The Pulpit Commentary
§ 1. The prophet urges all to examine their ways before the day of the Lord come; and he prays the righteous to seek the Lord more earnestly, in order that they may be safe in the judgment.

Gather yourselves together. So the versions; and this rendering is probably correct. The prophet calls upon his nation to assemble themselves together in order to take mutual counsel or to make general confession and supplication to God. Another rendering, based on some alteration of letters, is, "Set yourselves to be ashamed; yea, be ashamed" (comp. Isa_46:8). Yea, gather together. The LXX. renders the two words, συνάχθητε καὶ συνδέθητε, "be ye gathered and bound together;" "Id est," says Jerome, "estote vobis caritatis vinculo copulati." O nation not desired; Vulgate, gens non amabilis — a litotes for abominable, hated for its sins, unworthy of God's love and care. The Septuagint rendering, ἀπαίδευτον, "unchastened," points to the meaning affixed by the Chaldee paraphrase, that does not wish to be converted," having no desire for amendment; like what is said in Jer_2:30, "they received no correction." Others render, "which does not turn pale," i.e. which is not ashamed, comparing Isa_29:22. The verb kasaph seems to have this meaning in niphal, according to Talmudic use; but its usual signification is "to pine" or "long for." The Revised Version gives in the margin, "that hath no longing" — a rendering adopted by Professor Gandell, implying that the people are quite satisfied with their present condition, and have no aspiration for anything better or higher (comp. Hos_12:8). This is a very apposite interpretation; but there is no sufficient ground for rejecting the translation of the Authorized Version, which is supported by high authority, is agreeable to the use of the word, and affords a satisfactory sense.

The Pulpit Commentary
Before the decree bring forth. Before the result follows the fiat. The Divine purpose is represented as a woman labouring with child, travailing before it comes to execution. This is thrice repeated in substance, to show the certainty and speed of its arrival. Before the day pass as the chaff. "Before" is not in the Hebrew, and the clause is parenthetical, "Like chaff the day passeth." "The day" must be still the day of the Lord, not the day of life or the day of repentance. God brings on the judgment as easily and as quickly as the wind carries the chaff before it. The Septuagint and Syriac join the two clauses together; thus the LXX; Πρὸ τοῦ γενέσθαι ὑμᾶς ὡς ἄνθος παραπορευόμενον, "Before ye become as a flower that passeth away." And Jerome gives, "Priusquam pariat jussio quasi pulverem transeuntem diem," "Before the decree beget the day which passeth by like the dust." The present Hebrew text does not confirm these versions. The figure of the chaff is common (see Job_21:18; Isa_17:13; Isa_29:5).

The Pulpit Commentary
The prophet here addresses especially the pious among the people, urging them to perseverance in the right way. Ye meek of the earth. The humble, peaceable, religious, among the Israelites are primarily meant; whose character is the direct contrary of the proud, self-confident infidels mentioned above (comp. Isa_11:4; Amo_2:7). But there is no reason why the admonition should not include the heathen who are striving to live after the light of conscience (Isa_24:5; Rom_2:14, etc.). Which have wrought his judgment. Who have fulfilled the ordinances of God's Law. Seek righteousness. This and the following injunction explain what is meant by "seek the Lord" at the beginning of the verse (Deu_16:20). Seek meekness. Persevere in showing a humble, gentle temper. Septuagint, καὶ ἀποκρίνασθε αὐτά "and answer them." It may be. Even the righteous shall scarcely be saved. Ye shall be hid. Ye shall be preserved in the time of judgment (Psa_27:5; Psa_31:20; Isa_32:2). This recalls the prophet's name, which is interpreted, "Whom the Lord hides" (comp. Amo_5:14, Amo_5:15).

The Pulpit Commentary
§ 2. The admonition is enforced by the announcement of the punishment that is about to fall on various nations, which shall prepare the way for the general acceptance of true religion; and first the sentence shall reach the Philistines.

There is reason enough why Judah should tremble when the nations around her, such as the powerful and turbulent Philistines, fall before the invading host. Four of the five cities of the Philistines are mentioned, as denoting the whole territory, which again is the representative of the heathen world more definitely particularized later on. Thus the four quarters of the world are virtually specified: the Philistines representing the west,, the Moabites and Ammonites (Zep_2:8-10) the east, the Cushites (Zep_2:11, Zep_2:12) the south, and the Assyrians (Zep_2:13-15) the north. Gaza (see note on Amo_1:6) shall be forsaken; depopulated and desolate. There is a paronomasia in the Hebrew: Azzah will be azubhah. Some of the other localities are treated in the same manner (comp. Mic_1:10-15, and notes there). Ashkelon a desolation (see note on Amo_1:8). They shall drive out Ashdod. The inhabitants shall be expelled. (For Ashdod, see note on Amos, loc. cit.) At the noon day. The hottest part of the day, the most unlikely time for a hostile attack, hence the expression is equivalent to "unexpectedly and suddenly" (comp. Jer_15:8). Ekron shall be rooted up. In the Hebrew paronomasia, Ekron ("the Deep-rooted") shall be teaker. (For Ekron, see note on Amos, loc. cit; where the fulfilment of prophecy concerning that town is noted.) Gaza (see note on Amo_1:7), after being depopulated and again re-peopled by Alexander the Great, fell into the hands of Ptolemy, and was destroyed by Antiochus, B.C. 198. Often rebuilt, it was as often razed to the ground; and the present representative of the ancient town, Ghuzzeh, stands upon a hill composed of the accumulated ruins of successive cities. Of the condition of Ashkelon, Dr. Thomson writes, "There are no buildings of the ancient city now standing, but broken columns are mixed up with the soil .... Let us climb to the top of these tall fragments at the southeast angle of the wall, and we shell have the whole scene of desolation before us, stretching terrace after terrace, quite down to the sea on the northwest .... No site in this country has so deeply impressed my mind with sadness. They have stretched out upon Ashkelon the line of confusion and the stones of emptiness. Thorns have come up in her palaces, and brambles in the fortresses thereof, and it is a habitation of dragons and a court for owls (Isa_34:11-13)". "It was for ages," says Dr. Porter, "a great and strong city. Under the Philistines, the Hebrews, the Greeks, the Romans, the Saracens, the Crusaders, it was a place of note. The shattered walls that still surround the site were built by Richard Coeur de Lion. When I first clambered to the top of a broken bastion, a scene of desolation burst suddenly upon my view for which I was not prepared, though I had seen Baal-bec and Palmyra, Heliopolis and Memphis. The whole site was before me, and not a fragment of a house standing. One small section was covered with little gardens; but over the rest of the site lay smooth rounded hillocks of drifting sand. The sand is fast advancing — so fast, that probably ere the close of the century the site of Ascalon will have been blotted out forever". As for Ekron, hod. Akir, travellers note that it is now a little village, consisting of about fifty mud houses, without a remnant of antiquity except two large walls; its very ruins have vanished. The omission of Gath, a town at this time of small importance (see note on Amo_1:6), is probably owing to a feeling of the symbolism of numbers, four denoting completion, or the whole, like "the four winds, the four ends of the earth," etc.

The Pulpit Commentary
Woe. The denunciation extends to all Philistia. The inhabitants of the sea coast. Both the. Greek and Latin Versions retain the notion of the Hebrew word chebel: "Ye who inhabit the measured allotment of the sea." "Philistia," says Sir C. Warren, "consists of an undulating plain from fifty to a hundred feet above the level of the sea, reaching thirty-two miles from Ekron to Gaza, with a breadth of from nine to sixteen miles. To the east of this the hills commence, not the hill country, but a series of low spurs and undulating ground, culminating in hogs' backs, running nearly north and south, and rising in places to twelve hundred feet above the ocean". The nation of the Cherethites. So in Eze_25:16. Zephaniah calls the Philistines by this name for the sake of a play on the word, Cherethites meaning "Cutters off," and they were devoted to being "cut off" (karath). Part of David's bodyguard was composed of the same people (1Sa_30:14). The name seems to have belonged to a portion of the Philistines who inhabited the southern part of the district. "One of the principal villages of Philistia is now called Keretiya, so that the term may apply to the inhabitants of this town — an ancient Cherith not mentioned in the Bible". They have been supposed to have emigrated from Crete, but there are no reliable grounds for this theory, though the LXX. in the present passage has, Πάροικοι Κρητῶν, "sojourners of the Cretans;' and the Syriac gives a similar rendering. St. Jerome renders, "gens perditorum," "nation of destroyers." The word of the Lord is against you. The sentence is pronounced in the words following. O Canaan. O Philistia, which shall be as Canaan, and in like manner exterminated. Canaan means "Lowland," a name which originally was applied to the Phoenician and Philistine tracts on the seacoast. I will even destroy thee. The like threat is uttered by Jeremiah (Jer_47:4, Jer_47:5) and Ezekiel (Eze_25:15-17).

The Pulpit Commentary
Dwellings and cottages for shepherds; better, pastures with caves for shepherds. In the use of the word keroth, "diggings" ("cottages," Authorized Version) there is probably intended another play on the "Cherethites." Neale, "The road from Gaza to Askalon lay along the sea shore. In the winter months many parts of it are impracticable, owing to the encroachment of the sea. The surf then dashes wildly into the huge caverns worked out of the endless sand hills that line this coast. These caverns were tenanted, when we passed, by goatherds and their flocks. Thither they resort for shelter from the fierce heat of the noontide sun; and here during the night the goats are penned. There are wells and reservoirs in the vicinity which furnish water for the flocks the whole year round, and the brambles and thorn bushes that flourish near the seaside form their pasturage" ('Eight Years in Syria,' 1:40, 41). Septuagint, ἔσται Κρήτη νομὴ ποιμνίων, "Crete shall be a pasture of flocks."

The Pulpit Commentary
And the coast shall be for the remnant, etc.; it will be a tract .for the remnant. The district will be the possession of the Jews, who should be restored to their land (Oba_1:19). Zephaniah virtually predicts the Captivity and the return, and intimates that the destruction of hostile nations is the means of advancing true religion. They shall feed their flocks thereupon. Where the Philistine cities stood shall be the pasture ground of the Israelites' flocks. Ashkelon. One city is mentioned as a type of all. For. This is the reason why they are permitted to triumph thus. Shall visit. In a good sense, to protect and cherish (Exo_4:31; Rth_1:6; Psa_8:4; Zec_10:3; Luk_1:68). Turn away (reverse) their captivity. Bring them back from their exile to their own land (comp. Joe_3:1; Mic_4:10). The phrase, however, is often (and possibly here) used metaphorically for the abolishment of misery and the restoration to a happy condition (comp. Deu_30:3; Job_42:10 (15); Jer_29:14). The full accomplishment of this prophecy concerning the overthrow of Philistia is of a spiritual nature, and must be looked for in the Messianic era, when the kingdoms of the world become the kingdom of Christ; and so in the subsequent predictions.

The Pulpit Commentary
3. The punishment shall fall next upon the Moabites and Ammonites, representing the east.

The reproach of Moab. As this refers to past actions, it must signify the hostile attitude which Moab always assumed towards Israel. The revilings of the children of Ammon. Both these descendants of Lot proved themselves bitter enemies of the Jews. Keil refers to Numb, 15:30 and Eze_20:27, where the word gadaph is used in the sense "to revile or blaspheme by actions." (For the persistent hostility of Moab, see note on Amo_2:1, and for that of Ammon, the note on Amo_1:13.) Magnified themselves against their border. They carried themselves haughtily, showed their pride by violating the territory of the Israelites. This pride and self-exaltation is a leading feature of the character of these two nations (comp. Isa_16:6; Jer_48:29, etc.). The destruction of the kingdom of Israel and the weakness of that of Judah gave occasion to these neighbours to display their haughtiness and independence. The LXX. has, "my borders." God himself assigned its boundaries to Israel, as to other nations (Deu_32:8); and to invade these was an offence against him.

The Pulpit Commentary
As I live. This is a common formulary to express certainty, God, as it were, pledging his existence to the truth of his declaration (Deu_32:40; Isa_49:18, etc.).. God calls himself, The Lord of hosts, therefore able to fulfil his threats; and the God of Israel, and therefore ready to punish wrongs done to his chosen people. As Sodom. This threat came home with particular force to the Moabites and Am. monites who dwelt in the neighbourhood of the Dead Sea, and had before their eyes this awful proof of the chastisement with which sin meets, and which had happened in the time of their forefather Lot. "There are no settled inhabitants," says Dr. Porter, writing of Moab, "but the hillsides and glens are studded with the ruins of ancient towns and villages. We at length pitched our tents by the lonely fountain of Heshbon. The site of this royal city is commanding — a rounded hilt on the edge of avast plateau, which extends on the south and east to the horizon, and on the west breaks down in steep slopes, jagged cliffs, and wild ravines, to the Dead Sea and Jordan valley, nearly four thousand feet below. The hill was the nucleus of the city. Its sides are covered with ruins, and remains of houses, temples, and other buildings are strewn over a considerable section of the adjoining plain. All is desolate. Not a building, and scarcely a fragment of a wall, is standing; yet, though deserted for centuries, it bears its ancient name. I looked from Heshbon far and wide over the ancient territory of the Moabites, and saw desolation everywhere. The old towns and villages are all deserted and in ruins. In fact, there is not at this moment a single inhabited town or village in Moab, except Kerak, which stands on the extreme southern border. The sites of many were visible — grey mounds dotting the plain". "The cities, towns, villages, are all in ruins. ... And no attempt is ever made to rebuild or repair; no man ventures to seek even a temporary abode among the ruined cities of Moab. The local Arab avoids the old sites, and seeks rest and security amid rocks and ravines; the powerful desert tribes sweep over the country periodically, and devour and destroy all in their track". Even the breeding of nettles; rather, a possession of nettles; a place where nettles only grow. Vulgate, siccitas spinarum. The identification of the plant kharul is uncertain. In Job (Job_30:7) it is represented as of sufficient growth to conceal fugitives; hence some think it is the wild mustard. Dr. Pusey, relying on a notice of Professor Palmer, considers it to be the mallow, which grows in rank luxuriance in Moab. The LXX; reading daleth instead of mem in the ἅπαξ λεγόμενον mimshaq, rendered "breeding," has Δαμασκὸς ἐκλελειμμένη, "Damascus shall be left." Salt pits. All travellers note the abundance of rock salt in the vicinity of the Dead Sea (see Deu_29:23; and comp. Psa_107:34; Jer_17:6). A perpetual desolation. The prophecy intimates that this country should never recover its prosperity (comp. Eze_25:1-17.). The residue of my people shall spoil them. A partial fulfilment of this prophecy occurred when Judas Maccabaeus smote Ammon (1 Macc. 5:6, etc.), and Alexander Jannaeus subdued the Moabites (Josephus, 'Ant.,' 13.13. 5); but the prophet looks forward to a spiritual fulfilment under the Messiah, as we see from Verse 11 (comp. Isa_14:1, Isa_14:2; Isa_49:23, etc.). The faithful remnant shall win possession of the heathen strongholds, and convert the nations to Christ, and incorporate them in the Church.

The Pulpit Commentary
This shall they have. All these calamities mentioned above shall fall on the Ammonites and Moabites in punishment of their pride and spite and insolence (see note on Zep_2:8).

The Pulpit Commentary
§ 4. Before passing to the judgment on the nations of the south and north, the prophet shows the object of all these chastisements: God destroys idolatry in order that pure religion may reign over all the earth. The Lord will be terrible unto them. The Lord shows himself as a terrible God over the Moabites and Ammonites, but only as parts of the heathen world, and with a view to a universal result This is the purpose of the revelation of himself as Judge. Septuagint, ̓Επιφανήσεται Κύριος ἐπ αὐτούς, "The Lord will appear against them." For he will famish all the gods of the earth. The verb means literally, "to make lean," and then "to destroy;" hence the LXX; ἐξολοθρεύσει. The word may be chosen in order to express the idea that worshippers will no more be found to offer sacrifices and drink offerings to the gods (see Bel and the Dragon 6, 12). The nations being destroyed, the gods reverenced by them would vanish and be heard of no more. Men shall worship him. Idolatry abolished, men shall learn to worship Jehovah. Every one from his place. Every one shall worship God in his own place and country; the Lord shall be universally recognized, and his worship shall no longer be confined to one temple or one land, but wherever men dwell there shall they offer their homage and adoration (comp. Isa_19:18, Isa_19:19; Mal_1:11, where the same truth is signified). Such passages as Mic_4:1 and Zec_14:16, which seem to imply that all nations are to come up to the material Jerusalem to pay their devotions, require evidently a spiritual interpretation, and denote that the heathen converted to Christ shall be received into the Church, and join in the worship of the true Israel. The isles of the heathen; or, coasts of the nations; the most distant countries that lie across the seas (Gen_10:5; Psa_72:10; Isa_11:11, etc.).

The Pulpit Commentary
5. The judgment shall fall upon the Ethiopians and Assyrians, representing the south and north.

Ethiopians; Cushites. These are named as the most remote inhabitants of the south with which the Israelites were acquainted (Eze_38:5). Ye shall be slain by my sword; the slain of my sword are they, the second person being dropped, as one cannot address the dead (Orelli). The Lord's sword is the instrument which he uses to effect his purpose of punishment (comp. Isa_27:1; Isa_34:5; Isa_66:16). The Ethiopians are reckoned among the forces of Egypt (2Ch_12:3; Nah_3:9, etc.). The prediction had a fulfilment when the Assyrians conquered Egypt, and again under Nebuchadnezzar. It shall have a more sublime accomplishment when the sword of the Spirit shall reduce the utmost south to the dominion of Christ (see Isa_45:14; Psa_68:31). The commencement of this conversion is seen in the chamberlain of Queen Candace (Act_8:27, etc.).

The Pulpit Commentary
The north, represented by Assyria, as yet unconquered, and still apparently flourishing. Though this country lay to the northeast of Palestine, its armies attacked from the north, and it is generally represented as a northern power. Its destruction was foretold (Isa_10:12; Eze_31:11, etc.; Nah_1:14, etc.). In this verse the Hebrew verbs are not in the simple future, but in the imperative or optative mood, "Let him stretch out his hand," etc; as though the prophet were praying that the enemies of his people might be overthrown. Nineveh. St. Jerome gives speciosam, rendering the proper name according to his notion of its Hebrew etymology. Its proper meaning, in Accadian, would be "Fish house,". i.e. house consecrated to the god of fish. (For a description of Nineveh, see note on Jon_1:2. For the destruction of Nineveh, see the Introduction to Nahum, § I.) Dry like a wilderness. The country shall become an and desert. Assyria was greatly indebted for its remarkable fertility to a very successful system of artificial irrigation, and when this was not maintained, great tracts soon relapsed into a wilderness (Layard, 'Nineveh,' 2:68). "Cultivation," says Professor Rawlinson, "is now the exception instead of the rule. 'Instead of the luxuriant fields, the groves and gardens of former times, nothing now meets the eye but an arid waste' (Chesny). Large tracts are covered by unwholesome marshes, producing nothing but enormous reeds; others lie waste and bare, parched up by the fierce heat of the sun, and utterly destitute of water; in some places sand drifts accumulate, and threaten to make the whole region a mere portion of the desert" ('Anc. Men.,' 1:41).

The Pulpit Commentary
Flocks; herds. The prophet describes graphically the desolation mentioned in the preceding verse. The "herds" are not sheep and cattle, as in parallel cases (Isa_17:2; Isa_27:10; Isa_32:14), but all the beasts of the nations — all the wild beasts that infest the country. Septuagint, πάντα τὰ θηρία τῆς γῆς. The Hebrew will hardly hear Keil's rendering, "all kinds of beasts in crowds." (Compare similar predictions, Isa_13:21; Isa_34:11, Isa_34:14). The cormorant (kaath); probably the pelican; Vulgate, onocrotalus; the Septuagint gives, χαμαιλέοντες, which word Schleusner thinks to have been interchanged with κόρακες that follows soon afterwards. Bat in the latter place Jerome has corvus. The pelican is found in the Assyrian monuments tinder more than one appellation. The bittern (kippod). Most recent critics translate this by "hedgehog" or "porcupine." The Septuagint has, ἐχῖνοι: the Vulgate, ericius. But neither hedgehog nor porcupine utters cries or frequents pools of water, and it may well be doubted whether some marsh-loving bird is not meant. Certainly the following clause suits the habits of a bird better than those of a hedgehog. No notice of the bittern seems to be found in the Assyrian monuments, though the mention of the heron is not uncommon. The kaath and kippod are commonly mentioned together, e.g. Isa_34:1-17. II. The upper lintels; "the capitals" of the columns (see note on Amo_9:1, where the same word kaphtor is used). Their voice shall sing in the windows; literally, the voice of the songster in the window. Birds shall perch and sing in the apertures of the ruined palaces. Vulgate, Vox cantantis in fenestra; the LXX. has, Θηρία φωνήσει ἐν, τοῖς διορύγμασιν αὐτῆς, "Wild beasts shall cry in the breaches thereof." Others translate, "Hark! it singeth in the windows." There are no traces of windows in any of the Assyrian palaces, even in the ease of chambers next the outer walls. If daylight were admitted, it must have entered through openings in the ceilings (Layard, 'Nineveh.' 2:260). Desolation shall be in the thresholds. The word rendered "desolation" (chorebh) Jerome notes may be read as meaning "sword," "drought." and "raven;" he adopts the last signification, and translates, in agreement with the LXX; corvus. But it seems best to take the term as signifying "desolation;" no human creature shall be found there, only ruin and rubbish. Ewald renders, "Owls shall sing in the windows, crows on the threshold, 'shivered. crushed.'" For he shall uncover (he hath laid bare) the cedar work. God, or the enemy, has so destroyed the palaces that the cedar panelling is exposed to the weather. Jerome has, "Attenuabo robur ejus." We see by Sennacherib's boast (Isa_37:24) that the Assyrians imported cedars for building purposes. And we have monumental evidence of the employment of cedar in palaces at least since the time of Assurnazirpal, B.C. 860. Esar-haddon reports that he received cypress and cedar from Lebanon as tribute; and Assurbanipal states that in erecting his palace he used cedar pillars from Sirjon and Lebanon. Neriglissar, King of Babylon, B.C. 559, in rebuilding his palace, records that he "arranged tall cedars for its roof" ('Records of the Past,' 5:142).

The Pulpit Commentary
This is the rejoicing city. Such is the fate of this once exulting city, that dwelt carelessly, secure, with no fear of danger at hand (Isa_47:8, on which this passage is founded). I am, and there is none beside me. Thus, in effect, Nineveh claimed for himself the attributes of Almighty God. She stands alone, mistress of nations, a type of the powers of this world, which deify themselves and defy the Lord. Septuagint, Οὐκ ἔστι μετ ἐμὲ ἔτι, "There is no more any after me." Shall hiss. In scorn (Job_27:23; Jer_19:8; Mic_6:16). Wag his hand. He shall shake or wave his hand with the gesture of dismissal, as if saying, "Away with thee! get thee gone!" — a rehearsal of the awful "Depart ye!" in the final judgment (comp. Nah_3:19).