BIBLIOTHECA SACRA 151 (October-December 1994): 414-27

BIBLIOTHECA SACRA 151 (October-December 1994): 414-27

THE REMNANT IN ZEPHANIAH

Greg A. King

The concept of the remnant makes an important con-

tribution to the theology of the prophetic corpus as a whole.1

Though several writers have recognized the significance of this

concept for the theology of the prophetic books,2 Zephaniah's im-

portant contribution to the subject of the remnant has often been

overlooked.3 Understanding of this concept will remain incom-

plete as long as this is the case.

The present delineation of Zephaniah's teaching regarding

the remnant is based on exegesis and theological assessment of

the six units of Zephaniah in which the remnant concept is pre-

sent.4 The presence of this concept is usually denoted by remnant

terminology, that is, by one or more of several specific terms

linked with the idea of the remnant. Two of these terms in Zepha-

niah are translated "remnant" by many modern-day versions.

These two are XXXXX, which appears only once in Zephaniah (1:4),

Greg A. King is Assistant Professor of Biblical Studies, Pacific Union College,

Angwin, California.

1 Gerhard F. Hasel's work on the remnant (The History and Theology of the

Remnant Idea from Genesis to Isaiah, 3d ed. [Berrien Springs, MI: Andrews Uni-

versity Press, 1980]) demonstrates the importance of the remnant concept in the

books of Amos and Isaiah.

2 One of the first to recognize the significance of this concept was Roland de

Vaux, "Le `rest d'Israel' d'apres les prophetes," Revue Biblique 42 (1933): 526-39, in

translation as "The Remnant of Israel according to the Prophets," in The Bible and

the Ancient Near East, trans. D. McHugh (Garden City, NY: Doubleday, 1971), 15-

30.

3 The article by George W. Anderson ("The Idea of the Remnant in the Book of

Zephaniah," Annual of the Swedish Theological Institute 11 [1977-78]: 11-14) is one

of the few treatments devoted solely to the remnant in Zephaniah. As suggested by

Hasel's title (see n. 1), his work on the remnant does not deal with this concept in

Zephaniah but concludes with an earlier era.

4 The units are 1:4-6; 2:1-3; 2:4-7; 2:8-11; 3:9-13; 3:14-20. Though 1:4 has the word

XXXXX, which is translated "remnant" in some modern versions, it is not speaking of

the same remnant as the rest of Zephaniah. Rather, it refers to a wicked group des-

tined for destruction (note the NAB translation, "the last vestige of Baal") and therefore is not included in this discussion of the remnant in Zephaniah.

The Remnant in Zephaniah 415

and XXXXX, which is used three times (2:7, 9; 3:13). Also XXXXX, ap-

pearing only in 2:9, and XXXXX in 3:12, should be considered as

part of the remnant terminology. 5

Of course "the absence of such terminology does not necessar-

ily indicate the absence of the remnant theme."6 Hasel correctly

states that "some passages that lack specific remnant terminol-

ogy reveal remnant theology through related concepts."7 When a

certain portion or segment of the people of God is being addressed

or spoken of in the Book of Zephaniah-a portion that is faithful to

Yahweh and either has the possibility of surviving or has sur-

vived judgment-then the remnant is in view. Accordingly

Zephaniah 2:1-3, which exhorts the humble to seek the Lord with

the possible result of being hidden when His wrath is poured out,

is part of Zephaniah's proclamation about the remnant.8 Zepha-

niah 3:14-20, which describes Yahweh's blessings and love for the

people who survive the visitation of His judgments and which ex-

horts them to rejoice, is linked to the remnant concept.

JUDGMENT

The Book of Zephaniah emphasizes a number of aspects of the

remnant concept. One prominent aspect is that of divine judg-

ment. This may sound strange at first because the concept of the

faithful remnant, at least in the minds of some, is considered to

be more closely associated with salvation than with judgment.

However, inherent in the very concept of remnant is the idea of

judgment. In fact Meyer's basic definition of remnant states that

it is "what is left of a community after it undergoes a catastrophe,"

a catastrophe that is "an act of divine judgment."9 This is

demonstrated by the order of events in Zephaniah 3:11-13, which

speaks of those who will remain after Yahweh's judgment has

taken place. Thus the existence of these survivors underscores the

certainty of judgment. If there is a remnant, then one can be sure

that divine judgment has occurred.

This judgment in which the faithful remnant is spared is di-

rected particularly against the proud and the arrogant. The

Moabites and Ammonites, who acted haughtily toward the

5 This accords with the list of the remnant terminology in the International

Standard Bible Encyclopedia, 1988 ed., s.v. "Remnant," by Gerhard F. Hasel, 4:13 1.

6 Anderson, "The Idea of the Remnant," 12.

7 Hasel, "Remnant," 130.

8 Anderson agrees that 2:3 speaks about the remnant concept even though it does

not use the precise term ("The Idea of the Remnant," 12).

9 Anchor Bible Dictionary, s.v. "Remnant," by Lester V. Meyer, 5:669-70.

416 BIBLIOTHECA SACRA / October-December 1994

covenant people, were slated for a great downfall (2:8-10). Speak-

ing of the coming devastation that will overwhelm them, Zepha-

niah declared, "This will be theirs in place of their pride, because

they cast reproach and became arrogant against the people of

Yahweh of hosts" (2:10). The word XXXXX "pride," is an attitude that

invites Yahweh's judgment. It connotes an arrogance, a hubris, a

haughtiness, an intoxication with self that leads to a departure

from God.10 Such an attitude results in destruction (Prov. 16:18).

The Moabites had become internationally renowned for their

pride (Isa. 16:6; Jer. 48:29; Zeph. 2:10). Because of this, they would

receive divine judgment.

However, the Moabites and Ammonites were not the only

ones who were condemned for their arrogance. Later in the book,

Yahweh announced judgment on some of the covenant people with

the words, "I will remove from your midst your proud, exultant

ones, and you will no longer be haughty on my holy mountain"

(3:11). Interestingly enough, XXXXX, "exultant," does not describe

something inherently evil. In fact XXXXX is the proper response of

faithful people toward God (Ps. 149:5). Even God Himself is said

to exult (60:6). However, it can also connote a gloating self-confi-

dence that leads to usurping prerogatives that belong to Yahweh

alone." Such was the case with Nineveh, the city that posited itself

in place of Yahweh as the ultimate reality. "This is the exultant

[XXXXX] city, the one that dwells securely, the one that says in her

heart, `I am, and there is none besides me"' (Zeph. 2:15). In other

words, as the Book of Zephaniah indicates, it is permissible and

even laudable for the covenant people to exult because of Yahweh's

actions on their behalf (3:14). However, for individuals or a na-

tion to exult in their own power and prowess is illegitimate. To

summarize, judgment in Zephaniah is directed specifically

against those who are proud and arrogant, who trust in them-

selves instead of relying on Yahweh. This has implications for

the remnant. Since the qualities of pride and arrogance are espe-

cially singled out as meriting punishment in a judgment that

destroys the wicked and spares the faithful remnant, these quali-

ties should be understood as antithetical to those of the remnant.

Clearly, then, the judgment announced in Zephaniah is a

purging judgment. It cleanses the blot of wickedness from

Jerusalem by destroying those who perpetrate it. This purging of

evil results in the salvation of the remnant. Yahweh did not stop

after announcing, "I will remove from your midst your proud,

10 Theological Dictionary of the Old Testament, s.v. J*)," by D. Kellerman, 2:349-

50.

11 m?I - -7 TIT__ i-1---I- _P`7__ 1117 rVa L,. ", 1.__ C1_10.01711

The Remnant in Zephaniah 417

exultant ones." He continued, "I will leave in your midst a hum-

ble and poor people" (3:11-12). This judgment on the proud and

arrogant gives birth to a righteous and faithful remnant.

Zephaniah indicated that a period of time would intervene be-

fore the onset of this purging judgment. This indication of a time

interval has implications for his message about the remnant.

God's covenant people were called to assemble and were chal-

lenged to seek Him "before it comes upon you, the burning anger

of Yahweh, before it comes upon you, the day of Yahweh's anger"

(2:2). Inherent in this exhortation to seek Yahweh and His ways,

inherent in the indication of an interlude of time before the com-

ing judgment, and inherent in the flickering possibility of a

remnant surviving the judgment (v. 3), is an invitation to be-

come part of the remnant. Intrinsic in this oracle (vv. 1-3) is an

enticement to become part of the "you" in the phrase, "Perhaps you

will be hidden on the day of Yahweh's anger" (v. 3). This window

of opportunity to respond positively to the Lord's exhortation sug-

gests that the exact composition of the remnant was not yet final-

ized. Those who heard and responded could even yet become part

of the group that would survive the judgment.

CHARACTERISTICS OF THE REMNANT

A second aspect of the remnant concept in Zephaniah emerges

in the positive characteristics of the people who compose this

group. Though a number of characteristics are ascribed to the

remnant, they can be condensed into two: first, the remnant

consists of people who are fully committed to Yahweh, and second,

the remnant is composed of people who are righteous and ethical

in their interaction with and treatment of others.

Regarding the first of these characteristics, Zephaniah spoke

of several attributes of the remnant which, when viewed together,

portray them as a group fully committed to Yahweh. First, he im-

plied that the remnant is a group that concentrates its energies on

seeking Yahweh. After summoning the nation to assemble before

the outpouring of Yahweh's wrath takes place (2:1-2), Zephaniah

exhorted the humble people to seek (XXXXX) Yahweh (v. 3). He then

suggested that for those who did seek the Lord there was the possi-

bility that they might be sheltered from the coming judgment. The

implication is that for those who did not seek the Lord there was no

opportunity for a reprieve.

This unit (2:1-3) does not specify any response to Zephaniah's

entreaty. Was there any favorable response? Did anyone comply

with the exhortation, "Seek Yahweh"? In the revelation in the rest

of chapter 2 that a remnant would not only survive but would

418 BIBLIOTHECA SACRA / October-December 1994

thrive and flourish (vv. 7, 9), the inference seems clear. Those

who compose the remnant must be those who respond positively to

the exhortation to seek Yahweh. That is, they devote their full en-

ergies and interests to inquiring after Him and knowing Him,

for 11773 refers "essentially to a concentration of devotion directed

toward their God."12 In doing so, the worship practices of the rem-

nant diverge sharply from those of the other members of the

covenant nation. Others among the covenant people were not

seeking after Yahweh but instead were worshiping Baal, the

heavenly bodies, and other objects (1:4-6). By way of contrast,

those in the remnant are fully devoted to Yahweh and concentrate

their energies on seeking Him.

A second attribute that portrays the remnant fully committed

to Yahweh is their obedience. The ones who are exhorted to seek

Yahweh, those who may become a part of the remnant, are those

"who do His [Yahweh's] commands" (v. 3). The word rendered

"commands" (XXXXX) is broad in meaning and it is sometimes

challenging to discern its exact nuance.13 Though variously

translated as "justice," "judgment," "ordinance," XXXXX, which the

potential remnant is said to observe, denotes a characteristic of

God. "All true mishpat [finds] its source in God himself and

therefore [carries] with it his demand."14 In other words XXXXX is a

quality of Yahweh that He requires of His people. Thus it becomes

a command. So the remnant not only focus their energies on

seeking Yahweh; they also follow His instructions. Once again

this presents a stark contrast to those among the covenant people

who are not part of the remnant. While the nonremnant violates

the covenant in many ways (Zeph. 1), thus manifesting a fla-

grant disobedience, the remnant is careful to comply with the

commands of the Lord.

Another attribute that indicates that those in the remnant are

fully committed to Yahweh emerges when they are portrayed as

people who, instead of trusting in themselves, recognize their

need of Yahweh and place their trust in Him. In 2:3 those who are

called to seek Yahweh and who eventually form the remnant are

classified as "all you humble [XXXXX] ones of the earth." Then in 3:12,

the remnant is described as "a humble [XXXXX] and poor people." But

the exact meaning of the terms XXXXX and XXXXX is debated. Do they refer

12 O. Palmer Robertson, The Books of Nahum, Habakkuk, and Zephaniah, New

International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1990),

265.

13 Culver asserts that there are 13 distinct aspects connected with the central

idea of justice contained in this one word (Theological Wordbook of the Old Testa-

ment, s.v. "XXXXX," by R. D. Culver, 2:948).

The Remnant in Zephaniah 419

to a lack of economic resources, or do they imply something

regarding spiritual attitude and moral status as well?15

There is good evidence that XXXXX and particularly XXXXX under-

went a transformation of meaning from referring to those who

are economically disadvantaged to referring to those who in their

great difficulty have found their help in Yahweh alone.16 They

are not simply the financially poor. They may be, but they are

also the poor in spirit. This seems especially true in the Book of

Zephaniah, where the humble are said to obey the commands of

Yahweh (2:3), and where they are contrasted with proud sinners

(3:11-12). In other words these terms are not simply sociological

descriptions nor do they merely supply information about the fi-

nancial status of the remnant. They also tell of the contrite spirit

and meek attitude of these people. They are a people whose confi-

dence is not in their own possessions or abilities. Rather, they

place their trust in Yahweh alone.

This view of the meaning of "humble" is supported by the ad-

ditional descriptive clause, "They will seek refuge in the name of

Yahweh" (3:12). Although Lohfink is correct in stating that this

clause "does not otherwise occur in the Old Testament,"17 the in-

tent seems apparent enough. The verb "to seek refuge" (XXXXX)

"stresses the insecurity and helplessness of even the strongest of

individuals. It emphasizes the defensive or external aspect of

salvation in God, the unchanging One in whom we `find shel-

ter."'18 This is a logical extension of the humility and meekness

of the remnant. Since they do not trust in self, their confidence is

directed elsewhere. As Smith attests, they "recognize Yahweh as

their only but all-sufficient source of strength."19

Interestingly, though they are already classified as humble

(2:3a), the potential remnant is called to seek additional humility

(v. 3b). This is evidently an exhortation to increase their "sub-

mission to and dependence on God."20 Though certainly more

intensely committed to Yahweh than their fellow Israelites, they

15 J. David Pleins discusses both terms, as well as related Hebrew terms in his

lengthy article, "Poor, Poverty," in the Anchor Bible Dictionary, 5:402-14.

16 New International Dictionary of New Testament Theology, s.v. "XXXXX," by W.

Bauder, 2:257.

17 Norbert Lohfink, "Zephaniah and the Church of the Poor," Theology Digest 32

(1985): 117.

18 Theological Wordbook of the Old Testament, s.v. '"XXXXX." by Donald J. Wiseman,

1:308.

19 J. M. P. Smith, A Critical and Exegetical Commentary on Micah, Zephaniah

and Nahum, International Critical Commentary (Edinburgh: Clark, 1911), 251-52.

20 Richard D. Patterson, Nahum, Habakkuk, Zephaniah, Wycliffe Exegetical

Commentary (Chicago: Moody, 1991), 330.

420 BIBUOTECA SACRA / October-December 1994

nonetheless need to deepen their devotion to the Lord.

As noted, the second primary characteristic of the remnant is

that they are righteous in their interaction with others. This is

highlighted when Zephaniah exclaimed, "The remnant of Israel

will do no injustice [XXXXX]" (3:13). The word XXXXX encompasses a

wide range of actions, including partiality in judgment (Lev.

19:15), dishonest trade dealings (Deut. 25:16), robbing (Ezek.

33:15), murder (2 Sam. 3:34), and oppression (2 Sam. 7:10). But

though a wide range of actions is encompassed, they share the

common ground of treating others unethically, contrary to Yah-

weh's stated will.21 Thus the remnant reject any practice that in-

volves treating others in a way contrary to God's instruction.

Significantly the phrase "will do no injustice" is applied to

the Lord Himself in the same chapter in Zephaniah. Yahweh

"will do no injustice" (Zeph. 3:5), the prophet declared. So the ethi-

cal practices of the remnant are not simply righteous; they are

also described as Yahweh-like. In their dealings with others, the

remnant imitate their Lord.

These two primary characteristics are closely related. It

would be impossible for the remnant to be in right relationship

with the Lord while they mistreated others, nor could they practice

righteous ethics if they were not fully committed to Him. The two

are inseparably linked. This nexus is illustrated by a negative

example in Zephaniah 3. The city that is full of oppression and

bloodshed (v. 1) and in which thee weak are devoured (v. 3) is the

city whose inhabitants place no trust in Yahweh (v. 2). The two go

together. By way of contrast, the remnant's trust in Yahweh and

righteous ethical practices go hand in hand also.

The characteristics of the remnant mark them as the true

people of God. They are in a right relationship with their Lord, be-

ing deeply committed to Him. They are also righteous in their

treatment of others. They are meek and humble, but these quali-

ties extend beyond simply an inner attitude. Rather, their conduct

conforms to their attitude, and their "acts of 'humility' consist of

nothing more, and nothing less, than an imitation of God."22

Since Zephaniah indicated that these characteristics are nec-

essary for those who would be part of the remnant, his words serve

as an invitation and an entreaty for the covenant people to develop

these characteristics. They are urged to seek Yahweh, obey Him,

and humbly place their trust in Him. Moreover, they are encour-

21 Theological Wordbook of the Old Testament, s.v. "XXXXX" by G. Herbert Livingston,

2:653.

22 Willem A. VanGemeren, Interpreting the Prophetic Word (Grand Rapids: Zon-

1a___.__ 5nnn1 inn

The Remnant in Zephaniah 421

aged to turn from their unrighteous treatment of others and prac-

tice just ethics. In other words Zephaniah's portrayal of the rem-

nant is an exhortation as well as a description. The covenant peo-

ple are exhorted to become part of the remnant by manifesting

these characteristics.

DESTINY OF THE REMNANT

Another important aspect of the remnant concept in Zepha-

niah is the destiny of the remnant. His description of their des-

tiny includes a number of facets. One obvious facet is that Yah-

weh will protect the remnant in the coming cataclysmic judg-

ment on the day of the Lord. The fact that some people will be

sheltered during the judgment is not immediately apparent in

Zephaniah. More than once Zephaniah 1 refers to a destruction so

complete that it seems to leave no survivors (vv. 2-3, 18). And

even in 2:1-3, in which the humble are exhorted to seek the Lord

and the possibility of survival is held out, it is only that--a possi-

bility. "Perhaps you will be hidden on the day of Yahweh's anger"

(2:3), the prophet said. However, with the statement that the rem-

nant will inhabit and pasture on former Philistine territory (2:7),

a turning point is reached. Instead of complete annihilation or

only the chance of escape, now there is the assurance of salvation

for the remnant. As Achtemeier observes, "The `perhaps' of 2:3

has become a promise for the future."23 Notwithstanding his

plans to consume the entire earth with fire (3:8), Yahweh pledged

to leave a remnant (3:12). They will be sheltered from the coming

conflagration, delivered from the punishment.

Does the adverb "perhaps" (XXXXX) in Zephaniah 2:3 imply un-

certainty on Yahweh's part as to whether He will spare anyone?

Does it express doubt as to whether anyone will respond to the ex-

hortation to seek Yahweh? While both of these have been sug-

gested as possibilities, the emphasis is probably on something

else. The more likely connotation for XXXXX is that it preserves the

absolute sovereignty and freedom of Yahweh. In other words it

depends entirely on Yahweh whether He wants to show mercy.24

Yahweh is not indebted to respond by saving a remnant. On the

contrary, He reacts in His sovereignty and freedom, and salva-

tion springs out of His grace and love.

This raises the issue of the reason for the remnant's protec-

tion during the coming judgment. Since these people seek Yah-

23 Elizabeth Achtemeier, Nahum-Malachi, Interpretation: A Bible Commentary

for Teaching and Preaching (Atlanta: Knox, 1986), 79.

24 This is the conclusion of Shalom Paul in his discussion of the use of XXXXX in a

similar context in Amos (Amos, Hermeneia [Minneapolis: Fortress, 1991], 178).

422 BIBLIOTHECA SACRA / October-December 1994

weh in humility and obey Him and are righteous in their conduct

toward others, are these actions the ground for their deliverance?

Or do such actions have nothing to do with it, since the word

"perhaps" protects Yahweh's sovereignty and freedom? Both of

these possibilities are partially correct and neither is the complete

truth. Certainly the actions are significant. But their salvation

also has its basis in God's grace and so is the result of His action

for them. Hasel states it accurately. "Each has its proper sphere.

There will be no remnant without God's grace just as little as

there will be a remnant without man's return to God."25 Both are

important. However, deliverance cannot be earned. In the final

analysis "everything is dependent upon God's free grace."26

Another facet of the destiny of the remnant is that they will

spread out from their own land and occupy territory that formerly

belonged to enemy nations. They will be able to do this because the

nations hostile to them will be destroyed in the judgment on the

day of the Lord. This destruction of hostile nations is another evi-

dence of Yahweh's care and concern for the remnant. This is

demonstrated by the fact that the judgment is not meted out at ran-

dom. Not directed against just any nations, it is specifically

against those that have been hostile to and continue to threaten the

covenant people, the nation to whom the remnant belongs. No

longer will they need to feel menaced by these nations.

The fact that their enemies are destroyed is especially appar-

ent in the rationale given for the judgment on Moab and Ammon

(2:8-11). The rationale is primarily connected with the words

and/or actions of Moab and Ammon against the covenant people.

Three times the root XXXXX ("reproach") is used to indicate their ver-

bal attacks on Judah. It appears twice as a verb (vv. 8, 10) and

once as a noun (v. 8). This word denotes taunting, insulting re-

marks. Also the Hiphil form of XXXXX is used twice in the indict-

ment of Moab and Ammon. Zephaniah accused them of becoming

arrogant against the territory of Judah (v. 8) and the people of

Yahweh (v. 10). It is unclear whether the former reference is to the

boasting remarks of these nations or to their conquest of Judean

territory. In either case it is another instance of their hostility

against the covenant people.

Though several terms are used in the accusation against

Moab and Ammon, their coming destruction is attributable to one

thing: The nation they had taunted and boasted over in an attempt

to disgrace them is no ordinary nation; rather, it is the nation to

25 Hasel, The History and Theology of the Remnant Idea from Genesis to Isaiah,

206.

The Remnant in Zephaniah 423

which the remnant belongs. They are "My people," declared

Yahweh (v. 8). This special relationship is what makes the taunt-

ing remarks of Moab and Ammon especially heinous. In sum-

mary, as a manifestation of Yahweh's care for the remnant, He

will eliminate the threat of their enemies.

As already mentioned, this judgment on the nations is not an

end in itself. Rather, it becomes a source of blessing for the rem-

nant because it will enable them to spread out from their own land

to occupy territory formerly belonging to their enemies. This is

especially evident in the oracles against the Philistines,

Moabites, and Ammonites. The remnant is depicted as pasturing

their flocks on territory and lying down in houses that had be-

longed to the Philistines (v. 7). Also the land of Moab and Am-

mon will be plundered by the remnant after these nations are

judged (v. 9). In other words, on the elimination of their enemies

the remnant will spread out from their own land and occupy new

territory. The punishment of their enemies will redound to the

blessing of the remnant.

An additional facet of the destiny of the remnant is that they

will enjoy security and peace in an idyllic setting. Speaking of

the remnant, Zephaniah declared, "They will pasture and lie

down, and no one will frighten them" (3:13). This facet is an out-

growth of the previous one. It should be mentioned that this refer-

ence to lying down suggests more than just physical sleep. The

verb "to lie down" XXXXX is used several times in the Old Testa-

ment to connote a state of contentment, peace, and satisfaction

brought about by Yahweh (Ps. 23:2; Isa. 11:6-7). This is clearly the

connotation here. The removal of threat by Yahweh's destruction

of their enemies, their occupation of new territory, their inhabit-

ing of homes they did not build, all unite to produce a life of satis-

faction and contentment for the remnant. These blessings are di-

rect reversals of judgments that had been announced for the

covenant people. Previously they were slated for destruction

(Zeph. 1:4), and their property and homes were to be enjoyed by

others (v. 13). But a turnabout will take place, and the remnant

will enjoy a life of serenity in a bucolic locale.

Another facet of the destiny of the remnant is that they will

enjoy the blessing of Yahweh's presence. This is emphasized

twice in the concluding verses of the book, underscoring that the

remnant community will benefit from the personal presence of

their Lord. "The king of Israel, Yahweh, is in your midst" (3:15),

and "Yahweh, your God, is in your midst" (v. 17).

While the mere promise of Yahweh's presence is significant,

perhaps even more important are the concomitant blessings and

expressions of affection that are linked to His presence. They

424 BIBLIOTHECA SACRA / October-December 1994

will be the object of Yahweh's love and the source of His rejoicing.

"He will exult over you with joy, he will be silent in his love, he

will rejoice over you with a joyful cheer" (3:17). This is one of the

most thrilling descriptions of Yahweh's joy over and love for His

people in the entire Old Testament. The portrayal of Yahweh

bursting into joyful cheers over His people is not without parallel

(Deut. 30:9; Isa. 62:5; 65:19), but the piling up of words with simi-

lar connotations ("exult," "joy," "rejoice," "joyful cheer") gives

special emphasis to Zephaniah's description.

Furthermore the portrayal of Yahweh silently contemplating

His love for His people is unique. Why will Yahweh "be silent

[XXXXX] in his love" (3:17)?27 One suggestion, following Rashi and

other Jewish commentators, is that Yahweh's silence signifies

that He is forbearing from judging His people and the only rea-

son given is His great love for them. This is possible, since the

Hiphil of XXXXX is used in several passages to "indicate a silence

which means a refraining from executing judgment" (Gen. 34:5;

Ps. 50:21; Isa. 42:14).28 Another possibility is succinctly ex-

pressed by Keil. "Silence in His love is an expression used to de-

note love deeply felt, which is absorbed in its object with thought-

fulness and admiration."29 Perhaps the greatest difficulty with

this understanding of the word is how to conceive of Yahweh hav-

ing such great love for His people. The thought of Yahweh being so

enraptured in His affection for the remnant that He lapses into si-

lence is almost unfathomable for some people. But regardless of

the reason for Yahweh's silence, though He may be initially mute

in His immense love for the remnant, He cannot remain that

way. His joy over the remnant is so great that He cannot contain

it. He bursts into joyful cheers, cheers that echo those the remnant

shouted when they were delivered (Zeph. 3:14).

Another facet of the destiny of the remnant is that they will be

the recipients of international fame and honor. "I will give them

praise and renown in all the earth," Yahweh stated (3:19; see also

v. 20). This is clearly not the result of their own doings. Rather,

the catalyst in this drama, the One who gives fame to the rem-

27 While some scholars such as Patterson (Nahum, Habakkuk, Zephaniah, 377)

have followed the Septuagint and have emended XXXXX ("to be silent") to XXXXX ("to re-

new"), there is no compelling reason to do so. In fact Keil observes that the silence

of Yahweh "forms the correlate to rejoicing with exultation, i.e., to the loud demon-

stration of one's love" (C. F. Keil, The Twelve Minor Prophets, Commentaries on the

Old Testament [Grand Rapids: Eerdmans, 1954], 2:161). While XXXXX may be surpris-

ing in this context, there is no reason why it is impossible. Also XXXXX does not fit the

context any more naturally than does XXXXX.

281van J. Ball, Jr., A Rhetorical Study of Zephaniah (Berkeley, CA: BIBAL, 1988),

185-86.

29 Keil, The Twelve Minor Prophets, 2:161.

The Remnant in Zephaniah 425

nant, is Yahweh. Formerly taunted and reviled by other nations

(2:8, 10), the remnant will now be respected.

Several points help crystallize and summarize these facets of

the remnant's destiny. Perhaps the statement that best captures

them all is in 2:7: "Yahweh their God will visit them and restore

their fortune." Formerly Yahweh's visits resulted in punish-

ment.30 But now, at least for the remnant, these visits will result

in a complete restoration and reversal of what transpired before.

Instead of being the object of Yahweh's wrath (1:18), the remnant

will be the object of His love (3:17). Formerly facing enemies

from all directions,31 they will witness the elimination of their

enemies (3:8). Instead of losing their possessions and territory as

plunder (1:13), they will become the recipients of increased terri-

tory and material plunder (2:7, 9). Formerly threatened with the

horrors of war (1:14-16), their setting will bespeak peace and se-

curity (3:13). Instead of facing destruction (1:4), they will receive

the most magnificent salvation (3:14-20). Instead of bearing

shame and reproach (2:8, 10), they will be the recipients of inter-

national fame and honor (3:19-20). Their fortunes will be re-

versed, their well-being restored.

It is apparent that the remnant is the beneficiary of Yahweh's

actions on the day of the Lord. His actions that result in the de-

struction of the wicked also issue in blessing for the remnant,

once their tormentors and oppressors are removed. Scholarly at-

tention often focuses on the judgment side of the day of the Lord.

This seems unfortunate, because although the restoration and

blessing side of this event do not comprise a large portion of

Zephaniah, it is ultimately more significant. This is because it

heralds the promise of a bright new future for God's people.

The remnant is clearly the central focus of Yahweh's atten-

tion and activity on earth. There is no other group or nation over

which He is said to rejoice. Over no one else does He shout jubi-

lantly. Over no one else is He said to lapse into silence because of

the depth of His love for them. Since the spotlight is focused on

them, they will receive multiple blessings (3:14-20).

The blessings and the bright future in store for the remnant

indicate that ultimately there is hope for the covenant nation.

Though many members of the nation will be destroyed in the im-

pending judgment as a result of their wickedness (1:4-18), a

remnant of that nation will survive. And this remnant will be-

come the new, genuine people of Yahweh. As Hasel observes,

30 The same verb, "to visit" (XXXXX), is used to signify both judgment (Zeph. 1:8-9, 12)

and blessing (2:7).

31 The nations in chapter 2 encompass all four directions of the compass.

426 BIBLIOTHECA SACRA / October-December 1994

"Biblical thought presents an overarching correlation between the

salvation of a remnant and the nucleus of the true people of

God."32 Such is the case in Zephaniah. These people who compose

the remnant do not simply subsist. They will survive the judg-

ment not merely for the purpose of eking out an existence. Rather,

Yahweh has a grand and glorious destiny for them. He is not fin-

ished with this remnant. On the contrary, they will constitute His

New Covenant people. Through them He intends to accomplish

the plan for which He originally chose His people as a whole.

"Those who by the mercy of God survive the judgment will by

their very existence be a pledge of restoration and of God's con-

tinuing purpose of good for his people."33 This grand and glorious

destiny is not dependent on human words or power. Rather, as the

very last phrase in the book indicates ("says Yahweh," 3:20), their

destiny is promised by the word of Yahweh. Since this is the case,

their future is as bright as Yahweh's word is certain.

IMPLICATIONS ABOUT YAHWEH

The truth of the remnant suggests several implications about

Yahweh. First, the fact that the preservation of a remnant is an

act of Yahweh's love and grace makes a statement about His mer-

ciful nature and redemptive purpose for the human race. The en-

tire world is under indictment and is deserving of death (1:2-3,

18; 3:8). But still Yahweh promised, "I will leave in your midst a

humble and poor people" (3:12). The verb used in this promise is

from XXXXX, which is translated "remnant" in its earlier appear-

ances in its noun form in this book. In other words, "I will save a

remnant," Yahweh pledged. The remnant will not be spared in

the judgment because of their ability to escape. Rather, their de-

liverance will flow out of Yahweh's heart of love (3:17) as an act of

His mercy and grace. Though no one deserves salvation, Yah-

weh will deliver a remnant. He also has a magnificent future in

store for them.

Since this scene of salvation and restoration is the one with

which the book concludes, the climactic message of the remnant

concept reveals a God of mercy and redemption. "God's word

never ends with judgment, for God's goal for his world is finally

not death but life. . . . He is a God finally not of wrath but of

love."34 His purpose is ultimately to redeem; His enduring at-

tribute is mercy.

32 Hasel, "Remnant," 130.

33 Anderson, "The Idea of the Remnant," 12.

34 Achtemeier Nahum-Malachi 82.

The Remnant in Zephaniah 427

Second, the fact that the disabled and the dispossessed are part

of the remnant implies Yahweh's special concern for these

groups. "I will save the lame, and I will gather the banished,"

Yahweh said (3:19). This bespeaks Yahweh's care for those who

from a human perspective are devoid of hope. He has a concern

for the downcast and the downtrodden, and He will act on their be-

half. Though they are abused and mistreated by those around

them (3:1, 3), Yahweh has reserved a role for them in His glorious

plan for the future.

Third, the emphasis on the righteous ethics of the remnant

implies yet another message. Yahweh places a high premium on

ethical conduct. The remnant are characterized as those who

"will do no injustice" (3:13). As mentioned previously, this

phrase signifies that this group is like Yahweh in their ethical

practices. Yahweh sets an example in righteous ethical practices

(3:5), and He expects the remnant to order their lives in this way

also. So important are righteous ethical practices that to live oth-

erwise excludes one from the remnant. Judging from this, it is

certain that Yahweh greatly values righteous ethical conduct.

CONCLUSION

Who is this remnant? In answering this question, it is help-

ful to notice the categories suggested by Hasel, who differentiates

between three groups in discussing the remnant concept in

Scripture: the historical remnant (the survivors of a catastrophe),

the faithful remnant (who are distinguished from the former

group by their genuine trust in God), and the eschatological rem-

nant (who go through the cleansing judgments of the end time

and emerge triumphant after the day of the Lord as the recipients

of the everlasting kingdom).35 Though this grouping is useful, it

must not be pressed too hard, for the distinction between the groups

is sometimes blurred in the biblical portrayal. That is, the groups

should not be understood as completely segregated from one an-

other. In fact the remnant concept as expressed in Zephaniah en-

compasses all three groups. Because they survive a catastrophic

punishment, they are a historical remnant (2:3, 7). Because they

put their trust in Yahweh, they are a faithful remnant (3:12). Be-

cause they come forth victorious after the purging judgments of

the day of Yahweh, they are an eschatological remnant (3:15).

Thus Zephaniah presented a historical, faithful, and eschatologi-

cal group of survivors, a remnant, who as the true people of Yah-

weh, do the works of Yahweh and carry within them the seeds of

hope for fulfilling His plan on earth.

35 Hasel, "Remnant," 130.