Exegetical and Hermeneutical Commentary of Zephaniah 3:15
The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more.
15. taken away thy judgments ] The prophet transports himself and his people forward into the time of their final restoration and blessedness. The “judgments” of Zion are all those that have fallen on her during her chequered history; her warfare is accomplished, her iniquity pardoned (Isa 40:2).
The king of Israel ] Isa 41:21, “produce your cause, saith the Lord, bring forth your strong reasons, saith the King of Jacob.” Comp. Isa 6:5; Isa 44:6.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord hath taken away thy judgments – Her own, because brought upon her by her sins. But when God takes away the chastisements in mercy, He removes and forgives the sin too. Else, to remove the judgments only, would be to abandon the sinner. He hath cast out, literally, cleared quite away , as a man clears away all hindrances, all which stands in the way, so that there should be none whatever left – thine enemy; the one enemy, from whom every hindrance to our salvation comes, as He saith, Now shall the prince of this world be cast out. The King of Israel, even the Lord Joh 12:31, Christ the Lord, is in the midst of thee, of whom it is said, He that sitteth on the throne shall dwell among them Rev 7:15, and who Himself saith, Lo I am with you always unto the end of the world Mat 28:20. Where two or three are gathered together in My Name, there am I in the midst of you Mat 18:20.
He who had removed from the midst of her the proud, Who had left in the midst of her those with whom He dwelleth, shall Himself dwell in the midst of her in mercy, as He had before in judgment Mat 18:11-12, Mat 18:15, Mat 18:5. He cleanseth the soul for His indwelling, and so dwelleth in the mansion which He had prepared for Himself. Thou shalt not see evil anymore. For even the remains of evil, while we are yet in the flesh, are overruled, and work together to good to those who love God Rom 8:28. They cannot separate between the soul and Christ. Rather, He is nearer to her in them. We are bidden to count it all joy when we fall into divers temptations Jam 1:2, for all sorrows are but medicine from a fathers hand. : And truly our way to eternal joy is to suffer here with Christ, and our door to enter into eternal life is gladly to die with Christ, that we may rise again from death and dwell with Him in everlasting life.
So in the Revelation, it is first said that God should dwell with His people, and then that all pain shall cease. Behold the tabernacle of God is with men, and He will dwell with them and be their God. And God shall wipe all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be anymore pain, for the former things are passed away Rev 21:3-4. Cyril: In the inmost meaning of the words, he could not but bid her rejoice and be exceeding glad and rejoice with her whole heart, her sins being done away through Christ. For the holy and spiritual Zion, the Church, the multitude of believers, is justified in Christ alone, and we are saved by Him and from Him, escaping the harms of our invisible enemies, and having in the midst of us the King and God of all, Who appeared in our likeness, the Word from God the Father, through whom we see not evil, that is, are freed from all who could do us evil. For He is the worker of our acceptableness, our peace, our wall, the bestower of incorruption, the dispenser of crowns, Who lighteneth the assaults of devils, Who giveth us to tread on serpents and scorpions and all the power of the enemy Luk 10:19 – through whom we are in good hope of immortality and life, adoption and glory, through whom we shall not see evil anymore.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. The King of Israel, even the Lord, is in the midst of thee] They have never had a king since the death of Zedekiah, and never shall have one till they have the King Messiah to reign among them; and this promise refers to that event.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord; who kills and makes alive, acquits or condemns, and none can reverse the judgment.
Hath taken away thy judgments; abolished and put an end to thy sufferings, the judgments thy sins brought upon thee; he hath pardoned thy sins and ended thy sorrows.
He hath cast out; cast the Babylonian out of the throne, and placed the Persian in it.
Thine enemy; the Babylonian who held thee captive; and placed in his room Cyrus mine anointed, and thy friend, who shall let thee go free, Ezr 1:1.
The King of Israel, even the Lord, is in the midst of thee: thus it is evident that the Lord, who is thy King, O Israel, is with thee; that he taketh thy part, is returned to redeem and govern thee.
Thou shalt not see evil any more; no more such great evil as thou hast seen; whilst thy carriage is as becometh thy mercy received, and my presence with thee, thou shalt neither fear nor feel like evils.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. The cause for joy: “TheLord hath taken away thy judgments,” namely, those sent by Himupon thee. After the taking away of sin (Zep3:13) follows the taking away of trouble. When the cause isremoved, the effect will cease. Happiness follows in the wake ofholiness.
the Lord is in the midst oftheeThough He seemed to desert thee for a time, He is nowpresent as thy safeguard (Zep3:17).
not see evil any moreThoushalt not experience it (Jer 5:12;Jer 44:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord hath taken away thy judgments,…. Both outward and inward; not only exile, poverty, contempt and reproach among the nations of the earth; but hardness of heart, blindness of mind, impenitence and unbelief, to which the Jews are now given up, in a judicial way; but at this time these shall be removed, through the goodness of God unto them, and the power of divine grace upon them: they will be brought to a sense of sin, and an acknowledgment of it; their iniquities will be pardoned; and, the cause being removed, the effects will cease; and all calamities, corrections and punishment, will end; and they will be put into the possession of their own land, and enjoy all the privileges of the church of God; and so will have just reason to sing, shout, and rejoice:
he hath cast out thine enemy; that is, the Lord has removed the enemy that was in possession of their land, and so made way, and prepared it for them; he has swept him away, as the word p signifies, with great force, with much ease, and like so much dirt and filth; he stood in their way, nor could they have easily removed him; but the Lord did it, or will do it; though it may be by instruments, by means of the Christian princes. This is to be understood of the eastern antichrist, the Turk, now in possession of the land of Israel o; but shall be obliged to depart from it, when this prophecy shall take place, for a reason following:
the King of Israel, [even] the Lord, [is] in the midst of thee; that is, the Lord Jesus Christ, the true Messiah; one of whose titles is the King of Israel, of the spiritual Israel, King of saints, both Jews and Gentiles; in whose hearts he rules by his Spirit and grace; and to this passage the Jews in Christ’s time seem to have respect, allowing this to be the character of the Messiah, Mt 27:42 and also Nathanael, Joh 1:49 now at this time Christ will be in the midst of the converted Jews, by his spiritual and gracious presence, as their King, to reign over them, to whom they will be subject; and to protect and defend them, and deliver them out of the hands of all their enemies; and so he is in all his churches, and will be to the end of the world:
thou shalt not see evil any more; the evil of affliction or punishment; the evil of captivity, disgrace, and contempt. This shows that this prophecy does not respect the Babylonish captivity, and deliverance from that; for, since that time, they have seen evil by Antiochus Epiphanes, in the times of the Maccabees; and by the Romans; and have had a large and long experience of it; but when they are converted, and returned to their own land in the latter day, all their afflictions and troubles will be at an end, they will know them no more. The Vulgate Latin version renders it, “thou shalt not fear evil any more”. So the Targum,
“thou shalt not be afraid from before evil any more.”
In the same sense Aben Ezra understands it,
“thou shalt not be afraid of the enemy any more;”
taking the word to come from another root q.
o Written about 1750. Editor. p “everrit”, Drusius; so Ben Melech; see Gen. xxiv. 31. “evacuerit”, Cocceius. q A “timuit”, so V. L. “non timebis”, Pagninus, Piscator; “fore ut non timeas”, Junius Tremellius “hinc non erit quod timeas amplius quicquam mali”, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
(15) Taken away thy judgments.i.e., removed what He had appointed concerning them (Zep. 3:7) in the way of punishments.
The king of Israel.The recognition of Jehovah as king is elsewhere a prominent feature in the portraiture of the extended dispensation. Thus we have, Say among the heathen that Jehovah is king (Psa. 96:10). Jehovah is king (Psa. 93:1; Psa. 97:1; Psa. 99:1). The kingdom shall be Jehovahs (Oba. 1:21).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15-17. The reason for the exultation is found in the fullness of the redemption wrought.
Hath taken away thy judgments He has made an end of the judgments which have come upon the nation again and again on account of sin (compare Isa 40:2). Since these have come to an end, Zion may live in peace and contentment. A change in the vocalization would change “thy judgments” into “thine adversaries,” which is favored by the presence of “thine enemy” or “enemies” (LXX.) in the parallel clause. Those who in the past have troubled the chosen people are swept away.
The king of Israel In the Messianic age north and south will be reunited (Hos 1:11), and over the united people Jehovah will rule as king (Oba 1:21; Mic 4:7), with Jerusalem as his royal residence (see on Joe 2:27; compare Mic 4:7; Isa 2:2-4). Marti proposes the omission of “of Israel” and the change of “king” into a verb form, “has become king,” so that the entire clause would read, “Jehovah has become king in the midst of thee.”
Thou shalt not see evil any more R.V., “fear.” Evil is not moral evil, but calamity or misfortune. Some ancient authorities favor A.V., others R.V.; the difference between the two words “fear” and “see” is so slight in Hebrew that confusion might easily occur. See in the sense of experience (compare Psa 90:15; Pro 27:12) is the more suitable.
So marked will be the transformation that others will observe it and encourage Jerusalem. R.V. offers a more accurate reproduction of the original: “Fear thou not; O Zion, let not thy hands be slack.”
Fear thou not Because Jehovah is near, ready to help.
Let not thine hands be slack Or, hang down inactive, which is a sign of despair and despondency (compare Isa 13:7; Jer 6:24).
Zep 3:17 states why there is no ground for despondency. 17a should be rendered with R.V., “Jehovah thy God is in the midst of thee, a mighty one who will save.” For the first part compare Zep 3:15, and see reference there. A mighty one (R.V.) Who has power to render assistance in every need and to save from all difficulties.
He will rejoice over thee with joy; joy over thee with singing Because uncleanness has been swept away and the community consists only of those who are obedient to his will (compare Isa 65:19; Jer 32:41). Between the two clauses calling attention to the joy of Jehovah stands a rather obscure clause.
He will rest in his love Literally, he will be silent in his love. If this is the original text the meaning can only be that Jehovah’s love will be too tender and strong for expression. LXX. renders, “he will renew thee,” but this does not suit the context. One would expect a verb expressing joyful emotion, and one that would lend itself to the formation of a climax. A verb containing the same consonants as the Hebrew word translated “rest,” but in different order, occurs in Psa 45:2 (Eng. Zep 3:1) in the sense of “overflow.” This would not be inappropriate here, “he will overflow (with joy) in his love”; it would also produce a climax. Jehovah will joy inwardly, but cannot contain the joy, he will overflow with it, and finally burst into a song of rejoicing.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zep 3:15 The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more.
Ver. 15. The Lord hath taken away thy Judgments ] i.e. He hath remitted thy sins, removed thy punishments, turned again thy captivity as the streams in the south, commanded his prophets, saying, “Comfort ye, comfort ye my people,” &c., Isa 40:1-2 ; tell her that all accusations and actions laid against her in the court of heaven are non-suited, and God’s wrath appeased. This is the sum of all the good news in the world; this is a short gospel.
He hath cast out thine enemy
The king of Israel, even the Lord, is in the midst of thee
Thou shalt not see evil any more
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
enemy. Some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read “foes” (plural)
in the midst, &c. Reference to Pentateuch (Deu 7:21).
see. The Codex Hillel, quoted in the Massorah, (App-30and App-93) with some codices, three early printed editions (one Rabbinic, marg), Aramaean, and Vulgate, read, “fear”; but other codices, with nine early printed editions, Septuagint (?), and Vulgate, read “see”, as in Authorized Version.
evil = calamity. Hebrew. ra’a’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
the midst of thee
That this, and all like passages in the Prophets (see “Kingdom (O.T.),” Gen 1:26; Zec 12:8 cannot refer to anything which occurred at the first coming of Christ is clear from the context. The precise reverse was true. (See Scofield “Isa 11:1”) .
Fuente: Scofield Reference Bible Notes
hath taken: Gen 30:23, Psa 85:3, Isa 25:8, Isa 40:1, Isa 40:2, Isa 51:22, Mic 7:18-20, Zec 1:14-16, Zec 8:13-15, Zec 10:6, Zec 10:7
he hath: Isa 13:1 – Isa 14:32, Jer 50:1 – Jer 51:64, Mic 7:10, Mic 7:16, Mic 7:17, Hab 2:8, Hab 2:17, Zec 2:8, Zec 2:9, Zec 12:3, Rom 8:33, Rom 8:34, Rev 12:10
the king: Isa 33:22, Eze 37:24, Eze 37:25, Zec 9:9, Joh 1:49, Joh 12:15, Joh 19:19, Rev 19:16
is in: Zep 3:5, Zep 3:17, Eze 37:26-28, Eze 48:35, Joe 3:20, Joe 3:21, Rev 7:15, Rev 21:3, Rev 21:4
thou: Isa 35:10, Isa 51:22, Isa 60:18, Isa 65:19, Eze 39:29, Joe 3:17, Amo 9:15, Zec 14:11
Reciprocal: Num 11:15 – let me not Psa 27:6 – joy Psa 46:5 – God is Psa 138:5 – they shall Isa 12:6 – great Isa 25:10 – in this Isa 52:9 – Break Jer 30:10 – and shall Jer 33:14 – General Eze 35:10 – whereas Hos 11:9 – the Holy One Zep 3:19 – I will undo Zec 1:17 – the Lord shall Zec 2:10 – and rejoice Mat 21:5 – the daughter Mat 25:34 – the King Mar 15:32 – Christ Luk 1:71 – we Luk 1:74 – that we Joh 12:13 – the King Joh 18:33 – the king Act 1:6 – restore Rom 3:26 – that he
Fuente: The Treasury of Scripture Knowledge
Zep 3:15. Taken away thy judgments refers to the reversal or the state of servitude that had been imposed upon the nation for its sins. The enemy (Babylon) was overthrown and God’s people were relieved from the oppression.
Fuente: Combined Bible Commentary
3:15 The LORD hath taken away thy {k} judgments, he hath cast out thine {l} enemy: the king of Israel, [even] the LORD, [is] in the midst of {m} thee: thou shalt not see evil any more.
(k) That is, the punishment for your sin.
(l) As the Assyrians, Chaldaeans, Egyptians, and other nations.
(m) To defend you, as by your sins you have put him away, and left yourself naked, as in Exo 32:25 .
Fuente: Geneva Bible Notes
The reason for rejoicing is that Yahweh will have removed His judgment and Israel’s enemies from her (cf. Zep 3:8; Zep 3:19). Yahweh, Israel’s true and omnipotent king, will be in the midst of His people (in the person of Messiah, Jesus Christ, during the Millennium; Zep 3:17; cf. Isa 9:7; Isa 44:6; Zec 14:9). Consequently they will fear disaster no more (Zep 3:13).