. 13“Arise and thresh, daughter of Zion, For your horn I will make iron And your hoofs I will make bronze, That you may pulverize many peoples, That you may devote to the LORD their unjust gain And their wealth to the Lord of all the earth. Zechariah 14:2,3+ For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. 3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle (DESCRIBED IN Revelation 19:11-21+). Observe that God is sovereign over nations and kingdoms. They can choose to rebel against Him, but ultimately He is control (God is in Control). The same principle applies to human beings -- which is good news if you are His child (Jn 1:11-13), but bad news if you are His enemy (Nahum 1:2). The idea of God gathering nations is used eschatologically in a number of passages to describe the gathering of the Gentile nations for judgment in the end times (Isa 43:9; 66:18; Joel 3:2, 11, Micah 4:12, Zeph 3:8) but at other times is used to describe the gathering of the dispersed nation of Israel in the last days (Dt 30:3-4, Isa 11:12, 40:10, 43:5, 54:7, 56:8 Jer 23:3, 29:14; 31:8, 10; 32:37, Ezek 11:17, 20:34, 41, 28:25, 34:13, 36:24, 37:21, 39:27, Hos. 1:11, Micah 2:12, 4:6, Zeph 3:19-20, Zech 10:8, 10:10). Moody Bible Commentary - In the final verse of the judgment section, the prophet returned to the beginning. Even as he began with a prediction of universal judgment (Zeph 1:2–3), so he once again predicted that God will judge all the earth. At the end of the future tribulation, the Lord will gather nations and assemble kingdoms against Jerusalem (see Zech 12:2–9+ and Zech 14:1–2+ and the comments there) for the campaign of Armageddon (Rev 16:14-16+). It is during this time of Jacob’s distress (Jer 30:6-7+) that God will purge Israel (Zech 13:8,9+) and bring them back to Himself. To pour out (LXX -ekcheo ) on them My indignation (za'am; LXX - orge - settled indignation + thumos - anger that "boils up") - Note the Septuagint uses not one but two words to describe Yahweh's indignation! Note that the indignation is personal! God has been personally offended! I think too often when I sin, I forget that God's heart is grieved (cf Ezek 6:9+) and He takes my sin against Him very personally! Who is them? In context them signifies the nations and kingdoms, in short the Gentiles. This prophecy is repeated in Isaiah 34:1-3+ Draw near, O nations, to hear; and listen, O peoples! Let the earth and all it contains hear, and the world and all that springs from it. 2 For the LORD’S indignation is against all the nations, And His wrath against all their armies; He has utterly destroyed them, He has given them over to slaughter. 3 So their slain will be thrown out, And their corpses will give off their stench, And the mountains will be drenched with their blood. It is interesting (and not a coincidence) that the Hebrew verb for pour out (shaphak) is translated in the Septuagint (Lxx) with the verb ekcheo. Ekcheo is used 9 times in Revelation 16 in John's graphic description of the pouring out of the Bowl Judgments (representing the final outpouring of God's wrath) on the Christ rejecting world. John writes "Then I heard a loud voice from the temple, saying to the seven angels, "Go and pour out on the earth the seven bowls of the wrath of God.", Rev 16:1, 2,4,5, 6, 8, 10, 12, 17- see notes on Revelation 16) As noted in the table above Zephaniah 1:1-3:8 prophesies darkness and gloom associated with the Day of the LORD when God pours out His wrath on Judah and Jerusalem and then on the entire world. Zephaniah 3:8 is in a sense the climax of the pouring of His wrath, after which the tone changes to one of hope and restoration for those who place their faith in the Messiah, both Jews and Gentiles. As Matthew
Sofonias 3
MacArthur - Some have referred the phrase “I will give to the peoples purified lips” (Zeph 3:9) to the restoration of a universal language, similar to the days prior to confusion of languages at the Tower of Babel (Ge 11:1–9). They point out that the same Hebrew word translated “lips” is also used in Ge 11:7. It is better, however, to understand the passage as pointing to a purification of heart and life. This is confirmed by the context (cf. Zeph 3:13) and corroborated by the fact that the word “language” is most commonly translated “lip,” as here. When combined with “pure,” the reference to speech speaks of inward cleansing from sin (Isa 6:5) manifested in speech (cf. Mt 12:34), including the removal of the names of false gods from their lips (Hos 2:17). It does not imply a one world language. (Borrow MacArthur Study Bible) Give (NAS translation) is not the best translation of this Hebrew word (haphak) which is a word (ESV = "I will change") which describes a turning around, a turning away, a transformation, total change, this turn being manifest not as a slow, progressive change, but as a sudden, radical break with the past (compare repentance - metanoia). The Septuagint translates haphak with the verb metastrepho which means to turn around, to cause something to change in its state or condition, as in turning something to its opposite state. In this case unregenerate men and women are given the gift of regeneration, the gift of new hearts (cf God's promises in Ezek 11:19+, Ezek 18:31, Ezek 36:26-27+)! In short this clearly describes conversion of the Gentiles by grace through faith (Eph 2:8-9+)! I will give them purified lips speaks of them being born again (regenerated, entering into the New Covenant) for out of the mouth comes that which fills the heart (Mt 12:34-37, Lk 6:45, cf Isaiah 6:5+, Hos 2:17). The only way to have purified lips is to have a purified ("circumcised") heart! Walter Kaiser on the significant of purified lips - The Hebrew word translated “to restore” is a vigorous word meaning a turning around, a turning away, a transformation, a collapse, or a total change. It is not a slow, developing change, but a sudden and radical break with the past. The word was used of Saul when “God gave him another heart” (1 Sam. 10:9; cf. also Gen. 19:21, 25, 29; Deut. 29:33—all of the “collapse” of the cities of Sodom and Gomorrah). This radical change, amazingly enough, will affect the Gentile nations, consistent with the worldwide scope of the work of God described in 1:2–3. And when God promises to restore a “pure language,” (KJV) He is referring to more than a type or quality of speech; human language is merely the outward indicator of the inner ego and person.(ED: cf JESUS' WORDS = "FOR THE MOUTH SPEAKS OUT OF THAT WHICH FILLS THE HEART" - Mt 12:34+ IN SHORT, GOD WILL GIVE THEM NEW HEARTS! cf Ezek 36:26,27+; cf Circumcision of the Heart) Thus the promise of a radical change of language was another statement of the uniqueness of God’s re-creative work. (Answering Isaiah’s confession that he was “a man of unclean lips [Is. 6:5]” God would purify those lips and the inner disposition which they symbolized.) (See The Preacher's Commentary) Giving pure lips promises that after judgment God will purify the nations so they can worship Him together, giving them “pure lips,” meaning speech that reflects cleansed hearts and sincere devotion. The phrase primarily refers to spiritual purification rather than merely restoring a single human language. Some writers believe it echoes a reversal of the Tower of Babel in Genesis 11, where human pride brought confusion and division of languages. In Zephaniah, God reverses that division by creating unity (cf Shoulder to shoulder) among the nations in humble worship. This restoration begins to be seen at Pentecost in Acts 2 and ultimately points forward to the future kingdom when people from every nation will worship the Lord together in perfect harmony. Call on the Name of the LORD - This is something only someone with a "new heart" would even desire to do, for no man seeks after God (see Ro 3:11+, cf Ro 8:7+, Isa 9:13+, Isa 31:1, see also Ge 4:26; 1Ki 18:24; Jer. 10:25; Joel 2:32+; Acts 2:21; Ro 10:12, 13) Shoulder to shoulder - Literally "To serve Him with one shoulder." (Zep 3:9YLT) It is interesting that the LXX uses the noun zugos or zygos, which is strictly speaking a crossbeam, the yoke that was used to control two working oxen who worked best when they pulled in unison. Beloved, this phrase is a beautiful picture of the coming day when born again Jews and Gentiles will worship and serve the Messiah side by side, in one accord (see note). Oh, what a glorious day it will be! Maranatha! Walter Kaiser - Now mortals with new hearts would call on the name of the LORD and serve Him, literally, “with one shoulder,” or as we say in our idiom, “shoulder to shoulder,” or “with one accord” (v. 9c). When a team of oxen were yoked together, the task went best when they pulled the load as if they were one. In the day of the Lord, amazingly, the Gentile nations will worship and serve God alongside Israel with one accord. (See The Preacher's Commentary) Baker - The purpose of the punishment, not only of Judah but of all the nations, is restoration for all, conversion of the pagans to Yahweh. Strife and enmity will disappear, and harmony and peace and shared worship of Yahweh will result (cf. 1 Kgs 8:41–43; Pss 22:27; 102:22; Isa. 2:2–4; 56:1–7; Mal. 1:11). (TCOT) Charles Stanley - God multiplied human languages at Babel in order to frustrate human arrogance (Gen. 11:9), but one day He will use language to bring us together to serve Him in unity and humility. He longs for a close relationship with us! (See Life Principles Bible) Jon Courson summarizes this last section - After seeing the decree of the Lord in Zeph 1:1-6 and the day of the Lord in Zeph 1:7-3:8, we are about to see the third and final section of Zephaniah's book: the deliverance of the Lord—a section I love, for in it we see the light break forth and the Son rise.Watch for this in four ways: the regathering of Israel (Zeph 3:9, 10), the repenting of Israel (Zeph 3:11-13), the rejoicing of Israel (Zeph 3:14-15), and the Redeemer of Israel (Zeph 3:16-20). (See Jon Courson's Application Commentary: Volume 2- Page 877) QUESTION - What does it mean to be in one accord? GOTQUESTIONS.ORG ANSWER - The concept of being in one accord is expressed frequently in the Bible, with ten instances in the book of Acts. For example, “All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers” (Acts 1:14, ESV). To be in one accord communicates being one in heart and mind. More specifically, the words in the original language convey the inner unity (oneness of heart and mind) of a group of people engaged in a similar action. As such, the expression is sometimes rendered “with one mind,” as in Romans 15:6: “So that you may glorify the God and Father of our Lord Jesus Christ with one mind and one voice” (CSB). When a group of people acts single-mindedly, unanimously, in harmony, in unity, and without dissent, they are operating in one accord. In the Bible, the phrase often occurs along with statements about the people, the place, or the activity in which the harmonious group is participating: “Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, with the following letter: ‘The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul’” (Acts 15:22–25, ESV). In the Old Testament, the phrase in one accord is always used to describe unanimous participation in a particular action. In Joshua 9:2, the pagan kings “gathered themselves together to fight with one accord against Joshua and Israel” (LEB). Speaking of the conversion of heathen nations, Zephaniah 3:9 says, “For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the LORD and serve him with one accord” (ESV). Here, the phrase translated “with one accord” literally means “with one shoulder.” It likely comes from the practice of yoking oxen together for plowing. The NIV translates the idea with a similar English expression, “shoulder to shoulder.” In the New Testament, in one accord is used to emphasize the internal unanimity of a community. In Acts 12:20, that community is “the people of Tyre and Sidon” who are angry with Herod. In Acts 8:6, it describes the crowd of people who are listening to Philip’s teachings: “And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did” (ESV). It illustrates how the community of Christian believers worshiped, prayed, and fellowshipped together (Acts 1:14; 2:46; 4:24; 5:12; Romans 15:6). Unity in the early church is also expressed by the sharing of material possessions: “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common” (Acts 4:32, ESV). The early church, being in one accord (ED: see great word Homothumadon all except one use in Acts - the Early Church), had “no schisms, no divided interests, no discordant purposes” (from Notes on the Bible by Albert Barnes, 1834). This kind of oneness of heart and soul in the body of Christ is only possible through the Holy Spirit’s enabling This kind of oneness of heart and soul in the body of Christ is only possible through the Holy Spirit’s enabling (Ephesians 4:1–6). It is a gift of God’s grace (Romans 12:3–13). The Greek term translated “in one accord,” according to the Enhanced Strong’s Lexicon, “helps us understand the uniqueness of the Christian community. . . . The image is almost musical; a number of notes are sounded which, while different, harmonise in pitch and tone. As the instruments of a great concert under the direction of a concert master, so the Holy Spirit blends together the lives of members of Christ’s church.” Related Resources: Homothumadon - with one accord Zephaniah 3:10 "From beyond the rivers of Ethiopia My dispersed ones will bring My offerings. BGT ἐκ περάτων ποταμῶν Αἰθιοπίας οἴσουσιν θυσίας μοι LXE From the boundaries of the rivers of Ethiopia will I receive my dispersed ones; they shall offer sacrifices to me. KJV From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. NET From beyond the rivers of Ethiopia, those who pray to me will bring me tribute. CSB From beyond the rivers of Cush My supplicants, My dispersed people, will bring an offering to Me. ESV From beyond the rivers of Cush my worshipers, the daughter of my dispersed ones, shall bring my offering. NIV From beyond the rivers of Cush my worshipers, my scattered people, will bring me offerings. NLT My scattered people who live beyond the rivers of Ethiopia will come to present their offerings. NRS From beyond the rivers of Ethiopia my suppliants, my scattered ones, shall bring my offering. NJB From beyond the rivers of Ethiopia, my suppliants will bring me tribute. NAB From beyond the rivers of Ethiopia and as far as the recesses of the North, they shall bring me offerings. YLT From beyond the rivers of Cush, my supplicants, The daughter of My scattered ones, Do bring My present. RSV From beyond the rivers of Ethiopia my suppliants, the daughter of my dispersed ones, shall bring my offering. NKJ From beyond the rivers of Ethiopia My worshipers, The daughter of My dispersed ones, Shall bring My offering. ASV From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. Psalm 68:31; 72:8-11; Isaiah 11:11; 18:1,7-19; 27:12,13; 49:20-23; Isaiah 60:4-12; 66:18-21; Malachi 1:11; Acts 8:27; 24:17; Romans 11:11,12; 15:16; 1 Peter 1:1 Related Passages: Zechariah 14:16-19+ Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths. 17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them. 18 If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the LORD smites the nations who do not go up to celebrate the Feast of Booths. 19 This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths. BELIEVING GENTILES WILL WORSHIP YESHUA IN JERUSALEM From beyond the rivers of Ethiopia My dispersed ones - In context this refers to those who were just described as receiving purified lips, etc in Zeph 3:9. Walter Kaiser - This could mean either that all the world’s peoples, not just the Jewish Diaspora, will come to worship Yahweh and to make offerings, or that all the exiled Israelites, even those dispersed so far away as to seem irretrievable, will return to worship and offer sacrifices to God. Given Zephaniah’s universal outlook and the all-encompassing announcement in verse 9, the first interpretation must be the correct one. The concept of God’s redemption extending to all the nations and peoples of the earth is not initiated by Zephaniah; it appears in Isaiah 2:2–4; Micah 4:1–4; Isaiah 11:9; 19:23–25; 49:5–6. (See The Preacher's Commentary) Offerings (minhâh) refers to voluntary “gift” offerings (cf. Lev. 2) which is made over an above the regular offerings and thus is expressive of deep gratitude to God. Moody Bible Commentary - In that day, the nations (ED: GENTILES) will come from distant lands (“from beyond the rivers of Cush,” Zph 3:10, HCSB), to worship the Lord in Jerusalem Dispersed (scattered)(06327) puts means to scatter, be dispersed, to be spread abroad. The first use is of men scattered throughout the earth (Ge 10:18, Ge 11:4). Israel's dispersion (Ezek 34:5), like sheep scattered (Zech 13:7). Be scattered - army (2Ki 25:5, Jer 52:8); people (Ge 11:8, 9); Israel's being scattered (Dt. 4:27; 28:64; Jer. 9:16; Ezek. 11:16) Lightning scattering an enemy (2Sa 22:15, Ps 18:14). A second meaning for put is to shatter, to crush, to break in pieces. It points out figuratively the Lord's apparent attack on Job in sickness (Job 16:12). God's word, shatters or crushes rock like a sledgehammer (Jer. 23:29). God's look breaking, shattering mountains (Hab. 3:6). The Hebrew verb פּוּץ (pûts) fundamentally conveys the idea of dispersion from a place of concentration into many directions, whether of people, armies, animals, or objects. At its most basic level the word describes something that was once gathered or unified becoming scattered or spread out over a wide area. The term appears over sixty times in the Old Testament and occurs in several stems (primarily Qal, Niphal, and Hiphil). In the Qal and Niphal stems the verb generally functions intransitively, meaning that the subject itself becomes scattered (“to be dispersed”). In the Hiphil stem it is causative, meaning someone causes another to be scattered—most frequently God causing dispersion as an act of judgment. The earliest use of the verb appears in Genesis 10:18, where the families of the Canaanites were “spread abroad” after the flood. Immediately afterward the word becomes central in the account of the Tower of Babel. Humanity sought unity in rebellion against God, declaring, “Let us build for ourselves a city… otherwise we will be scattered abroad over the face of the whole earth” (Genesis 11:4). Their fear of dispersion shows that scattering represented loss of power, unity, and identity. God then accomplished precisely what they feared: “So the LORD scattered them abroad from there over the face of the whole earth” (Genesis 11:8). Thus from its earliest biblical context the verb illustrates God’s sovereign intervention to disperse rebellious humanity, forcing them to fulfill the divine mandate to fill the earth (Gen. 1:28). Puts results in soldiers fleeing in disarray. For example, the army of Judah was scattered when King Zedekiah was captured: “The army of the Chaldeans pursued the king… and all his army was scattered from him” (2 Kings 25:5; cf. Jeremiah 52:8). Conversely, the word also describes God’s power to scatter Israel’s enemies. Moses prayed, “Rise up, O LORD! And let Your enemies be scattered” (Numbers 10:35), and David echoed the same imagery: “He sent out arrows, and scattered them” (2 Samuel 22:15; Psalm 18:14). Here the dispersion of enemies portrays divine victory and overwhelming power, as hostile forces are broken and driven in every direction. Another prominent metaphorical use of pûts involves sheep scattered without a shepherd, a vivid image of vulnerability and disorder. When leadership fails, the people become like sheep dispersed by danger. Ezekiel laments this tragic condition: “They were scattered for lack of a shepherd, and they became food for every beast of the field and were scattered” (Ezekiel 34:5). Similarly, the prophetic announcement in Zechariah 13:7—“Strike the shepherd that the sheep may be scattered”—employs the same imagery. The New Testament later applies this passage to the disciples’ temporary desertion of Jesus (Matt. 26:31), illustrating how deeply the concept of scattering conveys fear, confusion, and leaderless vulnerability. Most significantly, the verb often describes the dispersion of Israel among the nations as covenant judgment. Moses warned that if Israel rejected the covenant, God would punish them by scattering them among foreign peoples: “The LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD drives you” (Deuteronomy 4:27; cf. 28:64). The prophets repeatedly declare that this dispersion was not merely geopolitical tragedy but the direct result of God’s righteous judgment. Jeremiah writes, “I will scatter them among the nations whom neither they nor their fathers have known” (Jeremiah 9:16). Likewise Ezekiel records God’s declaration:“I will scatter you among the nations and spread you among the countries” (Ezekiel 22:15). In such contexts the verb is usually in the Hiphil stem, emphasizing that God Himself is the ultimate agent of Israel’s dispersion, even though foreign empires such as Assyria or Babylon serve as His instruments. Yet the biblical theology of pûts includes not only judgment but also hope of restoration. The same God who scatters also promises to gather His dispersed people. Moses foretold this gracious reversal: “Then the LORD your God will restore you from captivity… and will gather you again from all the peoples where the LORD your God has scattered you” (Deuteronomy 30:3). Prophets frequently pair pûts (“scatter”) with the verb קָבַץ (qābats, “gather”), emphasizing that divine judgment is not God’s final word. After discipline comes restoration, when the dispersed flock will be gathered again under God’s shepherding care (Jer. 23:3; Ezek. 34:12–13). The word also carries a secondary nuance of violent breaking or shattering. In this sense it describes forceful destruction rather than mere dispersion. Job uses the imagery to portray his suffering:“He has shattered me” (Job 16:12). Jeremiah similarly compares the power of God’s word to a hammer that “shatters the rock” (Jeremiah 23:29). In poetic passages even mountains appear to be broken before God’s presence: “He stood and surveyed the earth; He looked and startled the nations. Yes, the perpetual mountains were shattered” (Habakkuk 3:6). Here the verb expresses irresistible divine power that breaks resistance and scatters opposition. In summary, pûts vividly portrays the movement from unity to dispersion. Whether describing humanity scattered at Babel, armies fleeing in defeat, sheep scattered without a shepherd, or Israel dispersed among the nations, the word consistently communicates loss of cohesion, vulnerability, and divine intervention. At a theological level it often highlights God’s sovereign role in judgment, dispersing peoples because of rebellion. Yet Scripture also balances this theme with the promise that the same God who scatters His people will one day gather them again, restoring the unity that judgment temporarily shattered. James Smith - THE BLESSINGS OF THE LORD ZEPHANIAH 3:10–20 The blessings here promised are, of course, for Israel, and will be completely fulfilled when the Lord will bring full deliverance to His waiting people at His Second Coming. But the spiritual import is for God’s people in every age. Shall we look at— I. What He hath Done. In the light of our own experience as Christians. 1. HE HATH TAKEN AWAY THY JUDGMENTS (v. 15). The judgment hanging over us like a thick cloud, because of sin, He hath taken away because of the Cross. “There is therefore now no condemnation to them who are in Christ Jesus” (Rom. 8:1). The judgment is past, and the true light now shineth upon the forgiven soul. 2. HE HATH CAST OUT THINE ENEMY (v. 15). He hath dislodged that wicked spirit that still worketh in the children of disobedience. Satan’s sphere of operation is now outside the citadel of the justified soul. Therefore keep thy gates closed against him, and yield not to temptation. 3. HE IS IN THE MIDST OF THEE (v. 15). The Mightier Spirit has come to take possession. He shall be with you and in you (John 14:17). Greater is He that is in you than he that is in the world. Ye are more than conquerors through Him. “God is in the midst of her, she shall not be moved.” “Lo, I am with you alway, even unto the end of the age.” II. What He Will Do. God is in the midst of thee. 1. HE WILL SAVE (v. 17). The salvation of God is a past, present, and future deliverance. One great whole in His eternal purpose. Don’t we need a daily salvation from sin and folly, from doubting and fearfulness, from spiritual apathy and ignorance, from self-assertiveness and fruitless testimony? He will save. There is none other Name under Heaven whereby we can be so saved. 2. HE WILL REJOICE OVER THEE WITH JOY (v. 17). Yes, those who are daily being fully saved bring gladness to the Saviour’s heart. The Lord will not rejoice over a spoiled thing, or a marred vessel, or a professedly Christian life that is failing to fulfil His high and holy purpose. If your life is a sacrifice of joy unto the Lord you may rest assured that “He will rejoice over thee.” “We joy in God through our Lord Jesus Christ” (Rom. 5:11). 3. HE WILL REST IN HIS LOVE (v. 17). Oh, the sweetness of this thought, that our God can find rest in the greatness of His love for us: that love that never faileth, and is stronger than death. He will, and does, rest in that love that gave His beloved Son to the death for us all. Rest in His love as seen in the willing sacrifice offered by His Son. Rest in the triumph of that love that bringeth salvation to all men. What a resting place this is for our own hearts, now and ever. Rest in HIS LOVE, not in our own. III. What We Should Do. 1. PRAISE HIS BLESSED NAME. “Sing, O daughter of Zion. Shout O Israel. Be glad and rejoice with all the heart” (v. 14). “Oh that men would praise the Lord for His goodness, and for His wonderful works to the children of men” (Psa. 107:15). In that day Israel will be “made a praise among all people of the earth” (v. 20). For many generations they have been a “sneer and a byword” among the nations, but their “crowning day is coming,” when their King and the Church’s Redeemer shall take unto Himself His right and reign over the whole earth. O Christian, be glad and rejoice with all your heart, for He hath done great things for thee. For he hath delivered in the past, He doth deliver in the present, and will yet deliver (2 Cor. 1:10). Thanks be unto God. 2. FEAR NOT. “Fear thou not” (v. 16). There is no place for fearfulness and uncertainty in the Economy of Divine Grace. He who planned the Heavens, and the whole scheme of man’s salvation, and the movements of an atom, will not fail His own trusting children. “He hath said, I will never leave thee nor forsake thee. So that we may boldly say, The Lord is my Helper, I will not fear” (Heb. 13:5–6). 3. BE DILIGENT IN SERVICE. “Let not thine hands be slack” (v. 16). Slack hands are an evidence of slack hearts. Slackness in God’s work is a prevailing weakness among His people. The “go slow” policy is largely practised in the ranks of Christian workers. Whatsoever thy hand finds to do, do it heartily as unto the Lord. Let us seek to serve our gracious Master just as if He were standing by our side looking on, and waiting to receive the finished article. Zephaniah 3:11 "In that day you will feel no shame because of all your deeds by which you have rebelled against Me; for then I will remove from your midst your proud, exulting ones, and you will never again be haughty on My holy mountain. BGT ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐ μὴ καταισχυνθῇς ἐκ πάντων τῶν ἐπιτηδευμάτων σου ὧν ἠσέβησας εἰς ἐμέ ὅτι τότε περιελῶ ἀπὸ σοῦ τὰ φαυλίσματα τῆς ὕβρεώς σου καὶ οὐκέτι μὴ προσθῇς τοῦ μεγαλαυχῆσαι ἐπὶ τὸ ὄρος τὸ ἅγιόν μου LXE In that day thou shalt not be ashamed of all thy practices, wherein thou hast transgressed against me: for then will I take away from thee thy disdainful pride, and thou shalt no more magnify thyself upon my holy mountain. KJV In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. NET In that day you will not be ashamed of all your rebelliousness against me, for then I will remove from your midst those who proudly boast, and you will never again be arrogant on my holy hill. CSB On that day you will not be put to shame because of everything you have done in rebelling against Me. For then I will remove your proud, arrogant people from among you, and you will never again be haughty on My holy mountain. ESV "On that day you shall not be put to shame because of the deeds by which you have rebelled against me; for then I will remove from your midst your proudly exultant ones, and you shall no longer be haughty in my holy mountain. NIV On that day you will not be put to shame for all the wrongs you have done to me, because I will remove from this city those who rejoice in their pride. Never again will you be haughty on my holy hill. NLT On that day you will no longer need to be ashamed, for you will no longer be rebels against me. I will remove all proud and arrogant people from among you. There will be no more haughtiness on my holy mountain. NRS On that day you shall not be put to shame because of all the deeds by which you have rebelled against me; for then I will remove from your midst your proudly exultant ones, and you shall no longer be haughty in my holy mountain. NJB When that Day comes you will never again be ashamed of all the deeds with which you once rebelled against me, for I shall rid you of those who exult in your pride; never again will you strut on my holy mountain. NAB On that day You need not be ashamed of all your deeds, your rebellious actions against me; For then will I remove from your midst the proud braggarts, And you shall no longer exalt yourself on my holy mountain. YLT In that day thou art not ashamed because of any of thine actions, Wherewith thou hast transgressed against Me, For then do I turn aside from thy midst The exulting ones of thine excellency, And thou dost add no more to be haughty, In My holy mountain. You will: Zeph 3:19,20; Psalm 49:5; Isaiah 45:17; 54:4; 61:7; 65:13,14; Joel 2:26,27; Romans 9:33; 1 Peter 2:6; exulting: Numbers 16:3; Isaiah 48:1,2; Jeremiah 7:4,9-12; Ezekiel 7:20-24; 24:21; Micah 3:11; Matthew 3:9; Romans 2:17; My holy mountain: Ps 87:1,2; Isaiah 11:9; Daniel 9:16,20 A DAY OF THRESHING WHEAT FROM CHAFF In that day - Pause, ponder and query this expression of time. In that day, in context the day when Messiah returns to turn an upside down world, right side up! In short, the Day of the Lord! (The "blessing" side of this "Day"). You will feel no shame - While this could refer to both Jews and Gentiles, the reference to "My holy mountain" might favor this as reference primarily to the Jews who come to faith in Messiah. I don't think one can be dogmatic. For then - Pause and ponder and query this expression of time. I will remove from your midst your proud - See Isa 2:12-18. God’s promise to remove the proud means He would judge and eliminate those who refused to humble themselves before Him, leaving behind a humble and faithful remnant. This is confirmed in the next verse, Zephaniah 3:12, where God says, “But I will leave in your midst a people humble and lowly. They shall seek refuge in the name of the Lord.” The removal of the proud, therefore, is both an act of judgment and mercy—judgment on the unrepentant and mercy toward those who will walk humbly with God. Exulting...haughty - Israel had the Law and yet choose to rebel. My holy mountain - (Zion) The central, most strategic and important site of the world in that day (and in our day = Temple Mount in Jerusalem), the place where Messiah rules and reigns His kingdom in Jerusalem (Isaiah 2:2–4+; Micah 4:1–4+; Isaiah 11:9+). (Zech 14) To be haughty on God’s holy mountain meant that the people of Judah had become arrogant even in the very place where they were supposed to be humble before the Lord. Their pride led them to trust in their own strength, wealth, and religious rituals rather than in God Himself. God would remove the proud and self-reliant from among His people, leaving behind a humble and faithful remnant. John
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MacArthur - The time of the return of the King, Messiah, when the Jews will be regathered and become a source of blessing to the world, fulfilling Israel’s original destiny (Dt 26:18, 19; Is 62:7). (Borrow MacArthur Study Bible) I will bring...I gather...I will give you renown...I restore - Note the repetition of the personal pronoun "I" clearly signifying Jehovah's personal interest in assuring this prophecy is fulfilled in the lives of those in the nation of Israel who repent and believe in Messiah (Ro 11:26, Zech 12:10, believing Jewish remnant). Compare the words of Isaiah 61:11+ (also in the time of the restoration of Israel and beginning of the Millennium) For as the earth brings forth its sprouts, And as a garden causes the things sown in it to spring up, So the Lord GOD will cause righteousness and praise To spring up before all the nations. Gather (Zeph 3:18, 19, 20) - Although Zephaniah uses different Hebrew verbs, this is clearly a repeated thought in this "restoration" section of his prophecy. Today, Israel is a continual source of international contention. They are constantly blamed for the horrible lot of the Palestinians (and to be fair, they probably desire some of the blame, but not all!) When the King (Zeph 3:15) returns, Israel will be re-gathered into their land. It is tragic, sad, amazing how one can be so wedded to a "system" of theology that they fail to read passages such as these literally and fail to see (or acknowledge) that these are speaking of the literal nation of Israel who has been scattered and maligned for over two millennia. If one adheres to a literal reading of the text, Zephaniah is not speaking of the "re-gathering" of the Church (eg, in Wesley's Explanatory Notes on Zeph 3:20, he ascribes this section to the church! John Calvin takes a similar non-literal approach.), but of the future regathering and restoration of Israel, something that has not happened. Yes, Israel is back in the land, but they are hardly there in renown and praise (which is emphasized in this last section)! Renown and praise (Repeated in Zeph 3:19) - Usually Scripture speaks about praise that should be brought to God, but here we see the praise that God will bring to His people! God is the Giver (James 1:17). Israel did not merit this renown and praise. This is "maximum grace!"
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MacArthur - The Lord would answer their prayer, by returning the Jews to their land, cf. Daniel’s example and God’s response (Da 9:4–27). Fulfillment would occur in the era of Ezra and Nehemiah, and beyond this in even fuller measure after the Second Advent of their Messiah (cf. Da 2:35, 45; 7:13, 14, 27; 12:1–3, 13). (Borrow MacArthur Study Bible) Jeremiah 30:3+ ‘For, behold, days are coming,’ declares the LORD, ‘when I will restore the fortunes of My people Israel and Judah.’ The LORD says, ‘I will also bring them back to the land that I gave to their forefathers, and they shall possess it.’” Jeremiah 30:18+ “Thus says the LORD, ‘Behold, I will restore the fortunes of the tents of Jacob And have compassion on his dwelling places; And the city shall be rebuilt on its ruin, And the palace shall stand on its rightful place. Jeremiah 31:23+ Thus says the LORD of hosts, the God of Israel, “Once again they will speak this word in the land of Judah and in its cities, when I restore their fortunes, ‘The LORD bless you, O abode of righteousness, O holy hill!’ Jeremiah 32:44+ 'Men will buy fields for money, sign and seal deeds, and call in witnesses in the land of Benjamin, in the environs of Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the lowland and in the cities of the Negev; for I will restore their fortunes,' declares the LORD." Jeremiah 33:7+ 'I will restore the fortunes of Judah and the fortunes of Israel and will rebuild them as they were at first. Jeremiah 33:11+ the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, “Give thanks to the LORD of hosts, For the LORD is good, For His lovingkindness is everlasting”; and of those who bring a thank offering into the house of the LORD. For I will restore the fortunes of the land as they were at first,’ says the LORD. Jeremiah 33:26+ then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham, Isaac and Jacob. But I will restore their fortunes and will have mercy on them.'" Jeremiah 48:47 “Yet I will restore the fortunes of Moab In the latter days,” declares the LORD. Thus far the judgment on Moab. Jeremiah 49:6 “But afterward I will restore The fortunes of the sons of Ammon,” Declares the LORD. Jeremiah 49:39 ‘But it will come about in the last days That I shall restore the fortunes of Elam,’” Declares the LORD. Lamentations 2:14 Your prophets have seen for you False and foolish visions; And they have not exposed your iniquity So as to restore you from captivity, But they have seen for you false and misleading oracles. Ezekiel 16:53+ “Nevertheless, I will restore their captivity, the captivity of Sodom and her daughters, the captivity of Samaria and her daughters, and along with them your own captivity, Ezekiel 29:14 “And I shall turn the fortunes of Egypt and shall make them return to the land of Pathros, to the land of their origin; and there they will be a lowly kingdom. Ezekiel 39:25+ Therefore thus says the Lord GOD, “Now I shall restore the fortunes of Jacob, and have mercy on the whole house of Israel; and I shall be jealous for My holy name. Hosea 6:11 Also, O Judah, there is a harvest appointed for you, When I restore the fortunes of My people. Joel 3:1+ “For behold, in those days and at that time, When I restore the fortunes of Judah and Jerusalem, Comment: Clearly these promises have not yet been fulfilled, but they will literally be fulfilled to the nation of Israel in the last of the "last days," even as God literally fulfilled over 300 prophecies that foretold of His coming Messiah. 🙏 THOUGHT: If we take the latter prophecies of the Messiah literally, how is it that so many in the modern evangelical church refuse to interpret literally the promises to the literal nation of Israel? To spiritualize Israel and say is it not Israel, is no less absurd than to say the prophecies of the Messiah don't really refer to a literal Messiah! It seems not to be an intellectually honest, consistent hermeneutic. Amos 9:14+ “Also I will restore the captivity of My people Israel, And they will rebuild the ruined cities and live in them, They will also plant vineyards and drink their wine, And make gardens and eat their fruit. Zephaniah 2:7 And the coast will be For the remnant of the house of Judah, They will pasture on it. In the houses of Ashkelon they will lie down at evening; For the LORD their God will care for them And restore their fortune. Zephaniah 3:20+ “At that time I will bring you in, Even at the time when I gather you together; Indeed, I will give you renown and praise Among all the peoples of the earth, When I restore your fortunes before your eyes,” Says the LORD. Fortunes (07622) (shebuth from shabah = to take captive but some think it originates from shub = to return, restore) is a feminine noun which has two main meanings in the OT, (1) captivity, captives (esp Nu 21:29 referring to Moab), implying control and oppression and (2) fortunes, assets (primarily possessions, materials, and property though not exclusively so which will make life easier and more secure). One could see how both senses are meant in some passages because to restore someone from captivity is tantamount to bringing them into a place of good fortune. Baker - This word conveys either a state of exile, such as being taken for a spoil of war, or the subjects of such captivity. The chief use was in declaring the liberating power of the Lord in releasing His people from such banishment (Deut. 30:3; Jer. 33:7; Hos. 6:11). Shebuth - 28 verses (all except Nu 21:29 are listed above under discussion of the Hebrew idion "restore fortunes") - Nu 21:29; Dt 30:3; Job 42:10; Ps 14:7; 53:6; 85:1; 126:1, 4; Jer 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39; Lam 2:14; Ezek 16:53; 29:14; 39:25; Hos 6:11; Joel 3:1; Amos 9:14; Zeph 2:7; 3:20