Zephaniah 3:16

Translation
King James Version
In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.
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KJV (with Strong's)
In that day H3117 it shall be said H559 to Jerusalem H3389, Fear H3372 thou not: and to Zion H6726, Let not thine hands H3027 be slack H7503.
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Complete Jewish Bible
On that day, it will be said to Yerushalayim, "Do not fear, Tziyon! don't let your hands droop down.
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Berean Standard Bible
On that day they will say to Jerusalem: “Do not fear, O Zion; do not let your hands fall limp.
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American Standard Version
In that day it shall be said to Jerusalem, Fear thou not; O Zion, let not thy hands be slack.
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World English Bible Messianic
In that day, it will be said to Jerusalem, “Don’t be afraid, Zion. Don’t let your hands be weak.”
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Geneva Bible (1599)
In that day it shalbe said to Ierusalem, Feare thou not, O Zion: let not thine handes be faint.
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Young's Literal Translation
In that day it is said to Jerusalem, `Fear not, O Zion, let not thy hands be feeble.
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See also
Isaiah 35:3Isaiah 35:4Hebrews 12:12Galatians 6:9Isaiah 40:9Isaiah 41:10Revelation 2:3
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The Vision of Zephaniah
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In the KJVVerse 22,837 of 31,102

Study This Verse

SUMMARY

Zephaniah 3:16 delivers a powerful divine injunction to the restored remnant of Jerusalem and Zion, urging them to cast off fear and embrace steadfast diligence. Following a period of severe judgment and subsequent purification, this verse serves as a beacon of hope, rooted in the assured presence of God among His people, calling them to active faith and unwavering resolve in the face of their glorious future.

CONTEXT

  • Literary Context: Zephaniah 3:16 marks a pivotal turn in the book of Zephaniah, shifting dramatically from pronouncements of judgment against Judah and surrounding nations (chapters 1-2 and Zephaniah 3:1-8) to a glorious vision of restoration and salvation. The verses immediately preceding, Zephaniah 3:14-15, burst forth in a triumphant call to rejoice, declaring that the Lord has removed their judgment, cast out their enemies, and is now present "in the midst of thee." Verse 16, therefore, is a direct exhortation to this newly purified and divinely indwelt community, building upon the foundation of God's redemptive work and assuring presence. It transitions from a declaration of what God has done and will do to a command regarding the people's appropriate response.
  • Historical & Cultural Context: Zephaniah prophesied during the reign of King Josiah (640-609 BC), a time marked by widespread idolatry and social injustice in Judah, despite Josiah's later reforms. The prophet's initial message of impending "day of the Lord" (e.g., Zephaniah 1:7) warned of the Babylonian exile, which would indeed come. However, the latter part of the book, including chapter 3, looks beyond this judgment to a future restoration, likely post-exilic, where a remnant returns to a purified Jerusalem. Culturally, the imagery of "slack hands" would have been readily understood as a sign of weakness, despair, or idleness, contrasting sharply with the active, diligent work required for rebuilding and spiritual renewal in a post-judgment era. The call to "Fear not" was a common divine reassurance in the ancient Near East, often delivered to leaders or people facing daunting tasks or threats.
  • Key Themes: This verse powerfully contributes to several overarching themes in Zephaniah and broader biblical theology. Firstly, it highlights the theme of Divine Presence and Assurance, emphasizing that God's dwelling "in the midst" of His people (as declared in Zephaniah 3:15) is the ultimate basis for their courage and hope. Secondly, it underscores the theme of Human Responsibility in Restoration, showing that while God initiates and accomplishes salvation, His people are called to respond with active faith and perseverance, not succumbing to fear or spiritual lethargy. This echoes the call to diligence found in other prophetic books, such as Haggai 2:4. Finally, it speaks to the Transformation from Judgment to Hope, illustrating how God's severe discipline is ultimately redemptive, leading to a renewed relationship and a future filled with divine blessing, contrasting sharply with the earlier warnings of desolation in passages like Zephaniah 1:2-3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fear (Hebrew, yârêʼ, H3372): This primitive root means "to fear," but also "to revere" or "to be afraid." In this context, it carries the sense of being terrified, dreading, or being put in a state of alarm. The command "Fear thou not" is a direct imperative, an authoritative divine prohibition against succumbing to paralyzing dread or anxiety, especially in light of the glorious promises and the Lord's presence.
  • hands (Hebrew, yâd, H3027): A primitive word referring to the "hand," often the open one, indicating power, means, direction, or agency. Figuratively, "hands" can represent one's strength, activity, labor, or capacity for action. In the idiom "let not thine hands be slack," it refers to the cessation of effort or the loss of resolve, signifying idleness, discouragement, or giving up.
  • slack (Hebrew, râphâh, H7503): A primitive root meaning "to slacken" or "to relax." It can imply abatement, ceasing, failing, being faint, or becoming feeble. When applied to "hands," it vividly portrays a state of weakness, idleness, or discouragement, where one's capacity for work or active engagement is diminished or entirely abandoned. The command is against this spiritual and practical inertia.

Verse Breakdown

  • "In that day it shall be said to Jerusalem,": This phrase sets the eschatological context, referring to the "Day of the Lord" – not merely a single 24-hour period, but an appointed time when God intervenes decisively in history. Here, it signifies a future era of divine restoration and blessing, following the judgment. The message is specifically directed to Jerusalem, the capital city and symbolic heart of God's people. The passive voice "it shall be said" suggests a divine utterance or a universally acknowledged truth stemming from God's work.
  • "Fear thou not:": This is a direct, imperative command from God to His people. It is an assurance and an exhortation to cast off paralyzing fear, anxiety, or dread. This command is rooted in the preceding verses that declare God's presence and His removal of their enemies and judgment, providing a solid basis for confidence.
  • "and to Zion,": Zion is often used interchangeably with Jerusalem, referring to the temple mount and, by extension, the entire city or the people of God. Its inclusion emphasizes the comprehensive nature of the message, directed to all who belong to the covenant community. It reinforces the idea that this is a collective exhortation to the entire redeemed nation.
  • "Let not thine hands be slack.": This is an idiomatic expression meaning "do not be idle," "do not lose heart," or "do not give up." It is a call to active diligence, perseverance, and continued effort in faith and obedience. Despite past failures or the challenges of rebuilding, the people are exhorted to maintain their resolve, work diligently, and not succumb to spiritual or practical inertia, knowing that God is with them.

Literary Devices

Zephaniah 3:16 employs several potent literary devices to convey its message of divine encouragement and human responsibility. The most prominent is Imperative Mood, seen in the direct commands "Fear thou not" and "Let not thine hands be slack." These are not suggestions but authoritative divine injunctions, emphasizing the urgency and necessity of the people's response. Personification is also evident, as Jerusalem and Zion, though cities, are addressed as if they are individuals capable of hearing and obeying these commands, imbuing them with a collective identity and agency. Furthermore, the phrase "Let not thine hands be slack" is a vivid Idiom or Metonymy, where "hands" (a part of the body) represent one's entire capacity for work, effort, or resolve. The image of "slack hands" powerfully conveys the idea of giving up, losing courage, or becoming idle, contrasting with the desired state of active engagement and perseverance. The verse's structure, moving from a declaration of divine action ("In that day it shall be said") to a direct address and command, creates a sense of Prophetic Urgency and direct engagement with the audience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zephaniah 3:16 encapsulates a profound theological truth: God's redemptive work always calls for a corresponding response of faith and diligence from His people. The divine command to "fear not" is a recurring motif throughout Scripture, always grounded in God's sovereign presence and power, assuring His people that He is with them to protect, deliver, and empower. This assurance, however, does not lead to passivity but to active engagement, as seen in the command not to let their hands be slack. This balance between divine initiative and human responsibility is central to biblical theology, highlighting that salvation leads to service, and God's presence empowers perseverance in the face of any challenge.

REFLECTION AND APPLICATION

Zephaniah 3:16 offers timeless encouragement for believers navigating a world often fraught with uncertainty, challenges, and the temptation to despair. Just as the ancient Israelites were called to shed fear and embrace diligence in the knowledge of God's indwelling presence, so too are we. In our personal lives, when faced with overwhelming circumstances, spiritual battles, or the weariness of long-term service, this verse reminds us that our courage is not self-generated but flows from the unwavering assurance that the Lord is "in our midst." It calls us to actively resist the paralysis of fear and the temptation to give up, instead maintaining steadfastness in prayer, service, and daily obedience. Our hands are not to be slack, but actively engaged in the work of the Kingdom, knowing that our labor in the Lord is never in vain, for He Himself is our strength and our hope.

Questions for Reflection

  • What specific fears or anxieties are currently causing your "hands to be slack" in your walk with God or in your service to others?
  • How does the knowledge of God's active presence "in your midst" empower you to overcome these fears and maintain diligence?
  • In what practical ways can you "not let your hands be slack" in your spiritual disciplines, relationships, or vocational callings this week?
  • How might this verse encourage a community or church that is facing discouragement or a significant challenge?

FAQ

What does "In that day" refer to in Zephaniah 3:16?

Answer: "In that day" (Hebrew: yôwm) refers to a specific, appointed time in God's redemptive plan, often called the "Day of the Lord." While in other parts of Zephaniah it signifies a day of judgment, in Zephaniah 3 it refers to a future era of salvation, purification, and glorious restoration for God's people. It's a time when God decisively intervenes to fulfill His promises, remove His people's enemies, and establish His presence among them, leading to a new season of peace and blessing.

What is the significance of "Jerusalem" and "Zion" in this verse?

Answer: "Jerusalem" and "Zion" are often used interchangeably in biblical prophecy to refer to the capital city of Judah and, by extension, the entire covenant community of Israel. Jerusalem represents the physical city, while Zion, originally the name of the fortress within Jerusalem, often carries a more theological or spiritual connotation as the dwelling place of God and the center of His redemptive activity. Addressing both emphasizes that the divine message of encouragement and command to steadfastness is for the entire people of God, both physically and spiritually. It underscores their identity as God's chosen people, now purified and restored.

CHRIST-CENTERED FULFILLMENT

Zephaniah 3:16 finds its ultimate and most profound fulfillment in Jesus Christ. The "Day" of ultimate salvation and God's dwelling "in the midst" of His people is perfectly realized in the incarnation of Christ, for He is "God with us" (Matthew 1:23). Through His atoning sacrifice, Christ removed the judgment and "cast out" the ultimate enemy, sin, making true reconciliation with God possible. Therefore, the command "Fear thou not" resonates with a new depth for believers in Christ, for our confidence is not merely in a future promise but in a historical reality: the resurrected Lord, who assures us, "All authority in heaven and on earth has been given to me. Go therefore and make disciples... And behold, I am with you always, to the very end of the age" (Matthew 28:18-20). Furthermore, the exhortation "Let not thine hands be slack" is fulfilled by the empowering presence of the Holy Spirit, whom Christ sent to indwell believers. We are not left to our own strength to persevere, but are enabled by the Spirit to "run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith" (Hebrews 12:1-2). Thus, Zephaniah 3:16 points forward to the reality that in Christ, we have every reason to cast off fear and every spiritual resource to live lives of diligent, active faith, anticipating the full consummation of God's dwelling with His people in the New Jerusalem (Revelation 21:3).

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Commentary on Zephaniah 3 verses 14–20

After the promises of the taking away of sin, here follow promises of the taking away of trouble; for when the cause is removed the effect will cease. What makes a people holy will make them happy of course. The precious promises here made to the purified people were to have their full accomplishment in the comforts of the gospel, in the hope, and much more in the enjoyment, of which, they are here called upon, 1. To rejoice and sing (Zep 3:14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a holy transport and exultation; be glad and rejoice with all the heart; let the joy be inward, let it be great. Those that love God with all their heart have occasion with all their heart to rejoice in him. It was promised (Zep 3:13) that their sins should be mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while she goes a whoring from her God. God's promises, applied by faith, furnish the saints with constant and abundant matter for joy; they are filled with joy and peace in believing them. 2. To throw off all their discouragements (Zep 3:16): In that day it shall be said to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall say it, they shall say it to one another), "Fear thou not, be not disposed to fear, do not easily admit the impressions of it; when things are bad, fear not their being worse, but hope they will mend; frighten not thyself upon every occasion. Let not thy hands be slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb 12:12; Isa 35:3. Lift up thy hands in prayer to God; lift up thy hands to help thyself." Fear makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord will be our strength both for doing and suffering.

Let us now see what these precious promises are which are here made to the people of God, for the banishing of their griefs and fears and the encouraging of their hopes and joys; and to us are these promises made as well as to them.

I. An end shall be put to all their troubles and distresses (Zep 3:15): "The Lord has taken away thy judgments, has removed all the calamities thou hast been groaning under, which were the punishments of thy sin; the noise of war shall be silenced, the reproach of famine done away, and the captivity brought back. Though some grievances remain, they shall be only afflictions, and not judgments, for sin shall be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and triumphed over thee. He has swept out thy enemy" (so some read it), "as dirt is swept out of the house to the dunghill." When they sweep out their sins with the besom of reformation God will sweep out their enemies with the besom of destruction. If they should need correction, they shall fall into the hands of the Lord, whose mercies are great, and shall not again fall into the hands of man, whose tender mercies are cruel: "Thou shalt not see evil any more, not such evil days as thou hast seen." Note, The way to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do so trouble has no real evil in it.

II. God will give them the tokens of his presence with them; though he has long seemed to stand at a distance (they having provoked him to withdraw), he will make it to appear that he is with them of a truth: "The Lord is in the midst of thee, O Zion! of thee, O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of all thy interests." And, 1. "He is the King of Israel (Zep 3:15) and is in the midst of thee as a king in the midst of his people." With an eye to this, our Lord Jesus is called the King of Israel (Joh 1:49); and he is, and will be, in the midst of his church always, even to the end of the world, to receive the homage of his subjects, and to give out his favours to them, even where but two or three are gathered together in his name. 2. "He is the Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou hast an interest in and whose own thou art. He has put himself into dear relations to thee, laid himself by promise under obligations to thee, and, that thou mayest have abundant comfort in both, he is in the midst of thee, nigh at hand to answer both." 3. "He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do all that for thee that thou needest and canst desire." 4. "He has engaged his power for thy succour: He will save. He will be Jesus, will answer the name, for he will save his people from their sins."

III. God will take delight in them, and in doing them good. The expressions of this are very lively and affecting (Zep 3:17): He will rejoice over thee with joy, will not only be well pleased with thee, upon thy repentance and reformation, and take thee into favour, but will take a complacency in thee, as the bridegroom does in his bride, or the bride in her ornaments, Isa 62:3-5. The conversion of sinners and the consolation of saints are the joy of angels, for they are the joy of God him-self. The church should be the joy of the whole earth (Psa 48:2), for it is the joy of the whole heaven. He will rest in his love, will be silent in his love, so the word is. "I will not rebuke thee as I have done, for thy sins; I will acquiesce in thee, and in my relation to thee." I know not where there is the like expression of Christ's love to his church, unless in that song of songs, Sol 4:9, Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the condescensions of divine grace! The great God not only loves his saints, but he loves to love them, is pleased that he has pitched upon these objects of his love. He will joy over them with singing. He that is grieved for the sin of sinners rejoices in the graces and services of the saints, and is ready to express that joy by singing over them. The Lord takes pleasure in those that fear him, and in them Jesus Christ will shortly be glorified and admired.

IV. God will comfort Zion's mourners, who sympathize with her in her griefs, and will wipe away their tears (Zep 3:18): I will gather those who are sorrowful for the solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2. What is the great matter of sorrow to Zion's mourners, when Zion is in mourning. Many are her calamities. The city is ruined, and the palaces are demolished; trade is at an end, and the administration of public justice; but all these are nothing to them in comparison with the desolations of the sanctuary, the destruction of the temple and the altar, to attend on which, in solemn feasts, all Israel used to come together three times a year. It is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are dispersed; there is no temple to come up to, or, if there were, no people to come up to it; so that the solemn feasts and sabbaths are forgotten in Zion, Lam 2:6. Note, The restraining of public assemblies for religious worship, the scattering of them by their enemies, or the forsaking of them by their friends, so that either there are no assemblies or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion mourn, the sons of Zion mourn too. And hereby they make it to appear that they are indeed of Zion, living members of that body with the grievances of which they are so sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal of reproach. Satan and his instruments having a particular spite at them, as the great support of the interest of God's kingdom among men. Black and odious characters have been put upon those assemblies; and this is a burden to all those that have a cordial concern for the glory of God and the welfare of the souls of men. They reckon that the reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon them.

V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, Zep 3:19, Zep 3:20. 1. Their enemies shall be disabled to detain them in bondage: "At that time I will undo all that afflict thee, will break their power, and blast their counsels, so that they shall be forced to surrender the prey they have taken." Conficiam - I will take them to task; "I will be doing with them shortly, and so as to make an end of them." Note, Those that abuse and oppress God's people take the ready way to undo themselves. 2. They shall be enabled to assert and recover their liberty, and all the difficulties in the way of it shall be surmounted. Is the church weak and wounded? I will save her that halts, as was promised, Mic 4:7. He will help her when she cannot help herself; even the lame shall take the prey, Isa 33:23. Is she dispersed, and not likely to incorporate for her common benefit? I will gather her that was driven out, and bring her again at the time that I gather her. One act of mercy and grace shall serve both to collect them out of their dispersions and to conduct them to their own land. When the people's hearts are prepared, the work will be done suddenly; and who can hinder it if God undertake to effect it? "I will turn back your captivity before your eyes, saith the Lord; you shall plainly discern the hand of God in it, and say, This is the Lord's doing."

VI. God will by all this put honour upon them and gain them respect from all about them. Israel was at first made high above all nations in praise and fame, Deu 26:19. The reproach brought upon them was therefore one of the sorest of their grievances (nothing cuts deeper to those that are in honour than disgrace does); and therefore when God returns, in mercy, to his church, it is here promised that she shall regain her credit; all the reproach shall be for ever rolled way, as Israel's at Gilgal, Jos 5:9. The church shall be as honourable as ever she had been despicable. 1. Even those that reproached her shall be made to respect her: "I will get them praise and fame in every land, where they have been put to shame, that the same who were the witnesses of their disgrace may see cause to change their mind concerning them." Those that said, "This is Zion whom no man looks after," shall say, "This is Zion whom the great God looks after." And she that was looked upon to be the offscouring of the earth now appears to be the darling of heaven. 2. Even those that never knew her shall be brought to honour her (Zep 3:20): I will make you a name and a praise among all people of the earth. So the Jewish church was when the fear of the Jews fell upon their neighbours (Est 8:17), and some of all nations said, we will go with you, for we have heard that God is with you, Zac 8:23. So the Christian church was when it was made to flourish in the world, for there is that in it which may justly recommend it to the value and esteem of all the people of the earth. And so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in him before angels and men. Then will God's Israel be made a name and a praise to eternity.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–20. Public domain.
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JeromeAD 420
Commentary on Zephaniah
(Verse 14 and following) Praise, daughter of Zion, shout for joy, Israel, rejoice and exult with all your heart, daughter of Jerusalem. The Lord has taken away your judgment, he has turned away your enemies: the Lord, the King of Israel, is in your midst, you will no longer fear evil. On that day, it will be said, Jerusalem, do not be afraid: Zion, let your hands not be weak: the Lord your God, in your midst, is mighty he will save, he will rejoice over you with gladness, he will quiet you with his love: he will exult over you with praise. I will gather those who turned away from the law, because they were from you, so that you will no longer have reproach against them. Rejoice, daughter of Zion; proclaim, daughter of Jerusalem, rejoice and delight with all your heart, daughter of Jerusalem. The Lord has taken away your iniquities, he has redeemed you from the hand of your enemies, the Lord, the king of Israel, is in your midst: you will no longer see evil. In that time, says the Lord, Jerusalem, have confidence, Zion, let your hands not be weak: the Lord your God, who is mighty, will save you, he will bring joy upon you, and renew you in his love, and he will rejoice over you with delight, as on a solemn day: I will gather your broken ones. Woe to anyone who receives reproach upon it. It does not seem strange, as we have often said, that Hebrew chapters end differently from the Greek Septuagint and the Latin. For where there is a different sense of translation, there must necessarily be different beginnings or endings. The Jews, who expect Christ to come, promise themselves all these things, which we who have received Christ have already obtained with him. Therefore, if anyone, especially among the new wise men of the Christians, whose names I will not mention in order not to appear to harm anyone, thinks that prophecy has not yet been fulfilled, let him know that he falsely bears the name of Christ and has a Jewish soul, having only the circumcision of the body. For if these things have not yet been done, but are to come, we have believed in vain in the coming of the Savior. But in vain do we understand that the mystery, which has been kept secret from eternal times, is fulfilled in us who do not believe, and is now manifested through the prophetic Scriptures and the coming of our Lord Jesus Christ. Finally, let us consider the order of the reading, and we will see that it is said to pertain not to the Jews, but to the Church of Christ. For after that which went before (My judgement concerning the nations, that they might receive kings, even unto that place where it is said: They shall call upon the name of the Lord, and shall serve him under one yoke. And I will take of my dispersed into Ethiopia, and they shall offer to me victims. And in that day there shall be no more a Pharao in the land of Egypt: but the Assyrian shall be his king, because they would not be converted. And the remnant of the house of Israel, and they that shall escape of the house of Jacob, shall lean upon the Lord, the Holy One of Israel, in truth. A remnant shall be converted, the remnant, I say, of Jacob, to the mighty God. For if thy people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted. Consummation, and that determined, shall overflow justice. Because the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land. The Holy Spirit, preaching about the general consummation of the world, speaks: Rejoice, daughter of Zion, proclaim, daughter of Jerusalem, be glad and delight with all your heart, daughter of Jerusalem. For every soul of the Church, which is established on the watchtower and contemplates peace, rejoices and is glad that its iniquities have been removed and redeemed by Him who redeemed all with His precious blood. For Christ has become wisdom for us from God, and righteousness, and sanctification, and redemption (I Cor. I, 30). And the king of Israel, who dwells among us, redeemed us, saying: I and my Father will come, and we will make our abode with him (John XIV, 23); and I will dwell and walk among them (Lev. XXVI, 12): and we will no longer see evil, but only think and do virtues. In that day, says the Lord, we will see peace, and placed on high, let not your hands be dissolved, who also said through Isaiah: Strengthen the weak hands, and let your works be strong (Isaiah XXXV, 3). For the Lord is strong, against whom no one can resist: your savior, he himself will restore to you the joy that you have lost, and after casting off the old man, he will make you walk in the new, and he will do all this out of his love: not because of your merit, but because of his mercy. And he will rejoice in you, and delight in you, receiving your salvation like a rich sacrifice of your solemnity; and he himself will say to you: I will gather your contrite ones; for a contrite and humble heart, God will not despise. (Psalm 50:19); and, a crushed reed he will not break. (Isaiah 42). But for now, if we want to understand the second coming of the Savior. Moreover, because the prophet Zechariah encourages Zion and Jerusalem to similar joy, and Matthew says that this same prophecy was fulfilled in the first coming of Christ (Matt. 21), we are compelled by necessity, or rather we are led by the very order of truth, which is said in Zephaniah, not to hope for what is to come, but for what has already happened. For it is written in Zechariah: Rejoice greatly, O daughter of Zion; proclaim, O daughter of Jerusalem: behold, your king comes to you, righteous and saving: he is humble and riding on a donkey (or a colt) (Zech. 9:9). These things are said according to the Septuagint. However, according to the Hebrew, the Church is commanded to praise and Israel is commanded to rejoice, perceiving God with understanding, and to exult and be joyful with their whole heart in the place of peace, to which it was said: Peace I give to you, my peace I leave with you (John 14:27). For in the end and consummation of the world, he took away his judgment, by no means judging or reproving it, but saving it; and he turned away his enemies, the hordes of demons. The Lord God of Israel will be in its midst: it will no longer fear evil. On that day it will be said to Jerusalem: O thou free city, thou shalt no longer serve with thy sons, but thou shalt be the mother of the saints (Galatians IV). Fear not, O Zion (for thou art indeed Jerusalem): none of thy works shall be destroyed, nor shalt thou mourn for the things which thou hast done (or, shalt thou lament, Isaiah 54:9). The Lord thy God, who will save thee, is strong and mighty: he himself will dwell in the midst of thee, he will rejoice over thee with gladness and joy, and he will silence thy sins with love (or, with peace), wherewith he hath loved thee: and he will exult over thee with praise, either because thou art praiseworthy, or because thou singest praises with thine own (people). Just as the Eagle, or, as it is interpreted, the Aquila, gathers those who have strayed from you, because they were from you, that is, those who had fled from your bosom through vice and sin, and had come under the power of demons, when the state of all things is restored, they will come to you, and you will no longer allow any reproach against your lost children. Let us know that what we have said is nonsense (), in Hebrew it is the same as the Latin language, and therefore it is placed by us as it was in Hebrew: so that we may know that the Hebrew language is the mother of all languages, which is not for this time to discuss. But I marvel at Aquila and the Septuagint, because we translated them, in that place namely where we said: I will gather because they were from you: instead of, they were, they translated it as woe, or οἴ: which Aquila always puts not for lamenting, but for calling and crying out: Haja (), for the beginning of the word signifies 'they were,' the past tense in the plural number, either were or had been. I know that this will be bothersome to the reader, who, if he notices, will not accuse me of writing controversies and declamations, nor of rejoicing in commonplaces: but rather will criticize me for playing in the manner of rhetoricians, rather than blame me for dwelling in so great obscurities, as is worthy of one lingering.
Theodoret of CyrusAD 458
COMMENTARY ON ZEPHANIAH 3:16-18
I am aware that some commentators understood this [text to apply to] the return from Babylon and the renovation of Jerusalem, and I do not contradict their words: the prophecy applies also to what happened at that time. But you can find a more exact outcome after the incarnation of our Savior: then it was that he healed the oppressed in heart in the washing of regeneration, then it was that he renewed human nature, loving us so much as to give his life for us. After all, “greater love than this no one can show than for one to lay down one’s life for one’s friend,” and again, “God so loved the world as to give his only-begotten Son so that everyone believing in him might not be lost but have eternal life.”
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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