Zephaniah 3
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Zephaniah 3
Woe to the Rebellious City
1Woe to her that is filthy and polluted, to the oppressing city!
Jamieson-Fausset-Brown
CHAPTER 3
Zep 3:1-20. Resumption of the Denunciation of Jerusalem, as Being Unreformed by the Punishment of Other Nations: After Her Chastisement Jehovah Will Interpose for Her against Her Foes; His Worship Shall Flourish in All Lands, Beginning at Jerusalem, Where He Shall Be in the Midst of His People, and Shall Make Them a Praise in All the Earth.
1. filthy--Maurer translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [Calvin]. Grotius says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share.
oppressing--namely, the poor, weak, widows, orphans and strangers (Jr 22:3).
CHAPTER 3
Zep 3:1-20. Resumption of the Denunciation of Jerusalem, as Being Unreformed by the Punishment of Other Nations: After Her Chastisement Jehovah Will Interpose for Her against Her Foes; His Worship Shall Flourish in All Lands, Beginning at Jerusalem, Where He Shall Be in the Midst of His People, and Shall Make Them a Praise in All the Earth.
1. filthy--Maurer translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [Calvin]. Grotius says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share.
oppressing--namely, the poor, weak, widows, orphans and strangers (Jr 22:3).
The Pulpit Commentary
§ 6. The prophet turns to Jerusalem, and warns her that, if God punishes the heathen, he will not spare the hardened sinners in Judah.
Woe to her! This is addressed to Jerusalem, as is seen by Zep_3:2-4. Filthy; rather, rebellious, i.e. against God. The LXX; mistaking the word, renders ἐπιφανής, "notable." So the Syriac. Jerome has provocatrix. The true sense is seen by the expansion of the term in Zep_3:2. polluted by her many sins. Jerome, following the Septuagint ἀπολευτρωμένη, "ransomed," has, redempta, which he explains, "Captivitatibus traditia, et rursum redempta." The oppressing city, that acts unjustly and cruelly to the weak and poor. So the three sins for which she is here denounced are that she is rebellious against God, defiled with sin in herself, and cruel to others. The Septuagiut and Vulgate translate jonah ("oppressing") "dove," which seems singularly inappropriate here, though some try to explain it as applied to Jerusalem in the sense of "silly" or "stupid" (Hos_7:11)
§ 6. The prophet turns to Jerusalem, and warns her that, if God punishes the heathen, he will not spare the hardened sinners in Judah.
Woe to her! This is addressed to Jerusalem, as is seen by Zep_3:2-4. Filthy; rather, rebellious, i.e. against God. The LXX; mistaking the word, renders ἐπιφανής, "notable." So the Syriac. Jerome has provocatrix. The true sense is seen by the expansion of the term in Zep_3:2. polluted by her many sins. Jerome, following the Septuagint ἀπολευτρωμένη, "ransomed," has, redempta, which he explains, "Captivitatibus traditia, et rursum redempta." The oppressing city, that acts unjustly and cruelly to the weak and poor. So the three sins for which she is here denounced are that she is rebellious against God, defiled with sin in herself, and cruel to others. The Septuagiut and Vulgate translate jonah ("oppressing") "dove," which seems singularly inappropriate here, though some try to explain it as applied to Jerusalem in the sense of "silly" or "stupid" (Hos_7:11)
2She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
Jamieson-Fausset-Brown
2. received not correction--Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (Jr 5:3).
trusted not in ... Lord--Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [Calvin].
drew not near to her God--Though God was specially near to her (De 4:7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.
2. received not correction--Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (Jr 5:3).
trusted not in ... Lord--Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [Calvin].
drew not near to her God--Though God was specially near to her (De 4:7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.
The Pulpit Commentary
The voice; i.e. of God, as heard in the Law and at the mouth of his prophets (comp. Jer_7:24, etc.; Jer_9:13). Received not correction. They took not to heart the chastisements sent upon them, and did not profit by them. She trusted not in the Lord, but in man. When danger threatened, she relied on human aid, made alliances with the heathen, or else had recourse to idols and prayed for help to false gods, as the next clause complains. She drew not near to her God. She broke the covenant which she had made, would not avail herself of the privilege bestowed upon her, and had no intercourse with the Lord in prayer and worship.
The voice; i.e. of God, as heard in the Law and at the mouth of his prophets (comp. Jer_7:24, etc.; Jer_9:13). Received not correction. They took not to heart the chastisements sent upon them, and did not profit by them. She trusted not in the Lord, but in man. When danger threatened, she relied on human aid, made alliances with the heathen, or else had recourse to idols and prayed for help to false gods, as the next clause complains. She drew not near to her God. She broke the covenant which she had made, would not avail herself of the privilege bestowed upon her, and had no intercourse with the Lord in prayer and worship.
3Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.
Jamieson-Fausset-Brown
3. roaring--for prey (Pr 28:15; Eze 22:27; Am 3:4; Mi 2:2).
evening wolves--which are most ravenous at evening after being foodless all day (Jr 5:6; Ha 1:8).
they gnaw not the bones till the morrow--rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [Calvin].
3. roaring--for prey (Pr 28:15; Eze 22:27; Am 3:4; Mi 2:2).
evening wolves--which are most ravenous at evening after being foodless all day (Jr 5:6; Ha 1:8).
they gnaw not the bones till the morrow--rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [Calvin].
The Pulpit Commentary
Roaring lions. The princes, who ought to protect the people, are ready to tear them in pieces and devour them (Pro_28:15). Probably the violence and arrogance of the chiefs had increased during the minority of the king. This must have been written before the great reformation. Evening wolves (see note on Hab_1:8). The judges, whose duty it was to administer justice and to set an example of equity and virtue, are themselves most cruel and rapacious. They gnaw not the bones till tomorrow; they gnaw no bones in the morning; that is, they are so greedy that they eat up all their prey at once and leave nothing till the morning. The versions drop the metaphor, and render, "They leave not to the morning" (comp. Eze_22:27).
Roaring lions. The princes, who ought to protect the people, are ready to tear them in pieces and devour them (Pro_28:15). Probably the violence and arrogance of the chiefs had increased during the minority of the king. This must have been written before the great reformation. Evening wolves (see note on Hab_1:8). The judges, whose duty it was to administer justice and to set an example of equity and virtue, are themselves most cruel and rapacious. They gnaw not the bones till tomorrow; they gnaw no bones in the morning; that is, they are so greedy that they eat up all their prey at once and leave nothing till the morning. The versions drop the metaphor, and render, "They leave not to the morning" (comp. Eze_22:27).
4Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.
Jamieson-Fausset-Brown
4. light--in whose life and teaching there is no truth, gravity, or steadiness.
treacherous--false to Jehovah, whose prophets they profess to be (Jr 23:32; Eze 22:28).
polluted ... sanctuary--by their profane deeds.
4. light--in whose life and teaching there is no truth, gravity, or steadiness.
treacherous--false to Jehovah, whose prophets they profess to be (Jr 23:32; Eze 22:28).
polluted ... sanctuary--by their profane deeds.
The Pulpit Commentary
Her prophets. These are the false prophets, who have no true mission from God (comp. Mic_2:11; Mic_3:5). Light; either, frivolous or empty boasters. The word means properly, "boiling over," like water. Vulgate, vesani; Septuagint, πνευματοφόροι, which means, probably, not "inspired by an (evil) spirit," but "carried away by the wind," "light" (comp. Mat_11:7). Treacherous persons; literally, men of treacheries, who uttered their own fancies as if they were commissioned by God, and so really opposed him whom they professed to represent (Jer_23:32). Her priests have polluted the sanctuary (what is holy). Not the temple only, but all that has to do with God's service, worship, rites, sacrifices; they make no distinction between what is sacred and what is profane (Eze_22:26). They have done violence to the Law. Chiefly, doubtless, by distorting its meaning, and neither observing it themselves nor teaching others to keep it.
Her prophets. These are the false prophets, who have no true mission from God (comp. Mic_2:11; Mic_3:5). Light; either, frivolous or empty boasters. The word means properly, "boiling over," like water. Vulgate, vesani; Septuagint, πνευματοφόροι, which means, probably, not "inspired by an (evil) spirit," but "carried away by the wind," "light" (comp. Mat_11:7). Treacherous persons; literally, men of treacheries, who uttered their own fancies as if they were commissioned by God, and so really opposed him whom they professed to represent (Jer_23:32). Her priests have polluted the sanctuary (what is holy). Not the temple only, but all that has to do with God's service, worship, rites, sacrifices; they make no distinction between what is sacred and what is profane (Eze_22:26). They have done violence to the Law. Chiefly, doubtless, by distorting its meaning, and neither observing it themselves nor teaching others to keep it.
The Just LORD Is in the Midst
5The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.
Jamieson-Fausset-Brown
5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.
The just Lord--Why then are ye so unjust?
is in the midst thereof--He retorts on them their own boast, "Is not the Lord among us" (Mi 3:11)? True He is, but it is for another end from what ye think [Calvin]; namely, to lead you by the example of His righteousness to be righteous. Le 19:2, "Ye shall be holy: for I the Lord your God am holy" [Maurer]. But Calvin, "That ye may feel His hand to be the nearer for taking vengeance for your crimes: 'He will not do iniquity' by suffering your sins to go unpunished" (De 32:4).
every morning--literally, "morning by morning." The time in the sultry East for dispensing justice.
bring ... to light--publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.
he faileth not--He is continually setting before you samples of His justice, sparing no pains. Compare Is 5:4; 50:4, "he wakeneth morning by morning."
knoweth no shame--The unjust Jews are not shamed by His justice into repentance.
5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.
The just Lord--Why then are ye so unjust?
is in the midst thereof--He retorts on them their own boast, "Is not the Lord among us" (Mi 3:11)? True He is, but it is for another end from what ye think [Calvin]; namely, to lead you by the example of His righteousness to be righteous. Le 19:2, "Ye shall be holy: for I the Lord your God am holy" [Maurer]. But Calvin, "That ye may feel His hand to be the nearer for taking vengeance for your crimes: 'He will not do iniquity' by suffering your sins to go unpunished" (De 32:4).
every morning--literally, "morning by morning." The time in the sultry East for dispensing justice.
bring ... to light--publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.
he faileth not--He is continually setting before you samples of His justice, sparing no pains. Compare Is 5:4; 50:4, "he wakeneth morning by morning."
knoweth no shame--The unjust Jews are not shamed by His justice into repentance.
The Pulpit Commentary
In the midst of this congregation of sinners God is continually manifesting his righteousness; he leaves not himself without witness; and therefore their iniquities are without excuse. The just Lord is in the midst thereof; or, the Lord in the midst of her is righteous (Deu_32:4). His presence was associated with the temple; his moral government was always being manifested. He would not be "just" if he left sinners unpunished. Every morning; Hebrew," in the morning, in the morning." The phrase is rightly explained in our version (comp. Exo_16:21; Psa_87:5). Doth he bring his judgment to light. His prophets proclaim his perfect justice; his judgments on the heathen manifest it (Zep_3:8; Hos_6:5). It is not from ignorance of the Law that the people sin. He faileth not; or, it faileth not; Vulgate, non abscoudetur. God never ceases thus to act; or, his justice is clear as (lay. But the unjust knoweth no shame. In spite of this hourly manifestation of God's justice, and the enactments of the Law so well known, the perverse nation will not amend its ways, feels no shame at its backslidings (Jer_3:3; Jer_6:15). The Septuagint Version, according to the Vatican manuscript, is curious here, and in the latter part somewhat like St. Matthew's rendering of Isa_42:3, Καὶ οὐκ ἔγνω ἀδικίαν ἐν ἀπαιτήσει, καί οὐκ εἰς νεῖκος ἀδικίαν (comp. Mat_12:20), which Jerome translates, "Nescit iniquitatem in exactione, nec insempiternum injustitiam," and explains, "When God exacts from every man the sum he has committed to him, he will not be unjust, nor allow injustice to prevail."
In the midst of this congregation of sinners God is continually manifesting his righteousness; he leaves not himself without witness; and therefore their iniquities are without excuse. The just Lord is in the midst thereof; or, the Lord in the midst of her is righteous (Deu_32:4). His presence was associated with the temple; his moral government was always being manifested. He would not be "just" if he left sinners unpunished. Every morning; Hebrew," in the morning, in the morning." The phrase is rightly explained in our version (comp. Exo_16:21; Psa_87:5). Doth he bring his judgment to light. His prophets proclaim his perfect justice; his judgments on the heathen manifest it (Zep_3:8; Hos_6:5). It is not from ignorance of the Law that the people sin. He faileth not; or, it faileth not; Vulgate, non abscoudetur. God never ceases thus to act; or, his justice is clear as (lay. But the unjust knoweth no shame. In spite of this hourly manifestation of God's justice, and the enactments of the Law so well known, the perverse nation will not amend its ways, feels no shame at its backslidings (Jer_3:3; Jer_6:15). The Septuagint Version, according to the Vatican manuscript, is curious here, and in the latter part somewhat like St. Matthew's rendering of Isa_42:3, Καὶ οὐκ ἔγνω ἀδικίαν ἐν ἀπαιτήσει, καί οὐκ εἰς νεῖκος ἀδικίαν (comp. Mat_12:20), which Jerome translates, "Nescit iniquitatem in exactione, nec insempiternum injustitiam," and explains, "When God exacts from every man the sum he has committed to him, he will not be unjust, nor allow injustice to prevail."
6I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.
The Pulpit Commentary
§ 7. Obdurate and blinded as nations are, these extreme measures are the only way left to secure salvation for Israel and the whole world.
God speaks, showing why he has sent these judgments. I have cut off the nations. The reference is to facts well known to the hearers (though not specified here); such as the rain of Pentapolis, the destruction of the Canaanites, the defeat of the Chaldeans in Hezekiah's time, the conquest of cities and countries by the Assyrians, and the devastation of Israel itself. Their towers are desolate. Their towers (see note on Zep_1:16), in which they trusted for defence, are overthrown and lie in ruins. Others translate, "street corners," where people most do congregate. Streets; perhaps, roads; signifying the open country. So Keil. None inhabitant (comp. Jer_4:7).
§ 7. Obdurate and blinded as nations are, these extreme measures are the only way left to secure salvation for Israel and the whole world.
God speaks, showing why he has sent these judgments. I have cut off the nations. The reference is to facts well known to the hearers (though not specified here); such as the rain of Pentapolis, the destruction of the Canaanites, the defeat of the Chaldeans in Hezekiah's time, the conquest of cities and countries by the Assyrians, and the devastation of Israel itself. Their towers are desolate. Their towers (see note on Zep_1:16), in which they trusted for defence, are overthrown and lie in ruins. Others translate, "street corners," where people most do congregate. Streets; perhaps, roads; signifying the open country. So Keil. None inhabitant (comp. Jer_4:7).
7I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.
The Pulpit Commentary
Taught by such examples, the Jews might have learned to repent and amend their ways. I said. God represents himself as reasoning as a man would reason. Surely thou wilt fear me; Septuagint, "only fear me." This is the one condition for salvation. Or, according to our version, Judah must learn experience from my threats and visitations, and return unto me. Thou wilt.; receive instruction; Septuagint, "receive ye discipline," accept the correction and learn the lesson which it is meant to teach (Pro_24:32). Their (her) dwelling. Jerusalem or Judaea. The temple is never called the dwelling place of the people. This sudden change of person is very common in the prophets. Howsoever I punished them; rather, according to all that I appointed concerning her. God had ordained certain punishment for Jerusalem if she reformed not. The Anglican Version means that God would never cut them off wholly, however severely he might chastise them. The Hebrew will not carry this; nor are the Greek and Latin Versions quite correct. Septuagint, Οὐ μὴ ἐξολοθρευθῆτε ἐξ ὀφθαλμῶν αὐτῆς πάντα δοα ἐξεδίκησα ἐπ αὐτήν, "And ye shall not be cut off from the face thereof for all the punishment that I inflicted upon it;" Vulgate, Propter omnia in quibus visitavi earn. But they rose early. Warning, reproof, and chastisement were expended in vain; the people only gave themselves up more ardently to their evil doings. "To rise early to do a thing" is a phrase used to signify the acting with zeal and full purpose (comp. Jer_7:13, Jer_7:25; Jer_11:7, etc.). Corrupted all their doings. Like the inhabitants of the earth before the Flood (Corinthians 6:12; comp. Psa_14:1). The Septuagint rendering is peculiar, ̓Ετοι μάζου ὄρθισον ἔφθαρται πᾶσα ἡ ἐπιφυλλὶς αὐτῶν "Prepare thyself, rise early, all their produce is spoiled." St. Jerome, moralizing on this, adds, "Nisi praeparati fuerimus, non nobis orietur sol justitiae. Orto autem sole, omnes racemi de vinea Sodomorum dissipantur et pereunt; ut non solum grandes botri, sed etiam quod parvum esse videbatur in nobis, Christi lucerna radiante dispereat."
Taught by such examples, the Jews might have learned to repent and amend their ways. I said. God represents himself as reasoning as a man would reason. Surely thou wilt fear me; Septuagint, "only fear me." This is the one condition for salvation. Or, according to our version, Judah must learn experience from my threats and visitations, and return unto me. Thou wilt.; receive instruction; Septuagint, "receive ye discipline," accept the correction and learn the lesson which it is meant to teach (Pro_24:32). Their (her) dwelling. Jerusalem or Judaea. The temple is never called the dwelling place of the people. This sudden change of person is very common in the prophets. Howsoever I punished them; rather, according to all that I appointed concerning her. God had ordained certain punishment for Jerusalem if she reformed not. The Anglican Version means that God would never cut them off wholly, however severely he might chastise them. The Hebrew will not carry this; nor are the Greek and Latin Versions quite correct. Septuagint, Οὐ μὴ ἐξολοθρευθῆτε ἐξ ὀφθαλμῶν αὐτῆς πάντα δοα ἐξεδίκησα ἐπ αὐτήν, "And ye shall not be cut off from the face thereof for all the punishment that I inflicted upon it;" Vulgate, Propter omnia in quibus visitavi earn. But they rose early. Warning, reproof, and chastisement were expended in vain; the people only gave themselves up more ardently to their evil doings. "To rise early to do a thing" is a phrase used to signify the acting with zeal and full purpose (comp. Jer_7:13, Jer_7:25; Jer_11:7, etc.). Corrupted all their doings. Like the inhabitants of the earth before the Flood (Corinthians 6:12; comp. Psa_14:1). The Septuagint rendering is peculiar, ̓Ετοι μάζου ὄρθισον ἔφθαρται πᾶσα ἡ ἐπιφυλλὶς αὐτῶν "Prepare thyself, rise early, all their produce is spoiled." St. Jerome, moralizing on this, adds, "Nisi praeparati fuerimus, non nobis orietur sol justitiae. Orto autem sole, omnes racemi de vinea Sodomorum dissipantur et pereunt; ut non solum grandes botri, sed etiam quod parvum esse videbatur in nobis, Christi lucerna radiante dispereat."
8Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.
Jamieson-Fausset-Brown
8. wait ye upon me--Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Is 30:18-33; where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. Calvin erroneously makes this verse an address to the ungodly; and so Maurer, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.
until the day--that is, waiting for the day (Ha 2:3).
rise up to the prey--like a savage beast rising from his lair, greedy for the prey (compare Mt 24:28). Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare Job 16:8; Mal 3:5). Jehovah being in this view witness, accuser, and judge. English Version is better (compare Is 33:23).
gather the nations--against Jerusalem (Zec 14:2), to pour out His indignation upon them there (Joe 3:2; Zec 12:2, 3).
8. wait ye upon me--Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Is 30:18-33; where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. Calvin erroneously makes this verse an address to the ungodly; and so Maurer, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.
until the day--that is, waiting for the day (Ha 2:3).
rise up to the prey--like a savage beast rising from his lair, greedy for the prey (compare Mt 24:28). Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare Job 16:8; Mal 3:5). Jehovah being in this view witness, accuser, and judge. English Version is better (compare Is 33:23).
gather the nations--against Jerusalem (Zec 14:2), to pour out His indignation upon them there (Joe 3:2; Zec 12:2, 3).
The Pulpit Commentary
Therefore. Because of the outrage done to God's "long suffering," he must needs punish. Wait ye upon me; wait ye for me. The exhortation is addressed to the pious among the Jews, as in Zep_2:3, and is used in a good sense (Psa_33:20; Isa_8:17), urging them not to despair, but to be patient under the affliction, in the assured hope of salvation. The same expression is used in Hab_2:3. I rise up to the prey. This is a phrase denoting effort and the effecting of some great object. Jehovah seizes the prey when the nations, roused by judgment inflicted, are converted unto him (Isa_53:12; Psa_68:18). The LXX; pointing the last word differently (עד), renders, εἰς ἡμέραν ἀναστάσεώς μου εἰς μαρτύριον: "until the day of my rising up for testimony." Jerome, "In die resurrectionis meae in futurum." The Fathers interpreted this of the times of Messiah — some, of Christ's resurrection from the dead; some, of his rising up to divide the spoil. But such interpretations are Mien from the intention of the passage, however allowable as glosses. For my determination is; literally, my judgment (mishpat) is. My justice is displayed, as Hab_2:5. The word, according to Keil, never means, "decree" or "decision." That I may assemble the kingdoms. Not for utter extermination, but to bring them to a better mind (Isa_26:9; Joe_3:11, etc.). Fire of my jealousy (Zep_1:18). God will allow no rival anywhere (Nah_1:2). This is the reason of the severity and universality of the judgment The Masorites note that this ' the only verse in the Bible which contains the whole Hebrew alphabet.
Therefore. Because of the outrage done to God's "long suffering," he must needs punish. Wait ye upon me; wait ye for me. The exhortation is addressed to the pious among the Jews, as in Zep_2:3, and is used in a good sense (Psa_33:20; Isa_8:17), urging them not to despair, but to be patient under the affliction, in the assured hope of salvation. The same expression is used in Hab_2:3. I rise up to the prey. This is a phrase denoting effort and the effecting of some great object. Jehovah seizes the prey when the nations, roused by judgment inflicted, are converted unto him (Isa_53:12; Psa_68:18). The LXX; pointing the last word differently (עד), renders, εἰς ἡμέραν ἀναστάσεώς μου εἰς μαρτύριον: "until the day of my rising up for testimony." Jerome, "In die resurrectionis meae in futurum." The Fathers interpreted this of the times of Messiah — some, of Christ's resurrection from the dead; some, of his rising up to divide the spoil. But such interpretations are Mien from the intention of the passage, however allowable as glosses. For my determination is; literally, my judgment (mishpat) is. My justice is displayed, as Hab_2:5. The word, according to Keil, never means, "decree" or "decision." That I may assemble the kingdoms. Not for utter extermination, but to bring them to a better mind (Isa_26:9; Joe_3:11, etc.). Fire of my jealousy (Zep_1:18). God will allow no rival anywhere (Nah_1:2). This is the reason of the severity and universality of the judgment The Masorites note that this ' the only verse in the Bible which contains the whole Hebrew alphabet.
A Pure Language Restored
9For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.
Jamieson-Fausset-Brown
9. For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19).
turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, 1Sa 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Ge 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on Pentecost (Ac 2:6-13). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Is 19:18; Zec 14:9; Ro 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Psa 16:4; Ho 2:17). Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God (Is 6:5-7).
serve him with one consent--literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two (Nu 13:23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [Calvin]. Christ's rule is called a burden (Mt 11:30; Ac 15:28; Re 2:24; compare 2Co 6:14 for the same image).
9. For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19).
turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, 1Sa 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Ge 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on Pentecost (Ac 2:6-13). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Is 19:18; Zec 14:9; Ro 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Psa 16:4; Ho 2:17). Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God (Is 6:5-7).
serve him with one consent--literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two (Nu 13:23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [Calvin]. Christ's rule is called a burden (Mt 11:30; Ac 15:28; Re 2:24; compare 2Co 6:14 for the same image).
The Pulpit Commentary
Part III. PROMISE OF THE CONVERSION OF THE WORLD AND THE HAPPINESS OF ISRAEL.
Zep_3:9, Zep_3:10
§ 1. The heathen shall be converted, and shall help in the restoration of Israel.
Will I turn to the people (peoples) a pure language (lip). When his judgments have done their work, God will bring the heathen to the knowledge of him. He will purify their lips, which have been polluted with the names of idols and the worship offered to false gods (Psa_16:4; Hos_2:17); the confusion of Babel shall be done away, and all shall speak the language of faith in one God. This, of course, points to Messianic times. For "pure lip," the Vulgate has, labium electum; the LXX; by a mistake of a letter (bhedurah for bherurah), γλῶσσαν εἰς γενεὰν αὐτῆς (so. γῆς), "a tongue for her generation." With one consent; literally, with one shoulder; ὑπὸ ζυγὸν ἕνα, "under one yoke"; humero uno (Vulgate). The metaphor implies that all will help to carry the same burden, and to accomplish the same work, bearing the gospel throughout the world, and being all of one mind in the service of Jehovah (Jer_32:39; Isa_19:23, Isa_19:24; Rev_11:15).
Part III. PROMISE OF THE CONVERSION OF THE WORLD AND THE HAPPINESS OF ISRAEL.
Zep_3:9, Zep_3:10
§ 1. The heathen shall be converted, and shall help in the restoration of Israel.
Will I turn to the people (peoples) a pure language (lip). When his judgments have done their work, God will bring the heathen to the knowledge of him. He will purify their lips, which have been polluted with the names of idols and the worship offered to false gods (Psa_16:4; Hos_2:17); the confusion of Babel shall be done away, and all shall speak the language of faith in one God. This, of course, points to Messianic times. For "pure lip," the Vulgate has, labium electum; the LXX; by a mistake of a letter (bhedurah for bherurah), γλῶσσαν εἰς γενεὰν αὐτῆς (so. γῆς), "a tongue for her generation." With one consent; literally, with one shoulder; ὑπὸ ζυγὸν ἕνα, "under one yoke"; humero uno (Vulgate). The metaphor implies that all will help to carry the same burden, and to accomplish the same work, bearing the gospel throughout the world, and being all of one mind in the service of Jehovah (Jer_32:39; Isa_19:23, Isa_19:24; Rev_11:15).
10From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
Jamieson-Fausset-Brown
10. From beyond ... Ethiopia my suppliants--literally, "burners of incense" (compare Psa 141:2; Re 5:8; 8:3, 4). The Israelites are meant, called "the daughter of My dispersed," a Hebrew idiom for My dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Falashas, or "emigrants" (akin to the synonym "Philistine"). These trace their origin to Palestine and profess the Jewish religion. In physical traits they resemble the Arabs. When Bruce was there, they had a Jewish king, Gideon, and his queen, Judith. Probably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored.
shall bring mine offering--that is, the offering that is My right. I prefer, with De Wette and Chaldee Version, making "suppliants" the objective case, not the nominative. The peoples: (Zep 3:8, 9), brought to fear Me by My judgments, "shall bring as Mine offering My suppliants (an appropriate term for the Jews, on whom then there shall have been poured the spirit of supplications, Zec 12:10), the daughter of My dispersed." So Is 66:20, "they shall bring all your brethren for an offering unto the Lord." Compare Horsley's view of Is 18:1, 2, 7. England in this view may be the naval power to restore Israel to Palestine (Is 60:9). The Hebrew for "Ethiopia" is Cush, which may include not only Ethiopia, but also the region of the Tigris and Babylon, where Nimrod, Cush's son (Ge 10:8-12), founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being scattered (1Pe 1:1; 5:13; compare Is 11:11). The restoration under Cyrus of the Jews transported under Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future restoration under Christ.
10. From beyond ... Ethiopia my suppliants--literally, "burners of incense" (compare Psa 141:2; Re 5:8; 8:3, 4). The Israelites are meant, called "the daughter of My dispersed," a Hebrew idiom for My dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Falashas, or "emigrants" (akin to the synonym "Philistine"). These trace their origin to Palestine and profess the Jewish religion. In physical traits they resemble the Arabs. When Bruce was there, they had a Jewish king, Gideon, and his queen, Judith. Probably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored.
shall bring mine offering--that is, the offering that is My right. I prefer, with De Wette and Chaldee Version, making "suppliants" the objective case, not the nominative. The peoples: (Zep 3:8, 9), brought to fear Me by My judgments, "shall bring as Mine offering My suppliants (an appropriate term for the Jews, on whom then there shall have been poured the spirit of supplications, Zec 12:10), the daughter of My dispersed." So Is 66:20, "they shall bring all your brethren for an offering unto the Lord." Compare Horsley's view of Is 18:1, 2, 7. England in this view may be the naval power to restore Israel to Palestine (Is 60:9). The Hebrew for "Ethiopia" is Cush, which may include not only Ethiopia, but also the region of the Tigris and Babylon, where Nimrod, Cush's son (Ge 10:8-12), founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being scattered (1Pe 1:1; 5:13; compare Is 11:11). The restoration under Cyrus of the Jews transported under Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future restoration under Christ.
The Pulpit Commentary
From beyond the rivers of Ethiopia (Cush); i.e. from the distant south, a type of the remotest parts of the world (Zep_2:12). The rivers of Cush (Isa_18:1), are the Nile, the Atbara, and their affluents. My suppliants, even the daughter of my dispersed, shall bring mine offering. From the ends of the earth, the Jews who have continued faithful to Jehovah, and have not lost their nationality among the Gentiles, but have considered themselves as belonging to "the dispersion," shall be again received of the Lord, and bring their oblations unto him. This may be the sense intended: but looking to the thought in Isa_66:20 (where it is said that the Gentiles shall bring the Israelites out of all nations as a meat offering unto the Lord), we had better render the passage as the Revised Version margin, "They shall bring my suppliants, even the daughter of my dispersed, for an offering unto me." The remote Gentiles shall show their faith in God by aiding the Hebrews among them to turn to the Lord; this shall be their offering to the true God, whom they have learned to adore. When they themselves are converted, they shall be evangelists to the Hebrews of the Dispersion. For this work of the Gentiles in converting the Hebrews, Wordsworth compares Son_3:4; Son_8:8, Son_8:9; Isa_61:5, Isa_61:6; Isa_65:18-21. St. Paul speaks to the same effect in Rom_6:1-23. Offering (minehah). The pure meal offering (Mal_1:10,Mal_1:11, where see notes; comp. Rom_15:16; Php_2:17). Dr. Briggs renders, "From beyond the rivers of Gush will be my incense (athar); the daughter of Phut will bring a minchah." This brings out the parallelism. The universal worship of Messianic times is expressed in the ceremonial terms of the old dispensation, but has a very real applicableness to the Christian religion (see note on Mal_1:11).
From beyond the rivers of Ethiopia (Cush); i.e. from the distant south, a type of the remotest parts of the world (Zep_2:12). The rivers of Cush (Isa_18:1), are the Nile, the Atbara, and their affluents. My suppliants, even the daughter of my dispersed, shall bring mine offering. From the ends of the earth, the Jews who have continued faithful to Jehovah, and have not lost their nationality among the Gentiles, but have considered themselves as belonging to "the dispersion," shall be again received of the Lord, and bring their oblations unto him. This may be the sense intended: but looking to the thought in Isa_66:20 (where it is said that the Gentiles shall bring the Israelites out of all nations as a meat offering unto the Lord), we had better render the passage as the Revised Version margin, "They shall bring my suppliants, even the daughter of my dispersed, for an offering unto me." The remote Gentiles shall show their faith in God by aiding the Hebrews among them to turn to the Lord; this shall be their offering to the true God, whom they have learned to adore. When they themselves are converted, they shall be evangelists to the Hebrews of the Dispersion. For this work of the Gentiles in converting the Hebrews, Wordsworth compares Son_3:4; Son_8:8, Son_8:9; Isa_61:5, Isa_61:6; Isa_65:18-21. St. Paul speaks to the same effect in Rom_6:1-23. Offering (minehah). The pure meal offering (Mal_1:10,Mal_1:11, where see notes; comp. Rom_15:16; Php_2:17). Dr. Briggs renders, "From beyond the rivers of Gush will be my incense (athar); the daughter of Phut will bring a minchah." This brings out the parallelism. The universal worship of Messianic times is expressed in the ceremonial terms of the old dispensation, but has a very real applicableness to the Christian religion (see note on Mal_1:11).
11In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.
Jamieson-Fausset-Brown
11. shalt thou not be ashamed--Thou shalt then have no cause to be ashamed; for I will then take away out of the midst of thee those who by their sins gave thee cause for shame (Zep 3:7).
them that rejoice in thy pride--those priding themselves on that which thou boastest of, thy temple ("My holy mountain"), thy election as God's people, &c., in the Pharisaic spirit (Jr 7:4; Mi 3:11; Mt 3:9). Compare Jr 13:17, "mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit (Zep 3:12; Is 66:2, 10).
11. shalt thou not be ashamed--Thou shalt then have no cause to be ashamed; for I will then take away out of the midst of thee those who by their sins gave thee cause for shame (Zep 3:7).
them that rejoice in thy pride--those priding themselves on that which thou boastest of, thy temple ("My holy mountain"), thy election as God's people, &c., in the Pharisaic spirit (Jr 7:4; Mi 3:11; Mt 3:9). Compare Jr 13:17, "mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit (Zep 3:12; Is 66:2, 10).
The Pulpit Commentary
§ 2. Israel, restored to God's .favour, shall be cleansed and sanctified.
In that day. When the Lord rises to seize the prey (Zep_3:8), when the Gentiles are converted, and Judah returns to her obedience. Shalt thou not be ashamed for all thy doings. God addresses Israel repentant and converted, and assures her that she shall not have to reproach herself any more, or to blush for her iniquities, because God blots them out, or because she sins no more as she has done. And the great help to this improvement is the abolition of the cause and incitement to sin. I will take away out of the midst of thee them that rejoice in thy pride (thy proud triumphers, Isa_13:3). God will cut off all those who gloried in their temporal prosperity without thought of God, who in the pride of their heart walked as they pleased, deeming themselves accountable to no one, subject to no law. Such shall no longer be found in the holy nation. Haughty because of (in) my holy mountain; i.e. in the temple (Isa_11:9). They shall no longer exult in the exclusiveness of their privileges, or feel a vain glorious confidence in their own election, or the sanctity of their temple or its provision of worship. The Gentiles should be admitted to the covenant, and share in their privileges. Here we see adumbrated the nature of the Christian Church, an organized body no longer local, insulated, but Catholic — a spiritual temple open to all belieVerses
§ 2. Israel, restored to God's .favour, shall be cleansed and sanctified.
In that day. When the Lord rises to seize the prey (Zep_3:8), when the Gentiles are converted, and Judah returns to her obedience. Shalt thou not be ashamed for all thy doings. God addresses Israel repentant and converted, and assures her that she shall not have to reproach herself any more, or to blush for her iniquities, because God blots them out, or because she sins no more as she has done. And the great help to this improvement is the abolition of the cause and incitement to sin. I will take away out of the midst of thee them that rejoice in thy pride (thy proud triumphers, Isa_13:3). God will cut off all those who gloried in their temporal prosperity without thought of God, who in the pride of their heart walked as they pleased, deeming themselves accountable to no one, subject to no law. Such shall no longer be found in the holy nation. Haughty because of (in) my holy mountain; i.e. in the temple (Isa_11:9). They shall no longer exult in the exclusiveness of their privileges, or feel a vain glorious confidence in their own election, or the sanctity of their temple or its provision of worship. The Gentiles should be admitted to the covenant, and share in their privileges. Here we see adumbrated the nature of the Christian Church, an organized body no longer local, insulated, but Catholic — a spiritual temple open to all belieVerses
12I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
Jamieson-Fausset-Brown
12. afflicted ... they shall trust in ... Lord--the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Is 14:32; Zec 11:11).
12. afflicted ... they shall trust in ... Lord--the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Is 14:32; Zec 11:11).
The Pulpit Commentary
A further characteristic of Messiah's kingdom is here unfolded. No worldly pomp or splendour shall be found in it; its members are not proud, conceited, self-reliant. I will also leave in the midst of thee. I will leave over, as a remnant saved in the judgment (camp. Rom_9:27; Mic_2:12, and the note there). An afflicted and poor people. The two epithets and elsewhere joined together (Job_34:28; Isa_26:6) to express the feeling of patience under affliction and inability to help one's self by one's own efforts. The spirit signified is just the contrary of the haughty, complacent, self-satisfied temper previously mentioned (1Co_1:26; Jas_2:5). They shall trust in the Name of the Lord. All self-confidence shall be abolished, and the religion of the remnant shall be characterized by quiet trust in God.
A further characteristic of Messiah's kingdom is here unfolded. No worldly pomp or splendour shall be found in it; its members are not proud, conceited, self-reliant. I will also leave in the midst of thee. I will leave over, as a remnant saved in the judgment (camp. Rom_9:27; Mic_2:12, and the note there). An afflicted and poor people. The two epithets and elsewhere joined together (Job_34:28; Isa_26:6) to express the feeling of patience under affliction and inability to help one's self by one's own efforts. The spirit signified is just the contrary of the haughty, complacent, self-satisfied temper previously mentioned (1Co_1:26; Jas_2:5). They shall trust in the Name of the Lord. All self-confidence shall be abolished, and the religion of the remnant shall be characterized by quiet trust in God.
13The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.
Jamieson-Fausset-Brown
13. nor speak lies--worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.
none shall make them afraid--either foreign foe, or unjust prince (Zep 3:3), prophet, or priest (Zep 3:4).
13. nor speak lies--worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.
none shall make them afraid--either foreign foe, or unjust prince (Zep 3:3), prophet, or priest (Zep 3:4).
The Pulpit Commentary
The remnant of Israel (see note on Zep_3:12). Though they claim no worldly eminence, the true Israelites shall be conspicuous for spiritual graces. Shall not do iniquity. Their acts shall be just and holy; their daily conduct such as becomes the children of God's election (Lev_19:2; 1Jn_3:9). Nor speak lies. There shall be no lying prophets there, and all fraud and double-dealing shall be abolished. The proof of their righteous conduct is found in the favour of the Lord and the security in which they shall live. For they shall feed, etc. The remnant is compared to a "little fleck" (Luk_12:32), of which the Lord is the Shepherd (comp. Mic_7:14). The blessing is that promised to Israel in the Law if she kept the commandments (Lev_26:5, Lev_26:6).
Vers 14-20
§ 3. Israel shall be cam forted and largely blessed by the presence of Jehovah and exalted to honour in the eyes of all the world.
The remnant of Israel (see note on Zep_3:12). Though they claim no worldly eminence, the true Israelites shall be conspicuous for spiritual graces. Shall not do iniquity. Their acts shall be just and holy; their daily conduct such as becomes the children of God's election (Lev_19:2; 1Jn_3:9). Nor speak lies. There shall be no lying prophets there, and all fraud and double-dealing shall be abolished. The proof of their righteous conduct is found in the favour of the Lord and the security in which they shall live. For they shall feed, etc. The remnant is compared to a "little fleck" (Luk_12:32), of which the Lord is the Shepherd (comp. Mic_7:14). The blessing is that promised to Israel in the Law if she kept the commandments (Lev_26:5, Lev_26:6).
Vers 14-20
§ 3. Israel shall be cam forted and largely blessed by the presence of Jehovah and exalted to honour in the eyes of all the world.
Sing, O Daughter of Zion
14Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.
Jamieson-Fausset-Brown
14. The prophet in mental vision sees the joyful day of Zion present, and bids her rejoice at it.
14. The prophet in mental vision sees the joyful day of Zion present, and bids her rejoice at it.
The Pulpit Commentary
in view of the coming blessing, the prophet bursts forth in exultation, yet with a vein of prophecy running through all the canticle. After the late denunciation of woe and judgment, he soothes the faithful with the promise of the grace and peace which the time of Messiah shall bring. Sing, O daughter of Zion (Isa_1:8; Zec_2:1-13 :14; Zec_9:9). He calls on the restored remnant of Judah to show its joy by outward tokens. O Israel. All the tribes are to unite in praising God. This is one of the passages where "Israel" is supposed to have been written by mistake for "Jerusalem." So Jer_23:6. The LXX. gives, θύγατερ Ἱερουσαλήμ, "daughter of Jerusalem" (see note on Zec_1:19). The prophet enjoins a triple note of exultation in order to confirm the universal joy.
in view of the coming blessing, the prophet bursts forth in exultation, yet with a vein of prophecy running through all the canticle. After the late denunciation of woe and judgment, he soothes the faithful with the promise of the grace and peace which the time of Messiah shall bring. Sing, O daughter of Zion (Isa_1:8; Zec_2:1-13 :14; Zec_9:9). He calls on the restored remnant of Judah to show its joy by outward tokens. O Israel. All the tribes are to unite in praising God. This is one of the passages where "Israel" is supposed to have been written by mistake for "Jerusalem." So Jer_23:6. The LXX. gives, θύγατερ Ἱερουσαλήμ, "daughter of Jerusalem" (see note on Zec_1:19). The prophet enjoins a triple note of exultation in order to confirm the universal joy.
★15The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more.
Jamieson-Fausset-Brown
15. The cause for joy: "The Lord hath taken away thy judgments," namely, those sent by Him upon thee. After the taking away of sin (Zep 3:13) follows the taking away of trouble. When the cause is removed, the effect will cease. Happiness follows in the wake of holiness.
the Lord is in the midst of thee--Though He seemed to desert thee for a time, He is now present as thy safeguard (Zep 3:17).
not see evil any more--Thou shalt not experience it (Jr 5:12; 44:17).
15. The cause for joy: "The Lord hath taken away thy judgments," namely, those sent by Him upon thee. After the taking away of sin (Zep 3:13) follows the taking away of trouble. When the cause is removed, the effect will cease. Happiness follows in the wake of holiness.
the Lord is in the midst of thee--Though He seemed to desert thee for a time, He is now present as thy safeguard (Zep 3:17).
not see evil any more--Thou shalt not experience it (Jr 5:12; 44:17).
The Pulpit Commentary
In this and following verses the prop. hot gives the reasons why Zion should rejoice. Thy judgments. The chastisements inflicted on thee in judgment, rendered necessary by thy iniquity (Eze_5:8). These God has removed; this is the first ground for rejoicing. Septuagint, τὰ ἀδικήματα σου, "thine iniquities." When God removes the punishments, he forgives the sin. He hath cast out (cleared quite away) thine enemy. The enemies who executed the judgment are utterly dispersed. The King of Israel, even the Lord, is in the midst of thee (Oba_1:21). The theocracy is restored. Under the judgments which fell upon Israel, Jehovah seemed to have left his people; now he is in the midst of them as their icing (Isa_12:6; Isa_52:7; Hos_11:9). The perpetual presence of Christ in the Church is here adumbrated. Thou shalt not see evil any more. So the Septuagint. Another reading adopted by Jerome is, "Thou shalt not fear." In view of the following verse, this seems rather tautological. With God in their midst, the people shall see, i.e. experience (Jer_5:12), no evil (Rev_21:3,Rev_21:4).
In this and following verses the prop. hot gives the reasons why Zion should rejoice. Thy judgments. The chastisements inflicted on thee in judgment, rendered necessary by thy iniquity (Eze_5:8). These God has removed; this is the first ground for rejoicing. Septuagint, τὰ ἀδικήματα σου, "thine iniquities." When God removes the punishments, he forgives the sin. He hath cast out (cleared quite away) thine enemy. The enemies who executed the judgment are utterly dispersed. The King of Israel, even the Lord, is in the midst of thee (Oba_1:21). The theocracy is restored. Under the judgments which fell upon Israel, Jehovah seemed to have left his people; now he is in the midst of them as their icing (Isa_12:6; Isa_52:7; Hos_11:9). The perpetual presence of Christ in the Church is here adumbrated. Thou shalt not see evil any more. So the Septuagint. Another reading adopted by Jerome is, "Thou shalt not fear." In view of the following verse, this seems rather tautological. With God in their midst, the people shall see, i.e. experience (Jer_5:12), no evil (Rev_21:3,Rev_21:4).
16In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.
Jamieson-Fausset-Brown
16. Let not thine hands be slack--(He 12:12). Do not faint in the work of the Lord.
16. Let not thine hands be slack--(He 12:12). Do not faint in the work of the Lord.
The Pulpit Commentary
It shall be said. So obvious to all men shall be the happy and secure, position of Zion under God's favour and rule, that they shall join in bidding her east away fear and exult in the Divine protection. Fear thou not (comp. Mat_14:27; Mat_28:5, Mat_28:10; Luk_12:7, Luk_12:32). And to Zion. Probably vocative, O Zion. Let not thine hands be slack. Be not despairing or faint hearted, but work with energy and confidence (comp. Isa_13:7; Heb_12:12); or the sentence may be rendered, "Jerusalem will be called Fear not, and Zion, Let not thine hands be slack." In this case we may compare the names Hephzibah and Beulah given to Jerusalem (Isa_62:4), and Jehovah-Tsidkenu (Jer_33:16).
It shall be said. So obvious to all men shall be the happy and secure, position of Zion under God's favour and rule, that they shall join in bidding her east away fear and exult in the Divine protection. Fear thou not (comp. Mat_14:27; Mat_28:5, Mat_28:10; Luk_12:7, Luk_12:32). And to Zion. Probably vocative, O Zion. Let not thine hands be slack. Be not despairing or faint hearted, but work with energy and confidence (comp. Isa_13:7; Heb_12:12); or the sentence may be rendered, "Jerusalem will be called Fear not, and Zion, Let not thine hands be slack." In this case we may compare the names Hephzibah and Beulah given to Jerusalem (Isa_62:4), and Jehovah-Tsidkenu (Jer_33:16).
The LORD Thy God in the Midst of Thee Is Mighty
★17The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.
Jamieson-Fausset-Brown
17. he will rest in his love--content with it as His supreme delight (compare Lu 15:7, 10) [Calvin], (Is 62:5; 65:19). Or, He shall be silent, namely as to thy faults, not imputing them to thee [Maurer] (Psa 32:2; Eze 33:16). I prefer explaining it of that calm silent joy in the possession of the object of one's love, too great for words to express: just as God after the six days of creation rested with silent satisfaction in His work, for "behold it was very good" (Ge 1:31; 2:2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing."
17. he will rest in his love--content with it as His supreme delight (compare Lu 15:7, 10) [Calvin], (Is 62:5; 65:19). Or, He shall be silent, namely as to thy faults, not imputing them to thee [Maurer] (Psa 32:2; Eze 33:16). I prefer explaining it of that calm silent joy in the possession of the object of one's love, too great for words to express: just as God after the six days of creation rested with silent satisfaction in His work, for "behold it was very good" (Ge 1:31; 2:2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing."
The Pulpit Commentary
In the midst of thee; better, is in the midst of thee (see note on Zep_3:15). Is mighty; he will says; rather, a Mighty One who will save; LXX; ̓Ο δυνατὸς σώσει σε, "The Mighty One shall save thee." This is the real ground of confidence: the Lord wills their salvation. He will rejoice over thee with joy, now that thy iniquity is purged, and thou art united again to him, as a chaste and comely bride (Isa_52:5; Jer_32:41; Hos_2:19). He will rest (Hebrew, be silent) in his love. This is a human expression, denoting that perfect love which needs no outward demonstration. For the very greatness of his love God rests, as it were, in quiet enjoyment of it. Some take it to mean that in his love for his people he is silent about, makes no mention of, past sins; but this seems less suitable, as this clause is merely an expansion of the preceding one. The Septuagint and Syriac Versions render, "He will renew thee in his love;" and Ewald has proposed to alter the present reading to, "He will do a new thing." But there is no sufficient reason for making the change. With singing. Again he gives to his ineffable love outward expression. The LXX. paraphrases accurately, "He will rejoice over thee with delight as on a day of festival" (Isa_65:19).
In the midst of thee; better, is in the midst of thee (see note on Zep_3:15). Is mighty; he will says; rather, a Mighty One who will save; LXX; ̓Ο δυνατὸς σώσει σε, "The Mighty One shall save thee." This is the real ground of confidence: the Lord wills their salvation. He will rejoice over thee with joy, now that thy iniquity is purged, and thou art united again to him, as a chaste and comely bride (Isa_52:5; Jer_32:41; Hos_2:19). He will rest (Hebrew, be silent) in his love. This is a human expression, denoting that perfect love which needs no outward demonstration. For the very greatness of his love God rests, as it were, in quiet enjoyment of it. Some take it to mean that in his love for his people he is silent about, makes no mention of, past sins; but this seems less suitable, as this clause is merely an expansion of the preceding one. The Septuagint and Syriac Versions render, "He will renew thee in his love;" and Ewald has proposed to alter the present reading to, "He will do a new thing." But there is no sufficient reason for making the change. With singing. Again he gives to his ineffable love outward expression. The LXX. paraphrases accurately, "He will rejoice over thee with delight as on a day of festival" (Isa_65:19).
18I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.
Jamieson-Fausset-Brown
18. sorrowful for the solemn assembly--pining after the solemn assembly which they cannot celebrate in exile (La 1:4; 2:6).
who are of thee--that is, of thy true citizens; and whom therefore I will restore.
to whom the reproach of it was a burden--that is, to whom thy reproach ("the reproach of My people," Mi 6:16; their ignominious captivity) was a burden. "Of it" is put of thee, as the person is often changed. Those who shared in the burden of reproach which fell on My people. Compare Is 25:8, "the rebuke of His people shall He take away from off all the earth."
18. sorrowful for the solemn assembly--pining after the solemn assembly which they cannot celebrate in exile (La 1:4; 2:6).
who are of thee--that is, of thy true citizens; and whom therefore I will restore.
to whom the reproach of it was a burden--that is, to whom thy reproach ("the reproach of My people," Mi 6:16; their ignominious captivity) was a burden. "Of it" is put of thee, as the person is often changed. Those who shared in the burden of reproach which fell on My people. Compare Is 25:8, "the rebuke of His people shall He take away from off all the earth."
The Pulpit Commentary
The love which God feels he shows in action. He cares for the exiled and dispersed, and will gather them again and comfort them for all their sorrows. I will gather them that are sorrowful for the solemn assembly; or, far removed from the solemn, assembly. Those who grieve because by their exile from the Holy Land they are debarred from duly attending the periodical festivals, these God will restore, and enable them again to participate in the sacred feasts. The above version and explanation are undoubtedly right, as the Latin Version is certainly wrong, Nugas, qui a lege recesserant, congregabo; that is, the light and fickle persons, who have estranged themselves from the Law, God will reclaim, and join them to the congregation of the true Israel; and this, quia ex te erant, for their origin's sake, because they are descendants of the chosen people. Who are of thee; they are of thee, O Zion. These are the true Israelites; this is why they mourn for the cessation of the festivals, and why they shall be restored to the Holy Land. To whom the reproach of it was a burden; i.e. who felt the desolation of Zion and the reproaches uttered against her by enemies (Psa_137:1-9.) as a burden grievous to be borne. The Vulgate has, Ut non ultra habeas super eis opprobrium; i.e. "That they may be no more a disgrace to thee;" the LXX. reads somewhat differently, Οὐαὶ τίς ἔλαβεν ἐπ αὐτὴν ὀνειδισμόν; "Alas! who took up a reproach against her?"
The love which God feels he shows in action. He cares for the exiled and dispersed, and will gather them again and comfort them for all their sorrows. I will gather them that are sorrowful for the solemn assembly; or, far removed from the solemn, assembly. Those who grieve because by their exile from the Holy Land they are debarred from duly attending the periodical festivals, these God will restore, and enable them again to participate in the sacred feasts. The above version and explanation are undoubtedly right, as the Latin Version is certainly wrong, Nugas, qui a lege recesserant, congregabo; that is, the light and fickle persons, who have estranged themselves from the Law, God will reclaim, and join them to the congregation of the true Israel; and this, quia ex te erant, for their origin's sake, because they are descendants of the chosen people. Who are of thee; they are of thee, O Zion. These are the true Israelites; this is why they mourn for the cessation of the festivals, and why they shall be restored to the Holy Land. To whom the reproach of it was a burden; i.e. who felt the desolation of Zion and the reproaches uttered against her by enemies (Psa_137:1-9.) as a burden grievous to be borne. The Vulgate has, Ut non ultra habeas super eis opprobrium; i.e. "That they may be no more a disgrace to thee;" the LXX. reads somewhat differently, Οὐαὶ τίς ἔλαβεν ἐπ αὐτὴν ὀνειδισμόν; "Alas! who took up a reproach against her?"
19Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.
Jamieson-Fausset-Brown
19. undo--Maurer translates, "I will deal with," that is, as they deserve. Compare Eze 23:25, where the Hebrew is similarly translated. The destruction of Israel's foes precedes Israel's restoration (Is 66:15, 16).
her that halteth--all that are helpless. Their weakness will be no barrier in the way of My restoring them. So in Psa 35:15, Margin, "halting" is used for adversity. Also Eze 34:16; Mi 4:6, 7.
I will get them praise, &c.--literally, "I will make them (to become) a praise and a name," &c.
shame--(Eze 34:29).
19. undo--Maurer translates, "I will deal with," that is, as they deserve. Compare Eze 23:25, where the Hebrew is similarly translated. The destruction of Israel's foes precedes Israel's restoration (Is 66:15, 16).
her that halteth--all that are helpless. Their weakness will be no barrier in the way of My restoring them. So in Psa 35:15, Margin, "halting" is used for adversity. Also Eze 34:16; Mi 4:6, 7.
I will get them praise, &c.--literally, "I will make them (to become) a praise and a name," &c.
shame--(Eze 34:29).
The Pulpit Commentary
I will undo all that afflict thee; I will deal with in punishment (Jer_18:23); Vulgate, "I will slay." The restoration of Israel is preceded by the destruction of the enemies of God and the Church. Septuagint, Ποιῶ ἐν σοὶ ἕνεκέν σου ἐν τῷ καιρῷ ἐκείνῳ λέγει Κύριος, "Dominus dicet ad Sion, Ecce, ego faciam in te propter te, id est, faciam ultionem tuam" (St. Jerome). Her that halteth (Mic_4:6). The afflicted of Israel, here compared to a lame and footsore flock of sheep. Septuagint, τὴν ἐκπεπιεσμένην, "pressed," like grapes or olives, to extract the juice. Her that was driven out. The exiled and dispersed. I will get them praise and fame; I will make them to be a praise and a name. This is in accordance with the promise in Deu_26:19. In every land where they have been put to shame; literally, in every land of their shame. The scene of their shame should be the scene of their glorification. The prophet does not consider that the restored theocracy shall be confined to the geographical limits of the Holy Land; he looks to its dissemination throughout the world. Wide as the dispersion itself shall be the diffusion of the knowledge of Goal and the admiration of his doings towards Israel (comp. Zep_2:11; Zep_3:9; Eze_20:41; Eze_28:25; Zec_8:23).
I will undo all that afflict thee; I will deal with in punishment (Jer_18:23); Vulgate, "I will slay." The restoration of Israel is preceded by the destruction of the enemies of God and the Church. Septuagint, Ποιῶ ἐν σοὶ ἕνεκέν σου ἐν τῷ καιρῷ ἐκείνῳ λέγει Κύριος, "Dominus dicet ad Sion, Ecce, ego faciam in te propter te, id est, faciam ultionem tuam" (St. Jerome). Her that halteth (Mic_4:6). The afflicted of Israel, here compared to a lame and footsore flock of sheep. Septuagint, τὴν ἐκπεπιεσμένην, "pressed," like grapes or olives, to extract the juice. Her that was driven out. The exiled and dispersed. I will get them praise and fame; I will make them to be a praise and a name. This is in accordance with the promise in Deu_26:19. In every land where they have been put to shame; literally, in every land of their shame. The scene of their shame should be the scene of their glorification. The prophet does not consider that the restored theocracy shall be confined to the geographical limits of the Holy Land; he looks to its dissemination throughout the world. Wide as the dispersion itself shall be the diffusion of the knowledge of Goal and the admiration of his doings towards Israel (comp. Zep_2:11; Zep_3:9; Eze_20:41; Eze_28:25; Zec_8:23).
20At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.
Jamieson-Fausset-Brown
20. make you a name ... praise--make you to become celebrated and praised.
turn back your captivity--bring back your captives [Maurer]. The Hebrew is plural, "captivities"; to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed.
before your eyes--Incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe it for joy, but the testimony of your own eyes shall convince you of the delightful reality (compare Lu 24:41).
20. make you a name ... praise--make you to become celebrated and praised.
turn back your captivity--bring back your captives [Maurer]. The Hebrew is plural, "captivities"; to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed.
before your eyes--Incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe it for joy, but the testimony of your own eyes shall convince you of the delightful reality (compare Lu 24:41).
The Pulpit Commentary
Will I bring you again (in). He repeats the promise with some slight verbal changes. I will lead you like a flock to the pastures of Zion. People; peoples. When I turn back your captivity; i.e. when God brings them all home into the spiritual Zion from which they were long exiled (but see note on Zep_2:7; and comp. Hos_6:11; Amo_9:14). Before your eyes. Most certainly and evidently, so that what they hoped for they shall plainly see (Deu_1:30; Deu_30:3, etc.; Isa_52:8, Isa_52:10). Saith the Lord. All this shall assuredly come to pass, for the mouth of the Lord hath spoken it. In the prophet's eye the restoration from captivity and the times of Messiah are synchronous, or the former is so closely connected in idea with the latter that he speaks of both under one set of terms, applying the same imagery to both.
Will I bring you again (in). He repeats the promise with some slight verbal changes. I will lead you like a flock to the pastures of Zion. People; peoples. When I turn back your captivity; i.e. when God brings them all home into the spiritual Zion from which they were long exiled (but see note on Zep_2:7; and comp. Hos_6:11; Amo_9:14). Before your eyes. Most certainly and evidently, so that what they hoped for they shall plainly see (Deu_1:30; Deu_30:3, etc.; Isa_52:8, Isa_52:10). Saith the Lord. All this shall assuredly come to pass, for the mouth of the Lord hath spoken it. In the prophet's eye the restoration from captivity and the times of Messiah are synchronous, or the former is so closely connected in idea with the latter that he speaks of both under one set of terms, applying the same imagery to both.
THE HOLY BIBLE
Zephaniah
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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