John Calvin Commentary Zephaniah 3:10

"From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering." — Zephaniah 3:10 (ASV)

Interpreters do not agree regarding the meaning of this verse. Some of the Hebrews connect this with the previous one, as if the Prophet were still speaking of the calling of the Gentiles. But others, with whom I agree, apply this to the dispersed Jews, so that the Prophet here gives hope for that restoration, of which he had spoken before.

Those who understand this to refer to the Gentiles think that Atharai and Phorisai are proper names. But in the first place, we cannot find that any nations were so called. Then, if we accept what they say, these were not separate nations but portions of the Ethiopians. For the Prophet does not state independently that Atharai and Phorisai would be worshipers of God; rather, after speaking of Ethiopia, he adds these words. Hence, we conclude that the Prophet means this: that they would return to Judea from the farthest region of the Ethiopians to offer sacrifices to God.

Since he mentions "the daughter of the dispersion," we must understand this to refer to the Jews, as it cannot be applied to the Ethiopians. This promise fits well with the previous verse, for the Prophet spoke, as we observed yesterday, of the future calling of the Gentiles. Now he adds that the Jews would come with the Gentiles, so that they might unite, agreeing in the same faith and in the true and pure worship of the only true God. He had said that the kingdom would be enlarged, for the Church was to be gathered from all nations; he now adds that the elect people would be restored after having been driven into exile.

Hence he says, Beyond the rivers of Ethiopia shall be my suppliants. For עתר, otar, means to supplicate; but it also sometimes means to be pacified or to be propitious. Therefore, some take עתרים, otarim, in a passive sense: those who shall be reconciled to God. It is as if he had said: God will at length be propitious to the miserable exiles, though they have been cast away beyond the rivers of Ethiopia; they shall yet again be God’s people, for He will be reconciled to them.

As David calls Him "the God of his mercy," because he had found Him merciful and gracious (Psalms 59:17), so also in this place they think that the Jews are said to be the עתרי, the reconciled of Jehovah, because He would be reconciled to them. But this interpretation is too forced. I therefore maintain what I have stated: that some suppliants would come to God from the farthest parts of Ethiopia—not the Ethiopians themselves, but the Jews who had been driven there.

To the same purpose is what is added, The daughter of my dispersed. For פוף, puts, means to scatter or to disperse. Hence, by "the daughter of the dispersed" he means the gathered assembly of the miserable exiles, who for a time were considered as having lost their name, so as not to be counted as the people of Israel. These then shall again offer to me a gift; that is, they are to be restored to their country, so that they may worship Me there in their usual manner.

Now, though this prophecy extends to the time of the Gospel, it is still no wonder that the Prophet describes the worship of God as it had been, accompanied by the ceremonies of the Law. We now then perceive what Zephaniah means in this verse: that not only would the Gentiles come into the Church of God, but the Jews also would return to their country, so that together they might make one body. It follows: