Zephaniah 3:1 Kommentar

We now return to Jerusalem, and must again hear what God has to say to her, I. By way of reproof and threatening, for the abundance of wickedness that was found in her, of which divers instances are given, with the aggravations of them (Zep 3:1-7). II. By way of promise of mercy and grace, which God had yet in reserve for them. Two general heads of promises here are: - 1. That God would bring in a glorious work of reformation among them, cleanse them from their sins, and bring them home to himself; many promises of this kind here are (Zep 3:8-13). 2. That he would bring about a glorious work of salvation for them, when he had thus prepared them for it (Zep 3:14-20). Thus the "Redeemer shall come to Zion," and to clear his own way, shall "turn away ungodliness from Jacob." These promises were to have their full accomplishment in gospel-times and gospel-graces.

One would wonder that Jerusalem, the holy city, where God was known, and his name was great, should be the city of which this black character is here given, that a place which enjoyed such abundance of the means of grace should become so very corrupt and vicious, and that God should permit it to be so; yet so it is, to show that the law made nothing perfect; but if this be the true character of Jerusalem, as no doubt it is (for God's judgments will make none worse than they are), it is no wonder that the prophet begins with woe to her. For the holy God hates sin in those that are nearest to him, nay, in them he hates it most. A sinful state is, and will be, a woeful state. I. Here is a very bad character given of the city in general. How has the faithful city become a harlot! 1. She shames herself; she is filthy and polluted (Zep 3:1), has made herself infamous (so some read it), the gluttonous city (so the margin), always cramming, and making provision for the flesh, to fulfil the lusts of it. Sin is the filthiness and pollution of persons and places, and makes them odious in the sight of the holy God. 2. She wrongs her neighbours and inhabitants; she is the oppressing city. Never any place had statutes and judgments so righteous as this city had, and yet, in the administration of the government, never was more unrighteousness. 3. She is very provoking to her God, and in every respect walks contrary to him, Zep 3:2. He had given his law, and spoken to her by his servants the prophets, telling her what was the good she should do and what the evil she should avoid; but she obeyed not his voice, nor made conscience of doing as he commanded her, in any thing. He had taken her under an excellent discipline, both of the word and of the rod; but she did not receive the instruction of the one nor the correction of the other, did not submit to God's will nor answer his end in either. He encouraged her to depend upon him, and his power and promise, for deliverance from evil and supply with good; but she trusted not in the Lord; her confidence was placed in her alliances with the nations more than in her covenant with God. He gave her tokens of his presence, and instituted ordinances of communion for her with himself; but she drew not near to her God, did not meet him where he appointed and where he promised to meet her. She stood at a distance, and said to the Almighty, Depart. II. Here is a very bad character of the leading men in it; those that should by their influence suppress vice and profaneness there are the great patterns and patrons of wickedness, and those that should be her physicians are really her worst disease. 1. Her princes are ravenous and barbarous as roaring lions that make a prey of all about them, and they are universally feared and hated; they use their power for destruction, and not for edification. 2. Her judges, who should be the protectors of injured innocence, are evening wolves, rapacious and greedy, and their cruelty and covetousness both insatiable: They gnaw not the bones till the morrow; they take so much delight and pleasure in cruelty and oppression that when they have devoured a good man they reserve the bones, as it were, for a sweet morsel, to be gnawed the next morning, Job 31:31. 3. Her prophets, who pretend to be special messengers from heaven to them, are light and treacherous persons, fanciful, and of a vain imagination, frothy and airy, and of a loose conversation, men of no consistency with themselves, in whom one can put no confidence. They were so given to bantering that it was hard to say when they were serious. Their pretended prophecies were all a sham, and they secretly laughed at those that were deluded by them. 4. Her priests, who are teachers by office and have the charge of the holy things, are false to their trust and betray it. They were to preserve the purity of the sanctuary, but they did themselves pollute it, and the sacred offices of it, which they were to attend upon - such priests as Hophni and Phinehas, who by their wicked lives made the sacrifices of the Lord to be abhorred. They were to expound and apply the law, and to judge according to it; but, in their explications and applications of it, they did violence to the law; they corrupted the sense of it, and perverted it to the patronising of that which was directly contrary to it. By forced constructions, they made the law to speak what they pleased, to serve a turn, and so, in effect, made void the law. III. We have here the aggravations of this general corruption of all orders and degrees of men in Jerusalem. 1. They had the tokens of God's presence among them, and all the advantages that could be of knowing his will, with the strongest inducements possible to do it, and yet they persisted in their disobedience, Zep 3:5. (1.) They had the honour and privilege of the Shechinah, God's dwelling in their land, so as he dwelt not with any other people: "The just Lord is in the midst of thee, to take cognizance of all thou doest amiss and give countenance to all thou doest well; he is in the midst of thee as a holy God, and therefore thy pollutions are the more offensive, Deu 23:14. He is in the midst of you as a just God, and therefore will punish the affronts you put upon him, and the wrongs and injuries you do to one another." (2.) They had God's own example set before them, in the discovery he made of himself to them, that they might conform to it: "He will not do iniquity, and therefore you should not;" for this was the great rule of their institution, "Be you holy, for I am holy. God will be true to you; be not you then false to him." (3.) He sent to them his prophets, rising up early and sending them: Every morning he brings his judgment to light, as duly as the morning comes; he fails not. He shows them plainly what the good is which he requires of them, and puts them in mind of it; he wakens morning by morning (Isa 50:4), wakens his prophets with the rising sun, to bring to light the things which belong to their peace. So that, upon the whole matter, what more could have been done to his vineyard, to make it fruitful? Isa 5:4. And yet, after all, the unjust know no shame; those that have been unjust are unjust still, and are not ashamed of their unrighteousness, neither can they blush. If they had any sense of honour, any shame left in them, they would not go so directly contrary to their profession and to the instructions given them. But those that are past shame are past cure. 2. God had set before their eyes some remarkable monuments of his justice, which were designed for warning to them (Zep 3:6): I have cut off the nations, the seven nations of Canaan, which the land spewed out for their wickedness, upon which they had this caution given them, to take heed lest it spew them out also, Lev 18:28. Or it may refer to some of the neighbouring nations that were made desolate for their wickedness, especially to the nations of Israel, the ten tribes. Their towers were desolate, their high towers, their strong towers, their pride and power broken; their streets were wasted, so that none passed along through them; their cities were destroyed and laid in ruins; no man was to be found in them, no inhabitant, all were slain or carried into captivity. The enemies did it, but God avows it: I cut them off, says he. And God designed this for an admonition to Jerusalem (Eze 23:9, Eze 23:11): "I said, Surely thou wilt fear me; surely these judgments upon others will deter thee from the like wicked practices; surely thou wilt receive instruction by these providences; it ought to be expected that thou wouldst not continue to sin like the nations when thou seest the ruin which their sin brought upon them." They could not but see their own house in danger when their neighbour's was on fire; and, when we are frightened, God should be feared. 3. He had set before them life and death, good and evil, both in his word and in his providence. (1.) He had assured them of the continuance of their prosperity if they would fear him and receive instruction, for so their dwelling would not be cut off as their neighbour's was; if they took the warning given them, and reformed, what was past should be pardoned, and their tranquility lengthened out. (2.) He had made them feel the smart of the rod, though he reprieved them from the sword: Howsoever I punished them, that, being chastened, they might not be condemned. Such various methods did God take with them, to reclaim them, but all in vain; they were not won upon by gentle methods, nor had severe ones any effect, for they rose early, and corrupted all their doings; they were more resolute and eager in their wicked courses than ever, more studious and solicitous in making provision for their lusts, and let slip no opportunity for the gratification of them. God rose up early, to send them his prophets, to reduce and reclaim them, but they were up before him, to shut and bolt the door against them. Their wickedness was universal: All their doings were corrupted; and it was all owing to themselves; they could not lay the blame upon the tempter, but they alone must bear it; they themselves wilfully and designedly corrupted all their doings; for every man is tempted when he is drawn aside of his own lust and enticed.

Woe to her that is filthy, and polluted Meaning the city of Jerusalem, and its inhabitants; not as before the Babylonish captivity, but after their return from it, under the second temple, as Abarbinel owns; and even as in the times before and at the coming of Christ, and the preaching of his apostles among them; as the whole series of the prophecy, and the connection of the several parts of it, show; and there are such plain intimations of the conversion of the Gentiles, and of such a happy state of the Jews, in which they shall see evil no more, as can agree with no other times than the times of the Gospel, both the beginning and latter part of them. The character of this city, and its inhabitants, is, that it was "filthy", and polluted with murders, adulteries, oppression, rapine, and other sins: our Lord often calls them a wicked and an adulterous generation; and yet they pretended to great purity of life and manners; and they were pure in their own eyes, though not washed from their filthiness; they took much pains to make clean the outside of the cup, but within were full of impurity, ( Matthew 23:25-28 ) . In the margin it is, "woe to her that is gluttonous". The word is used for the craw or crop of a fowl, ( Leviticus 1:16 ) hence some render it F20 "woe to the craw"; to the city that is all craw, to which Jerusalem is compared for its devouring the wealth and substance of others. The Scribes and Pharisees in Christ's time are said to devour widows' houses, ( Matthew 23:14 ) and this seems to be the sin with which they were defiled, and here charged with. Some think the word signifies one that is publicly, infamous; either made a public example of, or openly exposed, as sometimes filthy harlots are; or rather one "that has made herself infamous" F21; by her sins and vices: to the oppressing city! that oppressed the poor, the widow, and the fatherless. This may have respect to the inhabitants of Jerusalem stoning the prophets of the Lord sent unto them; to the discouragements they laid the followers of Christ under, by not suffering such to come to hear him that were inclined; threatening to cast them out of their synagogues if they professed him, which passed into a law; and to their killing the Lord of life and glory; and the persecution of his apostles, ministers, and people: see ( Matthew 23:13 Matthew 23:37 ) ( John 9:22 ) ( 1 Thessalonians 2:14-16 ) . Some render it, "to the city a dove" F23; being like a silly dove without heart, as in ( Hosea 7:11 ) . R. Azariah F24 thinks Jerusalem is so called because in its works it was like Babylon, which had for its military sign on its standard a dove; (See Gill on Jeremiah 25:38) (See Gill on Jeremiah 46:16) (See Gill on Hosea 11:11) but the former sense is best. FOOTNOTES: F20 (harwm ywh) "vae ingluviei", Junius & Tremellius, Piscator. F21 (ouav th paradeigmatizomhnh) "vae huic quae infamatur", L'Empereur Not. in Mosis Kimchii (oidopozia) "ad scientiam", p. 174. so Drusius and Tarnovius. F23 (hnwyh ryex) (poliv h peristera) , Sept.; "civitas columba", V. L.; so Syr. Ar. Jarchi, and other Jewish interpreters. F24 Meor Enayin, c. 21. fol. 90. 1.

(Chapter 3, verses 1 onwards) Woe to the provoking and redeemed city: the dove did not hear the voice and did not receive discipline. It did not trust in the Lord and did not approach its God. Its princes are in its midst, like roaring lions. Its judges are wolves of the evening, they do not leave anything for the morning. Its prophets are insane, unfaithful men. Its priests have defiled the holy, they have acted unjustly against the law. The Lord is righteous; he will not do injustice. Every morning he brings his justice to light; it does not fail. But the wicked know no shame. I have cut off nations; their battlements are in ruins. I laid waste their streets, so that no one walks in them; their cities have been made desolate, without a man, without an inhabitant. I said, 'Surely you will fear me; you will accept correction. Then your dwelling would not be cut off according to all that I have appointed against you.' But all the more they were eager to make all their deeds corrupt. However, rising at dawn, they corrupted all their thoughts. LXX: O illustrious and redeemed city, the dove did not hear a voice, nor receive discipline: it did not trust in the Lord, nor did it approach its Lord. Its princes in it are like roaring lions; its judges are like Arabian wolves, not leaving anything until morning; its prophets are men who carry the spirit, contemptible men; its priests defile the holy things and act impiously against the law: but the Lord is righteous in its midst, and will not do iniquity. In the morning, it will give its judgment in the light, and it is not hidden, and it does not know iniquity in its demands, nor eternal injustice: I have removed the proud, their corners are scattered: I have destroyed their paths so that they may not pass: their cities have failed, because no one remains, nor does anybody dwell. I have said, nevertheless you will fear me, and you will receive discipline, and you will not perish from my sight in all the ways in which I have taken vengeance upon her. Prepare, rise early in the morning: all their buds have been destroyed. Many people think that because of the context of the discourse, it is said against Nineveh, about which it was said above: And he will destroy Assyria, and make Nineveh a wasteland. But the Scripture never called Nineveh a dove: although in Jeremiah, some think that what was said about the doves fleeing from the face of the sword of Nebuchadnezzar (Jer. 15) can refer to Nineveh. But it should be known that others assert the opposite, that instead of dove, it could be understood as Greece, so that the meaning is, from the face of the sword of Jonah, that is, from the face of the sword of Greece: for Jonah signifies both a dove and Greece. And to this day the Greeks still call it the Ionian sea, and the Hebrews retain their ancient word. And even the Roman emperors, when dealing with foreign nations, retain the ancient title of Caesar. So all talk about Jerusalem is: Alas for that city which was once a dove, always sinning and handed over to captivity, but redeemed again by the Lord. Alas for that provocative city, which in Hebrew is more significantly called Mara, meaning 'bitterness', which we can interpret as making God bitter, that is, turning a sweet and merciful Lord into bitterness because of your fault, so that he who desires to show mercy is compelled to punish. She did not hear the command of the Lord, and she refused to accept discipline; she also trusted in the Lord her God in times of distress; she did not walk after His back; and when He said, 'I am the approaching Lord, not from afar' (Jer. XXIII, 23), she wanted to approach Him. Her princes, judges, prophets, and priests are also described, so that in the city we may consider them as the people, and in the names of these dignities that I have mentioned, we may take them as princes. Therefore, his princes were like lions always prowling in the prey and shedding the blood of their subjects. His judges were rapacious, not leaving anything for others to plunder. His prophets raved or were stunned, which in Hebrew is called 'Phoezim', and Aquila translated it as 'astonishing'. They spoke as if from the mouth of the Lord, and they proclaimed everything against the Lord. The priests in the holy place committed sacrilege, and while acting against the law, they offered sacrifices according to the law. Therefore, because they acted unjustly, the Lord, who is just, will not do iniquity; but he will restore to the wicked city what it deserves. Morning, morning, that is, clearly and without any ambiguity, he will pass judgment on it, and there will be nothing that can be hidden from him. And the Lord will do this so that the reformed city may turn to better ways. But the wicked people of Israel did not recognize their own confusion, nor did they understand the punishments inflicted upon them, in order to repent. I have avenged you, he said afterwards, on the nations, and I have destroyed their empires, so that those who did not feel me through blows might at least recognize me through favors. Or certainly it should be understood thus: I have scattered all your cities, O Judah, and all the towns and tribes subject to you, and the diverse borders, and there was such a vast number of people that there was no one to dwell in your cities; and after I did this, I sent my prophets, rising early and calling for repentance, and I said: I have indeed done these things to you, O Jerusalem, but I have done it so that you might fear me and accept discipline, and so that your dwelling place, that is, the temple, might not perish because of all the crimes you have committed. On the contrary, the inhabitants of Jerusalem, provoked by me to repentance, intentionally and competitively rose early in the morning, so that they could fulfill all their thoughts and demonstrate in action what they had conceived in their minds. This is according to the Hebrew. Furthermore, the illustrious and redeemed city of Christ by blood is clearly understood as the Church, which is also called a dove, because of the simplicity of the multitude of believers in it. She did not hear the voice of the Lord, nor was she willing to receive discipline, nor did she trust in the Lord, because she did not want to draw near to her Lord God, in order to deserve forgiveness of sins. For in vain does anyone say that they hear the voice of their Lord God, and trust in the Lord, when they destroy faith with their actions, and are more joined to money than to their Lord God, and approach Him with a double heart, believing they can serve two masters, the world and God. The leaders of this [country] are like roaring lions. We have no doubt about the roar of the lions and the actions: when we see its leaders thundering against the subjected people, and crushing the commoners with tyrannical voices and raging insults, you would think they are barking like lions among little sheep. Its judges too, like Arabian wolves, prey in the evening and leave nothing in the morning: not looking towards the rising sun, but always lingering in darkness, and turning the possessions of the Church and the things that are contributed to God's gifts into their own profit, so that the poor have nothing to eat in the morning, who, like in the night and with no one watching, plunder everything; and like wolves, they snatched away everything, not even leaving small meals for the needy. Even the prophets, that is, the teachers who think they can teach the people and speak about the Scriptures, are carriers of the spirit, or spiritual (and this should be read ironically): they are men of contempt. For it is fitting for them to act in the Church, not to destroy words with deeds. However, when you teach someone else and you yourself do not do it, you are to be called not a teacher, but a despiser, as is written in Habakkuk: See, you scoffers, be astounded and perish (Habakkuk 1:5). Moreover, the priests who serve the Eucharist and distribute the blood of the Lord to his people act impiously against the law of Christ. They think that the words of the one who offers the Eucharist are more important than a virtuous life, and they believe that only a solemn prayer is necessary, not the merits of the priests. As it is said: 'And the priest who has a blemish shall not come near to offer the oblations to the Lord' (Leviticus 21, according to the Septuagint). Despite the fact that the princes, judges, prophets, and priests of Jerusalem do these things, the Lord remains merciful and just. Clement, in that he does not depart from his Church: just, in that he renders to everyone what they deserve. For when the morning comes, and the night of this age passes away, he will give his judgement in the light, and he will not hide himself or his judgement. And when he begins to demand the money that he entrusted to each person, he will not be unjust, nor will he allow injustice to prevail forever; but he will remove the proud rulers, whom God opposes, from their thrones, and from the heights they held, and their angles, that is, their wicked desires, will be dispersed, and they will deviate from the right path, on which the Pharisees always used to pray, with the cornerstone rejected. But I think that it is advantageous for the proud to be detracted from their arrogance, and for their narrow and winding paths to be scattered, so that afterwards they may walk on a straight path. Finally, it follows: And I will make their ways deserted, because there is no one who will pass through them; according to what is written in the first psalm: And the way of the wicked will perish (Psalm 1:6). Likewise, in Hosea, where it is said about Jerusalem fornicating: Behold, I will close her paths with thorns, and obstruct her ways, and she will not find her path, and she will pursue her lovers, and will not apprehend them, and she will seek them, and will not find them; and she will say: I will go and return to my former husband, for it was better for me then than now (Hosea 2:6-7). Note that unless the roads had been closed, and the paths blocked, and unless the Lord had destroyed their ways, the adulterous soul would never have been able to say: I will go and return to my former husband. Therefore, let the paths of the proud be scattered and their corners, so that they do not walk in pride and wickedness, and their cities, which were built poorly in arrogance and pride, are destroyed, so that they do not remain and have the most wretched inhabitants. So that no one thinks that we are using force on the Scripture, let them learn from the following: But I have done these things, he says, so that I may say to them: Behold, the paths of evil have been destroyed, from now on fear me and learn ((or receive)) my teaching, lest my teaching perish and I find no fruit of conversion in you; and let everything be in vain through which I wanted to correct you, and that the word written in Jeremiah may be applied to you: I have struck your sons without cause, you have not received discipline (Jer. II, 30). Indeed, fear me and accept discipline, so that all things may not perish from the sight of Jerusalem, and so that they may not be completely led into desolation because of these evils in which I have threatened her. Let it not trouble anyone (as I have often said) that these things are interpreted as being against the Church, since it is known that Jerusalem always has a typological meaning for the Church in the holy Scriptures: from which whoever sins is either led into Babylon or, if they willingly desire to descend, is wounded by thieves in Jericho. For what Church is so illustrious, which is founded throughout the whole world, so redeemed by the blood of Christ and called together from the nations by the dove for the grace of the Holy Spirit? In it, there are many who claim to believe in Christ but have not heard His voice, have not received His teaching, and do not wish to be close to Him. But what is said: 'Its leaders in it are like roaring lions,' I know that this will offend many because they interpret it as referring to bishops and priests, when in fact there are wicked priests who desired to violate Susanna, but they do not condemn the other priests who have lived uprightly. And the evil princes, whom the prophetic discourse describes, are not an insult to good princes: For when a fool is flogged, he becomes wiser, as it is written: 'When the ignorant is punished, the fool becomes wiser' (Prov. XIX, 15); if the fool becomes wiser, how much more so the wise? But his judges and princes, accepting bribes and selling justice, are they not rightly called 'Arabian wolves' or 'evening wolves', as Symmachus translated? For they do not deserve to be called 'Benjamin's wolves' who snatch in the morning and give food in the evening (Gen. XLIX); but 'evening wolves' who feed at night and leave nothing in the morning. But moving on to what follows: His prophets are spirit-bearers, that is, bearers of the spirit, men of contempt. Let it not bother us that, while interpreting the doctors, we also refer to them as prophets and men of contempt, since the Apostle also instructs us: Do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption (Ephesians 4:30). And let David speak in the fiftieth psalm: Do not take away your Holy Spirit from me (Psalm 51:13). For if the Holy Spirit had not been grieved and accustomed to flee from a place first, and to leave his dwelling, never would Paul have commanded what I have said above; and David, after committing adultery, would not have been afraid of losing what he had received, about which it is also written to the Hebrews: How much do you think he deserves worse punishments, who has trampled on the Son of God, and has esteemed the blood of the testament as unclean, in which he was sanctified, and has insulted the Spirit of grace (Heb. X, 29)? But it is also written in the third book of Kings: 'The man of God, undoubtedly a prophet, who spoke at the altar in Samaria, saying: Altar, altar, thus says the Lord: Behold, a son shall be born to David' (3 Kings 13:2) and so on; because he despised the words of the Lord and ate with the false prophet (for this is how Josephus explained this passage), he was killed by a lion. And so that it would not be thought of as a chance occurrence and not the judgment of the Lord, the false prophet who deceived him predicted that this would happen, and the lion itself, punishing the despiser, spared the donkey. Therefore it is not surprising that the doctors who were filled with the Holy Spirit could become contemptuous, since among the negligent ones who do not keep their hearts with all diligence, this very cause often gives rise to pride in the Lord and contempt, because they have knowledge of God and know His great goodness, which He hides from those who fear Him, and they despise the riches of His goodness, treasuring up for themselves wrath on the day of wrath and revelation. The priests also (who give baptism and pray for the advent of the Lord at the Eucharist: make the oil of chrism: impose hands; instruct catechumens: appoint Levites and other priests) do not despise us as we explain and prophesy, but rather they pray to the Lord and diligently strive that those priests who violate the holy things of the Lord do not deserve to be. For it is not the dignity and the names of dignities, but the work of dignity, that is accustomed to save princes, judges, prophets, and priests: 'He who desires the episcopate,' it says, 'desires a good work' (1 Timothy 3). See what he said: a good work desires, but not dignity. However, if, despising the work, he only looks at dignity, the tower in Siloam quickly falls, and the tall cedars are struck by lightning, and the raised neck is broken, and the swan, with its neck stretched out and reaching high, is counted among unclean birds. Furthermore, what we have set forth according to the Hebrew: Nevertheless, rising at dawn, they corrupted all their thoughts, for which it is written in the Septuagint: prepare, rise at dawn, their foliage is scattered, because it deviates greatly from the Hebrew, and it seems to agree more with the subsequent versions, which we will explain in what follows.

[Jerusalem] was like this for refusing to the end to hear the word of the prophet sent to it and not accepting in any way the instruction from that source. Though seeming to undergo a change for a while, once more it went back to its characteristic wickedness; at any rate, it took no account of God’s sending the prophet, nor did it make the decision to pay attention to him later, despite having such a remarkable experience. On the contrary, it forsook him completely and declared war on him, attacking Jerusalem after the annihilation of the ten tribes, the city in which the temple of God was to be found.

The prophet reproves Jerusalem, and all her guides and rulers, for their obstinate perseverance in impiety, notwithstanding all the warnings and corrections which they had received from God, Zep 3:1-7. They are encouraged, however, after they shall have been chastised for their idolatry, and cured of it, to look for mercy and restoration, Zep 3:8-13; and exited to hymns of joy at the glorious prospect, Zep 3:14-17. After which the prophet concludes with large promises of favor and prosperity in the days of the Messiah, Zep 3:18-20. We take this extensive view of the concluding verses of this chapter, because an apostle has expressly assured us that in Every prophetical book of the Old Testament Scriptures are confined predictions relative to the Gospel dispensation. See Act 3:24.

Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem.

RESUMPTION OF THE DENUNCIATION OF JERUSALEM, AS BEING UNREFORMED BY THE PUNISHMENT OF OTHER NATIONS: AFTER HER CHASTISEMENT JEHOVAH WILL INTERPOSE FOR HER AGAINST HER FOES; HIS WORSHIP SHALL FLOURISH IN ALL LANDS, BEGINNING AT JERUSALEM, WHERE HE SHALL BE IN THE MIDST OF HIS PEOPLE, AND SHALL MAKE THEM A PRAISE IN ALL THE EARTH. (Zep. 3:1-20) filthy--MAURER translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [CALVIN]. GROTIUS says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share. oppressing--namely, the poor, weak, widows, orphans and strangers (Jer 22:3).

To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city, in which Jehovah daily proclaims His right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world. Zep 3:1. "Woe to the refractory and polluted one, the oppressive city! Zep 3:2. She has not hearkened to the voice; not accepted discipline; not trusted in Jehovah; not drawn near to her God. Zep 3:3. Her princes are roaring lions in the midst of her; her judges evening wolves, who spare not for the morning. Zep 3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is holy, to violence to the law." The woe applies to the city of Jerusalem. That this is intended in Zep 3:1 is indisputably evident from the explanation which follows in Zep 3:2-4 of the predicates applied to the city addressed in Zep 3:1. By the position of the indeterminate predicates מוראה and נגאלה before the subject to which the hōi refers, the threat acquires greater emphasis. מוראה is not formed from the hophal of ראה (ἐπιφανής, lxx, Cyr., Cocc.), but is the participle kal of מרא = מרה or מרר, to straighten one's self, and hold one's self against a person, hence to be rebellious (see Delitzsch on Job, on Job 33:2, note). נגאלה, stained with sins and abominations (cf. Isa 59:3). Yōnâh does not mean columba, but oppressive (as in Jer 46:16; Jer 50:16, and Jer 25:38)), as a participle of yânâh to oppress (cf. Jer 22:3). These predicates are explained and vindicated in Zep 3:2-4, viz., first of all מוראה in Zep 3:2. She gives no heed to the voice, sc. of God in the law and in the words of the prophets (compare Jer 7:28, where קול יהוה occurs in the repetition of the first hemistich). The same thing is affirmed in the second clause, "she accepts no chastisement." These two clauses describe the attitude assumed towards the legal contents of the word of God, the next two the attitude assumed towards its evangelical contents, i.e., the divine promises. Jerusalem has no faith in these, and does not allow them to draw her to her God. The whole city is the same, i.e., the whole of the population of the city. Her civil and spiritual rulers are no better. Their conduct shows that the city is oppressive and polluted (Zep 3:3 and Zep 3:4). Compare with this the description of the leaders in Mic 3:1-12. The princes are lions, which rush with roaring upon the poor and lowly, to tear them in pieces and destroy them (Pro 28:15; Eze 19:2; Nah 2:12). The judges resemble evening wolves (see at Hab 1:8), as insatiable as wolves, which leave not a single bone till the following morning, of the prey they have caught in the evening. The verb gâram is a denom. from gerem, to gnaw a bone, piel to crush them (Num 24:8); to gnaw a bone for the morning, is the same as to leave it to be gnawed in the morning. Gâram has not in itself the meaning to reserve or lay up (Ges. Lex.). The prophets, i.e., those who carry on their prophesying without a call from God (see Mic 2:11; Mic 3:5, Mic 3:11), are pōchăzı̄m, vainglorious, boasting, from pâchaz, to boil up or boil over, and when applied to speaking, to overflow with frivolous words. Men of treacheries, bōgedōth, a subst. verb, from bâgad, the classical word for faithless adultery or apostasy from God. The prophets proved themselves to be so by speaking the thoughts of their own hearts to the people as revelations from God, and thereby strengthening it in its apostasy from the Lord. The priests profane that which is holy (qoodesh, every holy thing or act), and do violence to the law, namely, by treating what is holy as profane, and perverting the precepts of the law concerning holy and unholy (cf. Eze 22:26).