8 "Therefore wait for me," says Yahweh, "until the day that I rise up to the prey, for my determination is to gather the nations, that I may assemble the kingdoms, to pour on them my indignation, even all my fierce anger, for all the earth will be devoured with the fire of my jealousy.
*Minor differences ignored. Grouped by changes, with first version listed as example.
God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable. Look for me, he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you--Look for me: I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you. Look then for me, until I shall rise --for what purpose? to the prey. Some render the word ld, laod, forever; but the Prophet means, that God was so offended with the contumacy of the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them--I shall come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said--I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very different from what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast. He afterwards adds--For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb 'sph, asaph; it is the same in Hebrew as the French trousser. It is then my purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1-Peter 4:17; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. [1] He afterwards adds--
1 - This verse is considered by Newcome and Henderson to be addressed to the godly, to encourage them at the approaching calamities, while Piscator, Grotius, Marckius, and Dathius, agree with Calvin that it is an awful warning to the wicked Jews, spoken of in the preceding verse. Differing somewhat from Calvin, they regard the "nations" and "kingdoms" to be the Babylonians, who were composed of various nations and kingdoms, and "upon them" to be the Jews, and "the whole land" to be that of Judea. This view, no doubt, is the most consistent with the context. The objection made by Henderson, that the words expect, or wait for me, are ever used in a good sense, seems to have no force, for these words by themselves can mean neither what is good nor what is bad, the whole depends on the context. The verb [chkh] simply means to tarry, to wait--menein. The word "therefore" seems to connect this with the preceding verse, and there is nothing in the foregoing part of the chapter that alludes to the godly. Besides, the words which follow "wait for me" explain them, as will be seen by the following literal rendering of the whole verse-- 8. Therefore wait for me, saith Jehovah, For the day of my rising to the prey! For my purpose is to gather nations, To assemble kingdoms, In order to pour on them my indignation, All the heat of my anger; For by the fire of my jealousy Shall be consumed the whole land. The "fire of God's jealousy" sufficiently proves that what is meant is the land of Judea. (See chapter 1:18.)--Ed.
Therefore wait ye upon - (for) Me God so willeth not to punish, but that all should lay hold of His mercy, that He doth not here even name punishment. Judah had slighted His mercies; He was ready to forgive all they had sinned, if they would "now" receive instruction; they in return set themselves to corrupt "all" their doings. They had wholly forsaken Him. "Therefore" - we should have expected, as elsewhere, "Therefore I will visit all your iniquities upon you." But not so. The chastisement is all veiled; the prophet points only to the mercy beyond. "Therefore wait ye for Me." All the interval of chastisement is summed up in these words; that is, since neither My mercies toward you, nor My chastisement of others, lead you to obey Me, "therefore" the time shall be, when My Providence shall not seem to be over you, nor My presence among you (see Hosea 3:3-5); but then, "wait ye for Me" earnestly, intensely, perseveringly, "until the day, that I rise up to the prey." "The day" is probably in the first instance, the deliverance from Babylon. But the words seem to be purposely enlarged, that they may embrace other judgments of God also.
For the words to "gather the nations, assemble the kingdoms," describe some array of nations against God and His people; gathering themselves for their own end at that time, but, in His purpose, gathering themselves for their own destruction, rather than the mere tranquil reunion of those of different nations in the city of Babylon, when the Medes and Persians came against them. Nor again are they altogether fulfilled in the destruction of Jerusalem, or any other event until now. For although then a vast number of the dispersed Jews were collected together, and were at that time "broken off" Romans 11:20 and out of covenant with God, they could hardly be called "nations," (which are here and before Zeph. 5:6 spoken of in contrast with Judah), much less "kingdoms." In its fullest sense the prophecy seems to belong to the same events in the last struggle of Anti-Christ, as at the close of Joel Joel 3:2, Joel 3:9-16 and Zechariah Zech. 14.
With this agrees the largeness of the destruction; "to pour out upon them," in full measure, emptying out so as to overwhelm them, "Mine indignation, even all My fierce anger, for all the earth shall be devoured with the fire of My jealousy" (see Psalm 69:24; Psalm 79:6; Jeremiah 6:11; Jeremiah 10:25; Jeremiah 14:16; Ezekiel 21:31; Revelation 16:1). The outpouring of all God's wrath, the devouring of the whole earth, in the fullest sense of the words, belongs to the end of the world, when He shall say to the wicked, "Depart from Me, ye cursed, into everlasting fire." In lesser degrees, and less fully, the substance of the prophecy has again and again been fulfilled to the Jewish Church before Christ, at Babylon and under the Maccabees; and to the Christian, as when the Muslims hemmed in Christendom on all sides, and the waves of their conquests on the east and west threatened to meet, overwhelming Christendom. The Church, having sinned, had to "wait" for a while "for God" who by His Providence withdrew Himself, yet at last delivered it.
And since the whole history of the Church lies wrapt up in the Person of the Redeemer, "the day that I rise up to the prey," is especially the Day in which the foundation of His Church was laid, or that in which it shall be completed; the Day whereon He rose again, as the first-fruits, or that Day in which He shall "stand again on the earth" , to judge it; "so coming even as He went up into heaven" Acts 1:11. Then, "the prey" must be, what God vouch-safes to account as His gain, "the prey" which is "taken from the mighty" Isaiah 49:24-25, and "the lawful captivity, the prey of the terrible one," which shall be delivered; even that spoil which the Father bestowed on Him "Who made His soul an offering for sin" Isaiah 53:10, Isaiah 53:12, the goods of the strong man Matthew 12:29 whom He bound, and spoiled us, His lawful goods and captives, since we had "sold" (Romans 7:14, coll; Isaiah 50:1; Isaiah 52:3) ourselves "under sin" to him. Cyril: "Christ lived again having spoiled hell, because "it was not possible" (as it is written) "that He," being by nature Life, "should be holden of death" Acts 2:24.
Here, where spoken of with relation to the Church, "the jealousy" of Almighty God is that love for His people (see the note at Nahum 1:2), which will not endure their ill-treatment by those who (as all anti-Christian power does) make themselves His rivals in the government of the world.
Wait ye upon me - Expect the fulfilment of all my promises and threatenings: I am God, and change not.
For all the earth - All the land of Judah.
Therefore (f) wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.
(f) Seeing that you will not repent, you can expect my vengeance as well as other nations.
Therefore wait ye upon me, saith the Lord,.... Or "nevertheless" (f): this is said to the disciples and followers of Christ among the Jews; for there were some few that did fear the Lord, and received his doctrine, and submitted to his ordinances, and walked in his ways; and these are encouraged to wait upon the Lord; upon the Word of the Lord, as the Targum; or for him, and to expect that he would appear, and work salvation and deliverance for them, when distress should come upon the unbelieving Jews:
until the day that I rise up to the prey: until the day that he rose from the dead, quickly after which he ascended to heaven, leading captivity captive; Satan, and his principalities and powers, which he made a prey and spoil of upon the cross: or, till I rise "up for a testimony", or witness (g); of his being the true Messiah; for his resurrection from the dead was the signal he gave as a testimony of it, Matthew 12:39. Some render it, "till I rise up to perpetuity": or, "for ever" (h); for, when Christ rose from the dead, he rose to an immortal life, never to die more; and ever live he does to make intercession for his people, to secure their happiness for them, and to preserve them unto it; and therefore they have great encouragement to wait upon him, and for him:
for my determination is to gather the nations, that I may assemble the kingdoms; not the Chaldeans or Babylonians, as some; nor the armies of Gog and Magog, as Kimchi; but the Romans under Titus Vespasian, with whom were people of many nations, who came against Jerusalem, according to the decree, will, and appointment of God:
to pour upon them mine indignation, even all my fierce anger; not upon the nations and kingdoms assembled; but by them upon the inhabitants of Jerusalem and Judea, against whom they would be gathered; who had corrupted their doings, and provoked the Lord to stir up and pour out all his wrath upon them, in utterly destroying their nation, city, and temple: and the apostle, speaking of the same thing, at least of the beginning of it, calls it "wrath upon them to the uttermost": and which answers to the expressions of the Lord's indignation, and all his fierce anger, here used, 1-Thessalonians 2:16,
for all the earth shall be devoured with the fire of my jealousy; not the whole world, and the several nations of it; but the whole land of Judea, and its inhabitants. The same phrase is used of the destruction of it by the Babylonians, Zephaniah 1:18 and which shows, that not that destruction, but the destruction by the Romans, is here meant; or otherwise a tautology is here committed; but the following words show clearly that this respects, not the former, but the latter destruction of Jerusalem; since a pure language was not given to the nations or Gentiles after the destruction of Jerusalem by the Babylonians; but has been since it was destroyed by the Romans; and which was in a few years after Christ's resurrection from the dead, predicted in the beginning of this verse; by which may be observed the connection of things in this prophecy.
(f) as in Hosea. ii. 14. See Noldius. (g) , Sept. (h) "In futurum", V. L. "in perpetuum", some in Calvin; so Abendana; "in perpetuitatem", Cocceius.
The preaching of the gospel is predicted, when vengeance would be executed on the Jewish nation. The purifying doctrines of the gospel, or the pure language of the grace of the Lord, would teach men to use the language of humility, repentance, and faith. Purity and piety in common conversation is good. The pure and happy state of the church in the latter days seems intended. The Lord will shut out boasting, and leave men nothing to glory in, save the Lord Jesus, as made of God to them wisdom, righteousness, sanctification, and redemption. Humiliation for sin, and obligations to the Redeemer, will make true believers upright and sincere, whatever may be the case among mere professors.
wait ye upon me--Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Isaiah. 30:18-33; where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. CALVIN erroneously makes this verse an address to the ungodly; and so MAURER, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.
until the day--that is, waiting for the day (Habakkuk 2:3).
rise up to the prey--like a savage beast rising from his lair, greedy for the prey (compare Matthew 24:28). Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare Job 16:8; Malachi 3:5). Jehovah being in this view witness, accuser, and judge. English Version is better (compare Isaiah 33:23).
gather the nations--against Jerusalem (Zac 14:2), to pour out His indignation upon them there (Joel 3:2; Zac 12:2-3).
With the summons chakkū lı̄, wait for me, the prophecy returns to its starting-point in Zephaniah 3:2 and Zephaniah 3:3, to bring it to a close. The persons addressed are kol ‛anvē hâ'ârets, whom the prophet has summoned in the introduction to his exhortation to repentance (Zephaniah 2:3), to seek the Lord and His righteousness. The Lord calls upon them, to wait for Him. For the nation as such, or those who act corruptly, cannot be addressed, since in that case we should necessarily have to take chakkū lı̄ as ironical (Hitzig, Maurer); and this would be at variance with the usage of the language, inasmuch as chikkâh layehōvâh is only used for waiting in a believing attitude of the Lord and His help (Psalm 33:20; Isaiah 8:17; Isaiah 30:18; Isaiah 64:3). The lı̄ is still more precisely defined by ליום וגו, for the day of my rising up for prey. לעד does not mean εἰς μαρτύριον = לעד (lxx, Syr.), or for a witness (Hitzig), which does not even yield a suitable thought apart from the alteration in the pointing, unless we "combine with the witness the accuser and judge" (Hitzig), or, to speak more correctly, make the witness into a judge; nor does לעד stand for לעד, in perpetuum, as Jerome has interpreted it after Jewish commentators, who referred the words to the coming of the Messiah, "who as they hope will come, and, as they say, will devour the earth with the fire of His zeal when the nations are gathered together, and the fury of the Lord is poured out upon them." For "the rising up of Jehovah for ever" cannot possibly denote the coming of the Messiah, or be understood as referring to the resurrection of Christ, as Cocceius supposes, even if the judgment upon the nations is to be inflicted through the Messiah. לעד means "for prey," that is to say, it is a concise expression for taking prey, though not in the sense suggested by Calvin: "Just as lions seize, tear in pieces, and devour; so will I do with you, because hitherto I have spared you with too much humanity and paternal care." This neither suits the expression chakkū lı̄, according to the only meaning of chikkâh that is grammatically established, nor the verses which follow (Zephaniah 3:9, Zephaniah 3:10), according to which the judgment to be inflicted upon the nations by the Lord is not an exterminating but a refining judgment, through which He will turn to the nations pure lips, to call upon His name. The prey for which Jehovah will rise up, can only consist, therefore, in the fact, that through the judgment He obtains from among the nations those who will confess His name, so that the souls from among the nations which desire salvation fall to Him as prey (compare Isaiah 53:12 with Isaiah 52:15 and Isaiah 49:7). It is true that, in order to gain this victory, it is necessary to exterminate by means of the judgment the obstinate and hardened sinners. "For my justice (right) is to gather this." Mishpât does not mean judicium, judgment, here; still less does it signify decretum, a meaning which it never has; but justice or right, as in Zephaniah 3:5. My justice, i.e., the justice which I shall bring to the light, consists in the fact that I pour my fury upon all nations, to exterminate the wicked by judgments, and to convert the penitent to myself, and prepare for myself worshippers out of all nations. לשׁפּך is governed by לאסף וגו. God will gather together the nations, to sift and convert them by severe judgments. To give the reason for the terrible character and universality of the judgment, the thought is repeated from Zephaniah 1:18 that "all the earth shall be devoured in the fire of His zeal." In what follows, the aim and fruit of the judgment are given; and this forms an introduction to the announcement of salvation.
Therefore - Since you will not be amended. Wait ye - Attend my resolution. Until - Until I rise up to destroy first, and next to take the spoil. Upon them - The incorrigible Jews. Devoured - Consumed as if burnt up. My jealousy - That jealousy wherewith God is jealous for his own glory.
*More commentary available at chapter level.