Zephaniah 3:15Meaning & Commentary from the Church Fathers

Thanks to Him, we are shielded from evil, meaning we are liberated from all aggression stemming from wickedness; for He is our instrument of grace, peace, a stronghold, the source of immortality, the grantor of heavenly rewards, quelling the conflicts initiated by spiritual adversaries, and dismantling malevolent forces. He empowers us to ‘tread upon the serpent, and upon the scorpion, and upon all the power of the enemy’ (Luke 10:19); through Him, we can walk ‘upon the aspid and the basilisk, and trample upon the lion and the serpent’ (Psalm 90:13); through Him, we possess the blessed hope of immortality and life, sonship and glory, for through Him ‘we shall see no evil thereto’.

If the prophecy remains unfulfilled, then our faith in the advent of the Savior would be in vain; if we do not believe, we acknowledge in vain that the mystery hidden from ages past, now revealed through prophetic texts and the coming of our Lord Jesus Christ, has been actualized in us (Colossians 1:26).

Ultimately, let us be mindful of the reading's flow and recognize that its references pertain not to the Jews alone but to the Church of Christ. Following the previous thoughts (My judgment in the assembly of the nations.... to the statement: That all may call upon the name of the Lord and serve Him together: and: Because of the rivers of Ethiopia I will accept.... and after the remnant of Israel who believes in Christ, to whom it is said, And the remnant of Israel shall fear the name of the Lord, and there shall not be one to terrify them), the Holy Spirit, prophesying the ultimate culmination of the world, declares: Hail, O daughter of Zion, proclaim, O daughter of Jerusalem! Rejoice and exult with all your heart, O daughter of Jerusalem. For every member of the Church, vigilant and faithful, rejoices and celebrates, for all her iniquities are removed, redeemed by Him who bought all with His precious blood. ‘For Christ was made unto us of God wisdom, righteousness, holiness, and redemption’ (1 Cor. 1:30). The King of Israel, who dwells among us, has redeemed us, stating, ‘I and my Father will come and make our abode with him’ (John 14:23), and, ‘I will dwell and walk in them’ (Lev. 26:12). Thus, we will encounter no more evil, focusing solely on and performing virtuous deeds. On that day, when we behold the world elevated, let not your hands falter, says the Lord, who also spoke through Isaiah, ‘Strengthen the hands of the weakened, and let your works be strong’ (Isaiah 35:3). For the Lord is mighty, and no one can withstand Him. Your Savior Himself will restore to you the joy you have lost; once you have shed the old man, He will guide you in the new path, acting out of His love— not due to your worthiness, but rather His mercy. He will celebrate and rejoice over you, as if He were accepting your choicest offering on a festive day, and He will declare to you, I will gather your broken ones: for ‘The heart of the broken and humble God will not despise’ (Psalms 50:19), and, ‘He will not break the bruised reed’ (Isaiah 42:3).

This interpretation aligns with our reflection on the second coming of the Savior. Since the prophet Zechariah invites Zion and Jerusalem to similar joy, and the Evangelist Matthew notes that this prophecy was fulfilled at Christ’s first coming (Matt. 21:5), we are compelled, along with a true understanding of events, to connect the words of the prophet Zephaniah not to future happenings but to what has already transpired. Indeed, the prophet Zechariah writes: ‘Rejoice greatly, O daughter of Zion, proclaim, O daughter of Jerusalem: behold, your King comes to you righteous and saving; He is gentle and rides on a young donkey’ (Zechariah 9:9), according to the version of the Seventy. In the Hebrew text, the Church is charged to sing praises, and Israel, who perceives God spiritually, is called to rejoice and exult with all their hearts in the realm of peace, of which it is stated, ‘My peace I give unto you, my peace I leave unto you’ (John 14:27).

At the final dismantling of the world, He will not impose His judgment nor act solely in correction but in salvation, turning away from His adversaries, namely, the multitude of demons. The Lord, the King of Israel, will be present with His people; they shall have no more fear of evil. On that day, the free Jerusalem—not the one in bondage with her children, but that which is the mother of the saints (Gal. 4:25-26)—will be reassured: ‘Fear not, O Zion (for it also refers to Jerusalem), and let not your hands grow weary, nor act in ways that you might regret; for the Lord your God, who saves you, is strong and steadfast; He will dwell among you, rejoicing over you with gladness, and He will keep silent regarding your sins in the peace with which He cherished you, and He will rejoice over you in songs of praise, either for your merit or because you will sing praises to Him.’ The lamentations of those who have strayed, or as Aquila translated, the ones who have been taken away from you, will I gather; for they were once yours—those who, through their vices or sins, distanced themselves and fell under the dominion of demons, upon their return to their previous state, will come to you, and you shall no longer endure the disgrace of your lost children. The term nugas (נוגי), which we see in Latin borrowed from the Hebrew, clearly shows us that Hebrew is the root of all languages, a topic beyond our current scope. I find it puzzling that Aquila and the Seventy translated the term for 'were' in the phrase ‘I will gather, for they were of you’ using ‘woe’ (οἵ), which Aquila employs typically not as a complaint, but rather as an appeal or exclamation. Indeed, for haia (היו), which signifies 'were.'

I realize such a discussion may be unwelcome to the reader, who might prefer that I do not address contentious subjects or aim for lofty eloquence or delight in the artistry of language. However, I am committed to providing interpretations on the Prophets and other matters, even if it invites disagreement from those expecting more straightforward narrative.

For the soul, once held in bondage, now finds its brother in the Lord Himself, who, embracing its earnest desire, will declare, O you are lovely, my beloved, you are lovely (Song 1:14); your teeth are like a flock of sheep that have just been shorn (Song 4:2), reflecting your heartfelt confession. Following this, all will be abundantly fruitful (Song 4:2), corresponding to the dual grace bestowed either through water and the Spirit, or revealed in both the Old and New Testaments. Therefore, as you complete your fast, remembering these words, producing the fruits of righteous deeds, and presenting yourselves in purity before the spiritual Bridegroom, may you be granted forgiveness of sins from God.

The authority Christ possesses over His redeemed will be so profound that within His protection they will be free from harm and secure from all foes. The ultimate victory of Christianity in the future, alongside the joy of believers in the glorious kingdom, is anticipated by the prophetic vision. This parimia is read on the day of Christ’s burial, preceding the first day of Easter, partly because the global expansion of Christ’s message, illustrated in this parimia, is rooted in His sacrificial death, in accordance with His own words: ‘But if a grain of wheat falls to the ground and dies, it remains alone; but if it dies, it bears much fruit’ (John 12:24). Additionally, the opening words of the parimia, calling to remember the day of His resurrection, are seen by some early Church fathers, such as Jerome and Augustine, as a prophecy regarding Christ’s resurrection after three days, an event marking the commencement of judgment upon this world, as noted in the words of Christ (John 12:31).