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, PacificUnionCollege,
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.
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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