For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up.
Parallel Translations
-
For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up.
-
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, and Ashkelon a desolation; they shall drive out Ashdod at the noonday, and Ekron shall be rooted up.
Cross-references (8)
Passages linked to Zephaniah 2:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Zechariah 9:5-7 Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king will perish from Gaza, and Ashkelon will not be inhabited. Foreigners will dwell in Ashdod, and I will cut off the pride of the Philistines. I will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our God; and he will be as a chieftain in Judah, and Ekron as a Jebusite.
- Amos 1:6-8 Yahweh says: “For three transgressions of Gaza, yes, for four, I will not turn away its punishment; because they carried away captive the whole community, to deliver them up to Edom; but I will send a fire on the wall of Gaza, and it will devour its palaces. I will cut off the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron; and the remnant of the Philistines will perish,” says the Lord Yahweh.
- Jeremiah 47:1-7 Yahweh’s word that came to Jeremiah the prophet concerning the Philistines, before Pharaoh struck Gaza. Yahweh says: “Behold, waters rise up out of the north, and will become an overflowing stream, and will overflow the land and all that is therein, the city and those who dwell therein. The men will cry, and all the inhabitants of the land will wail. At the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers don’t look back to their children for feebleness of hands; because of the day that comes to destroy all the Philistines, to cut off from Tyre and Sidon every helper who remains; for Yahweh will destroy the Philistines, the remnant of the isle of Caphtor. Baldness has come on Gaza; Ashkelon is brought to nothing, the remnant of their valley: how long will you cut yourself? “ ‘You sword of Yahweh, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’ “How can you be quiet, since Yahweh has given you a command? Against Ashkelon, and against the seashore, there has he appointed it.”
- Jeremiah 25:20 and all the mixed people, and all the kings of the land of Uz, all the kings of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
- Jeremiah 6:4 “Prepare war against her! Arise! Let’s go up at noon. Woe to us! For the day declines, for the shadows of the evening are stretched out.
- Jeremiah 15:8 Their widows are increased more than the sand of the seas. I have brought on them against the mother of the young men a destroyer at noonday. I have caused anguish and terrors to fall on her suddenly.
- Ezekiel 25:15-17 “ ‘The Lord Yahweh says: “Because the Philistines have taken revenge, and have taken vengeance with contempt of soul to destroy with perpetual hostility;” therefore the Lord Yahweh says, “Behold, I will stretch out my hand on the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast. I will execute great vengeance on them with wrathful rebukes. Then they will know that I am Yahweh, when I lay my vengeance on them.” ’ ”
- Psalms 91:6 nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain The Prophet begins here to console the elect; for…
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.
Read full note →
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.
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—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He comforteth the faithful in that God would change…
He comforteth the faithful in that God would change his punishments from them unto the Philistines their enemies and other nations.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Zep 2:4 For Gaza shall be forsaken, and Ashkelon…
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.
Ver. 4. For Gaza shall be forsaken, and Askelon, &c.] Here is dainty rhetoric in the original. This prophet was (as Quintilian saith a good orator ought to be) Vir bonus, dicendi peritus, a good man, and a master of speech. The Hebrew tongue seemeth to have been in the prime and flourish when Isaiah, Micah, and Zephaniah prophesied, like as the Latin was about Cicero’s time. The Philistines are here threatened, for a terror to the impenitent Jews, who should taste of the same whip, and for the comfort of the godly, who should be hid when these their enemies should be utterly destroyed. Gaza was so forsaken, according to this prophecy, that it was therehence called Gaza, the desert; Askelon, according to its name, became ignis ignominia, the reproach of the fire that wasted it, and (as a merciless element) laid it desolate. Ashdod (called in the New Testament Azotus, Act 8:26) shall also, according to its etymology, be wasted with fire, and her inhabitants driven into a far country as captives at high noon, when the sun, in those hot climates especially, is most parching and scorching; they shall be driven out with all the disadvantage that may be.
Read full note →
And Ekron shall be rooted out] Ekron was the place where Beelzebub, the prince of devils had his throne. The poets put it for hell. Flectere si nequeo superos, Acheronta movebo. Threatened it is therefore here (not without an elegance that cannot be translated) with utter extirpation. The grand devil had nested and nestled himself as near the Holy Land as might be; but he shall not long rest there, the Hebrew child (παις εβραιος) will disquiet the great Pan.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For; it is time to seek some refuge, high…
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.
Read full note →
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The prophet here comes to foretel what share the…
The prophet here comes to foretel what share the neighbouring nations should have in the destruction made upon those parts of the world by Nebuchadnezzar and his victorious Chaldees, as others of the prophets did at that time, which is designed, 1. To awaken the people of the Jews, by making them sensible how strong, how deep, how large, the inundation of calamities should be, that the day of the Lord, which was near, might appear the more dreadful, and they might thereby be quickened to prepare for it as for a general deluge. 2. To comfort them with this thought, that their case, though sad, should not be singular (Solamen miseris socios habuisse doloris - The wretched find it consolatory to have companions of their woe), and much more with this, that though God had seemed to be their enemy, and to fight against them, yet he was still so far their friend, and an enemy to their enemies, that he resented, and would revenge, the indignities done them.
In these verses we have the doom of the Philistines, who were near neighbours, and old enemies, to the people of Israel. Five lordships there were in that country; only four are here named - Gaza and Ashkelon, Ashdod and Ekron; Gath, the fifth, is not named, some think because it was now subject to Judah. They were the inhabitants of the sea-coasts (Zep 2:5), for their country lay upon the Great Sea. The nation of the Cherethites is here joined with them, which bordered upon them (Sa1 30:14) and fell with them, as is foretold also, Eze 25:16. The Philistines' land is here called Canaan, for it belonged to that country which God gave to his people Israel, and was inserted in the grant made to them, Jos 13:3. This land is yet to be possessed (five lords of the Philistines), so that they wrongfully kept Israel out of the possession of it (Jdg 3:3), which is now remembered against them. For, though the rights of others may be long detained unjustly, the righteous God will at length avenge the wrong.
Read full note →
I. It is here foretold that the Philistines, the usurpers, shall be dispossessed and quite extirpated. In general, here is a woe to them (Zep 2:5), which, coming from God, denotes all misery: The word of the Lord is against them - the word of the former prophets, which, though not yet accomplished, will be in its season, Isa 14:31. This word, now by this prophet, is against them. Note, Those are really in a woeful condition that have the word of the Lord against them, for no word of his shall fall to the ground. Those that rebel against the precepts of God's word shall have the threatenings of the word against them. The effect will be no less than their destruction, 1. God himself will be the author of it: "I will even destroy thee, who can make good what I say and will." 2. It shall be a universal destruction; it shall extend itself to all parts of the land, both city and country: Gaza shall be forsaken, though now a populous city. It was foretold (Jer 47:6) that baldness should come upon Gaza; Alexander the Great razed that city, and we find (Act 8:26) that Gaza was a desert. Ashkelon shall be a desolation, a pattern of desolation. Ashdod shall be driven out at noon-day; in the extremity of the scorching heat they shall have no shade, no shelter to protect them; but then, when most incommoded by the weather, they shall be forced away into captivity, which will be an aggravating circumstance of it. Ekron likewise shall be rooted up, that had been long taking root. The land of the Philistines shall be dispeopled; there shall be no inhabitant, Zep 2:5. God made the earth to be inhabited (Isa 45:18), otherwise he would have made it in vain; but, if men do not answer the end of their creation in serving God, it is just with God that the earth should not answer the end of its creation in serving them for a habitation; man's sin has sometimes subjected it to this vanity. 3. It shall be an utter destruction. The sea-coast, which used to be a harbour for ships and a habitation for merchants, shall now be deserted, and be only cottages for shepherds and folds for flocks (Zep 2:6), and then perhaps put to better use than when it was possessed by the lords of the Philistines.
II. It is here foretold that the house of Judah, the rightful owners, shall recover the possession of it, Zep 2:7. The remnant of those that shall return out of captivity, when God visits them, shall be made to lie down in safety in the houses of Ashkelon, to lie down in the evening, when they are weary and sleepy. There they shall feed themselves and their flocks. Note, God will at length restore his people to their rights, though they may be long kept out from them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain For Gaza shall be forsaken Therefore seek the Lord;…
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, ( Jeremiah 47:1 Jeremiah 47:4 Jeremiah 47:5 ) and afterwards taken by Alexander the great; and, having gone through various changes, was in the times of the apostles called Gaza the desert, ( Acts 8:26 ) . There is a beautiful play on words in the words, not to be expressed in an English translation F8. According to Strabo's account F9, 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 F11 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 F12 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 F13, 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, ( Jeremiah 47:5 Jeremiah 47:7 ) . This place was ten miles from Gaza, as Mr. Sandys F14 says, and who adds, and now of no note; and Strabo F15 speaks of it in his time as a small city; indeed new Ashkelon is said by Benjamin of Tudela F16 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, ( Acts 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 F17 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 F19, 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 F20 relates, but now destroyed; see ( Isaiah 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 F21, 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 F23 observes, that some think that Accaron (or Ekron) is the same with Strato's tower, afterwards called Caesarea; and so the Talmudists say F24, 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 F25 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. FOOTNOTES: F8 (hbwze hze) . F9 Geograph. l. 16. p. 502. F11 De locis Hebraicis, fol. 91. K. F12 Travels, par. 1. B. 2. c. 36. p. 180. F13 Apud Reland. Palestina Illustrata, l. 2. p. 509. F14 Travels, p. 151. F15 Geograph. l. 16. p. 502. F16 Itinorarium, p. 51. F17 Ibid. F18 Bibliothec. l. 19. p. 723. F19 Itinerarium, p. 51. F20 Euterpe, sive l. 2. c. 157. F21 (rqet Nwrqe) . F23 De locis Heb. fol. 88. D. F24 T. Bab. Megilla, fol. 6. 1. F25 Apud Adrichom. Theatrum Terrae Sanctae, p. 20.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For - It is time to seek God; for…
For - It is time to seek God; for your neighbours, as well as you, shall be destroyed. Gaza - A chief city of the Philistines. They - The Babylonians. Shall drive - Into captivity. At the noon day - It shall be taken by force at noon.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. Gaza shall be forsaken] This prophecy is…
Verse 4. 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 fulfilment.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Zep 2:4-7. For Gaza shall be forsaken — The…
Zep 2:4-7. For Gaza shall be forsaken — The prophet digresses here to foretel the fate of some cities and nations bordering on Judea; probably with a view to show that when Judea should be invaded, and Jerusalem attacked, there would be no place for the Jews to escape to, since all the neighbouring cities would be brought to ruin, as well as those of Judea. Nebuchadnezzar, as history informs us, took many of the cities of the Philistines. Wo to the inhabitants of the sea-coasts — Wo to the Philistines who live upon the coast of the Mediterranean sea: compare Eze 25:16, where, as well as here, they are called Cherethites, or Cherethims. The LXX. read, παροικοι Κρητων, strangers of the Cretans. They are supposed to have been a colony removed from Crete to Palestine. O Canaan, the land of the Philistines, I will even destroy thee — The Canaanites, properly so called, were the same with the Philistines, and seated in that part of Palestine: see Jos 13:3. And the sea-coast shall be dwellings for shepherds — The merchants, who inhabited there before, being driven far away by the calamities of the times, or carried into captivity, and no others resorting thither. And the coast shall be for the remnant of the house of Judah — This is a declaration that the sea-coasts, of which the Philistines should be dispossessed, should afterward come into the possession of the Jewish people, namely, after their return from their captivity; and that they should feed their flocks there, which should lie down in the evening in the desolate or ruined houses of Ashkelon.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For - As a ground for repentance and perseverance,…
For - As a ground for repentance and perseverance, he goes through Pagan nations, upon whom God’s wrath should come. Jerome: “As Isaiah, Jeremiah, Ezekiel, after visions concerning Judah, turn to other nations round about, and according to the character of each, announce what shall come upon them, and dwell at length upon it, so doth this prophet, though more briefly” And thus under five nations, who lay west, east, south and north, he includes all mankind on all sides, and, again, according to their respective characters toward Israel, as they are alien from, or hostile to the Church; the Philistines Zep 2:4-7, as a near, malicious, infesting enemy; Moab and Ammon Isa 2:8-10, people akin to her (as heretics) yet ever rejoicing at her troubles and sufferings; Etheopians Isa 5:12, distant nations at peace with her, and which are, for the most part, spoken of as to be brought unto her; Assyria Isa. 13-15, as the great oppressive power of the world, and so upon it the full desolation rests.
In the first fulfillment, because Moab and Ammon aiding Nebuchadnezzar, (and all, in various ways wronging God’s people Isa 16:4; Amo 1:13-15; Amo 2:1-3; Jer 48:27-30, Jer 48:42; Jer 49:1; Eze 20:3, Eze 20:6, Eze 20:8), trampled on His sanctuary, overthrew His temple and blasphemed the Lord, the prophecy is turned against them. So then, before the captivity came, while Josiah was yet king, and Jerusalem and the temple were, as yet, not overthrown, the prophecy is directed against those who mocked at them. “Gaza shall be forsaken.” Out of the five cities of the Philistines, the prophet pronounces woe upon the same four as Amos Amo 1:6-8 before, Jeremiah Jer 25:20 soon after, and Zechariah Zec 9:5-6 later. Gath, then, the fifth had probably remained with Judah since Uzziah 2Ch 26:6 and Hezekiah 2Ki 18:8. In the sentence of the rest, regard is had (as is so frequent in the Old Testament) to the names of the places themselves, that, henceforth, the name of the place might suggest the thought of the doom pronounced upon it.
Read full note →
The names expressed boastfulness, and so, in the divine judgment, carried their own sentence with them, and this sentence is pronounced by a slight change in the word. Thus ‘Azzah’ (Gaza,) ‘strong’ shall be ‘Azoobah, desolated;’ “Ekron, deep-rooting” , shall “Teaker, be uprooted;” the “Cherethites” (cutters off) shall become (Cheroth) “diggings;” “Chebel, the band” of the sea coast, shall be in another sense “Chebel,” an “inheritance” Zep 2:5, Zep 2:7, divided by line to the remnant of Judah; and “Ashdod” (the waster shall be taken in their might, not by craft, nor in the way of robbers, but “driven forth” violently and openly in the “noon-day.”
For Gaza shall be forsaken - Some vicissitudes of these towns have been noted already . The fulfillment of the prophecy is not tied down to time; the one marked contrast is, that the old pagan enemies of Judah should be destroyed, the house of Judah should be restored, and should re-enter upon the possession of the land, promised to them of old. The Philistine towns had, it seems, nothing to fear from Babylon or Persia, to whom they remained faithful subjects. The Ashdodites (who probably, as the most important, stand for the whole ) combined with Sanballat, “the Ammonites and the Arabians” Neh 4:7, to hinder the rebuilding of the walls of Jerusalem. Even an army was gathered, headed by Samaria Neh. 2.
They gave themselves out as loyal, Jerusalem as rebellious Neh 2:19; Neh 6:6. The old sin remaining, Zechariah renewed the sentence by Zephaniah against the four cities Zech. 9; a prophecy, which an unbeliever also has recognized as picturing the march of Alexander . : “All the other cities of Palestine having submitted,” Gaza alone resisted the conqueror for two or five months. It had come into the hands of the Persians in the expedition of Cambyses against Egypt . The Gazaeans having all perished fighting at their posts, Alexander sold the women and children, and re-populated the city from the neighborhood . Palestine lay between the two rival successors of Alexander, the Ptolemies and Seleucidae, and felt their wars .
Gaza fell through mischance into the hands of Ptolemy , 11 years after the death of Alexander , and soon after, was destroyed by Antiochus (198 b.c.), “preserving its faith to Ptolemy” as before to the Persians, in a way admired by a pagan historian. In the Maccabee wars, Judas Maccabaeus chiefly destroyed the idols of Ashdod, but also “spoiled their cities” (1 Macc. 5:68); Jonathan set it on fire, with its idol-temple, which was a sort of citadel to it (1 Macc. 10:84); Ascalon submitted to him (1 Macc. 10:86); Ekron with its borders were given to him by Alexander Balas (1 Macc. 10:89); he burned the suburbs of Gaza (1 Macc. 11:61); Simon took it, expelled its inhabitants, filled it with believing Jews and fortified it more strongly than before (1 Macc. 13:43-48); but, after a year’s siege, it was betrayed to Alexander Jannaeus, who killed its senate of 500 and razed the city to the ground .
Gabinius restored it and Ashdod . After Herod’s death, Ashdod was given to Salome ; Gaza, as being a Greek city , was detached from the realm of Archelaus and annexed to Syria. It was destroyed by the Jews in their revolt when Florus was “procurator,” 55 A.D . Ascalon and Gaza must still have been strong, and were probably a distinct population in the early times of Antipater, father of Herod, when Alexander and Alexandra set him over all Idumaea, since “he is said” then “to have made friendship with the Arabs, Gazites and Ascalonites, likeminded with himself, and to have attached them by many and large presents.”
Yet though the inhabitants were changed, the hereditary hatred remained. Philo in his Embassy to Caius, 40 a.d., used the strong language , “The Ascalonites have an implacable and irreconcilable enmity to the Jews, their neighbors, who inhabit the holy land.” This continued toward Christians. Some horrible atrocities, of almost inconceivable savagery, by these of Gaza and Ascalon 361 a.d., are related by Theodoret and Sozomen . : “Who is ignorant of the madness of the Gazaeans?” asks Gregory of Nazianzus, of the times of Julian. This was previous to the conversion of the great Gazite temple of Marna into a Christian Church by Eudoxia . On occasion of Constantine’s exemption of the Maiumas Gazae from their control, it is alleged, that they were “extreme heathen.” In the time of the Crusades the Ascalonites are described by Christians as their “most savage enemies.”
It may be, that a likeness of sin may have continued on a likeness of punishment. But the primary prediction was against the people, not against the walls. The sentence, “Gaza shall be forsaken,” would have been fulfilled by the removal or captivity of its inhabitants, even if they had not been replaced by others. A prediction against any ancient British town would have been fulfilled, if the Britons in it had been replaced or exterminated by Danes, and these by Saxons, and these subdued by the Normans, though their displacers became wealthy and powerful in their place. Even on the same site it would not be the same Gaza, when the Philistine Gaza became Edomite, and the Edomite Greek, and the Greek Arabian . Ashdod (as well as Gaza) is spoken of as a city of the Greeks ; New Gaza is spoken of as a mixture of Turks, Arabians, Fellahs, Bedouins out of Egypt, Syria, Petraea . Felix Faber says, “there is a wonderful com-mixture of divers nations in it, Ethiopians, Arabs, Egyptians, Syrians, Indians and eastern Christians; no Latins .” Its Jewish inhabitants fled from it in the time of Napoleon: now, with few exceptions it is inhabited by Arabs .
But these, Ghuzzeh, Eskalon, Akir, Sedud, are at most successors of the Philistine cities, of which there is no trace above the surface of the earth. It is common to speak of “remnants of antiquity,” as being or not being to be found in any of them; but this means, that, where these exist, there are remains of a Greek or Roman, not of a Philistine city.
Of the four cities, “Akkaron,” Ekron, (“the firm-rooting”) has not left a vestage. It is mentioned by name only, after the times of the Bible, by some who passed by it . There was “a large village of Jews” so called in the time of Eusebius and Jerome , “between Azotus and Jamnia.” Now a village of “about 50 mud houses without a single remnant of antiquity except 2 large finely built wells” bears the name of Akir. Jerome adds, “Some think that Accaron is the tower of Strato, afterward called Caesarea.” This was perhaps derived from misunderstanding his Jewish instructor . But it shows how entirely all knowledge of Ekron was then lost.
Ashdod - Or Azotus which, at the time when Zephaniah prophesied, held out a twenty-nine years’ siege against Psammetichus, is replaced by “a moderate sized village of mud houses, situated on the eastern declivity of a little flattish hill,” “entirely modern, not containing a vestige of antiquity.” “A beautiful sculptured sarcophagus with some fragments of small marble shafts,” “near the Khan on the southwest.” belong of course to later times. “The whole south side of the hill appears also, as if it had been once covered with buildings, the stones of which are now thrown together in the rude fences.” Its Bishops are mentioned from the Council of Nice to 536 a.d. , and so probably continued until the Muslim devastation. It is not mentioned in the Talmud . Benjamin of Tudela calls it Palmis, and says, “it is desolate, and there are no Jews in it .” : “Neither Ibn Haukal (Yacut), Edrisi, Abulfeda, nor William of Tyre mention it.”
Ascalon and Gaza had each a port, Maiuma Gazae, Maiuma Ascalon; literally, “a place on the sea” (an Egyptian name ) belonging to Ascalon or Gaza. The name involves that Ascalon and Gaza themselves, the old Philistine towns, were not on the sea. They were, like Athens, built inland, perhaps (as has been conjectured) from fear of the raids of pirates, or of inroads from those who (like the Philistines themselves probably, or some tribe of them) might come from the sea. The port probably of both was built in much later times; the Egyptian name implies that they were built by Egyptians, after the time when its kings Necos and Apries, (Pharaoh-Necho and Pharaoh-Hophra, who took Gaza Jer 47:1) made Egypt a naval power . This became a characteristic of these Philistine cities. They themselves lay more or less inland, and had a city connected with them of the same name, on the shore. Thus there was an , “Azotus by the sea,” and an “Azotus Ispinus.” There were “two Iamniae, one inland.” But Ashdod lay further from the sea than Gaza; Yamnia, (the Yabneel of Joshua Jos 15:11, in Uzziah’s time, Yabneh 2Ch 26:6) further than Ashdod. The port of Yamnia was burned by Judas (2 Macc. 12:9).
The “name,” Maiumas, does not appear until Christian times, though “the port of Gaza” is mentioned by Strabo : to it, Alexander brought from Tyre the machines, with which he took Gaza itself . That port then must have been at some distance from Gaza. Each port became a town, large enough to have, in Christian times, a Bishop of its own. The Epistle of John of Jerusalem, inserted in the Acts of the Council of Constantinople, 536 a.d., written in the name of Palestine i., ii., and iii., is signed by a Bishop of Maiumen of Ascalon, as well as by a Bishop of Ascalon, as it is by a Bishop of Maiumas of Gaza as well as by a Bishop of Gaza. . Yabne, or Yamnia, was on a small eminence , 6 12 hours from the sea .
The Maiumas Gazae became the more known. To it, as being Christian, Constantine gave the right of citizenship, and called it Constantia from his son, making it a city independent of Gaza. Julian the Apostate gave to Gaza (which, though it had Bishops and Martyrs, had a pagan temple at the beginning of the 5th century) its former jurisdiction over it, and though about 20 furlongs off, it was called “the maritime portion of Gaza” . It had thenceforth the same municipal officers; but, “as regards the Church alone,” Sozomen adds, “they still appear to be two cities; each has its own Bishop and clergy, and festivals and martyrs, and commemorations of those who had been their Bishops, and ‘boundaries of the fields around,’ whereby the altars which belong to each Episcopate are parted.” The provincial Synod decided against the desire of a Bishop of Gaza, in Sozomen’s time, who wished to bring the Clergy of the Maiumites under himself ruling that “although deprived of their civil privileges by a pagan king, they should not be deprived of those of the Church.”
In 400 a.d., then, the two cities were distinct, not joined or running into one another.
Jerome mentions it as “Maiumas, the emporium of Gaza, 7 miles from the desert on the way to Egypt by the sea;” Sozomen speaks of “Gaza by the sea, which they also call Maiumas;” Evagrius , “that which they also call Maiumas, which is over against the city Gaza” , “a little city.” Mark the deacon, 421 a.d., says , “We sailed to the maritime portion of Gaza, which they call Maiumas,” and Antoninus Martyr, about the close of the 6th century , “we came from Ascalon to Mazomates, and came thence, after a mile, to Gaza - that magnificent and lovely city.” This perhaps explains how an anonymous Geographer, enumerating the places from Egypt to Tyre, says so distinctly , “after Rinocorura lies the new Gaza, being itself also a city; then the desert Gaza,” (writing, we must suppose, after some of the destructions of Gaza); and Jerome could say equally positively ; “The site of the ancient city scarce yields the traces of foundations; but the city now seen was built in another place in lieu of that which fell.”
Keith, who in 1844 explored the spot, found widespread traces of some extinct city.
: “At seven furlongs from the sea the manifold but minute remains of an ancient city are yet in many places to be found - Innumerable fragments of broken pottery, pieces of glass, (some beautifully stained) and of polished marble, lie thickly spread in every level and hollow, at a considerable elevation and various distances, on a space of several square miles. In fifty different places they profusely lie, in a level space far firmer than the surrounding sands,” “from small patches to more open spaces of twelve or twenty thousand square yards.” “The oblong sand-hill, greatly varied in its elevation and of an undulated surface, throughout which they recur, extends to the west and west-southwest. from the sea nearly to the environs of the modern Gaza.” “In attempts to cultivate the sand (in 1832) hewn stones were found, near the old port. Remains of an old wall reached to the sea. - Ten large fragments of wall were embedded in the sand. About 2 miles off are fragments of another wall. Four intermediate fountains still exist, nearly entire in a line along the coast, doubtless pertaining to the ancient port of Gaza. For a short distance inland, the debris is less frequent, as if marking the space between it and the ancient city, but it again becomes plentiful in every hollow. About half a mile from the sea we saw three pedestals of beautiful marble. Holes are still to be seen from which hewn stones had been taken.”
On the other hand, since the old Ashkelon had, like Gaza, Jamnia, Ashdod, a sea-port town, belonging to it but distinct from itself, (the city itself lying distinct and inland), and since there is no space for two towns distinct from one another, within the circuit of the Ashkelon of the crusades, which is limited by the nature of the ground, there seems to be no choice but that the city of the crusades, and the present skeleton, should have been the Maiumas Ascalon, the sea-port. The change might the more readily take place, since the title “port” was often omitted. The new town obliterated the memory of the old, as Neapelis, Naples, on the shore, has taken place of the inland city (whatever its name was), or Utrecht, it is said, has displaced the old Roman town, the remains of which are three miles off at Vechten , or Sichem is called Neapolis, Nablous, which yet was 3 miles off (Jerome).
Erriha is, probably, at least the second representative of the ancient Jericho; the Jericho of the New Testament, built by Herod, not being the Jericho of the prophets. The Corcyra of Greek history gave its name to the island; it is replaced by a Corfu in a different but near locality, which equally gives its name to the island now. The name of Venetia migrated with the inhabitants of the province, who fled from Attila, some 23 miles, to a few of the islands on the coast, to become again the name of a great republic . In our own country, “old Windsor” is said to have been the residence of the Saxon monarchs; the present Windsor, was originally “new Windsor: old Sarum was the Cathedral city, until the reign of Henry iii: but, as the old towns decayed, the new towns came to be called Windsor, Sarum, though not the towns which first had the name. What is now called Shoreham, not many years ago, was called “new Shoreham,” in distinction from the neighboring village .
William of Tyre describes Ashkelon as “situated on the sea-shore, in the form of a semi-circle, whose chord or diameter lies on the sea-shore; but its circumference or arc on the land, looking east. The whole city lies as in a trench, all declining toward the sea, surrounded on all sides by raised mounds, on which are walls with numerous towers of solid masonry, the cement being harder than the stone, with walls of due thickness and of height proportionate; it is surmounted also with outer walls of the same solidity.” He then describes its four gates, east-north-south toward Jerusalem, Gaza, Joppa, and the west, called the sea-gate, because “by it the inhabitants have an egress to the sea.”
A modern traveler, whose description of the ruins exactly agrees with this, says , “the walls are built on a ridge of rocks that winds round the town in a semicircular direction and terminates at each end in the sea; the ground falls within the walls in the same manner, that it does without, so that no part of it could be seen from the outside of the walls. There is no bay nor shelter for shipping, but a small harbor advancing a little way into the town toward its eastern extremity seems to have been formed for the accommodation of such small craft as were used in the better days of the city.” The harbor, moreover, was larger during the crusades, and enabled Ascalon to receive supplies of corn from Egypt and thereby to protract its siege. Sultan Bibars filled up the port and cast stones into the sea, 1270 a.d., and destroyed the remains of the fortifications, for fear that the Franks, after their treaty with the king of Tunis, should bring back their forces against Islamism and establish themselves there . Yet Abulfeda, who wrote a few years later, calls it “one of the Syrian ports of Islam” .
This city, so placed on the sea, and in which too the sea enters, cannot be the Ashkelon, which had a port, which was a town distinct from it. The Ascalon of the Philistines, which existed down into Christian times, must have been inland.
Benjamin of Tudela in the 12th century who had been on the spot, and who is an accurate eyewitness , says, “From Ashdod are two parasangs to Ashkelonah ; this is new Ashkelon which Ezra the priest built on the sea-shore, and they at first called it Benibra . Jerome has another Benamerium, north of Zoar, now N’mairah. Tristram land of Moab p. 57.
A well in Ascalon is mentioned by Eusebius. “There are many wells (named) in Scripture and are yet shewn in the country of Gerar, and at Ascalon.” v. φρέαρ phrear. William of Tyre says: “It has no fountains, either within the compass of the walls, or near it; but it abounds in wells, both within and without, which supply palatable water, fit for drinking. For greater caution the inhabitants had built some cisterns within, to receive rain-water. Benj. of T. also says, “There in the midst of the city is a well which they call Beer Ibrahim-al-khalil (the well of Abraham the friend (of God)) which he dug in the days of the Philistines.” Keith mentions “20 fountains of excellent water opened up anew by Ibrahim Pasha.” p. 274), and it is distant from the old Ashkelon, which is desolate, four parasangs. “When the old Ashkelon perished, is unknown. If, as seems probable from some of the antiquities dug up, the Ashkelon, at which Herod was born and which he beautified, was the seaport town, commerce probably attracted to it gradually the inhabitants of the neighboring town of Ascalon, as the population of the Piraeus now exceeds that of Athens.
The present Ashkelon is a ghastly skeleton; all the frame-work of a city, but none there. “The soil is good,” but the “peasants who cultivate it” prefer living outside in a small village of mud-huts, exposed to winds and sand-storms, because they think that God has abandoned it, and that evil spirits (the Jan and the Ghul) dwell there .
Even the remains of antiquity, where they exist, belong to later times. A hundred men excavated in Ashkelon for 14 days in hopes of finding treasure there. They dug 18 feet below the surface, and fouud marble shafts, a Corinthian capital, a colossal statue with a Medusa’s head on its chest, a marble pavement and white-marble pedestal . The excavation reached no Philistine Ashkelon.
“Broken pottery,” “pieces of glass,” “fragments of polished marble,” “of ancient columns, cornices etc.” were the relics of a Greek Gaza.
Though then it is a superfluity of fulfillment, and what can be found belongs to a later city, still what can be seen has an impressive correspondence with the words Gaza is “forsaken;” for there are miles of fragments of some city connected with Gaza. The present Gaza occupies the southern half of a hill built with stone for the Moslem conquerors of Palestine. : “Even the traces of its former existence, its vestiges of antiquity, are very rare; occasional columns of marble or gray granite, scattered in the streets and gardens, or used as thresholds at the gates and doors of houses, or laid upon the front of watering-troughs. One fine Corinthian capital of white marble lies inverted in the middle of the street.” These belong then to times later than Alexander, since whose days the very site of Gaza must have changed its aspect.
Ashkelon shall be a desolation - The site of the port of Ascalon was well chosen, strong, overhanging the sea, fenced from the land, stretching forth its arms toward the Mediterranean, as if to receive in its bosom the wealth of the sea, yet shunned by the poor hinds around it. It lies in such a living death, that it is “one of the most mournful scenes of utter desolation” which a traveler “even in this land of ruins ever beheld.” But this too cannot be the Philistine city. The sands which are pressing hard upon the solid walls of the city, held back by them for the time, yet threatening to overwhelm “the spouse of Syria,” and which accumulated in the plain below, must have buried the old Ashkelon, since in this land, where the old names so cling to the spot, there is no trace of it.
Ekron shall be uprooted - And at Akir and Esdud “celebrated at present, for its scorpions,” the few stones, which remain, even of a later town, are but as gravestones to mark the burial place of departed greatness.
Jerome: “In like way, all who glory in bodily strength and worldly power and say, “By the strength of my hand I have done it,” shall be left desolate and brought to nothing in the day of the Lord’s anger.” And “the waster,” they who by evil words and deeds injure or destroy others and are an offence unto them, these shall be east out shamefully, into outer darkness, Rup.: “when the saints shall receive the fullest brightness” in the ‘mid-day’ of the Sun of Righteousness. The judgment shall not be in darkness, save to them, but in mid-day, so that the justice of God shall be clearly seen, and darkness itself shall be turned into light, as was said to David, “Thou didst this thing secretly, but I will do it before all Israel and before the sun” 2Sa 12:12; and our Lord, “Whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the house-tops” Luk 12:3; and Paul, “the Lord shall come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart” 1Co 4:5. And “they who by seducing words in life or in doctrine uprooted others, shall be themselves rooted up” Mat 15:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Shall be, or "is." The prophets often represent future…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Zep_2:4 to Zep_3:7
REASONS
Zep_2:4 to Zep_3:7
Read full note →
Zep_2:4 For Gaza shall be forsaken,
And Ashkelon shall become a desolation;
Ashdod, they shall drive her out at noon-day,1
And Ekron shall be rooted out.
5 Woe to the inhabitants of the sea-coast!2
The nation of the Cherithim!3
The word of Jehovah is against you,
O Canaan, land of the Philistines!
I will destroy thee, that there shall be no inhabitant.
6 And the sea-coast2 shall become places for pasture,
And folds for flocks.
7 And the coast2 shall be for the remnant of the house of Judah;
Upon them will they feed;
In the houses of Ashkelon shall they lie down in the evening,
For Jehovah, their God, will visit them,
And turn their captivity.
8 I have heard the reproach of Moab,
And the revilings of the sons of Ammon,
Who [wherewith they] have reviled my people,
And acted insolently against their boundary.
9 Therefore as I live, saith Jehovah of hosts,
The God of Israel:
Surely Moab shall become like Sodom,
And the sons of Ammon like Gomorrah,
A possession of nettles and salt-pits,4
And a desolation forever.
The remnant of my people shall plunder them,
And the residue of my nation shall possess them.
10 This shall be to them for their pride,
Because they have reviled and carried themselves haughtily
Against the people of Jehovah of hosts.
11 Terrible is Jehovah against them,
For He destroys all the gods of the earth;
And all the islands of the nations,
Each from his place, shall worship Him.
12 Also ye Cushites,5
Slain of my sword are they.
13 And He will stretch forth his hand over the north
And destroy Assyria;
And He will make Nineveh a waste,
A dry place like the desert.
14 And flocks shall lie down in the midst of her;
All the wild beasts6 of the nations;
Both the pelican and the hedge-hog
Shall lodge on her capitals;
The voice of the singer in the window:
Desolation upon the threshold,
For the cedar-work He has made bare.
15 This is the exulting city, which dwelt securely,
Which said in her heart, I am, and there is none besides me,
How has she become a desolation,
A lair for beasts!
Every one that passes by her will hiss,
He will shake his hand.
3
1 Woe to the rebellious and polluted,7
The oppressive city!
2 She listened not to the voice:
She did not accept discipline:
She did not trust in Jehovah:
She did not draw near to her God.
3 Her princes in the midst of her
Are roaring lions:
Her judges are evening wolves;
They reserve8 nothing for the morning.
4 Her prophets are vain-glorious,
Men of treacheries:
Her priests profane what is holy;
They do violence to the law.
5 The righteous Jehovah is in the midst of her;
He will not do wickedness;
Every morning He will bring his judgment to light;
It does not fail;
But the unrighteous man does not know shame.
6 I have cut off nations:
Their battlements are laid waste;
I have made their streets desolate,
So that no one passes over [them];
Their cities are destroyed,
So that there is no man [there],
So that there is no inhabitant.
7 I said: Only do thou fear me,
Do thou receive correction,
And her dwelling shall not be cut off,
According to all that I have appointed concerning her;
But they rose up early;
They corrupted all their doings.
EXEGETICAL
The reason for the announcement of the judgment made in chap. 1 (comp. Introd. 3):—
1. God brings the judgment upon all the heathen, 2:4–15.
2. And yet Jerusalem remains incorrigible, 3:1–7.
Chap. 2 Zep_2:4-15. The Judgment upon the Heathen. Representative nations from the four cardinal points, West, East, North, and South, are mentioned, so that by the completeness of the quaternary number of the four quarters of heaven arises the idea of the universal judgment upon the heathen nations (comp. Zep_2:11 and the judgment of the four winds, Jer_49:36; Zec_2:6; Zec_6:5).
The description is divided into three parallel strophes of four verses each:—
(a) Judgment upon Philistia, Zep_2:4-7.
(b) Judgment upon Moab and Ammon, Zep_2:8-11.
(c) Judgment upon Ethiopia and Assyria, Zep_2:12-15.
Zep_2:4-7. The judgment upon Philistia, the land of the West. For—thus the prophet immediately joins argument to the exhortation, which, in its final clause, directs [us] to the certainty of the judgment—Gaza shall be forsaken. עַזָּה and עֲזוּבָה form a paronomasia, like Ekron and תעקר, at the close of the verse (comp. Mic_1:10 ff). And Ashkelon shall become a desolation. Ashdod (the seat or the worship of Dagon (1 Samuel 5)) they, (undefined enemies) will drive out at noon-day: so defenseless will it be against the sudden and powerful attack, that there is not even need of a surprise by night. Compare Jer_15:8, where also a word of similar sound, שׁוֹדֵד, occurs, which forms also an unexpressed paronomasia of though to אַשְדּוֹד; and Ekron is ploughed up. Even the enumeration of cities is governed by the symbolical number four, so that of the five cities of the Philistines (Jos_13:3), one, Gath, is omitted, according to the example of Amo_1:7 f.
Zep_2:5. The prophet directly addresses those who are threatened: Woe to you who inhabit the sea-coast, חבל הים, a name of the country of the philistines (see Deu_3:4), ye Cretans. The connection of the Philistines with the island of Crete was known from very ancient times (1Sa_30:14 ff.; comp. Tac., Hist., v. 2), although the arguments adduced by Bertheau (Gesch. der Israeliten, p. 188 ff. [History of the Israelites, etc.]) to identify Caphtor, the native country of the Philistines, who were not originally settled in Canaan, but immigrated into it at a later period, (Amo_9:7), with Crete, are not sufficient. [Philistine means emigrant: in the LXX. they are called Ἀλλόφυλοι. For an account of their origin see Smith’s Dict. of the Bible, s.v. “Philistines.” Compare Rawlinson’s Herodotus, vol. iv. p. 64, note 4, and Lenormant and Chevallier, vol. i. p. 124.—C. E.] Caphtor seems rather to be designated, Gen 10:13 f., as an Egyptian district. Compare Starck, Gaza, p. 66 ff.; 99 ff.; Duncker, Gesch. des A. I., p. 339 A. Hence also the name Cretim is to be derived from Crete. To derive it from כּרת, to destroy, and to designate the Philistines by it, as those who are to be destroyed, as Keil, following the Targum and the Vulgate, does, is unnatural. The play upon words, which the prophet possibly had in mind (comp. 3:6; also the expression כְּרֹת immediately following this verse, and the plays upon words, Zep_2:4) is far from etymology. The word of Jehovah is against thee, Canaan, properly “low country,” originally the name of the whole tract of land on the Mediterranean, inhabited on the North by the Phœnicians and on the South by the Philistines (Num_13:30 (29?)); Thou land of the Philistines. And I will destroy thee, that there shall be no inhabitant. מִן. is, as is frequently the case, equivalent to ὥστε μὴ εἶναι.
Zep_2:6. And there shall be [it will not do to construe, with the interpreters, the verb היתה with חבל, for this is masculine: it can only he construed with נוֹת (comp. Mic_1:9; Ges. 146, 3), so that חבל הים is to be understood as acc. loci] in the district upon the sea-coast extensive places for pastures and sheep-folds. Some take כְּרֹת as the plural of כֵּרָה, which (from the root כרה, to dig) would signify, according to Kimchi, the ditch made round a fold; according to Cölln, a cistern; both of which interpretations are untenable. Others (Strauss, Keil), following Bochart, take it for the infinitive of כרת; and understand by נוֹת כרֹת pastures of shepherds’ caves, i.e., where shepherds dig caves for a protection against the sun. Yet the expression, aside from the superfluity of the required complement, is little adapted to characterize the activity of the shepherds only. It is best to consider, with Hitzig, the word as a plural from כֵּר, pasture. The apparent tautology with נות, is no argument against it, since נות, [plural of נוה; see Ges., s. v.—C. E.], dwelling, pasture [for flocks and herds—C. E.] is a more comprehensive idea than כּר, a pasture for lambs [such is the strict meaning of the Heb. word כּר: Kleinert renders it Viehweide—C. E.]; and since moreover נְּרֹת רֹעִים and גִדְרוֹת צאן form two pairs of words closely belonging together, both of which are subordinate to נות. The abnormal form [the regular form is כָרֵי] [the plural of כַר, wherever it occurs, is כָרִים.—C. E.] is occasioned by the preceding נְוֹת, and likewise perhaps by playing upon the word כְּרֵתִים. It cannot be by accident that shepherds and their flocks are mentioned here instead of destroyers, whilst in threatening prophecies in other places, destruction is announced by this form of threatening, viz., that the city or territory is delivered up to beasts of the wilderness, monsters, ponds of water, or to desert vegetation. The resemblance of the turn of thought to Jer_6:3 (comp. Introd. 4) is remarkable, and it is natural to suppose that as Jeremiah has there, so Zephaniah has here his eyes fixed upon the distress caused by the hordes of Scythians, whose march through the land of the Philistines, appeared also to Herodotus to be sufficiently noteworthy to obtain mention in his history (i. 104). They set out, the men and frequently also the women, on horseback: they took with them wagons yoked with oxen, which, furnished with a felt covering, served, at the same time, for tent and house; also their property, which consisted of droves of horses, cattle, and sheep, from whose wool they prepared those coverings. (Herod., 4:2, 61, 75, 114, 122.) At a later period, when there shall be only a remnant of Judah left, another event will follow the first punishment of Philistia:—
Zep_2:7. Then the sea-coast shall fall to the lot of the remnant of Israel [Judah is the reading in the Hebrew text—C. E.], they will feed upon them (עליהם is construed with כְּרֹת Zep_2:6, as if it were written there כָּרֵי) and in the houses—which have become empty—of Ashkelon will they lie down in the evening. A reproduction [of the idea] of Oba_1:19. The connection of thought (Zep_2:6-7) would accordingly present itself thus: first Philistia is laid waste by a pastoral nation. Then Judah is judged, compare 7c; and then the remnant of Judah inherits Philistia as pasture-ground. Hitzig also [interprets it] in a similar way. However the reference to the Scythians is not at all necessary. Quite as good and perhaps a still simpler understanding of the passage results, if we, as indicated in the translation, render prominent in נוֹת the idea of an open, empty place, so that in Zep_2:6 the destroyers, the shepherds that obtain possession, do not form the prominent idea so much as the emptiness, which resulted from a catastrophe left undefined. The district on the sea-coast, hitherto covered with cities rich in commerce, becomes open grounds for pastures, etc. And these open grounds, after Israel is purified, become the possession of the remnant. Thus יִרְעוּ (Zep_2:7) naturally connects with רֹעִים (Zep_2:6).
The following reason: for Jehovah, their God, will certainly visit them, Israel, and, whilst the wound of the heathen is incurable (Nah_3:19), he will turn their captivity, is consistent with both constructions: it shows how the restoration of the place is effected. פּקד is to be understood in this passage of the gracious visitation of those already chastised (Strauss and others), on account of its close parallelism with שׁוּב שבוּת: it is, however, contrary to the prevailing usage of the book. Concerning the turning of the captivity, the restoration of the captives, comp. Deu_30:3; on Nah_2:3, and below 3:20.
[Keil: “Paqad, to visit in a good sense, i. e., to take them under his care, as is almost always the meaning when it is construed with an accusative of the person. It is only in Psa_59:6, that it is used with an acc. pers. instead of with על, in the sense of to chastise or punish. שׁוּב שְׁבוּת as in Hos_6:11 and Amo_9:14. The Keri, שְׁבִית, has arisen from a misinterpretation”—C. E.]
Zep_2:8-10. The Judgment upon the East: Moab and Ammon, the sons of Lot. Comp. Isa_16:6; Isa_25:11; Jer_48:29 ff. If the subject here were historical, and not rather the universal and ideal character of the judgment of the world, then the interjacent, hereditary enemy, Edom, would certainly not have been omitted. I have heard the abuse (הרפה sensu activo, as in Lam_3:61) of Moab, who from of old armed evil tongues against me and my people (Num_4:22 ff.), and the revilings of the sons of Ammon, whose old hatred continued even to the latest times (Neh_4:3; Neh_4:7); wherewith they have reviled my people and haughtily violated, literally, acted insolently against their boundary. Comp. Amo_1:13; 2Ki_13:20; Jeremiah 40. The suffix in גבוּלָם is to be referred to עַמּי (comp. Zep_2:10, Zep_2:9).
Zep_2:9. Therefore as I live—̓Επεὶ κατ̓ οὐδενὸς εἶχε μείζονος ὀμόσαι ὤμοσε καθ̓ ἑαυτοῦ (Heb_6:13; for the construction compare Ew., 329 a)—saith Jehovah of hosts (comp. on Nah. 2:14 [13]) the God of Israel: Moab shall become as Sodom and Ammon as Gomorrah,—they will incur a destruction like that of the cities, in whose fate their ancestor, Lot, was involved—an inheritance of nettles and salt-pits (see note on Zep_2:9—C. E.], like the Dead Sea, on which they dwell, and desert forever. The remnant of my people shall plunder them and the residue of my nation (גּוֹי instead of גוֹיִי, comp. Olsh., 39 d; 164 d) shall inherit them. If the details of a special historical prophecy were treated of, then Hitzig would be right in objecting, that the plundering and seizure by the returned remnant of Israel must take place before the final destinies of these countries, that the desolated land is not suitable for a נַחֲלָה, etc. But the prophet does not think of individual chronologically arranged dates, but of the grouping together of everything that involves the execution of Jehovah’s judgment upon the heathen nations; and this certainly has for its chief moment the destruction of the sinners and the redemption of his people.
Zep_2:10. This shall be to them for their pride, because they have despised and boasted against the people of Jehovah of hosts. The judgment is talio. The universality of it stands out with still greater precision, according to its two-fold fundamental characteristic.
Zep_2:11. Jehovah will be terrible against them (comp. Deu_7:21), for He will destroy all the gods of the earth, so that, after they have brought their peoples to ruin and judgment, they must themselves now pass away and die like men (Psa_82:7). Compare below, the Doctrinal and Ethical part.
And they will worship Him, after that the hostile powers over them have passed away, every one from his place, all the islands of the nations. It is the common teaching of prophecy, that all islands, all nations the most remote, shall turn to Jehovah. But it generally takes the form, that they [the nations] shall flow to Jerusalem (Isaiah 2; Micah 4). Now it is certainly undeniable that in the idea of this Jerusalem [of the time] of the consummation, the spiritual element predominates (comp. on Mic_4:1 ff.). But that in this preexile prophet the local covering should already be so removed, as e.g. in Mal_1:11, that he should consider a worship of Jehovah in all places the fulfillment of the times, is, although it commends itself at the first view of this passage, nevertheless very doubtful, the more so as Zephaniah himself (3:10) adheres to the older form of representation, namely, the offering of the heathen at the Holy City [Jerusalem—C. E.]. Hence I believe that the words: they will worship each from his place, are used in a pregnant sense: they will pour to Him worshipping; compare the trembling (hither) Mic_7:17; Hos_3:5.
[Keil: “Mimnekomo, coming from his place: the meaning is not that the nations will worship Jehovah at their own place, in their own lands, in contradistinction to Mic_4:1; Zec_14:16, and other passages, where the nations go on pilgrimages to Mount Zion (Hitzig); but their going to Jerusalem is implied in the min (from), though it is not brought prominently out, as being unessential to the thought.”—C. E.]
Zep_2:12-15. The Judgment upon Ethiopia and Assyria, South and North. It is in keeping with the great perspective, which is opened in Zep_2:11, that distant nations should be introduced for illustration. The retrospect to Nah_3:8 ff. is apparent. Ye Cushites also, Ethiopians, slain of my sword are ye; literally “are they.” The transition from the second to the third person has in itself nothing unusual (comp. 3:7 and the whole of Nahum).
Calvin connects with it the ingenious remark: “In secunda persona initio versus propheta compellit ad tribunal Dei, postea in tertia adjungit: erunt,” etc., in a certain manner the sentence of the judge.
Yet the predicative position of the הֵמָּה is so remarkable, that Ewald and Hitzig (against Rückert, Strauss, Keil) are certainly right in considering it as a substitute for the copula. Comp. Isa_37:16.
[Keil says: “הֵמָּה does not take the place of the copula between the subject and predicate any more than הוּא in Isa_37:16 and Ezr_5:11 (to which Hitzig appeals in support of this usage: see Delitzsch, on the other hand, in his Comm. on Isaiah, l. c.), but is a predicate.”—C. E.].
Zep_2:13. And He will stretch out his hand (comp. 1:4) over the North and destroy Asshur, and make Nineveh a barren waste, dry like the desert, whilst at this very time [that the prophet was speaking—C. E.] the streams of water and the abundant irrigation are the pride and joy of the powerful city (comp. pp. 101, 104).
[Keil: “The prophet dwells longer upon the heathen power of the north, the Assyrian kingdom with its capital Nineveh, because Assyria was then the imperial power, which was seeking to destroy the kingdom of God in Judah. This explains the fact that the prophet expresses the announcement of the destruction of this power in the form of a wish, as the use of the contracted forms yet and yâsçm clearly shows. For it is evident that Ewald is wrong in supposing that וְיֵט stands for וַיֵּט, or should be so pointed, inasmuch as the historical tense, “there He stretched out his hand,” would be perfectly out of place. יָד. נָטִהָ(to stretch out a hand), as in Zep_1:4 : ’Al tâsphôn, over (or against) the North. The reference is to Assyria with the capital Nineveh. It is true that this kingdom was not to the north, but to the northeast, of Judah; but inasmuch as the Assyrian armies invaded Palestine from the north, it is regarded by the prophets as situated in the north. On Nineveh itself, see at Jon_1:2 (vol. 1, p. 390); and on the destruction of this city and the fall of the Assyrian empire, at Nah_3:19 (p. 42).”—C. E.]
Zep_2:14. And herds shall lie down in the midst of it [viz., of the city, which has become a desert—C. E.], but certainly not herds of cattle, which have no nourishment in the desert, but every kind of heathen beasts. חַיְהוֹ is not חַיָּה with the suffix of the third person, and is accordingly not to be translated, and all his beasts, the heathen: this form is חַיָּתוֹ (Job_33:20); but it is the known archaic form of the status constr. from חַיָּה (Gen_1:24; Ges., 90, 3, 6). גוֹי is accordingly the stat. abs. By the beasts of the heathen it is most natural to understand either (according to 2Sa_23:13; Psa_68:31 [comp. the Heb. text—C. E.], the conquering world-powers, which take possession of Nineveh as the remnant of Israel take possession of the ruined kingdoms of the Philistines and Ammonites (Zep_2:7; Zep_2:9); or the roving hordes of Scythians. However the interpretation of Cölln, Rosenm., De W., Strauss, and Keil is not to be characterized positively as erroneous: [they interpret it] every (real) beast, that is accustomed to range in herds (גוֹי); compare the goi of the locusts, Joe_1:6.
[Keil: “The meaning can only be, ‘all kinds of animals in crowds or in a mass.’ גּוֹי is used here for the mass of animals, just as it is in Joe_1:6 for the multitude of locusts, and as עַם is in Prov. 30:35, 36, for the ant-people; and the genitive is to be taken as in apposition. Every other explanation is exposed to much greater objections and difficulties. For the form חַיְתוֹ, see at Gen_1:24.”—C. E.].
Pelicans also [see Thomson’s The Land and the Book, vol. 1. p. 403—C. E.] and hedge-hogs—the inhabitants of deserted countries and ruined places—will lodge on their capitals. The association of ideas leads the prophet to reminiscences from Isa_34:11; Isa_14:23; compare the first clause [of the verse] with Isa_13:21. “The capitals of the pillars do not lie on the ground, but now stand unattached, after the palaces, roofs, and floors, which rested upon them, are thrown down.” Hitzig. Hark, how it sings,—the nesting bird,—in the window.
קוֹל, as in 1:14, Nah_3:2, literally vox (ejus qui) canit, or auditur (is qui) canit. Desolation on the threshold! None passes over it any more. For the cedar-panelling, the beautiful ornament of the walls (comp. on Hab_2:17) He, Jehovah, has torn down [Heb. has made bare—C. E.]. אַרְזָה is related to אֶרֶז, as דִּגִה is to דָּג, it conveys a collective idea (Ew., sec. 179 c).
[Keil: “The sketching of the picture of the destruction passes from the general appearance of the city to the separate ruins, coming down from the lofty knobs of the pillars to the windows, and from these to the thresholds of the ruins of the houses.”—C. E.]
Zep_2:15. This is the city, the exulting one (Isa_23:7), which dwelt so securely, sheltered behind her defenses of water; the expression is taken from Jdg_18:7. “Vox ut exsultantis super illam.” Remigius. Which said in her heart: I am and besides me none; literally, and besides me (none) further. “Before ‘besides,’ the negation, if the supposition is intimated by the proposition, or in it, can be omitted, and the words for ‘besides’ can hence signify also ‘only,’ comp. Mic_6:8.” Hitzig. [?—Mic_6:8, however, is a different case; compare on the passage. And I would prefer, though against the consensus interpretum, to explain it: I, and if I am no more, still I; I and always I. The sense is the same in both views.] The same expression, with the same signification, is applied to Babylon, Isa_47:8; Isa_47:10.
[Keil: The Yod in ’aphsi is not paragogical, but a pronoun in the first person; at the same time, ’ephes is not a preposition, “beside me,” since in that case the negation “not one” could not be omitted, but the “non-existence,” so that אַפְסִי=אֵינִי, “I am absolutely no further (see at Isa_47:8).” See Ges., Thesaurus, s. v.—C. E.] How has she become a desolation! (applied to Babylon, Jer_50:23) a lair of beasts! Every one that passes by her, hisses, waves his hand. The thought is from Nah_3:19. The waving of the hands, like the clapping, Nah_3:19, is a sign of gratified feeling (comp. Psa_43:2; Isa_55:12). The expression is, in part, similar to Jer_19:8. [See Rawlinson’s Ancient Monarchies, vol. i. p. 245.—C. E.]
3
Zep_3:1-7. The Obduracy of Jerusalem. Woe to the refractory (מוֹרְאָה, part. from the root מָרָא, the hiphil of which occurs Job_39:18, and in the Cod. Sam. Lev_13:51-52; Lev_14:44; equivalent to מרֵאה; compare יֹצָא, Ecc_10:5, contracted from יֹצְאָה equivalent to יְוֹצֵאה), and polluted, the oppressive city! יגֹנָה is the part of יָנֽה, press it, Jer_50:16 and above. The prophet gives four reasons for this sharp address.
Zep_3:2. She hearkens not to the voice, with which the faithful God speaks to her, Zep_3:7, in all these acts (2:4 ff.). The בּ denotes a hearing with pleasure and effect: she hearkens not, although she hears. She does not accept discipline. מוּסַר, the lesson which is derived from the experience of one’s own or another’s suffering [Schadens, damage, harm—C. E.], and generally from attention to the ways of God; compare Pro_1:2. She trusts not in Jehovah, but in her wealth (1:12): to her God she does not draw near, but to the Baals (1:6): the acts of God and the voice of the prophets die away unheard; no change is effected.
Zep_3:3. Her princes, in the midst of her, (comp. on 1:8) are roaring lions (for the idea comp. Mic_3:3; for the expression, Pro_28:15; Sir_13:19). Her judges are evening wolves, which go out in the evening for prey and are very ravenous (“non quod reiiquo tempore quiescerent,” Calv. on Psa_59:7), which leave nothing for the morning, but so eager are they that they instantly devour the victim that falls into their clutches. “Ubi latrocinium in ipso foro exercetur, quid jam de tota urbe dicendum erit?” Calv.
Zep_3:4. Her prophets are knaves, פּוֹחֲזים, people, who utter פַחֲזוּת, i.e., vain, empty talk, brag (comp. Jer_23:32), men of treachery, who defraud God (Hos_6:7) and men, since they pretend that their own word is the word of God (Eze_22:28; comp. Mic_2:11 ff.). Her priests desecrate that which is holy, the temple, with their sacrilege, comp. Jer_23:11 (Hieron.), the sacrifices (comp. קדֶשׁ, Jer_2:3) by the neglect of the prescribed ritual, Eze_22:26, comp. Mal_1:11 (Cölln): in short, they make everything sacred common (Hitzig), instead of strictly discriminating, according to Lev_10:10 ff., between the holy and profane. Thus they do violence to the law, of which they ought to be the guardians. There is a corruption of all classes, of the organism of the kingdom in its substance, almost still worse than Micah had pictured it, chap. 3. And the cause of this disorder does not lie with God (Zep_3:5-7). He has left nothing untried.
Jehovah is righteous, as a righteous one (comp. for the constr. Hos_11:9) in the midst of her, He does no wrong. Comp. Deu_32:4.) Morning by morning (comp. Exo_26:21) He sets his justice in the light (comp. Hos_6:5). God’s justice is neither his teaching (“docendo populum leges et jura sua per prophetas, qui hortando et monendo per singulos dies id operam dant, ut eum ad meliorem frugem vocent” (Rosenm., Keil), nor his righteous administration (Chald., Hieron., Cyr., Strauss, Hitzig), but the announcement of the judgment, which it was right for Him and obligatory upon Him to bring upon these mad practices (comp. Calvin, above, p. 17): the sentences of the predicted judgment (comp. 15 and Mic_3:8), which, on the one hand, are declared against the heathen, but principally against Israel. He declares them, literally, without failing: He does not miss, returning faithfully every morning. The wicked have their work in the evening and leave nothing for the morning (Zep_3:3), Jehovah has it in the morning and has each day a clear announcement. But in vain; the wicked [person] knows no shame (comp. 2:1): neither the example of the righteous government of God, nor the merited threatening of coming judgments causes him to blush. Jehovah himself is introduced as speaking (Zep_3:6); He sets forth his great deeds, which He had accomplished for and before the eyes of Israel: I have destroyed nations, those mentioned chap. 2. and many others; their battlements are laid waste, synecdochically for the walls and fortresses, which they crown. I have desolated their streets, literally made dry, since the multitude of men crowding them is considered as a flood (comp. Hab_3:15), so that no one any more passes through them. מִבְּלִי with the part. like the bare מִן in other places or the pleonastic מאֵין, 2:5, in the sense of necessary negative result (Ew., 323 a). The same turn [of thought] occurs Isa_34:10. [In the passage cited אֵין is used.—C. E.] Their cities are laid waste, literally, fallen by ambuscade (צדח, Exo_21:13; comp. Joshua 8), without people, without inhabitant. And why all this? For. a warning example, that his people may consider his severity and his goodness.
Zep_3:7. I said,—thought in me and spoke to them by these deeds,—only wouldst thou fear me, the imperf. instead of the imperative, in order to show the kindness and tenderness of the warning; only wouldst thou receive correction, suffer thyself to be taught. Then their (change from the second to the third person, as in Mic_3:2 ff.: a mental speaking and meditating on the part of God in a certain manner, is indicated) house, i.e., not merely the temple (Strauss), but their possession and dwelling-place, the place Zion (comp. Mat_23:38) would not have been destroyed. To the substantive idea of destruction in this clause the following forms an apposition: destruction should not fall upon them, according to all that I have appointed concerning them; the whole sum of the evils included in he destruction, the daily announced פקד .משׁפּט cannot have the common meaning, to charge, to command (so still Strauss, for in this sense the subjoined עַל designates, according to the usage if the language, not the object, concerning which a command is given, but him upon whom the charge is enjoined. But as it can signify the divine care for any one, so it signifies also the laying up of a debt against any one, so that it hangs, in a certain manner, over his head, in order to fall at last upon him or his descendants and to destroy them: like נטר, Nah_1:2. So also Exo_20:5; Hos_1:4. Thus God would have his deeds considered by Israel, but what avail is it? But now—אכן after אָמַרְתִּי points out the contrast of the empirical reality to the fruitless or mistaken thoughts of the speaker; just as in Psa_31:23 (22); Isa_49:4,—they only speed the more all their infamous deeds, literally, they are in haste to pervert all their doings. The verb חשחיהוּ (Psa_14:2), takes the auxiliary verb הִשְׁבִּימוּ (for the construction, comp. Ew., 285 b), which brings into the sentence the emphasis of the contrast required by אָכֵן: not only that they do not refrain from acting infamously, they even hasten to do so.
So it is evident that the judgment denounced, chap. 1, is just, since all the judgments which befell the heathen in favor of Israel (Nah_2:1) produced no effect upon the people. So firmly convinced is the prophet of the incorrigibility of the people, that he, without farther ado, as if it were a question of the present, presupposes and declares it: even after the judgments described, Zep_2:4 ff, which in his day were yet future (תִּהְיֶה, 2:4,etc.), Jerusalem shall wear just such an appearance, and, before that time, a worse than at present.
[Keil: “In Zep_3:7-8 the prophet sums up all that he has said in Zep_3:1-6, to close his admonition to repentance with the announcement of judgment.”—C. E.]
DOCTRINAL AND ETHICAL
The contest of Jehovah of hosts (2:9, comp. Com. on Nahum, p. 36) against the heathen, has a fourfold design. First, it involves—which is the final point of view on this side—the restoration of the kingdom of David (comp. Psalms 60), whose extension, according to prophetic vision, is measured by the promise to Abraham. But in this respect only the countries which took possession of portions of this kingdom, viz., Philistia, Moab, Ammon, representative of the neighboring nations, come into consideration. Of Cush and Nineveh it is not said that the remnant of Israel will take their lands into possession. The second, and much higher point of view, is that of a contest between God and the [false] gods, which represent the antagonism to the true God among the heathen (comp. Zep_2:11 a), The fundamental view of the O. T. concerning idols [Götter, false gods], is that they are nothing [nichtse, nothings], אֱלִילִים (Lev_19:4), and that the God of Israel, as He alone made the world (Exo_20:11; Exo_31:17), is the only true God, not merely among his own people and in his own land, but also in the land of the heathen (Exo_9:22 f); another proof of which is furnished in the bestowal of Canaan [upon Israel] notwithstanding the prevailing idolatry. Deuteronomy formally repeats this doctrine of the oneness of the God of Israel (6:4; 32:39), and the idols are expressly designated as not-gods (Deu_32:21; comp. 8:19). Besides this another representation is presented to view in the further development of the Old Testament revelation, which seems to ascribe to the idols an actual existence. In the Pentateuch the passages directly bearing upon this point have no weight. Either they seem to be spoken from a heathen standpoint, consequently they are without the sphere of revelation (comp. Exo_18:11; Gen_14:20; Num_24:16; comp. also Isa_36:18ff; Isa_14:14); or idolatry appears as the worship of the objects of nature, temporarily permitted by God, which objects of nature are themselves subect to the power of God (Deu_4:19). There is, however, here, no doubt, a germinant intimation of the opposition existing between God and idols in the contest of Jehovah with the Egyptian magicians, who by virtue of their gods imitated his miracles. And undeniably the idea of a certain reality on the part of the gods seems to be expressed in the eighty-second Psalm. There God judges among the gods (comp. Exo_7:12). Because they executed their office unjustly and suffered their worshippers to sink into iniquity, they were to perish like men (Zep_2:7), and Jehovah would enter upon his inheritance, which they had governed for a time (Zep_2:8). Psa_97:9 teaches the same thing; and the passage, 2:11, receives hence a clear illustration. A twofold explanation of this phenomenon is possible. Either that the gods have a (subjective) subsistence by virtue of their worshippers, as a spiritual power, which unites and moves these worshippers in their appointed worship; which power consequently stands or falls with the existence of the people. So old Tarnov seems to understand the matter, when he explains the destruction of the gods at the place mentioned: “Paulatim ac sensim perdit idola, adimendo ipsis cultores omniaque sacrificia abolendo.” Compare below also, Bucer in the Homiletical suggestions. Or, that we trace back idolatry to satanic influences. “This satanic influence, after it has obtained a place within the soil of humanity, so insinuates itself into all the forms of development of the divine revelation and education as to produce a perverted counterpart of them, in which the substance of truth is destroyed and falsehood makes its abode; for in the common revelation the false god confronts the pure idea of God, in which [false god] not only, as in an idol the substance of divine truth is destroyed, but also, as in a positive phantom, the spiritual power of the evil one presents and communicates itself.” Beck. “Among the heathen, active, objective, devilish powers acquire divine honor by a darkening of the human conscience.” Kling. This latter view of the matter is prominent in Paul, 1Co_10:20. It is evident, too, that the Old Testament passages, and especially the one in question [Zep_2:11 a—C. E.] coincide more nearly with this view than with the first [i. e, with Kling’s rather than with Beck’s—C. E.]; only that the solidaric connection of the [false] gods with the kingdom of Satan and of the demons is not expressly accomplished in conformity with the Old Testament standpoint. The doctrine is this: that, while, according to the general view of prophecy, the idols are to be despised as dead and dumb nonentities, yet the [false] gods, in a certain sense, rule over the nations, as objective powers, and that by their overthrow, which forms the inner intellectual side to the external judgments of the people, the nations, in a certain sense, are restored to an unprejudiced condition, since it is again possible to them to decide for God.
The third object of the judgments upon the heathen is this. They must, so far as they are heathen nations, and as such resist God, be overthrown, in order that having been delivered from the fetters of idolatry, they may seek Jehovah and learn to worship Him. 2:11 b.
Finally, the fourth object of these judgments upon the nations is, that Israel may come thereby to the knowledge of the glory and power of his God, and learn to stand in fear of his severity, and bow to his goodness. This is effected by God, in that, beside the judgments without, He causes the import of them—his justice and sentence—to be explained to the people by the prophets. His design is this: That thou mightest only fear me, in order that thou mayest remain safe from the manifestation of my wrath.
But this, plan of salvation is defeated by the people’s hardness of heart, which blunts the instruments of the divine proclamation and of regulating the [seiner, His] kingdom; and the judgment must come also upon Israel: there will only be a remnant, that will enter upon the deserted fields of Philistia, Ammon, and Moab.
The final and total aim of the judgment is, therefore, certainly Israel, but not so much the present Israel, who, rather, is, like the heathen, under the training of God, and is within this training certainly nearest to Him, yet not to such a degree that the heathen should come into consideration merely as objects of the judgment, for also for them the goal of worshipping Jehovah is presented in prospect; and Israel, if he does not receive correction, likewise incurs their judgments. The final object is rather the future Israel, the remnant, to whom, from the nature of the case, the heathen worshippers will also belong.
HOMILETICAL AND PRACTICAL
Of the exhortations which God, by his guidance of the world’s destiny, directs to those who are called to his salvation.
(1.) He exhorts us to repentance by the severe punishments which He brings upon the evil-doers (3:6); by the majestic power with which He desolates populous cities (2:4–6); He humbles the proud and leaves nothing unpunished (2:8–10); He reminds us also that the most powerful nations are not too powerful for Him (2:12), that the most distant are not too distant, the most populous not too numerous (2:13 f) for Him to bring down their secure arrogance and to deliver up to scorn and contempt those who trample others under foot (2:15). He who considers this rightly must surely perceive that God intends it for the destruction of every being antagonistic to him upon earth (3:11), and that He is a righteous God (3:5).
(2.) He exhorts us to faith. The promises, which He has given to his own, are not destroyed by any judgments, but only confirmed anew (2:7, 9): and there is not one of the great works, which are done under the sun, upon which an illustrative light does not fall from his Word (3:5). No one has an excuse that God has not drawn near to him (3:7), and that He has not also had his highest interests in view (2:11).
(3.) But how little do men profit by warnings! Refer, e.g., to Jerusalem (3:1–3); and to ourselves (3:7).
On Zep_2:4. God’s way of destruction are also ways of grace (Acts of the Apostles, 8:26).
Zep_2:7. Our hope of the future rests alone upon grace; and we need not wonder, though our gracious guidance leads through chastisements, on account of sin adhering [to us]. The remnant of Baal must be driven out, in order that the remnant of God may come to the light.
Zep_2:8. Murmur not at poisonous tongues. God hears better than thou that in which thou art unfairly dealt with: pray for them who injure thee, for the injury weighs upon them and not upon thee. The memory of God is one of the most fearful things of which a man can think. God notices so particularly the dishonor done to his people for the reason that only those belong to his people, who take no heed of dishonor, and are not allowed to avenge themselves. But take heed that you are not reviled on account of your own sins. Such reviling God does not punish, but it is itself punishment.
Zep_2:11. Prophecy will certainly come to pass and not fail. Even the smallest and most distant island is known to God and is included in his plan of salvation. But how shall they believe if it is not preached to them? Where the fear of God has been abandoned, in a country or among men, a salutary fear of Him must intervene, in order that his worship may be restored. On 13 ff. compare the Homiletical Suggestions on Nahum.
Zep_3:1. God addresses his own city the most severely (Amo_3:2). The way of destruction begins with obstinacy against God: then comes pollution by vice, finally the destruction of conscience, which becomes manifest in open acts of violence and crime.
Zep_3:2. He who listens to God’s voice, has this advantage from it, that he learns prudence. He who trusts in Him has the advantage, that he can draw near to Him at all times with assured confidence. We know obedience by prudence, faith by confidence. Disobedience is folly, and despondency unbelief.
Zep_3:3. Strength and bravery do not govern a country; even the lion is a strong and brave animal. They must be restrained by the fear of God and guided to the right objects. A speedy sentence often does more harm and wrong than the detriment arising from ten tardy ones.
Zep_3:4. If the salt becomes insipid, wherewith shall it be salted? He who speaks in God’s name should always speak with fear and trembling, and as if he were going to stand to-morrow before the judgment seat.
Zep_3:5. No one is so liable to profane what is holy as a priest; and no one is so responsible. Thou shouldst offer no violence to the Word of God. What it does not say thou shouldst not make it say. Though priests and prophets may be wicked, it is nevertheless wrong to separate one’s self from the Church of God. The Lord of Hosts, who does no wrong, is still in the midst of her. Therefore do the sects go so speedily to ruin. We cannot think of anything more touching than the long-suffering love, with which God follows a people and a soul, and keeps always anew, daily and a hundred times, one and the same thing before its eyes, namely, whether it will allow itself to be saved. Dark and confused things are not utterances of God. They all have their light in themselves and do not require that one should bring in mysteries, which no man sees. Persistent unbelief is a shamelessness of the soul. How much has God torn from his heart, for the purpose of confirming the Word of his prophets, in order that we might learn to believe. Not merely innumerable men, whom He created, and who were judged according to this prophecy, but his own son.
Zep_3:7. It is a singular thing, that even the most faithful counsels and friendly instructions and allurements strengthen in his perversity, him who is already in the wrong way. He has shame, but false; and there is no stronger enemy of the true shame than the false.
Luther: On Zep_2:6. The most magnificent and powerful cities, which were subdued under no king but David, are so laid waste and razed, as Hieronymus frequently states that one sees remaining only some ruined portions.
Zep_2:9. These surrounding nations have all been scattered and exterminated by the Persians, Romans, etc., so that they have not been able to retain even their name, which they bore of old; they have all been united into one nation with the name of Arabians.—Chap. 3 Zep_2:1 ff. Although the pure unadulterated word is accomplished, yet some will always be found, who will adulterate the word and the true service of God, until Christ, at his last advent, will make an end of this evil.
Zep_2:7. In these few words the prophet has briefly expressed what belongs to an honest Christian life, for the fear of God brings with it faith, humility of heart, so that we hold the majesty of the Lord in all honor. Discipline [Ger. Zucht; Heb. Musar] includes in it outwardly good morals, so that we may walk together, one with another, with propriety and honor, without the displeasure of the brethren.
Starke: On Zep_2:5. Even in Christendom there are many who practice Canaan’s doctrine and life: may God free the Church from them.
Zep_2:6. Compare Luk_13:5.
Zep_2:7. The wealth of the godless is preserved for the pious.
Zep_2:9. God confirms his promises with zeal for the consolation of the godly, his threatenings for the terror of the wicked.
Zep_2:11. In the New Testament the service and the worship of God are confined to no fixed place.
Zep_2:13. When God has warned a city many years by a Jonah, Nahum, Zephaniah, at last the punishment comes suddenly.
Zep_2:14. Cities, castles, houses, which are built with much pride by the toiling sweat and blood of poor people, usually come to a mournful end.
Zep_2:15. Whoever says, I am he, and there is none besides, robs God of an honor which belongs to Him alone.—Chap. 3 Zep_2:2. It is a certain indication of approaching destruction, when the people become more obstinate by punishment.
Zep_3:3. Contempt of God’s Word causes corruption among all classes.
Zep_3:5. The more one despises God’s Word, the more will God continue in the teaching of it.
Zep_3:7. Genuine repentance obtains not only certain forgiveness of sins, but also often averts temporal punishments. unbelievers are more assiduous in evil than believers in good.
Rieger: On Zep_2:4 ff. Israel has often been stimulated to zeal by the surrounding nations. For example, they would also have a king like the heathen around them; they fretted themselves, on the ground that the other nations should so advance and become great in their idolatry, and that they themselves, possessing the true worship of God, should so decline. Therefore the judgments executed upon other nations are so frequently held up before them: partly because all these are under the government of God, who has fixed and beforetime determined their boundary how far and how long each nation should have its habitation; partly to show what kind of a distinction God makes, in all His judgments, between his people and between the heathen, and how in these He always remembers the covenant with their fathers and guides them to the fulfillment of his promise; that those shall be blessed that bless the seed of Abraham, and that those shall be cursed who curse them. For this reason also their excessive arrogance toward Israel and their pleasure in his misfortunes are charged so high to the account of these nations. O seek humility! What may one bring upon himself by his vainglorious mouth!
Gregory the Great: On Zep_2:10. Other vices drive away merely the virtues, with which they stand in natural contradiction; wrath drives away patience; drunkenness, soberness; but pride is in nowise satisfied with the extirpation of a single virtue, but arms itself against everything good in the soul, and utterly corrupts it like a pest, so that under its influence every work, although it may be adorned with the appearance of virtue, nevertheless no longer serves God, but vain self-glory.
Eusebius: Zep_2:11. In Zephaniah the appearance of Christ is evidently connected with the extirpation of idolatry and with the worship of God on the part of the heathen.
Bucer: Whilst God destroys all the nations around, and thereby shows that what the worshipped as divinities, are nothing but false gods, since in the time of need of their worshippers, they afford them neither support, nor shelter, He makes the gods themselves disappear.
Bucer: Zep_2:12. Observe, He calls it His sword. No evil comes upon any one in which the hand of God is not.
Pfaff. Zep_2:15. To the Lord there is nothing more detestable than the pride of self-arrogating men. How well He knows to punish it with terrible power; how his wrath hastens to humble the proud.
Bucer: Zep_3:2. As it is the beginning and foundation of all salvation to hear the Word of God with faith, so contempt of the Word of God with faith, so contempt of the Word of God is the source of all corruption. If a man despises the Word of God, then the next thing is that he refuses all amendment, because he is well pleased with himself and imagines everything which is in him good. And this is the climax of perversion of the life from God.
Bucer: Zep_3:4. There is no divine gift on which Satan does not cast his filth. So he has also polluted prophecy.
Beck: The wicked one makes an idol of the earthly spirit of the age in the polymorphean practice of error extending itself over the entire circle of the earth.
Footnotes:
[1][Zep_2:4.—צָהֳרַיִם is dual, and signifies double light, i.e., strongest, brightest, Gen_43:16; Gen_43:25; Deu_28:29; Jer_6:4.
[2][Zep_2:5.—חֶבֶל, a cord, rope, Jos_2:15; Ecc_12:6; a measuring line, 2Sa_8:2; Amo_7:17; a portion measured out, as of land, and assigned to any one by lot, Jos_17:14; Jos_19:9; hence, it signifies portion, possession, inheritance, tract, district, region.
[3][Zep_2:5.—גּוֹי כְּרֵתִים LXX; πάροικοι Κρητῶν; Vulg.: gens perditorum. They inhabited southern Philistia, 1Sa_30:14; Eze_25:16. See Smith’s Dictionary of the Bible, articles “Cherethims,” “Cherethites,” and “Caphtor.”
[4][Zep_2:9.—מִכְרֶה. This word is nowhere else used in the Bible. See a copy of “the Moabite Stone,” in The Jewish Times, Friday, June 10, 1870, in which the plural of the same word, 2:25, is rendered “ditches.” See also Lenormant and Chevallier, vol. ii. p. 211, note.
[5][Zep_2:12.—See Smith’s Dictionary of the Bible, article “Cush;” Kitto’s Cyclopædia of Bib. Lit., and Lenormant and Chevallier’s Ancient History of the East, vol. i. p. 57 ff.
[6][Zep_2:14.—כָּל־חַיְתוֹ־גוֹי: LXX., πάντα τὰ θηρια τῆς γῆς; Vulg., Omnes bestiæ gentium; Kleinert, alles heidnische Gethier; Keil, “all kinds of animals in crowds or in a mass.”
[7][Zep_3:1.—נִגְאָלָה, Niphal of גָאָל, to be defiled, polluted, unclean; used in this sense only in the later Hebrew. See Isa_59:3; Isa_63:3; Lam_4:14; Mal_1:7; Ezr_2:62; Neh_7:64; Dan_1:8.
[8][Zep_3:3.—גָֽרְמוּ, from גָרַם, to cut off or away; Piel, to gnaw, crush, craunch bones; LXX.: οὐχ ὑπελείποντο εἰς τὸ πρωί; Vulg.: non relinquebant in mane; Luther: die nichts lassen bis auf den Morgen überbleiben.—C. E.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--He makes the punishment awaiting the neighboring states an…
For--He makes the punishment awaiting the neighboring states an argument why the ungodly should repent (Zep 2:1) and the godly persevere, namely, that so they may escape from the general calamity.
Gaza shall be forsaken--In the Hebrew there is a play of similar sounds, Gaza Gazubah; Gaza shall be forsaken, as its name implies. So the Hebrew of the next clause, Ekron teeakeer.
Read full note →
at the noonday--when on account of the heat Orientals usually sleep, and military operations are suspended (Sa2 4:5). Hence an attack at noon implies one sudden and unexpected (Jer 6:4-5; Jer 15:8).
Ekron--Four cities of the Philistines are mentioned, whereas five was the normal number of their leading cities. Gath is omitted, being at this time under the Jews' dominion. David had subjugated it (Ch1 18:1). Under Joram the Philistines almost regained it (Ch2 21:16), but Uzziah (Ch2 26:6) and Hezekiah (Kg2 18:8) having conquered them, it remained under the Jews. Amo 1:6; Zac 9:5-6; Jer 25:20, similarly mention only four cities of the Philistines.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain THE JUDGMENT UPON THE NATIONS, Zep_2:4-15.
THE JUDGMENT UPON THE NATIONS, Zep_2:4-15.
It is high time to look for shelter, for already the judgment is falling upon the surrounding nations, and soon it will reach Judah and Jerusalem (see introductory remarks on Zep_1:2-18, and on Zep_2:1-3). The nations whose destruction is announced are (1) Philistia (Zep_2:4-7), (2) Moab, (3) Ammon (Zep_2:8-10), (4) Ethiopia (Zep_2:12), (5) Assyria (Zep_2:13-15). On the originality of these verses see Introduction, pp. 518ff.
Read full note →
4-7. The doom of Philistia.
Gaza… Ashkelon… Ashdod… Ekron — See on Amo_1:6-8. Gath is again absent.
Shall be forsaken — Depopulated. The original contains a word play which it is difficult to reproduce in English; some attempt it by reading, “Gaza shall be forgotten.”
Drive out Ashdod — That is, the inhabitants of Ashdod.
At the noonday — Of uncertain meaning. Perhaps the thought is that it will be taken after a brief assault, lasting only from morning till noon, that is, with ease (compare Jer_15:8). A similar expression is found in an inscription of Esarhaddon, “Memphis, his capital, I took in the half of the day” — at noonday; here also the emphasis seems to be on the brevity of time in which the city was taken.
Shall be rooted up — Another word play in the original. The expression implies complete destruction.
Zep_2:5 continues the threat upon the Philistines in the form of a woe.
Inhabitants of the seacoast — Literally, the line of the sea; that is, the narrow strip stretching along the sea. The territory of the Philistines was located along the Mediterranean coast.
Nation of the Cherethites — In apposition to the preceding (see on Amo_1:6-8; Amo_9:7; compare 1Sa_30:14).
O Canaan — Since the prophet is concerned only with the Philistines, Canaan must denote Philistia, as is made clear also by the phrase which immediately follows, “the land of the Philistines.” According to Jos_13:1-3, the territory of the Philistines was thought a part of Canaan, but it is doubtful whether Canaan could be used as a synonym of Philistia. The text is improved if the word is omitted — “The word of Jehovah is against you (or, better, against thee), O land of the Philistines.” The destruction is to be so complete that not a single inhabitant will be left. If these threats were written originally in the Kinah meter (see on Amo_5:1-3), the rhythm becomes greatly improved by an additional alteration of the text, so that Zep_2:5 will read, “Woe, inhabitants of the seacoast, nation of the Cherethites! I will destroy thee, that there shall be no inhabitant, land of the Philistines.”
The general thought of Zep_2:6 is clear, but in details there is much uncertainty. The text may have suffered in transmission; LXX., which differs considerably from the Hebrew, reads, “And Crete shall become dwelling places for shepherds, and folds for flocks.” This involves the omission of one expression from the Hebrew, “the seacoast,” which might have been repeated accidentally from Zep_2:5, the transposition of two words, and a change in the vocalization of another.
Crete — Not the island of Crete, but Philistia; the former is supposed to have been the original home of the Philistines (see on Amo_9:7). The term “Cherethites” (Zep_2:5) is derived from the same word. To improve the rhythm some omit even the word translated “Crete,” which might be “a mere transcriptional duplicate of the preceding word, as the letters forming the two words are frequently confused.” With this omission Zep_2:6 would read, “And it (the land of the Philistines) shall become dwellings (or, pastures, Amo_1:2) for shepherds, and folds for flocks.” Marti goes still further and, continuing 5b, reads, “And thou shalt become.…” Whether any of these emendations are accepted or not, the meaning remains the same; the land of the Philistines is to be so completely deserted that shepherds will be able to pasture and fold their flocks wherever they like.
Zep_2:7 adds to the threat of the destruction of the Philistines the promise that the “remnant of Judah” shall possess the territory deserted by its present inhabitants. A similar promise is found in Amo_9:12. The English translation of the first clause, “And the coast shall be for the remnant of the house of Judah,” disregards the grammatical construction of the original, which can be rendered only, “And it (the land of the Philistines, Zep_2:5) shall be a portion for the remnant of the house of Judah.” The ordinary English translation follows substantially LXX., which reads, however, “the seacoast.”
Remnant of the house of Judah — Must be identical with the “meek” of Zep_2:3, who escape the judgment by heeding the prophet’s exhortation.
Shall feed — R.V. adds rightly, “their flocks.”
They — The remnant. The grammatical construction is according to sense.
Thereupon — Upon what? If the text is correct the reference must be to the “pastures” of Zep_2:6 (for the grammatical inaccuracy involved in the use of a masculine pronoun referring to a feminine noun compare G.-K., 135o). Wellhausen divides the word and transposes one letter, so that it reads “by the sea” instead of “upon them.” This would remove the grammatical peculiarity.
In the houses of Ashkelon shall they lie down in the evening — During the day they will feed their flocks in the fields of the Philistines; when darkness sets in they seek shelter in their towns. Ashkelon represents the Philistine towns in general; it seems to be selected rather than any other for rhythmical reasons. The closing sentence gives the cause of the transformation in the fortunes of Judah, or at least of the remnant.
God shall visit them — In mercy. The same word is used frequently in the sense of “punish,” that is, visit in judgment (compare Zep_1:8-9).
Turn away their captivity — R.V., “bring back their captivity,” or, restore their fortune. The expression does not presuppose the exile as accomplished, nor even the expectation of an exile (see on Hos_6:11; Amo_9:15; and p. 133).
Marti and others reject Zep_2:7 in its present form as a later addition (see p. 518), but the former thinks that the verse contains some original elements. These he finds, in a corrupt form, in the second and third clauses of the verse; as restored by him they read, continuing Zep_2:6, “In thy ruins they lie down, they shall feed by the sea.” The subject of the verbs he takes to be Arab nomads.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. For Gaza shall be forsaken] The connecting word…
4. For Gaza shall be forsaken] The connecting word for appears to refer to the exhortation in Zep_2:3 : seek the Lord, it may be ye shall be hid, for many shall be overwhelmed. There is an assonance in the words “Gaza shall be forsaken” (‘azza ‘azûba) which cannot be reproduced. “Forsaken” is used probably as in Isa_6:12; Isa_7:16, in the sense of depopulated. There is a similar paronomasia in “Ekron shall be rooted up” (‘eḳron te‘âḳçr), which the Greek is able partially to imitate, Ἀκκαρὼν ἐκριζωθήσεται.
drive out Ashdod at the noon day] The expression at noon day occurs again Jer_15:8 (Jer_6:4 is different) and stands in parallelism with suddenly in the next clause. It is also curious that in Jer_15:8, “a spoiler at noon day,” the term spoiler (shoded) would form an assonance with Ashdod. The idea meant to be suggested by the phrase “at noon day” is not clear. The usual explanation, to the effect that, as the hot noon was the time when men rested in the East, an attack at such an hour would be unexpected, is rather puerile (1Ki_20:16). The idea might rather be that Ashdod shall be stormed by sheer and open force. See Appendix.
Read full note →
The Philistine towns are enumerated in their order from south to north. The first three lay near the coast, while Ekron was somewhat further inland.
4–15. The judgment of the Day of the Lord upon the nations
The nations on whom the impending judgment shall fall are: (1) the Philistines (Zep_2:4-7); (2) Moab and Ammon (Zep_2:8-15); (3) Cush or the Ethiopians (Zep_2:12); and (4) Assyria (Zep_2:13-15). In relation to Judah the four nations named lay respectively west, east, south, and north. The passage appears to be written in the rhythm of the ḳinah or Elegy, though in some verses the rhythm is imperfect. Comp. Ezekiel 19. Cambridge Bible, and more fully, Budde in the Zeitsch. für Alttest. Wissensch., 1882, to whom is due the merit of discovering the true nature of the Elegiac rhythm.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) In the words “Gaza (Azzâh) shall be forsaken…
(4) In the words “Gaza (Azzâh) shall be forsaken (âzab)” and “Ekron shall be rooted up (âkar)” there is a paronomasia, or play on the words, similar to that in Mic_1:10, et seq.
At the noon day.—i.e., this city shall be so weak and defenceless that there will be no need to surprise it at night: it shall be “spoiled at noon day” (Jer_15:8).
Read full note →
It is noticeable that it is these four of the five Philistine cities which are denounced by Amos (Amo_1:6-8) and Jeremiah (Jer_25:20). See also Zec_9:5. Gaza was captured by Alexander the Great in B.C. 332, after a two months’ siege, and re-peopled. It was destroyed by Antiochus in B.C. 198, for its fidelity to the cause of Ptolemy. It was razed to the ground by Alexander Jannæus, but was rebuilt, and appears to have been a place of importance in the time of Antipater. It was assigned by the Romans to the kingdom of Herod, and after his death to the province of Syria. The modern Gaza is described as “a place of very considerable size, larger than Jerusalem.” Of the ancient Ashkelon little is known, but the town in later times rose to a position of considerable importance. Antipater is said to have conciliated both “the Gazites and Ascalonites by many and large presents” (Jos., Ant. xiv. 1 § 3. Its inhabitants joined with those of Gaza in the perpetration of some horrible atrocities in A.D. 361. The Ascalonites are described as the “hostes immanissimi” of the Crusaders. Ashdod, the Greek Azotus, was destroyed by the Maccabees, and not restored till the Roman conquest, when Gabinius rebuilt it, B.C. 55. It was allotted to Salome after Herod’s death. Ekron is scarcely mentioned in post-Biblical history. The prophecy appears only to indicate broadly that the Philistines as a nation should be obliterated, and the remnant of Judah be exalted. This effacement of the Philistine race had probably occurred before the Christian era. The last mention of the Philistines as a nation is in 1Ma_3:5.
(4-7) The sentence against the great Philistine strongholds.
(4-15) Jehovah’s chastisement of foreign powers. These Divine visitations are introduced somewhat abruptly. The connection is perhaps that they are intended to lead God’s people to repent, and put their faith in Him who orders the destinies of all mankind. Also, as being inflicted on hostile peoples, they are in Israel’s favour, and ought therefore to elicit gratitude. But more especially are they all steps towards the establishment of Jehovah’s supremacy, and the inclusion of the Gentiles in His kingdom upon earth. (Comp. Zep_2:11; Zep_3:9, et seq.) This part of the Divine sentence is presented in three strophes of four verses each—viz., the chastisement of Philistia (Zep_2:4-7); of Moab and Ammon (Zep_2:8-11); of Ethiopia and Assyria (Zep_2:12-15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 4-7. The admonition is enforced by the announcement…
Vers. 4-7. The admonition is enforced by the announcement of the punishment that is about to fall on various nations, which shall prepare the way for the general acceptance of true religion; and first the sentence shall reach the Philistines.
There is reason enough why Judah should tremble when the nations around her, such as the powerful and turbulent Philistines, fall before the invading host. Four of the five cities of the Philistines are mentioned, as denoting the whole territory, which again is the representative of the heathen world more definitely particularized later on. Thus the four quarters of the world are virtually specified: the Philistines representing the west, the Moabites and Ammonites (vers. 8-10) the east, the Cushites (vers. 11, 12) the south, and the Assyrians (vers. 13-15) the north. Gaza (see note on Amo_1:6) shall be forsaken; depopulated and desolate. There is a paronomasia in the Hebrew: Azzah will be azubhah. Some of the other localities are treated in the same manner. (comp. Mic_1:10-15, and notes there) Ashkelon a desolation (see note on Amo_1:8). They shall drive out Ashdod. The inhabitants shall be expelled. (For Ashdod, see note on Amos, loc. cit. ) At the noon day. The hottest part of the day, the most unlikely time for a hostile attack, hence the expression is equivalent to "unexpectedly and suddenly". (comp. Jer_15:8) Ekron shall be rooted up. In the Hebrew paronomasia, Ekron ("the Deep-rooted") shall be teaker. (For Ekron, see note on Amos, loc. cit., where the fulfilment of prophecy concerning that town is noted.) Gaza (see note on Amo_1:7), after being depopulated and again repeopled by Alexander the Great, fell into the hands of Ptolemy, and was destroyed by Antiochus, B.C. 198 (Polybius, "Reliq.," 16:40; Pusey, p. 457). Often rebuilt, it was as often razed to the ground; and the present representative of the ancient town, Ghuzzeh, stands upon a hill composed of the accumulated ruins of successive cities. Of the condition of Ashkelon, Dr. Thomson writes, "There are no buildings of the ancient city now standing, but broken columns are mixed up with the soil .... Let us climb to the top of these tall fragments at the southeast angle of the wall, and we shell have the whole scene of desolation before us, stretching terrace after terrace, quite down to the sea on the northwest .... No site in this country has so deeply impressed my mind with sadness. They have stretched out upon Ashkelon the line of confusion and the stones of emptiness. Thorns have come up in her palaces, and brambles in the fortresses thereof, and it is a habitation of dragons and a court for owls" (Isa_34:11-13) ("The Land and the Book," p. 546). "It was for ages," says Dr. Porter, "a great and strong city. Under the Philistines, the Hebrews, the Greeks, the Romans, the Saracens, the Crusaders, it was a place of note. The shattered walls that still surround the site were built by Richard Coeur de Lion. When I first clambered to the top of a broken bastion, a scene of desolation burst suddenly upon my view for which I was not prepared, though I had seen Baal-bec and Palmyra, Heliopolis and Memphis. The whole site was before me, and not a fragment of a house standing. One small section was covered with little gardens; but over the rest of the site lay smooth rounded hillocks of drifting sand. The sand is fast advancing so fast, that probably ere the close of the century the site of Ascalon will have been blotted out forever" ("Illust. of Bible Proph.," p. 21). As for Ekron, hod. Akir, travellers note that it is now a little village, consisting of about fifty mud houses, without a remnant of antiquity except two large walls; its very ruins have vanished. The omission of Gath, a town at this time of small importance, (see note on Amo_1:6) is probably owing to a feeling of the symbolism of numbers, four denoting completion, or the whole, like "the four winds, the four ends of the earth," etc.
Read full note →
Vers. 4-7. The doom of the Philistines.
The prophet, having declared the judgments to come upon Judah, turned his thoughts to the surrounding heathen nations, and proclaimed the doom they should experience. Several reasons probably influenced him in taking this survey and in calling attention to the chastisements inflicted upon other lands.
(1) A desire to make it clear to his people that with God there is no respect of persons;
(2) that wrong doing works evil issues wherever it is practised;
(3) to make vivid to them that the dark clouds of retribution were gathering, and so to rouse them out of their apathy and to stimulate them to return to righteousness of life. In referring thus to the heathen, he began with the Philistines, the natural enemies of his nation. We have here
I A SOLEMN DECLARATION OF DIVINE JUDGMENTS TO BE EXECUTED AGAINST EVILDOERS.
1. The nation referred to was that of the Philistines. They were very influential in Palestine. Occupying the coast, they were in possession of the trade carried on with Europe and Asia. Besides this transit trade, they had vast internal resources. They were given to agriculture, and hence we read that the Israelites had to go to the Philistines "to sharpen every man his share and his coulter, his axe and his mattock." In their prosperity they built their five great cities, Gaza, Ashdod, Ashkelon, Gath, and Ekron. They were warlike and idolatrous, and through their self-sufficiency and boastfulness, their tyranny and oppression, together with their idol worship, they became offensive in the sight of Heaven.
2. The judgments here declared as about to overtake them. Their cities should be destroyed, their land rendered desolate, their inhabitants should be removed, the busy tract by the sea, where once trade and commerce flourished, should become pastures and folds for sheep, and. where once stood the abodes of prosperous merchants, the humble shepherds should construct their huts (vers. 4-6).
3. The fulfilment is unquestionable; the word of the Lord by the mouth of his holy prophet has been amply verified. It is true that the Gaza of today is a populous town, and hence those ready to carp and cavil have urged that, Gaza has not been forsaken. But the ruins which have been found and explored within a mile or two of modern Gaza indicate the site of the ancient city, and tell how that city has indeed, like the others, passed away. "The Word of our God shall stand forever.
II A TENDER ASSURANCE OF DIVINE MERCY TO BE MANIFESTED TOWARDS THE FAITHFUL. In terms of exquisite beauty and gracious tenderness he represents the faithful servants of Heaven, "the remnant of Judah," as visited by God in the midst of their dark experiences, brought by him out of captivity and conducted by his guiding hand to the green pastures, where their wants are fully supplied by day, and to quiet resting places, where by night they may lie down and repose in perfect security, as being under the Divine Shepherd"s guardian care (ver. 7). The verse has been taken by some literally, and they have either seen its fulfilment in the return of the pious Jews after captivity in Babylon, or they look on to the fulfilment in the conversion of the Jews and their restoration to their own land; whilst others are content with recognizing in the words a confident assurance and a beautiful symbolical picture of that ultimate peace and security and abundance which all the ransomed of the Lord shall enjoy. Certain it is that we may take the seer"s stern words pronouncing the doom of the Philistines as conveying a clear intimation that evil doing shall assuredly be followed by Divine retribution, whilst from his words of promise to the faithful we may draw the encouraging and inspiring consciousness that the faithful and God fearing shall be sustained and comforted in present sorrow, and shall at length emerge out of the gloom and the darkness into the sunshine of a true prosperity.
Vers. 4-15. Divine judgments upon heathen nations.
I THE NATIONS SPECIFIED.
1. Philistia in the west.
(1) Its situation. "The seacoast," "the region of the sea," or "the track by the sea." Extending along the Mediterranean, from Gaza in the south to Jaffa in the north, and reaching back to the hill country of Judah in the west, it consisted of two parallel strips of land; one "of undulating plains, about twelve miles in breadth, bordering on the seacoast, elevated from fifty to a hundred feet above the sea level, without distinctive features, and composed of the richest alluvial deposit;" and another "twelve to fifteen miles wide, consisting of a series of hills and spurs from five hundred to eight hundred feet above the sea level, and broken through by broad valleys" ("Picturesque Palestine," 3:151).
(2) Its names. "The land of the Philistines," "of the Cherethites," "of Canaan." Of these the first describes it as a land whose inhabitants bad been originally "immigrants," Philistia in Hebrew Pelesheth, in the Assyrian inscriptions Pilastu, Pilasta, and Palastav being derived from a root signifying "to wander about." The second depicts these inhabitants from a tribe settled in the southwest of the country, the Cherethites, a race of "Cutters," or "Executioners," who had achieved their settlements by means of the sword. (Amo_9:7) Whether they came originally from Crete (Gesenius, Hitzig, Baur in Riehm"s "Handworterbuch"), which must then be identified with Caphtor, (Deu_2:23 Jer_47:5) settling down first on the Egyptian coast, (Gen_10:14) and gradually creeping north towards the Palestinian coast, though extremely probable, is still a matter of debate. The names of Philistine kings preserved in Assyrian inscriptions and bearing a more or less Semitic character suggest that the people must have been of Semitic origin (Schrader, "Die Keilinschriften," 2 auf. 167). The third name, Canaan, "Lowland," was probably given to it because that had been its primitive designation, although the appellation afterwards was transferred to the whole country, just as Philistia or Palestine was.
(3) Its chief cities. Four mentioned Gaza, Ashkelon, Ashdod, and Ekron in the Assyrian inscriptions Haziti, Iskaluna, Asdudu, and Amkaruna. Their early histories may be learnt from Scripture. Gaza, the modern Guzzeh, originally inhabited by the Avim, (Deu_2:23) and, prior to the conquest of Palestine, by the Caphtorim or Philistines, and a remnant of the Anakim, (Jos_11:22) was the scene of Samson"s feats of strength, imprisonment, and destruction, and the site of a temple of. (Jud 16:1-8, 21-30) Ashkelon, situated on the sea, (Jos_13:3) had also been the scene of one of Samson"s feats. (Jud_1:14:19) Ashdod possessed a temple of Dagon, in which the captured ark was placed (1Sa 5) Ekron, the most northern of the five chief cities, with a temple of Beelzebub, (2Ki_1:2) was the city from which the ark was sent back to Israel. (1Sa_5:10)
2. Moab and Ammon in the east. In the Assyrian inscriptions Ma-ab, Ma"aab, Muaba, and Bit Amman. Here conjoined probably because
(1) of their blood relationship, the Moabites having been descended from Lot"s son Moab, (Gen_19:37) and the Ammonites from the same patriarch"s son Ben-Ammi; (Gen_19:38)
(2) of their geographical contiguity, their territories lying east of the Jordan, that of Moab south of the Arnon, and stretching from the Dead Sea to the Syrian desert, and that of the Ammonites a little to the northcast, "in a mountainous district not annexed by Israel" (Conder); and
(3) of their mutual hostility to Israel, having more than once joined forces in an attack upon the latter. (Jud_1:3:13 2Ch_20:1)
3. Ethiopia in the south. The land of Cush, in Assyrian Kusu, the furthest south territory known to the Hebrews, was probably regarded as embracing Nabian Ethiopia and Arabia. (Gen_2:13 Est_1:1 Isa_18:1 Eze_29:10 Eze_30:5) Its inhabitants, dark-skinned, (Jer_13:23) were of a warlike character. (Jer_46:9) Ethiopians composed part of Shishak"s army. (2Ch_12:3) Zerah their king was defeated by Asa. (2Ch_14:9-15 2Ch_16:8) "They were a race cognate with the Egyptians, but darker in complexion and coarser in feature not by any means negroes, but still more nearly allied to the negro than the Egyptians were" (Rawlinson"s "Egypt: Story of the Nations," p. 315).
4. Assyria in the north. Founded by Asshur, (Gen_10:11) who appears to have given his name first to the city he founded, and then to the empire it began, Assyria had as its capital Nineveh, the modern Koujunjik. (On the history of Nineveh as detailed by the cuneiform inscriptions, see Layard"s "Nineveh;" Sayce"s "Assyria, its Princes, Priests, and People;" and Schroder"s "Keilinschriften"). "The Assyrians were allied in blood and language to the Hebrews, the Aramaeans, and the Arabs;" "were a military people, caring for little else save war and trade;" and "if less luxurious than their Babylonian neighbours, were also less humane" (Sayce). Israel"s contact with Assyria began in B.C. 853, with Ahab"s contribution of ten thousand infantry and two thousand chariots to assist Benhadad II of Damascus against Shalmaneser II of Assyria ("Records of the Past," 3:99), and ended, with the tall of Nineveh in B.C. 606.
II THEIR SINS RECORDED.
1. Idolatry. All alike guilty of worshipping false gods the Philistines of doing homage to Ashtaroth, Dagon, and Beelzebub; the Moabites, to Baalpeor and Chemosh; and the Ammonites, to Moloch; the Ethiopians, most likely to the gods of Egypt, Amen-Ra, Ptah, Osiris, Anubis, Thoth, Isis, Hathor, etc.; and the Assyrians, to the old Babylonian divinities, Bel, Anu, and Ea. Idolatry regarded as a sin not in Israel alone, (Exo_20:3-5) but in heathen peoples as well. (Psa_97:7 Rom_1:25)
2. Enmity against Israel. In this also all had been partakers the Philistines from the days of the judges; (Jud_1:10:7) the Moabites and Ammonites from the same period; (Jud_1:3:13) the Ethiopians in the times of Rehoboam and Asa; (2Ch_12:3 2Ch_14:9) and the Assyrians under Tiglath-Pileser II, who first invaded the northern kingdom in the reign of Menahem. (2Ki_4:19) In particular the Philistines of Gaza, in the days of Jeroboam II, had sold captive Israelites to Edom; (Amo_1:6) the Moabites under Mesha the sheepmaster, in the days of Jehoram, son of Ahab, not only revolted against Israel, (2Ki_3:5) but carried the torch of war into Israelitish territory, defeating the Israelitish king and making many prisoners ("Records of the Past," 2nd series, 2:200); while the Assyrians invaded Judah so late as the days of Manasseh, and even deported that king to Babylon. (2Ch_33:11)
3. Pride. This more especially the sin of Moab (ver. 10) and of Assyria (ver. 15), of whom the former despised and magnified herself against Israel, and the latter exulted in her own fancied security and superlative greatness.
III THEIR JUDGMENTS PRONOUNCED.
1. In character equally severe.
(1) Deportation of their inhabitants. The Philistine cities will be overtaken by this late (ver. 4). Moab and Ammon shall be involved in a like doom. The former "shall be as Sodom," and the latter "as Gomorrah" (ver. 9). Ethiopia shall not escape, but her people shall be "slain by Jehovah"s sword" (ver. 12). Assyria shall suffer similar calamity. Nineveh will become a desolation, etc. (vers. 13, 14).
(2) Desolation of their lands. The land of the Philistines, the tract by the sea, shall be pastures with caves for shepherds" huts, and folds for flocks (ver. 6). The territories of Moab and Ammon shall become a possession of nettles and salt pits and a perpetual desolation (ver. 9). Nineveh will become dry like a wilderness (ver. 13), and desolation shall be in her thresholds (ver. 14).
(3) Occupation of their deserted lands by Israel. "The Philistine coast shall be for the remnant of the house of Judah" (ver. 7). Of Moab and Ammon it is written, "The remnant of my nation shall inherit them" (ver. 9).
2. In incidence equally certain. All rested on a common ground, and were pronounced by a common voice, that of Jehovah. "The word of Jehovah was against the]and of the Philistines" (ver. 5). Unto Moab and Ammon Jehovah had undertaken to be terrible (ver. 11). Jehovah"s sword was to slay the Ethiopians (ver. 12). He should also stretch out his hand against the north, and destroy Assyria (ver. 13). What God directly by his own voice, or indirectly through the voice of another, undertakes to do is as good as done.
3. In result equally good. In threatening to destroy the above-mentioned nations from their number and situation obviously designed to represent the whole heathen world Jehovah practically engaged that the issue of his judgments would be to famish all the gods of the earth (ver. 11), i.e. cut off their worshipper"s, and so starve or make them lean, and in this way cause them to vanish from the face of the earth. Thus the ultimate result of his punishing the heathen would be
(1) to reveal the nothingness of idols, whose inability to protect their worshippers would thereby be revealed;
(2) to extinguish idolatry, since men would no longer serve divinities that were powerless to save them; and
(3) to hasten the conversion of the world, since "all the isles of the nations" would be induced by what they saw to worship Jehovah "every one from his place.
Learn:
1. That God sees and notes the attitudes of nations towards himself and his kingdom.
2. That God is as much against nations that do wickedly as he is against individuals that sin.
3. That the strongest and most flourishing empires can be easily overthrown when God becomes their assailant.
4. That social and political convulsions are all hastening on the era when "the meek shall inherit the earth.
5. That national judgments are a prelude and premonition of the judgments of the great day When "before him shall be gathered all nations. T.W.
Vers. 4-7. The sinner"s baleful influence, and God"s disposal of all.
"For Gaza shall be forsaken, and Ashkelon," etc. Here the prophet makes the punishment awaiting the neighbouring states, which he goes on to specify, an argument for immediate repentance. "For Gaza shall be forsaken." Gaza was one of the five principalities of the Philistines, and was situated on the coast, of the Mediterranean at the southern extremity of Canaan. "Ashkelon a desolation." This was another of the fenced cities of the Philistines, situated on the shore of the Mediterranean. between Gaza and Ashdod. "Ekron shall be rooted up." Another philistine city, lying northwest of Gath, and north of Ashdod. "Woe unto the inhabitants of the seacoast!" The Philistines dwelling on the seacoast southwest of Canaan. "The nation of the Cherethites the Cretans, the name applied to the Philistines that sprang from Crete. "O Canaan, the land of the Philistines." They occupied the strip of land on the south shore of the Mediterranean. (Jos_13:3) Two facts are here suggested.
I THAT THE CALAMITIES FALLING UPON ONE SINNER OFTEN INVOLVE OTHERS. It was so now. The ruin that was approaching the Hebrew nation would be most calamitous to the Philistine cities, and indeed to the neighbouring states. Gaza would be "forsaken," Ashkelon would be a "desolation," Ashdod would be "driven out," Ekron would be "rooted up," the inhabitants of the seashore, the Cherethites, the Canaanites, all would be involved. So vital, strong, and numerous are the ties that connect man with man in this world, that the condition of one must affect the condition of others. It is so:
1. With nations. At no period in the world"s history was it more manifest than now. No one state or kingdom of Europe can be affected without influencing others. What was called "the Eastern question," in that terrible war between the sultan and the czar, affected every part of the civilized world.
2. With individuals. A man cannot fail in health, in business, or in character, without painfully affecting others in some way or other. What sufferings the failures of the Gurneys, the Petos, and the Grants have brought upon thousands in this country! This shows:
(1) The social connection between man and man. No man can live unto himself. Each man is a link in the great chain of human life; and he cannot move without influencing others. Each man is a link in the great human body; and, if one suffers, all suffer.
(2) The duty of each man to look well after his own conduct. A sinner has no right to say he will do what he likes, and that no one may properly interfere with him. If his actions terminated in himself, there might be some reason in such a claim; but as they cannot, and they must affect others, every man, all society, the whole human world, have a right to protest against the sinful conduct of any individual man.
II THAT THE LOT OF MAN IS AT THE DISPOSAL OF ALMIGHTY GOD. "And the seacoast shall be dwellings and cottages for shepherds, and folds for flocks. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon; in the houses of Ashkelon shall they He down in the evening: for the Lord their God shall visit them, and turn away their captivity." "And the line of the sea shall be pastures, with cisterns for shepherds and folds for sheep. Yea, the line shall be for the remnant of the house of Judah, thereupon shall they feed; in the houses of Ashkelon shall they lie down at even; for Jehovah their God shall visit them, and reverse their captivity" (Henderson). Here the Almighty is represented as arranging the future home and circumstances of "the remnant of the house of Judah." Paul at Athens said that God had "determined the times before appointed, and the bounds of their habitation". (Act_17:26) Though we are free and conscious of our freedom, we are at the disposal of One above us. He has appointed:
1. Our place in the world. He has set bounds to our habitation "that we cannot pass.
2. Our period in the world. "My times are in thy hand." The periods of our birth and death are all arranged by him. "Man"s days are determined; the number of his months is with thee". (Job_14:5) We are often tempted to imagine that chance rules us. We are struck with the apparent contingency when we look at men"s circumstances in connection with their choice. None of us has any choice as to the condition, the place, the time, in which we are to be born or brought up. We are struck with the apparent contingency also when we look at men"s circumstances in connection with their merits. How often do we find feeble-minded men in eminent positions, and men of talents and genius in obscurity! some, by what is called a hit, making fortunes and earning fame, whilst honest industry plods on with little or no success; vice in mansions, and virtue in the pauper"s hut! Verily the race is not always to "the swift, nor the battle to the strong." But amidst all this feeling of contingency, and over all, there is the ruling plan of the beneficent God. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For Gaza shall be forsaken.
Zep_2:4-7
For Gaza shall be forsaken.
Read full note →
The sinners baleful influence, and Gods disposal of all
I. The calamities falling upon one sinner often involve others. The ruin of the Hebrew nation would be most calamitous to the Philistine cities, and indeed to the neighbouring States. It is so--
1. With nations.
2. With individuals.
This shows--
(1) The social connection between man and man. No man can live unto himself. Each man is a link in the great chain of human life; and he cannot move without influencing others. Each man is a limb in the great human body; and if one suffers, all suffer.
(2) The duty of man to look well after his own conduct. A sinner has no right to say he will do what he likes, and that no one has a right to interfere with him.
II. That the lot of man is at the disposal of almighty god. And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks. 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. Here the Almighty is represented as arranging the future home and circumstances of the remnant of the house of Judah. Though we are free, and are conscious of our freedom, we are at the disposal of One above us. He has appointed--
1. Our place in the world. He has set bounds to our habitation that we cannot pass.
2. Our period in the world. My times are in Thy hand. We are often tempted to imagine that chance rules us. But amidst all this feeling of contingency and over all there is the ruling plan of the Beneficent God. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain THERE now come a series of articles on foreign…
NINIVE DELENDA
Zep_2:4-15
Read full note →
THERE now come a series of articles on foreign nations, connected with the previous prophecy by the conjunction for, and detailing the worldwide judgment which it had proclaimed. But though dated from the same period as that prophecy, circa 626, these oracles are best treated by themselves.
These oracles originally formed one passage in the well-known Qinah or elegiac measure; but this has suffered sadly both by dilapidation and rebuilding. How mangled the text is may be seen especially from Zep_2:6 and Zep_2:14, where the Greek gives us some help in restoring it. The verses (Zep_2:8-11) upon Moab and Ammon cannot be reduced to the meter which both precedes and follows them. Probably, therefore, they are a later addition: nor did Moab and Ammon lie upon the way of the Scythians, who are presumably the invaders pictured by the prophet.
The poem begins with Philistia and the seacoast, the very path of the Scythian raid. Evidently the latter is imminent, the Philistine cities are shortly to be taken and the whole land reduced to grass. Across the emptied strip the long hope of Israel springs seaward; but-mark!-not yet with a vision of the isles beyond. The prophet is satisfied with reaching the edge of the Promised Land: "by the sea shall they feed" their flocks
"For Gaza forsaken shall be,
Ashklon a desert.
Ashdod-by noon shall they rout her,
And Ekron be torn up!"
"Ah! woe, dwellers of the sea-shore,
Folk of Kerethim.
The word of Jehovah against thee, Kenaan,
Land of the Philistines!"
"And I destroy thee to the last inhabitant,
And Kereth shall become shepherds cots, And folds for
flocks".
And the coast for the remnant of Judahs house;
By the sea shall they feed
In Ashkelons houses at even shall they couch;
For Jehovah their God shall visit them,
And turn their captivity.
There comes now an oracle upon Moab and Ammon (Zep_2:8-11). As already said, it is not in the elegiac measure which precedes and follows it, while other features cast a doubt upon its authenticity. Like other oracles on the same peoples, this denounces the loud-mouthed arrogance of the sons of Moab and Ammon.
"I have heard {Cf. Isa_16:6} the reviling of Moab and the insults of the sons of Ammon, who have reviled My people and Vaunted themselves upon their border. Wherefore as I live, saith Jehovah of Hosts, God of Israel, Moab shall become as Sodom, and Ammons sons as Gomorrah-the possession of nettles, and saltpits, and a desolation forever; the remnant of My people shall spoil them, and the rest of My nation possess them. This to them for their arrogance, because they reviled, and vaunted themselves against, the people of Jehovah of Hosts. Jehovah showeth Himself terrible against them, for He hath made lean all gods of earth, that all the coasts of the nations may worship Him, every man from his own place."
The next oracle is a very short one (Zep_2:12) upon Egypt, which after its long subjection to Ethiopic dynasties is called, not Misraim, but Kush, or Ethiopia. The verse follows on naturally to Zep_2:7, but is not reducible to the elegiac measure.
Also ye, O Kusbites, are the slain of My sword
The Elegiac measure is now renewed in an oracle against Assyria, the climax and front of heathendom (Zep_2:13-15). It must have been written before 608; there is no reason to doubt that it is Zephaniahs.
"And may He stretch out His hand against the North,
And destroy Asshur;
And may He turn Nineveh to desolation,
Dry as the desert."
And herds shall couch in her midst,
Every beast of . . .
Yea, pelican and bittern shall roost on the capitals;
The owl shall hoot in the window,
The raven on the doorstep.
"Such is the City, the Jubilant,
She that sitteth at ease,
She that saith in her heart, I am
And there is none else!
How hath she become desolation!
A lair of beasts
Everyone passing by her hisses,
Shakes his hand".
The essence of these oracles is their clear confidence in the fall of Nineveh. From 652, when Egypt revolted from Assyria, and, Assurbanipal notwithstanding, began to push northward, men must have felt, throughout all Western Asia, that the great empire upon the Tigris was beginning to totter. This feeling was strengthened by the Scythian invasion, and after 625 it became a moral certainty that Nineveh would fall-which happened in 607-6. These are the feelings, 625 to 608, which Zephaniahs oracles reflect. We can hardly over-estimate what they meant. Not a man was then alive who had ever known anything else than the greatness and the glory of Assyria. It was two hundred and thirty years since Israel first felt the weight of her arms. It was more than a hundred since her hosts had swept through Palestine, and for at least fifty her supremacy had been accepted by Judah. Now the colossus began to totter. As she had menaced, so she was menaced. The ruins with which for nigh three centuries She had strewn Western Asia-to these were to be reduced her own impregnable and ancient glory. It was the close of an epoch.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Zep_2:4. For] The punishment of neighbouring states a warning.…
CRITICAL NOTES.]
Zep_2:4. For] The punishment of neighbouring states a warning. Five nations, from all quarters of the earth, to indicate universality of judgment. Gaza] and cities of Philistines (cf. Amo_1:6-8; Isa_20:1). Noon-day] Not by thieves at night; but in the hottest part of day, generally spent in rest (2Sa_4:5), and less likely for attack; hence sudden invasion (Jer_15:8).
Read full note →
Zep_2:5. Cherethites] Cretans. The connection of Philistines with Crete early noticed (1Sa_30:14; 2Sa_8:18; 1Ch_18:17; Eze_25:16). Cherethites (from a verb, to cut off) were used as executioners in the royal army of Judah, and would be cut off by Jehovah [cf. Wordsworth].
Zep_2:6. Sea coast] Lit. line of the sea, i.e. the region or coast along the sea-shore, and so called from the custom of using a cord or line in measuring off or dividing a territory (cf. with the same application, the coast of the sea, Jer_47:7; Eze_25:16) [Henderson]. Cottages] A proverbial description for utter desolation (cf. Zep_2:14-15); shepherds excavated or dug huts underground to protect from the sun.
Zep_2:7. Feed] The Jews restored to their land, not any longer annoyed by Philistines, would dwell safely. Visit] in mercy (Exo_4:31).
HOMILETICS
THE JUDGMENT UPON THE PHILISTINES.—Zep_2:4-7
Punishment to neighbouring states is now threatened. Under five nations all mankind are included. The Philistines, as a near malicious enemy, are mentioned first. “Out of the five cities, woe is pronounced upon the same four as Amos (Amo_1:6-8) before, Jeremiah soon after (Jer_25:20), and Zechariah (Zec_9:5-6) later. Gath, the fifth, had probably remained with Judah since Uzziah and Hezekiah (2Ch_26:6; 2Ki_18:8). The name of the place itself is regarded in the sentence, that it may suggest the thought of the doom pronounced upon it. The names expressed boastfulness, and so, in the Divine judgment, carried their own sentence with them, and this sentence is pronounced by a slight change in the word” [Pusey]. The four capitals include the whole territory and people.
I. The splendid cities will be destroyed. The chief cities are threatened with open and violent attack, with entire desolation and depopulation.
1. Gaza shall be forsaken (Azzah, strong, shall be, Azoobah, desolated). Though strong, and able to resist the conqueror for four or five months, its defenders perished in the battle. Alexander sold its inhabitants, and repeopled it from the neighbourhood.
2. Ekron shall be uprooted (Ekron, deep rooting, shall be Te-aker, rooted out). Not a vestige of the place is now left. It is only known by name, say travellers. Man builds, and God pulls down. Man plants, and God uproots. The most flourishing trade, the most deeply-rooted society, may be torn out of the soil and carried away.
3. Ashkelon shall become a desolation. The present city is a ghastly skeleton. The soil is good, but peasants who cultivate it live outside in mud-huts, under the impression that God has left the place and permitted evil spirits to dwell there.
4. Ashdod shall be suddenly overtaken. “They (the enemies) shall drive out Ashdod at the noon-day.” The power of Dagon (1 Samuel 5) could not defend it. When its inhabitants were taking repose and sleep, and thought themselves most secure—when evil was least expected, it would prove most fatal. The judgments of God would suddenly overtake them. Neither antiquity nor valour, neither natural strength nor the power of their gods, would protect these cities. The word of God was against them, and their doom was inevitable. “I will send a fire on the wall of Gaza, which shall devour the palaces thereof; and I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord God.”
II. The whole population will be taken away. “Woe unto the inhabitants of the sea-coast.” Every epithet in Zep_2:5 is selected with a view of deepening the gloom of terrible denunciation. “The terrors are encompassed by hints drawn from the latent omen of the Kerethite name, and from the ancient Canaanite traditions.”
1. The fertility of the land would be cursed. Shepherds will dig it up to build their huts, and shelter their flocks.
2. Seats of industry will be abandoned.
3. The country would be repeopled. “This once fertile tract by the sea, thickly dotted with the crowded hives of human industry, with fair cities inhabited by free brave men, afterwards a desert, accursed by God, and abandoned by man, ‘shall become pastures, with huts for shepherds, and folds for sheep.’ Through the mountain gorges the flocks of the restored Hebrews will descend on the green flowery plains, knowing no want, fearing no evil, because the shepherds go before them with staff and rod” [S. Cox]. “I will even destroy thee that there shall be no inhabitant.” “In that day there shall be no more the Canaanite in the house of the Lord of hosts.”
HOMILETIC HINTS AND SUGGESTIONS
Zep_2:4. The judgments threatened upon others an argument for the ungodly to repent, and for the godly to persevere in well-doing, that they may escape the general calamity.
Zep_2:5-6. Woe.
1. The source of the woe. “The word of the Lord.”
2. The cause of the woe. They were of the posterity, possessed the land, and inherited the sins of Canaan.
3. The consequences of the woe.
(1) Destruction.
(2) Universal destruction. “Woe to the people who have the word of God against them. To them he speaketh not in good, but in evil; not in grace, but in anger; not in mercy, but in vengeance” [Pusey].
Zep_2:7. The fall of the enemy, the restoration of the elect of Israel. The remnant of Baal driven out, to make room for the remnant of God. Notice—
1. The blessings bestowed.
(1) Visited by God. “The Lord their God shall visit them.” In mercy and loving-kindness (Exo_4:31).
(2) Delivered. “And turn away their captivity.”
(3) Restored to possessius “His visits are not empty visits (Psa_8:5); his favours are not like the winter sun, that lighteth but heateth not” [Trapp].
2. The source of the blessings. The covenant of “the Lord their God.” Covenant rights will not fail, after long delay and many disappointments.
3. The method of securing the blessings. After captivity and calamity. Through much tribulation we enter heaven. But the word is sure. “Be thou faithful.”
In chap. 1 Zep_2:8-9, God had threatened to “visit” the men of Judah and Jerusalem; now he promises to “visit” them: the same Heb. verb used in both places; but now by a slight change of construction (páguad, construed with an accusative of the person instead of with al), the verb itself shows that God is about to visit them in grace. And the grammatical hint is expanded in the words which follow: God is about to visit them, that he may “turn their captivity,” as he turned that of Job by giving them freedom for bondage, peace for war, wealth for want. The peace and abundance of this happier time are charmingly expressed in the opening clauses of Zep_2:7 [S. Cox].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
In Zep 2:4-15, Yahweh announces his judgment on the nations that surround Judah.
Read full note →
Gaza ... Ashkelon ... Ashdod ... Ekron
These were the four major Philistine cities of that day.
will be abandoned ... will turn into a devastation
These two phrases mean the same thing and emphasize the complete destruction of these cities. (See: Parallelism)
They will drive out Ashdod at noon
Here "They" refers to the enemies of the Philistines. Possible meanings for "at noon" are 1) the enemies will defeat Ashdod before noon or 2) the enemies will attack Ashdod at noon while the people are resting and unaware.
they will uproot Ekron
The defeat of Ekron is spoken of as if it was a tree that was pulled from the ground and thrown away. AT: "they will take the people of Ekron away as if uprooting a tree" (See: Metaphor)
the inhabitants of the seacoast, the nation of the Kerethites
The first phrase explains where the Kerethites lived.
Canaan, land of the Philistines
The Philistines were one of several people groups who lived in Canaan.
until no inhabitant remains
"until no one is left." This can be stated in positive form. AT: "until every inhabitant is dead"
translationWords
Gaza
Ashkelon
devastate
Ashdod
Ekron
woe
Kerethites
Canaan
Philistines
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:4–3:20 Zephaniah turns his attention to the judgment of…
2:4–3:20 Zephaniah turns his attention to the judgment of the foreign nations (2:4-15) before returning to the judgment of Judah and Jerusalem (3:1-8). He then outlines God’s plans for his purified and obedient people (3:9-20).
2:4-15 Zephaniah began his pronouncements with the Philistines, whose kingdom lay on Judah’s west (2:4-7). He moved on to Moab and Ammon in the east (2:8-11), and finally singled out Cush (Ethiopia) to the south (2:12) and Assyria to the north (2:13-15).
Read full note →
2:4 King Nebuchadnezzar of Babylon conquered the Philistine cities of Gaza and Ashkelon . . . Ashdod and Ekron. Gaza remained deserted, but the others recovered and continued into later times. Zephaniah does not mention Gath, the fifth major Philistine city (see 1 Sam 6:17), which had either disappeared or become unimportant by Zephaniah’s time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.