Zephaniah 2:7

Translation
King James Version
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.
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KJV (with Strong's)
And the coast H2256 shall be for the remnant H7611 of the house H1004 of Judah H3063; they shall feed H7462 thereupon: in the houses H1004 of Ashkelon H831 shall they lie down H7257 in the evening H6153: for the LORD H3068 their God H430 shall visit H6485 them, and turn away H7725 their captivity H7622 H7622.
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Complete Jewish Bible
and the coast will belong to the remnant of the house of Y'hudah. They will pasture their flocks there and in the evening lie down in the houses of Ashkelon. For ADONAI their God will remember them and restore their fortunes.
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Berean Standard Bible
The coast will belong to the remnant of the house of Judah; there they will find pasture. They will lie down in the evening among the houses of Ashkelon, for the LORD their God will attend to them and restore their captives.
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American Standard Version
And the coast shall be for the remnant of the house of Judah; they shall feed their flocks thereupon; in the houses of Ashkelon shall they lie down in the evening; for Jehovah their God will visit them, and bring back their captivity.
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World English Bible Messianic
The coast will be for the remnant of the house of Judah. They will find pasture. In the houses of Ashkelon, they will lie down in the evening, for the LORD, their God, will visit them, and restore them.
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Geneva Bible (1599)
And that coast shall be for the remnant of the house of Iudah, to feede thereupon: in the houses of Ashkelon shall they lodge toward night: for the Lord their God shall visite them, and turne away their captiuitie.
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Young's Literal Translation
And the coast hath been for the remnant of the house of Judah, By them they have pleasure, In houses of Ashkelon at even they lie down, For inspect them doth Jehovah their God, And He hath turned back to their captivity.
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See also
Ezekiel 39:25Exodus 4:31Zephaniah 3:20Micah 5:3Micah 5:8Amos 9:14Amos 9:15
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The Vision of Zephaniah
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In the KJVVerse 22,813 of 31,102

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SUMMARY

Zephaniah 2:7 offers a profound message of divine reversal and restoration for the faithful remnant of Judah. Following pronouncements of judgment against surrounding nations, particularly Philistia, this verse declares that the very coastal territory once destined for destruction will become a secure and prosperous dwelling place for God's chosen people. It vividly portrays a future where the remnant will graze peacefully and rest securely in the former strongholds of their enemies, signifying God's sovereign intervention to deliver them from captivity and fulfill His covenant promises.

CONTEXT

  • Literary Context: Zephaniah's prophecy unfolds in three main sections: a universal judgment (Zephaniah 1), judgment on surrounding nations and a call to repentance (Zephaniah 2), and a final judgment on Jerusalem followed by a promise of restoration (Zephaniah 3). Verse 7 falls within the second section, specifically after a detailed oracle against Philistia (Zephaniah 2:4-6). The preceding verses announce the desolation of Philistine cities like Gaza, Ashkelon, Ashdod, and Ekron. Zephaniah 2:7 then presents a dramatic theological reversal: the land promised for destruction will not lie waste but will be re-inhabited by Judah's remnant. This sharp contrast underscores God's absolute sovereignty over nations and His particular care for His covenant people, even amidst global judgment.
  • Historical & Cultural Context: Zephaniah prophesied during the reign of King Josiah (640-609 BC), a period marked by religious syncretism and social injustice in Judah, following the idolatrous reigns of Manasseh and Amon. The surrounding nations, including Philistia, were often hostile neighbors. Philistia, located on the coastal plain southwest of Judah, was a long-standing enemy, known for its fortified cities and pagan worship. The idea of Judah's remnant inhabiting Philistine territory would have been a radical, almost unbelievable, promise of complete victory and secure dwelling. Furthermore, the concept of "captivity" (Hebrew: shebuwth) would have resonated deeply with the historical experiences of exile and displacement, foreshadowing the Babylonian captivity that would soon follow for Judah, making the promise of "turning away their captivity" especially poignant.
  • Key Themes: This verse powerfully contributes to several overarching themes within Zephaniah and broader prophetic literature. Foremost is the theme of Divine Reversal, where God turns situations of despair and judgment into hope and restoration, often in unexpected ways. The transformation of enemy territory into a secure homeland exemplifies this. Another critical theme is the Remnant Theology, which posits that despite widespread apostasy or judgment, God always preserves a faithful few through whom His redemptive purposes will be realized. This concept is central to understanding God's faithfulness to His covenant, as seen in passages like Isaiah 10:21-22. Finally, the verse highlights God's Sovereign Visitation and Faithfulness. The phrase "for the LORD their God shall visit them" signifies God's active, benevolent intervention, demonstrating His unwavering commitment to His people, even when they are in distress or exile, as promised in Jeremiah 29:10-14.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Coast (Hebrew, chebel', H2256): This word (H2256) literally means "rope" or "measuring line," and by extension, a "district" or "inheritance" as measured out. In this context, it refers to the Philistine coastal plain, a specific geographical region. The implication is that this territory, once hostile and under judgment, will be measured out and assigned as an inheritance to the remnant of Judah, symbolizing a complete transfer of ownership and control by divine decree.
  • Visit (Hebrew, pâqad', H6485): The verb paqad (H6485) is rich in meaning, encompassing "to visit," "to oversee," "to muster," "to charge," or "to care for." While it can imply a visitation for judgment, as in other prophetic contexts, here it unequivocally denotes a benevolent, redemptive intervention. God's "visitation" is the active, caring presence that initiates and accomplishes the restoration of His people, turning their fortunes around from suffering to blessing.
  • Captivity (Hebrew, shᵉbûwth', H7622): This term (H7622) refers to "exile" or "prisoners," but can also figuratively denote a "former state of prosperity." In Zephaniah 2:7, "turn away their captivity" (from shûwb H7725, "to turn back," and shᵉbûwth) signifies a complete reversal of their exiled, oppressed state. It speaks to a restoration not just from physical bondage but from a condition of suffering and displacement back to a state of peace, security, and prosperity in their own land, or even in formerly hostile lands.

Verse Breakdown

  • "And the coast shall be for the remnant of the house of Judah;": This opening clause establishes the beneficiaries and the new inheritance. The "coast" (the Philistine territory) is divinely designated for the "remnant" – the faithful, surviving portion – of the tribe of Judah. This signifies a profound reversal of fortune, where former enemy land becomes a secure possession for God's chosen few.
  • "they shall feed thereupon:": This phrase vividly depicts the peace and abundance that will characterize the remnant's new dwelling. "Feeding" implies pasturing flocks, signifying agricultural prosperity, security, and the ability to live off the land without fear of invasion or scarcity. It speaks to a return to a pastoral ideal, free from the anxieties of exile.
  • "in the houses of Ashkelon shall they lie down in the evening:": This is a powerful image of complete security and rest. Ashkelon (H831) was a major Philistine city, a symbol of enemy power. For Judah's remnant to "lie down in the evening" (H6153) in its houses (H1004) implies not just occupation but peaceful habitation, deep rest, and safety from all threats. It contrasts sharply with the insecurity and displacement of exile.
  • "for the LORD their God shall visit them,": This clause provides the divine reason and agency for the promised restoration. The "LORD their God" (H3068, H430) is the covenant-keeping God of Israel. His "visitation" (H6485) here is an act of benevolent intervention, a turning of His divine attention towards His people to bring about their deliverance and blessing, rather than judgment.
  • "and turn away their captivity.": This final clause summarizes the ultimate outcome of God's visitation. "Turning away their captivity" (H7725, H7622) signifies a complete reversal of their state of exile, bondage, and suffering. It encompasses not just physical return but spiritual and national restoration, a return to favor and a renewed covenant relationship with God.

Literary Devices

Zephaniah 2:7 is rich in Imagery, painting vivid pictures of the remnant's future. The phrases "feed thereupon" and "lie down in the evening" evoke pastoral peace, security, and abundance, contrasting sharply with the harsh realities of exile or war. Symbolism is also prominent; the "coast" and "houses of Ashkelon" are not merely geographical locations but powerful symbols of former enemy strongholds now transformed into havens of rest for God's people. This transformation itself is a profound example of Divine Reversal, a key thematic device throughout prophetic literature where God dramatically overturns human expectations and circumstances. The verse also employs Contrast, setting the preceding judgment on Philistia against the subsequent blessing for Judah, highlighting God's discriminatory justice and covenant faithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zephaniah 2:7 stands as a testament to God's unwavering covenant faithfulness and His power to bring about radical restoration. It underscores the theological concept of the remnant, demonstrating that even when the majority may fall away or face judgment, God preserves a faithful core through whom His promises will be fulfilled. This verse teaches that God's "visitation" is not always for judgment but can be a powerful act of redemptive intervention, turning sorrow into joy and captivity into freedom. It points to a divine sovereignty that orchestrates global events, using the judgment of one nation to facilitate the restoration and secure dwelling of another, all according to His eternal purposes. This future security and prosperity are not earned but are a gracious gift stemming from God's initiative and steadfast love for His people.

REFLECTION AND APPLICATION

Zephaniah 2:7 offers profound encouragement for believers navigating seasons of adversity, uncertainty, or spiritual "captivity." It reminds us that God's faithfulness endures even when circumstances seem bleak, and His restorative power can transform places of former struggle or defeat into havens of peace and provision. This verse calls us to trust in God's sovereign control over all nations and personal circumstances, knowing that He is able to "visit" us with favor and "turn away our captivity," whether it be literal bondage, spiritual oppression, or overwhelming life challenges. It challenges us to identify with the "remnant" – not as an elite group, but as those who remain faithful to God amidst a world that often turns away, clinging to His promises for ultimate security and rest. Our hope is anchored not in our strength or circumstances, but in the Lord our God, who orchestrates divine reversals for the good of His people.

Questions for Reflection

  • In what areas of my life do I feel a sense of "captivity" or prolonged struggle, and how does the promise of God's "visitation" and "turning away captivity" speak to those areas?
  • How does the concept of God preserving a "remnant" encourage me to remain faithful, even when it feels like I am standing alone or facing overwhelming odds?
  • What "houses of Ashkelon" – places or situations of former hostility or discomfort – might God be transforming into places of peace and rest in my life or community?

FAQ

What is the significance of the "remnant" in prophetic literature and Zephaniah 2:7 specifically?

Answer: The "remnant" (Hebrew: shᵉʼêrîyth) is a crucial theological concept in prophetic literature, referring to a faithful, surviving portion of God's people who endure divine judgment and are preserved for future restoration. In Zephaniah 2:7, the promise of inheriting the Philistine coast is specifically for this remnant, not the entire nation of Judah. This signifies that while many may face judgment due to unfaithfulness, God, in His mercy and covenant faithfulness, always preserves a core group through whom His redemptive plan will continue. It highlights God's selective grace and His commitment to His promises, even when His people are largely disobedient. The remnant embodies the hope for a future, purified Israel.

How does God "visit" His people, and what does it mean for Him to "turn away their captivity"?

Answer: God's "visitation" (Hebrew: pâqad) is a multifaceted concept. While it can involve judgment (e.g., Exodus 32:34), in Zephaniah 2:7, it unequivocally signifies a benevolent, redemptive intervention. It means God actively turns His attention to His people with favor, intervening on their behalf to bring about deliverance and blessing. This visitation is the divine catalyst for "turning away their captivity" (Hebrew: shûwb shᵉbûwth). This phrase implies a complete reversal of their state of bondage, exile, or oppression. It's not merely a physical return from a foreign land, but a comprehensive restoration of their fortunes, security, and well-being, transforming their circumstances from suffering to peace and prosperity under God's watchful care.

CHRIST-CENTERED FULFILLMENT

Zephaniah 2:7, with its promise of a secure dwelling for the remnant and God's visitation to turn away their captivity, finds its ultimate and most profound fulfillment in Jesus Christ. While the immediate context speaks to a physical restoration for Judah, the New Testament reveals a deeper, spiritual reality. Christ Himself is the true "remnant" – the faithful Israelite who perfectly fulfilled God's will, and through whom all the promises to Israel find their "Yes" and "Amen" (2 Corinthians 1:20). The "coast" and "houses of Ashkelon" that become a secure dwelling foreshadow the spiritual inheritance and secure dwelling that believers find in Christ. We, the spiritual remnant from every tribe and nation, are brought into God's family and given a secure place in His kingdom, no longer strangers and aliens but fellow citizens with the saints and members of God's household (Ephesians 2:19-22). Furthermore, Christ's coming was the ultimate "visitation" of God to His people, not to judge them in their sin, but to "turn away their captivity" from sin and death (Luke 1:68-79). He is the Good Shepherd who leads His sheep to lie down in green pastures (Psalm 23:2), offering true rest and security that transcends any earthly dwelling. Through His atoning sacrifice and resurrection, Jesus delivers us from the ultimate captivity of sin, granting us spiritual freedom and an eternal inheritance that is imperishable, undefiled, and unfading (1 Peter 1:3-5).

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Commentary on Zephaniah 2 verses 4–7

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.

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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–7. Public domain.
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JeromeAD 420
Commentary on Zephaniah
(Verse 5-7.) Woe to those who dwell by the sea, the nation of the lost: the word of the Lord is against you, O Canaan, land of the Philistines; and I will destroy you so that there will be no inhabitant. And the sea coast shall be pastures, with shelters for shepherds and folds for flocks. And the remnant of the house of Judah shall possess it; they shall feed on it. In the houses of Ashkelon they shall lie down at evening; for the Lord their God will visit them and restore their fortunes. LXX: Woe to those who inhabit the edge of the sea, strangers from Crete! The word of the Lord is against you, O Canaan, land of the foreigners; and I will destroy you, and there will be a pasture for flocks in Crete, and a sheepfold for herds. And the edge of the sea shall belong to the remnant of the house of Judah; they shall feed their flocks in the houses of Ashkelon; in the afternoon they shall rest, for the Lord their God will visit them and turn back their captivity. As for the history, it is not difficult to interpret, because in the previous statements it was said: Gaza will be destroyed (or deserted), and Ascalon will be turned into a desert: Ashdod will be cast out to the south, and Ekron will be uprooted. With these four great cities of Palestine named, now it is evident that the Lord's discourse is directed towards the province itself, and a woe is pronounced on it: Woe to those who dwell by the sea, when the Babylonian comes; for even those who dwell near the sea will perish and be taken away. But it is doubted by no one that the land of the Palestinians is the land of Canaan. And I will destroy you, he says, so that there will be no inhabitant: and you will come to such a great devastation, that you rejoiced in the destruction of Judaea, so that all your well-fortified cities will become grazing grounds for shepherds. And after the Lord has visited his people, and has caused them to return under Zerubbabel and Joshua, and they have built the temple and rebuilt Jerusalem, you will be so uncultivated, and will be covered with thorns and nettles, that shepherds will rest from the remnants of the Jews in Ashkelon in the afternoon, and make their flocks lie down in the once noble city, and this will happen because the Lord will visit his people, and will turn away their captivity, whether it has happened or not, God will see. For our purpose now is not to weave a true history, but to communicate to our own people what we have learned from the Hebrews. However, the spiritual sense and translation of the LXX is difficult to understand, especially because there are discrepancies in interpretation. For where we have translated, nation of the lost, they said, strangers of the Cretans: and what is written in Hebrew as GoiChorethim (), they read as Goi, meaning nation, and Gar, meaning stranger: and for Chorethim, which means lost, they thought it was the name of the island of Crete. Finally, both Aquila and the fifth edition were translated, ἔθνος ὀλέθριον: And Theodotio ἔθνος ὀλεθρίας: Symmachus also ἔθνος ὀλεθρευόμενον, which all together with our interpretation make. Again, where we have said, And the cord of the sea will be the pasture of the shepherds, and all the interpreters agree with this translation, it is written in the LXX: And Crete will be the pasture of the flock, and the sheepfold. Therefore, comparing spiritual things to spiritual things, and holding onto the path once begun of the Vulgate edition, we search if we have read the name of Crete elsewhere in the Holy Scriptures. And, if I am not mistaken, it is quite clear: Cretans are always liars, evil beasts, lazy gluttons. This testimony is true. (Tit. I, 12, 13). They are unstable and easily deceived, carried away by every wind of doctrine, by human trickery, by their cunning in deceitful scheming. Instead of living in the land of confession, which is Judea, they preferred to be foreigners, those Cretans who are constantly battered by the varying waves of the sea and resonate with the sound of the Cretan lyre. According to the Apostle, they are like a tinkling cymbal. (I Cor. XIII, 1). And because the Cretans are foreigners, therefore the word of God, that is, admonition, is directed towards them: and they are called the land of Canaan, always in agitation, always in motion, and the land of the Gentiles: for they are alienated from God, they are tossed to and fro in the cable of the sea, and are situated in the region of Crete. Therefore, the word of God is directed towards them, either at the consummation and end of the world, or daily by ecclesiastical men, and those who are able to say with the apostle: Do you seek a proof of Christ speaking in me? (2 Corinthians 13:3) So that they may be driven out of Crete, and perish from their former dwellings, and that region which previously contained a lost flock, may begin to be the sheepfold of Christ; and let Judas, that is, true confession, dwell in the ropes of the sea. And when the world has now begun to be evening, and out of many who are called, few are chosen, and those who are now called the remnant of the house of Judah, may feed those who were first fed in the sea, and in Crete, and in falsehood: they will turn aside into the houses of Ashkelon, that is, where previously the fire of the devil and the blood of the slain flowed: for Ashkelon is interpreted as the murderous fire. And this will happen because the Lord will visit His people, and those who were easily captured by the sophisms of heretics, like those coming out of captivity, will overcome their adversaries and dwell in their own tabernacles. However, what is read in the Septuagint, 'From the face of the sons of Judah,' we have marked with an obelus, for it is not found in the Hebrew or in any other interpreter, and it disturbs the context and meaning of the chapter: not that it would be difficult in some way to weave in the sentence even with this included; but once we have decided on the truth of the interpretation, we choose the judgement of a more learned reader rather than the opinion of the common people.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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