Zephaniah 3:20Meaning & Commentary from the Church Fathers

Therefore, we are summoned at the time of the saving incarnation of the Only Begotten; for it is only then that the true realization of the promise has come to pass. Consequently, I will grant you a name and praise among all the nations of the earth when I restore your fortunes, says the Lord. In some way, He fulfills the intentions of God's gifts, and through these words illustrates the condition in which believers will undoubtedly find themselves. They will be, He promises, "distinguished," enveloped in the brilliance of glory, surpassing any nation. He further emphasizes the times in which this will take place, consistently referencing the saving incarnation of the Only Begotten, at which point, as I have previously mentioned, the revelation of every good thing regarding us was realized. It was then that He wondrously freed those enslaved by the devil and the desires of the flesh; then He rescued us from the errors of polytheism and led us to the truth; then He liberated us from the grips of death, having offered Himself as a ransom, and securing for God and the Father the entirety of creation, for through Him we are summoned, and in the Spirit, we gain access and closeness to God—through Him, I declare, Christ, through Whom and with Whom be glory, power, honor, and worship to God and the Father, along with the Holy Spirit, now and always, and throughout all ages, Amen.

It is understandable that the synagogue, blinded by its rejection of Christ, endures the sorrow of Leah—experiencing neglect and excluded from Jacob’s love—while Rachel takes precedence (Genesis 29:16 ff.). However, I find it troubling that some Christians, particularly those of mixed heritage, profess belief yet act in a way that undermines it. If this is indeed the case, our belief in Christ becomes futile, rendering every sacrament meaningless and making us more wretched than all others, as we claim to believe in a Christ who has not yet come. However, since our faith remains unwavering and the hopes of the Jews are ultimately empty, we will clarify this passage, along with the concluding message of the prophet Zephaniah, in light of our understanding of his prophecies.

Let us begin with the insight from the book of Sirach: “Whoever throws a stone upwards, throws it on his own head” (Sirach 27:28). Indeed, as Zion and Jerusalem are elevated, those who scorn them and cast stones of dishonor upon them only harm themselves, for their shame will return to them: “And his wickedness and his unrighteousness shall come upon his temple” (Ps. 7:17). Today, many deride the soul earnestly seeking God’s mysteries and yearning for His peace, calling them irrational or intoxicated by new wine, criticizing their withdrawal from society, disdain for worldly pleasures, and preference for poverty. Moreover, non-believers mockingly display the cross of Christ as a disgrace and if they observe these believers facing trials, they question, "Where is your mercy and justice in action?" But why discuss the unbelievers when some church leaders alike deride those whose lives seem misguided, failing to acknowledge their current righteousness and merely condemning past transgressions? They disregard the commandment not to mock someone turning away from sin (Sirach 8:6). Woe to the individual who has shamed you and zealously maligns Zion and the city of God; for the Lord will take vengeance for such offenses against His city, and He will affirm to Zion, "Behold, I will act on your behalf—I will bring about justice and deliver the oppressed.” Thus, the intent is to protect the one who now suffers and is worn down by hardship, like grapes or olives pressed out from the tree that yields oil and wine. The wine that Jesus shall drink in His Father’s kingdom will signify this anointing, granting Him more than those who coalesce with Him. It appears fitting that Job, through his suffering, was also a source of this oil and wine; and after he produced such blessings, he heard from the Lord, “Do you think I answered you for any other reason than to affirm your righteousness?” (Job 40:3, LXX). Here, it is as if God speaks to the grape and olive trees, questioning them, “Did I afflict you simply for the sake of your suffering?” Following this, it is stated, “And I will receive what has been cast away.” When God exposes us to trials, it may feel like He is rejecting us. Job laments, claiming “The visitation of the Lord hath looked away” or “hath despised” me (Job 10:12). The righteous echo these sentiments, saying, “But now thou hast rejected and put us to shame” (Ps. 43:10). Even our Lord and Savior, advocating for man’s acceptance, says, “Thou hast rejected and despised, alienated Thy Anointed One, and destroyed the covenant with Thy Servant.” The Psalmist, in the face of adversity, expresses, “All these things have come upon us, but we have not forgotten Thee, nor have we acted unrighteously against Thy covenant, nor has our heart turned back” (Psalm 43:18-19). Ultimately, in the end, the Lord will embrace what appeared to be cast off during trials, transforming the Church—the offspring of the rejected—into a source of glory throughout the earth. Who, then, could symbolize these eminent sons of the Church other than the apostles? Look to Peter, Paul, Matthew, and John, and recognize how the promise made to Abraham is fulfilled in them: “I will magnify thy name.” Their names are invoked and celebrated within the Church daily—not merely for their merit, but because we, who honor them and engage with their writings, are recipients of salvation.

In due time, when the comfortless and overlooked are accepted, and when her children are allotted glory (for the Lord is glorified)—through those who endure trials, and when He observes them crowned, just as He was glorified in Job against the enemy's schemes—it will be revealed that those once deemed adversarial and scornful will face humiliation. They will recognize the blessedness of those they once considered to be lowly, and realize that those they deemed impoverished and rejected have become vibrant and honorable. They will witness how the bondage that confined them in this challenging existence has been broken, allowing them to rise, while they themselves will become a source of enduring shame and confusion for others. O Christ Jesus, may we who are burdened, sorrowful, and marginalized in this life be welcomed and destined for glory; let the murmurers be silenced, the sneers cease, let the venom lose its potency, and through our shame, let us find salvation. This interpretation aligns with the understanding of the Seventy, though the Hebrew text diverges in certain respects, requiring no additional elucidation in my opinion.

In alignment with this prophecy, we have risen to prominence, both among Jews and Gentiles, as those who were previously distant have now drawn near, as articulated by the Apostle (Eph. 2:13). Consequently, we are called to heed the apostolic encouragement, which resounds: 'Stand firm in the freedom Christ has provided, and do not submit again to the yoke of slavery' (Galatians 5:1). By adhering to this, we shall be liberated from the cruel grip of our oppressors, and through our faithful service to our Lord, we will be granted entry into the heavenly kingdom, by the grace of our Lord Jesus Christ, to whom be glory alongside the Father and the Holy Spirit, now and forevermore. Amen.