Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:9–20 Following the prophetic custom, Zephaniah concludes his book with a message of hope (e.g., Hos 14:1–9; Joel 3:18–21; Amos 9:11–15). He begins by announcing the future restoration of the Gentile nations; then he communicates God’s promise to restore the Israelites, His chosen people.
The Name Theology of the Old Testament
Biblical writers often refer to Yahweh, the God of Israel, as “the Name,” a usage that contemporary conservative Jews practice today—referring to God’s special divine name (YHWH; “Yahweh”) without using it. “YHWH,” however, occurs in the ot nearly 7,000 times, so the biblical writers did not use ha-shem to avoid using the divine name; rather, it is a supplementary way to refer to Yahweh.
In addition, these writers cast “the Name” as an embodied person—identifying the phrase as an important part of Godhead thinking in ancient Israel. The nt carries on the name theology of the ot, applying it in subtle ways to Jesus, thereby making it a strategy for nt writers to identify Jesus with Yahweh.
Old Testament Name Theology Illustrated
Isaiah 30:27–28 uses “the Name” (ha-shem) as a substitute for “Yahweh” and casts “the Name” in terms of personhood: “Behold, the Name of Yahweh comes from afar, burning with his anger, and in thick rising smoke; his lips are full of fury, and his tongue is like a devouring fire; his breath is like an overflowing stream that reaches up to the neck; to sift the nations with the sieve of destruction, and to place on the jaws of the peoples a bridle that leads astray”.
Similarly, Psalm 20 reads: “May Yahweh answer you in the day of trouble! May the name of the God of Jacob protect you!… Some trust in chariots and some in horses, but we trust in the name of Yahweh our God” (Psa 20:1, 7). The psalmist encourages the Israelites to trust in Yahweh, proclaiming He is who He says He is, and He can do what He says He can do.
In Isaiah 60:9, the prophet writes, “He has made you beautiful.” The prophet speaks of a person here—“the Holy One of Israel.” Both phrases refer directly to “the Name of Yahweh.”
The book of Deuteronomy assigns particular importance to name theology. Deuteronomy 12 describes the need for a central sanctuary in Israel’s religion, and repeatedly refers to it as “the place where the Lord will choose to establish his name” (Deut 12:11). Later, at the commissioning of the temple, the author of 1 Chr 22:19 refers to the presence of Yahweh, which would reside in the inner recesses of this most holy place, over the ark of the covenant, as the Name.
Similarly, in 2 Sam 6:1–2, the presence of Yahweh is identified with the Name during David’s attempt to transport the ark of the covenant. Most translations read, “the ark of God, which is called by the name of the Yahweh,” or something similar, but these translations neglect to show the Israelite understanding of the Name’s relation to Yahweh. The word “Name” (shem) occurs twice in the passage, both times without a preposition—further indicating that it should be understood as “the Name” not “by the name.” A more accurate translation is, “the ark of God, which is called the Name of Yahweh.”
The Name of Yahweh also dwells with the Angel of Yahweh, which is repeatedly identified as Yahweh in human form (Exod 23:2–22). Thus, the Name in the ot is both Yahweh and a representation of Him, depending on the context. It’s not merely a phrase, but a being.
The New Testament’s Repurposing of the Name Theology
The New Testament applies the name theology of the ot directly to Jesus. In John 17, Jesus says a few phrases that link Him with the Name: “I have manifested your name [Yahweh’s] … keep them [Jesus’ disciples, outside of Judas] in your name, which you have given me … I kept them in your name, which you have given me … just as you, Father, are in me” (John 17:10, 11–12, 21). The disciples, as typical first-century Jews, knew that God’s name was Yahweh. Jesus is telling them that He is God’s presence and that God’s presence will continue with them after His death. More important, the Father has given the Name to Jesus, showing the unity between the two.
The same Name that revealed itself in the burning bush and in the Angel of Yahweh was in Jesus. While the Angel was the embodiment of Yahweh, Jesus, born of a woman, was the very incarnation of the Name—Yahweh Himself. He is the Name living as a person, born of a person, not just a manifestation of a person.
At times, “the Name” is even used as a substitution for “Jesus” in the nt (Acts 5:40–42; Rom 10:9–13, quoting Joel 2:32). Since the Name and Yahweh were interchangeable in Israelite theology, trusting in “the Name of Yahweh” meant trusting in Yahweh. Likewise, trusting in the Name of Jesus is trusting in Yahweh’s Name.
Michael S Heiser
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Joe 1:10). Lexham Press
Nahum’s prophecy of Nineveh’s coming destruction. Habakkuk’s probing dialogue with the Lord of Israel. Zephaniah’s warning to Jerusalem’s last great king. The texts of these minor but important prophets receive a fresh and penetrating analysis in this introduction and commentary. David W. Baker considers each book’s historical setting, composition, structure and authorship
e. The nature of the day—hope (3:9–20)
While Yahweh’s character includes holiness, justice, righteousness and an intolerance of sin (cf. v. 8), it also includes grace, love and forgiveness. Fiery judgment will be meted out justly upon all peoples, but not for their total annihilation (v. 8). Rather it will be for the purification (v. 9) of the nations (vv. 9–10). A righteous remnant of God’s own people will remain after the dross of sin and rebellion has been removed (vv. 11–13). The prophet summons the people to rejoice in this grace (vv. 14–17), which is wrought solely by Yahweh himself (vv. 18–20).
i. Nations converted (3:9–10). 9. In contrast to his roles as judge and bailiff, carrying out the decreed punishment (v. 8), Yahweh takes on a new role as saviour. Then, pursuant to and resulting from the smelting process of his judgment, he will ‘transform’ (‘change’, rsv), the lips (‘speech’, rsv) of the peoples (1:4; 3:12, 19–20), purifying them (cf. Job 33:3) as God’s seraph cleansed Isaiah (Isa. 6:5–7).
This could be seen as a reversal of Babel (cf. Gen. 11:1, 6–7, 9),28 with a common language replacing a plurality of tongues. The context appears better to support a theological interpretation than an anthropological one. Unity is portrayed not as that of form, but rather of function. The purpose of the purification, as that of Isaiah’s cleansing, is to address God appropriately.
It is to call on Yahweh’s name (cf. Gen. 4:26; 1 Chr. 16:8; Ps. 105:1; Isa. 12:4) in worship and service (cf. Exod. 10:26; Num. 8:11; Josh. 24:14–15, 18–19, 21–22). This service will not only be in unity, shoulder to shoulder (cf. similar phrases with different body parts in 1 Kgs 22:13; Jer. 32:39), but it will also be universal, since all peoples will take part. The purpose of the punishment, not only of Judah but of all the nations, is restoration for all, conversion of the pagans to Yahweh. Strife and enmity will disappear, and harmony and peace and shared worship of Yahweh will result (cf. 1 Kgs 8:41–43; Pss 22:27; 102:22; Isa. 2:2–4; 56:1–7; Mal. 1:11).
Baker, D. W. (1988). Nahum, Habakkuk and Zephaniah: An Introduction and Commentary (Vol. 27, p. 114). InterVarsity Press.
Talmidimblogging 