Zephaniah 3:6

I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Zephaniah 3:6-7. I have cut off the nations — I have executed vengeance upon that great city Nineveh, Zephaniah 2:15, and have brought my judgments nearer to you, by giving up your brethren of the ten tribes into the hands of Shalmaneser; who hath put an end to that kingdom, and hath carried its inhabitants captive into a strange land: see 2 Kings 17:6. I said, Surely thou wilt fear me, thou wilt receive instruction — This is addressed to the city of Jerusalem. And God is here introduced as speaking after the manner of men, and signifying what effect it was reasonable to conclude the execution of his judgments upon the ten tribes would have had upon the inhabitants of Jerusalem; that it would have caused them to fear him, and to have taken example, from the destruction of their brethren, to avoid similar crimes, and obey the laws which God had given them. So their dwelling should not be cut off — In order that by that means their city and country might be saved from destruction. But they rose early, and corrupted all their doings — But they, as it were with diligence and assiduity, corrupted their ways, and daily proceeded to greater and greater acts of wickedness. The expression, to rise early to do a thing, signifies to do it with assiduity, and with a great inclination, or good-will toward it.

Matthew Henry's Concise Commentary

3:1-7 The holy God hates sin most in those nearest to him. A sinful state is, and will be, a woful state. Yet they had the tokens of God's presence, and all the advantages of knowing his will, with the strongest reasons to do it; still they persisted in disobedience. Alas, that men often are more active in doing wickedness than believers are in doing good.

Barnes' Notes on the Bible

I have cut off the nations - God appeals to His judgments on pagan nations, not on any particular nation, as far as we know; but to past history, whether of those, of whose destruction Israel itself had been the instrument, or others. The judgments upon the nations before them were set forth to them, when they were about to enter on their inheritance, as a warning to themselves. "Defile not ye yourselves in any of these things, for in all these have the nations defiled themselves, which I cast out before you: and the land is defiled; therefore I do visit the iniquity thereof upon it, and the land vomiteth out her inhabitants. And ye, ye shall keep My statutes and My judgements and shall not commit any of these abominations - And the land shall not spue you out when ye defile it, as it spued out the nations which were before you" (Leviticus 18:24-26, Leviticus 18:28, add Leviticus 20:23). The very possession then of the land was a warning to them; the ruins, which crowned so many of its hilltops , were silent preachers to them; they lived among the memories of God's visitations; if neglected, they were an earnest of future judgments on themselves.

Yet God's judgments are not at one time only. Sennacherib appealed to their own knowledge, "Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly. Have the gods of the nations delivered them which my fathers have destroyed?" Isaiah 37:11, Isaiah 37:13. Hezekiah owned it as a fact which he knew: "Of a truth, Lord, the kings of Assyria have laid waste all the nations and their land" Isaiah 37:18. And God owns him as His instrument: "Now I have brought it to pass, that thou shouldest be to lay waste defensed cities into ruinous heaps" Isaiah 37:26 : and, "I will send him against an ungodly nation, and against the people of My wrath will I give him a charge, to take the spoil and to take the prey, and to tread them down as the mire of the streets," and says of him, "It is in his heart to destroy and to cut off nations not a few" . The king of Babylon too he describes as "the man that made the earth to tremble, that did shake kingdoms. that made the world as a wilderness, and destroyed the cities thereof" Isaiah 14:16-17. Habakkuk recently described the wide wasting by the Babylonians, and the helplessness of nations before him Habakkuk 1:14-16.

Their towers, corner towers - o, the most carefully fortified parts of their fortified cities, "are desolate; I made their streets waste." The desolation is complete, within as well as without; ruin itself is hardly so desolate as the empty habitations and forsaken streets, once full of life, where

"The echoes and the empty tread

Would sound like voices from the dead."

Jamieson-Fausset-Brown Bible Commentary

6. I had hoped that My people by My judgments on other nations would be led to amendment; but they are not, so blinded by sin are they.

towers—literally, "angles" or "corners"; hence the towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, while the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to.

Matthew Poole's Commentary

I have cut off the nations; of old the Canaanites, lately the ten tribes, later yet the Assyrians and others, have been cut off for their sins.

Their towers; either metaphorically, magistrates and great men, as Zephaniah 1:16; or literally, strong towers built on the angles of walls or palaces.

Are desolate; razed and demolished. I made their streets waste; I overthrew their houses, that there were no streets.

None passeth by; or none walked through them. Their cities, small or great, capital or not capital, are destroyed; taken, plundered, burnt, and ruined.

There is no man; all fled, or slain, or starved, or swept away with pestilence, or carried into captivity, not an inhabitant left in the places.

Gill's Exposition of the Entire Bible

I have cut off the nations,.... Utterly destroyed them, as the Philistines, Moabites, Ethiopians, and Assyrians, as in the preceding chapters; all which were done before the coming of Christ in the flesh; and by which instances the Jews should have took warning, lest by their sins they should provoke the Lord to destroy their nation, city, and temple:

their towers are desolate; built on their frontiers, or on the walls of their cities, to defend them; these were demolished, and laid waste, and of no use: or, "their corners" (b); towers being usually built on the angles or corners of walls. Some interpret this of their princes, nobles, and great men, who were destroyed; see Zechariah 10:4,

I made their streets waste, that none passeth by; the streets of their cities, the houses being pulled down by the enemy, the rubbish of them lay in the streets, so that there was no passing for any; and indeed, the houses being demolished, the streets were no more in form:

their cities are destroyed, so that there is no man, that there is none inhabitant; the houses being burnt with fire, or pulled down, and plundered of the goods and substance in them, and the people cut off by famine, pestilence, or sword; and the rest carried captive, there was scarce a man or inhabitant left; so general was the destruction.

(b) "anguli earum", Pagninus, Montanus, Drusius, Cocceius, Burkius.

Geneva Study Bible

I have {d} cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.

(d) By the destruction of other nations he shows that the Jews should have learned to fear God.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6. Zephaniah 3:6 continues the preceding: Jehovah’s righteous rule is exercised not only in the midst of Israel itself but also among the nations without. His judgments among the nations were also meant for Israel’s instruction, and should have been laid to heart (Zephaniah 3:7).

I have cut off the nations] Rather: I have cut off nations. No particular nations are named; history is full of God’s judgments on the peoples for their unrighteousness, the Flood, the overthrow of Sodom, the destruction of Samaria, and the like.

I made their streets] have made; the examples or some of them are recent. The term “streets” might mean outplaces, territories. On the language of the verse comp. Jeremiah 33:10.

Pulpit Commentary

Verses 6-8. - § 7. Obdurate and blinded as nations are, these extreme measures are the only way left to secure salvation for Israel and the whole world. Verse 6. - God speaks, showing why he has sent these judgments. I have cut off the nations. The reference is to facts well known to the hearers (though not specified here); such as the rain of Pentapolis, the destruction of the Canaanites, the defeat of the Chaldeans in Hezekiah's time, the conquest of cities and countries by the Assyrians, and the devastation of Israel itself. Their towers are desolate. Their towers (see note on Zephaniah 1:16), in which they trusted for defence, are overthrown and lie in ruins. Others translate, "street corners," where people most do congregate. Streets; perhaps, roads; signifying the open country. So Keil. None inhabitant (comp. Jeremiah 4:7). Zephaniah 3:6

Keil and Delitzsch Biblical Commentary on the Old Testament

Jerusalem sins in this manner, without observing that Jehovah is constantly making known to it His own righteousness. Zephaniah 3:5. "Jehovah is just in the midst of her; does no wrong: morning by morning He sets His justice in the light, not failing; but the unjust knoweth no shame. Zephaniah 3:6. I have cut off nations: their battlements are laid waste; I have devastated their streets, so that no one else passeth over: their cities are laid waste, that there is no man there, not an inhabitant more." Zephaniah 3:5 is attached adversatively to what precedes without a particle, in this sense: And yet Jehovah is just beqirbâh, i.e., in the midst of the city filled with sinners. The words recal to mind the description of the divine administration in Deuteronomy 32:4, where Jehovah is described as אין עול and ישׁר. It follows from this that tsaddı̄q is not to be referred to the fact that God does not leave the sins of the nation unpunished (Ros.), but to the fact that He commits no wrong: so that לא יעשׂה עולה is only a negative paraphrase of tsaddı̄q. His justice, i.e., the righteousness of His conduct, He puts in the light every morning (babbōqer babbōqer, used distributively, as in Exodus 16:21; Leviticus 6:5, etc.), not by rewarding virtue and punishing wickedness (Hitzig, Strauss, after the Chaldee, Jerome, Theodoret, and Cyril), according to which mishpât would signify judgment; but by causing His law and justice to be proclaimed to the nation daily "by prophets, whose labour He employs to teach the nation His laws, and who exert themselves diligently by exhorting and admonishing every day, to call it to bring forth better fruit, but all in vain (Ros., Ewald, etc.; cf. Hosea 6:5). It is at variance with the context to take these words as referring to the judgments of God. These are first spoken of in Zephaniah 3:6, and the correspondence between these two verses and Zephaniah 3:7 and Zephaniah 3:8 shows that we must not mix up together Zephaniah 3:5 and Zephaniah 3:6, or interpret Zephaniah 3:5 from Zephaniah 3:6. Just as the judgment is threatened there (Zephaniah 3:8) because the people have accepted no correction, and have not allowed themselves to be moved to the fear of Jehovah, so also in Zephaniah 3:5 and Zephaniah 3:6 the prophet demonstrates the righteousness of God from His double administration: viz., first, from the fact that He causes His justice to be proclaimed to the people, that they may accept correction; and secondly, by pointing to the judgments upon the nations. לא נעדּר paraphrases the idea of "infallibly;" the literal meaning is, that there is no morning in which the justice is wanting. Hitzig, Strauss, and others have rendered it quite unsuitably, "God does not suffer Himself to be wanting," i.e., does not remain absent. But the perverse one, viz., the nation sunk in unrighteousness, knows no disgrace, to make it ashamed of its misdeeds. In Zephaniah 3:6 Jehovah is introduced as speaking, to set before the nations in the most impressive manner the judgments in which He has manifested His righteousness. The two hemistichs are formed uniformly, each consisting of two clauses, in which the direct address alternates with an indefinite, passive construction: I have cut off nations, their battlements have been laid waste, etc. Gōyı̄m are neither those nations who are threatened with ruin in Zephaniah 2:4-15, nor the Canaanites, who have been exterminated by Israel, but nations generally, which have succumbed to the judgments of God, without any more precise definition. Pinnōth, the battlements of the fortress-walls and towers (Zephaniah 1:16), stand per synecdochen for castles or fortifications. Chūtsōth are not streets of the city, but roads, and stand synecdochically for the flat country. This is required by the correspondence of the clauses. For just as the cities answer to the castles, so do chūtsōth to the nations. Nitsdū, from tsâdâh, not in the sense of waylaying (Exodus 21:13; 1 Samuel 24:12), but in accordance with Aramaean usage, to lay waste, answering to nâshammū, for which Jeremiah uses nittetsū in Jeremiah 4:26.