ZEPHANIAH – CHAPTER 3

Verses 1-7:

Moral State Of Jerusalem In Zephaniah’s Time

Verse 1 announces a “woe” upon a filthy, polluting, and oppressing city, which seems to be the city of Jerusalem, as further described verses 2-7. Some, however see this as a restatement of doom on Ninevah. She was as an harlot or prostitute, an immodest, an immoral woman, Mat 1:19.

Verse 2 explains that the woe came, or was to come, because she neither obeyed the voice nor received correction that had been committed to her in the Law and the Prophets. The instructions of the Lord had been given both by the Law and by many chastening warnings from true prophets; Yet this city’s people did not believe in or trust the Lord. Nor did she draw near to Him in the times of her chastening, Psa 2:12; Jer 5:3; Deu 4:7.

Verse 3 charges that Jerusalem’s princes or royal nobles were like flesh-tearing lions against the poor, even of her own people, Micah ch. 3; Pro 28:15; Eze 19:2; Nah 2:12. And her judges, who should have shown mercy in judgment, are described as voracious and insatiable flesh tearing night beasts who desire to go for the kill undercover, in the shadows or dark hours of the night, because their judgments were evil, Hab 1:6-8; Joh 3:19-21; Jer 5:6; Hab 1:8.

Verse 4 further charges that her prophets are light or fickle and treacherous, unstable and untrustworthy apostates, Jer 23:32. And her priests have polluted the sanctuary, doing violence toward the very law of the Lord they were anointed to uphold. They desecrated the temple and her worship, making everything common and profane, as popularity seekers, rather than Divine servants, Eze 22:26; Jer 23:32; 2Ti 4:3-5.

Verse 5 reminds that the Lord of hosts is in their midst, in the city of Jerusalem. He will execute no judgment lawlessly, nor without mercy. He is described as executing judgment righteously, early in the morning, not under the hidden canopy of darkness, in the night; He fails not in all his judgment to do right. Deu 32:4. But the unjust prophets, priests, princes, and judges in His city of peace, knew no shame, recognized no shame in their carnal, covetous deeds. or showed no penitence or conversion from their ways, Joh 3:19-21: Pro 1:22-30.

Verse 6 reminds these Jerusalem leaders that the Lord had cut off (judged the nations), so that their towers or fortifications were laid waste, and none traveled the once busy streets. They were now without inhabitants. Should this not be an object lesson to His own people of Jerusalem and Judea, to turn them back to obedience and respect for His laws? 1Co 10:11-12.

Verse 7 recounts God’s saying to Himself, (reflecting the purpose for which He had sent judgments upon the lawless heathen nations nearby), “surely thou (Jerusalem) wilt hear, or give heed to me, and receive my instructions, so that your dwellings will not be cut off or totally destroyed,” Lev 26:31-32; Psa 69:25; Mic 3:12. But instead of repenting and heeding His voice His own chosen people had risen up early to have time to do more wickedness in one day, Luk 19:42; Luk 13:35.

Fuente: Garner-Howes Baptist Commentary

The Prophet speaks here again against Jerusalem; for first, the Jews ought ever to have been severely reproved, as they were given to many sins; and secondly, because there was always there some seed which needed consolation: and this has been the way pursued, as we have hitherto seen, by all the Prophets. But we must also bear in mind, that the books now extant were made up of prophetic addresses, that we might understand what was the sum of the doctrine delivered.

The Prophet here makes this charge against the Jews, that they were polluted and become filthy. And he addresses Jerusalem, where the sanctuary was; and it might therefore seem to have been superior to other cities; for God had not in vain chosen that as the place for his worship. But the Prophet shows how empty and fallacious was any boasting of this kind; for the city which God had consecrated for himself had polluted itself with many sins. The Prophet seems to allude to the ancient rites of the law, which, though many, had been prescribed, we know, by God, that the people might observe a holy course of life: for the ceremonies could not of themselves wash away their filth; but the people were instructed by these external things to worship God in a holy and pure manner. As then they often washed themselves with water, and as they carefully observed other rites of outward sanctity, the Prophet derides their hypocrisy, for they did not regard the real design of the ceremonies. Hence he says, that they were polluted, though in appearance they might be deemed the most pure; for they were defiled as to their whole life. (106)

He adds that the city was היונה, eiune; some render it the city of dove, or, a dove; for the word has this meaning: and they take it metaphorically for a foolish and thoughtless city, as we find it to be so understood in Hos 7:11; where Ephraim was said to be a dove, because the people were void of reason and knowledge, and of their own accord exposed themselves to traps and snares. Some then consider this place to have this meaning,—that Jerusalem, which ought to have been wise, was yet wholly fatuitous and foolish. But it may be easily gathered from the context, that the Prophet means another thing, even this,—that Jerusalem was given to plunder and fraud; for the verb ינה, ine, signifies to defraud and to take by force what belongs to another; and it means also to circumvent as well as to plunder. He therefore means no doubt, that Jerusalem was a city full of every kind of iniquity, as he had before called it a polluted city; and then he adds an explanation.

The Prophet in the first verse seems to have in view the two tables of the law. God, we know, requires in the law that his people should be holy; and then he teaches the way of living justly and innocently. Hence when the Prophet called Jerusalem a polluted city, he meant briefly to show that the whole worship of God was there corrupted, and that no regard for true religion flourished there; for the Jews thought that they had performed all their duty to God, when they washed away their filth by water. Such was the extremely foolish notion which they entertained: but we know and they ought to have known that the worship of God is spiritual. He afterwards adds, that the city was rapacious, under which term he includes every kind of injustice.

It follows, She heard not the voice, she received not correction. The Prophet now explains and defines what the pollution was of which he had spoken: for true religion begins with teachableness; when we submit to God and to his word, it is really to enter on the work of worshipping him aright. But when heavenly truth is despised, though men may toil much in outward rites, yet their impiety discovers itself by their contumacy, inasmuch as they suffer not themselves to be ruled by God’s authority. Hence the Prophet shows, that whatever the Jews thought of their purity at Jerusalem, it was nothing but filth and pollution. He says, that they were unteachable, because they did not hear the Prophets sent to them by God.

This ought to be carefully noticed; for without this beginning many torment themselves in the work of serving God, and do nothing, because obedience is better than sacrifice. If, then, we wish our efforts to be approved by God, we must begin with faith; for except the word of God obtains credit with us, whatever we may offer to him are mere human inventions. It is, in the second place, added, that they did not receive correction; and this was no superfluous addition. For when God sees that we are not submissive, and that we do not willingly come to him when he calls us, he strengthens his instruction by chastisements. He allures us at first to himself, he employs kind and gentle invitations; but when he sees us delaying, or even going back, he begins to treat us more roughly and more severely: for teaching without the goads of reproof would have no effect. But when God teaches and reproves in vain, it then appears that our disposition is wicked and perverse. So the Prophet intended here to show the wickedness of his people as extreme, by saying, that they heard not the voice nor received correction; as though he had said, that the wickedness of his people was unhealable, for they not only rejected the doctrine of salvation, when offered, but also obstinately rejected all warnings, and would not bear any correction.

But we must bear in mind, that the Prophet had to do with that holy people whom God had chosen as his peculiar treasure. There is therefore no reason why those who profess the name of Christians at this day should exempt themselves from this condemnation; for our condition is not better than the condition of that people. Jerusalem was in an especial manner, as we have already said, the sanctuary, as it were, of God: and yet we see how severely the Prophet reproves Jerusalem and all its inhabitants. We have no cause to flatter ourselves, except we willingly submit to God, and suffer ourselves to be ruled by his word, and except we also patiently bear correction, when his teaching takes no suitable effect, and when there is need of sharp goads to stimulate us.

He afterwards adds, that it did not trust in the Lord, nor draw nigh to its God. The Prophet discovers here more clearly the spring of impiety—that Jerusalem placed not the hope of salvation in God alone; for from hence flowed all the mass of evils which prevailed; because if we inquire how it is that men burn with avarice, why they are insatiable, and why they wantonly defraud and plunder one another, we shall find the cause to be this—that they trust not in God. Rightly then does the Prophet mention this here, among other pollutions at Jerusalem, as the chief—that it did not put its trust in God. The same also is the cause and origin of all superstitions; for if men felt assured that God alone is enough for them, they would not follow here and there their own inventions. We hence see that unbelief is not only the mother of all the evil deeds by which men willfully wrong and injure one another, but that it is also the cause of all superstitions.

He says, in the last place, that it did not draw nigh to God. The Prophet no doubt charges the Jews that they willfully departed from God when he was nigh them; yea, that they wholly alienated themselves from him, while he was ready to cherish them, as it were, in his own bosom. This is indeed a sin common to all who seek not God; but Jerusalem sinned far more grievously, because she would not draw nigh to God, by whom she saw that she was sought. For why was the law given, why was adoption vouchsafed, and in short, why had they the various ordinances of religion, except that they might join themselves to God? ‘And now Israel,’ said Moses, ‘what does the Lord thy God require of thee, except to cleave to him?’ God thus intended his law to be, as it were, a sacred bond of union between him and the Jews. Now when they wandered here and there, that they might not be united to him, it was a diabolical madness. Hence the Prophet here does not only accuse the Jews of not seeking God, but of withdrawing themselves from him; and thus they were ungovernable. The Lord sought to tame them; but they were like wild beasts. It now follows—

(106) The first word, [ מוראה ], is rendered “rebellions” by Newcome and Henderson. The Vulgate is nearly the same, “ provocatrix —provoking.” The verb is [ מרא ], once in Hiphil in Job 39:8; and to take it to be the same with [ מרה ], to rebel, is gratuitous. The context in Job shows its idea to be that of raising up or swelling; and Parkhurst very properly renders the participle here, swelling, arrogant, insolent; and this notion entirely corresponds with the character given of the city in the next verse; being arrogant, it did “not hear the voice” of God. The verse may be rendered thus —

Woe to the arrogant and polluted, The city, which is an oppressor!

Then follows a specification as to her conduct,—

She has not hearkened to the voice, She has not received instruction; In Jehovah has she not trusted, To her God has she not drawn nigh.

To “obey the voice,” as given in our version and by Newcome, is not quite correct; she was too arrogant even to hear or attend to the voice. “Correction,” as in our version, and by Calvin, is rendered “instruction” by Newcome and Henderson; for [ מוסר ] has often this meaning. The Septuagint have παιδαιαν— discipline. But the same phrase occurs in verse 7, where the word necessarily means instruction, by way of warning, communicated by the example of others.— Ed.

Fuente: Calvin’s Complete Commentary

ZEPHANIAHOR THE IMPENDING JUDGMENT AND APOCALYPSE

Zep 1:1 to Zep 3:19

A RECENT writer says, The Book of Zephaniah is one of the most difficult in the prophetic canon. And then he proceeds to show that its text is damaged, that it has unusual grammatical forms and phrases; its date difficult; and it is probably corrupted by interpolations, etc! On the contrary, we believe the Book of Zephaniah presents fewer problems than almost any other of the Minor Prophets. No man reading it but will be impressed with the remarkable unity and harmony of the composition, the splendid dignity of the style, the accurate predictions of impending judgments, and the clear Apocalyptic vision vouchsafed to the author.

His family history, and the time of his writing, are as plainly stated as the Prophets pen could write them. The Word of the Lord which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah, is the marvelous introduction. In that single phrase we have the unmistakable claim of inspiration, The Word of the Lord. The Prophet is not dealing in original productions, but passing on Divinely given sentences, Which came unto Zephaniah. He is not telling what visions others have had, or what heavenly words others have heard; he is reporting information at first hand; he is saying, God has spoken to me, and that directly. He is declaring his office of Prophet, As God spake to Isaiah, to Jeremiah, and to Ezekiel, and to Hosea, and to Obadiah, and others so God has spoken to me. And if you want to know who I am, he adds, I am the fourth generation from Hizkiah, the king. My father was Cushi, his father Gedaliah, Gedaliahs father was Amariah, and Amariah was the son of Hizkiah. I belong to a royal household. How marvelous! Let us remark, in passing, that God despises all our little paper-partitions of society. Two lessons ago we were speaking of Micah, the Morashthitethe villager, the man of whose family nothing was known; who boasted no royal blood, but confessed himself to belong to the common peopleand he was Gods Prophet! God is not shut up to the rich when He wants to select a Prophet. Today we deal with Zephaniah, Gods Prophetthe descendant of a king. God is not shut up to the houses of the poor, when He wants to raise up for Himself a spokesman. And, lest the critics to come should dislocate Zephaniahs utterance and by processes of reasoning as strange as specious, set Zephaniah in an age to which he did not belong, he writes, These things belong to the days of Josiah, king of Judah and forever fixes the date definitelythe time of that good kings adminstration, between the years 642 and 611 B. C.

Now that we know whence this man received his message, what his name was, to what house he belonged, and in what period of the worlds history he wrote, let us pass on to consider his message. It opens with

THE JUDGMENT OF JUDEA

I will utterly consume all things from off the land, saith the Lord.

I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from off the land, saith the Lord.

I will also stretch out Mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham;

And them that are turned back from the Lord; and those that have not sought the Lord, nor enquired for Him.

Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests.

And it shall come to pass in the day of the Lords sacrifice, that I will punish the princes, and the kings children, and all such as are clothed with strange apparel.

In the same day also will I punish all those that leap on the threshold, which fill their masters houses with violence and deceit (Zep 1:2-9).

It is Gods sentence against sin. Nothing else would ever tempt such words from the lips of the Living God. He is not one who delights in anathemas; He is not one who finds pleasure in boasting His power; He is not one who is tempted to hurl His thunderbolts of judgment just because they are subject to His commands. There are some men in the world for whom position is dangerous because they proceed immediately to employ their power in crushing their competitors, or scourging their enemies. There are some men in the world who, if they were put on the police force and felt that they had the city government back of them, would employ a billy on half the men they meet; the innocent are as likely to fall victim to their stroke as are the guilty.

But Jesus Christ, who was the express image of the Father, God incarnate, in the flesh, showed another disposition altogether. You will remember that when Judas came, and with him a great multitude, to take Jesus, and they laid hands on Him,

Behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priests, and smote off his ear.

Then said Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword.

Thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels?

And then, with such power at His command, Christ calls not for a one of them; on the contrary He calmly contains Himself, when He knew that the easiest thing in the world to accomplish was the crushing of His opponents. But with all of His ability at consuming them He struck not a blow, uttered not a sentence of judgment! That is the image of the Father. Sin, and sin alone, brings from Him such sentences as this, I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heavens, etc.

We have not yet learned the meaning of the Apostle when he spoke of the exceeding sinfulness of sin. It is the one thing, and the only thing in all the universe of God that rouses His anger, stirs His wrath, and against which He speaks a consuming sentence. When we realize this, it ought to result in our searching to see if there be any evil way in us. It ought to send us on a heart-investigation to find if one black spot is there. The Mohammedans have the saying, In every human being there are two black spots of sin, and a story to the effect that their great Prophet Mahomet was not originally free from this common lot of man; but an angel was sent to take his heart and squeeze these black drops out of it, and that that was the secret of his holiness and success. That mystical legend contains a lesson men ought to learn, for even the heathen seem to understand that sin is the one thing God will not abide, and against which His sentence is ever sure.

God particularizes the points of their offense. He tells the people of Judah that they are guilty of idolatry, and the neglect of the Lord. He remarks upon the luxury of their princes, and the violence and deceit of their peasants. He calls attention to the prosperity which has fruited in insolence on the part of the people. Baal-worship was in the midst of them. They were also bowing down to the hosts of heaven and swearing by Malcham. The princes, the kings children, were running after the fashions, and the worldlings about them, while the rich filled their houses with violence and deceit.

It has been interesting to me to note that God never executes judgment against people without reviewing for them their offenses. What an exhibition of His perfect justice! One might say, God saw all this; God knew the evil of it all, and if He executed dreadful judgment in silence, He would be justified. No, that is not the part of the Judge! He may know that the man on trial before him is guilty; he may know all the criminal steps which he took in coming to the court; he may know that he deserves severe punishment, but he has no right to sentence him without reviewing the whole crime in the presence of the guilty man, that he may see himself also as he is seen of others. I do not suppose that these people of Judea appreciated to what depths they had fallen until Jehovah exploited their iniquities at the lips of Zephaniah. Satan has a custom of blind-folding his subjects so that as they descend they shall not see just why they are going down, nor yet how rapidly. One of the greatest preachers of the past century remarked, I think that men in evil courses are all like persons who go down winding stairs. The upper stairs hide the lower ones, so that they can see only three or four steps before them. Men go down courses of pleasure and vice and crime, seeing only one or two steps in a whole career. And so each step is a slight one; although the whole of their career may be monstrous there is no one single point of it, clear down to its very last stages that excites their conscience, or raises their fear. * * They are gradually demoralized and carried down. And I seriously question whether all of them know the way by which they came, or the depths to which they have descended. And yet, when at last their monstrous characters call for such a sentence as is here pronounced, God proposes that they shall see themselves as He has seen them, and so He reviews the whole history of their descent, and dwells, in passing, upon the malignant, growing offense. Not that He takes delight in it any more than an affectionate father could find pleasure in the reproof of his prodigal child, but that he must have the condemned understand that He is justified when He speaks and clear when He judges.

But, God also pleads the saving power of repentance.

How like Jehovah that! This Prophet reminds one again of Jonah; through the streets of Nineveh he went, crying, Yet forty days, and Nineveh shall be overthrown. It was the sentence of judgment. There did not seem to be one ray of hope for the redemption of these people; and yet, when Sardanapolus, the king, humbled himself, and sat in ashes, and his people from the greatest to the least of them repented their sin, God saved them. Shall He not do as much for His own elect?

There is no inconsistency in the statement, I will utterly consume all things, and the appeal,

Gather yourselves together, yea, gather together, O nation not desired;

Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you.

Seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lords anger (Zep 2:1-3).

The sentence was passed and that sentence is going to be executed. But God is saying that if any man repent him of his evil deeds and seek righteousness, he shall escape, as Noah escaped when the world was whelmed; and as Lot escaped when Sodom burned as an oven; and as Rahab escaped when Joshua put all Jericho to the edge of the sword; and as the thief on the cross escaped when his brother beside him perished.

Oh, the saving power of repentance! Who is able to measure its meaning? It is little wonder that this was the burden of Johns preaching, Repent ye! It is little wonder that the Son of God Himself repeated the sentence! It is little wonder that every Apostle proved himself a true successor to the Prophet in calling men to the same, for they that repent perish not. And when at last the hour is on for the opening of the sixth seal, and men are livid in the light of the coming judgment, And kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens, and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb, those who have repented of their sins, who have sought the righteousness of which the Prophet speaks, shall be hid in the hollow of Gods all-keeping hand!

But, having finished with Judea, the Prophet now turns his attention to others and speaks of

THE END FOR GODS ENEMIES

Zep 2:4-7

He names them every one. Moab, and Ammon, Ethiopia and Nineveh! There are hours when it is dreadful to hear ones name called! There are moments when to be named is to be doomed! That hour and that moment is come for the people of Gaza, and Ashkelon, and Ashdod, and Ekron. That hour and that moment is come for the inhabitants of the sea coast, and the dwellers in Philistia! That hour and that moment is come for that great city Nineveh, which had heard the sentences of Jonah, and seemed repentant, to return again to grosser sin; which had listened to the anathemas of Nahum, and imagined at last that God did not mean what His Prophets were saying. Zephaniah adds his word, and Nineveh is signaled out, not for sentence, that had been passed before, but for execution for the day of wrath had come. I have an idea that men living in sin indulge the skepticism that God does not know them by name, and with Ingersoll, doubt His ability to count the hairs of ones head, or sit beside every sparrow dying in the street. But, if He call His own by name, as He says, knoweth He not also the wicked? Did you ever think of the first Psalm as an illustration of this thought?

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

But his delight is in the Law of the Lord; and in His Law doth he meditate day and night

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The ungodly are not so: but are like the chaff which the wind driveth away.

Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.

He suits the sentence to the sin. If you will examine the offenses of these nations you will find that every one is reaping whereon he has sown. Those that have rebelled shall be destroyed; those that have worshiped at false shrines shall famish for gods; those that have taken the sword shall perish by the sword, those that have employed their powers for oppression shall be themselves oppressed. It is an interesting thing to run through the Old Testament to see how God has illustrated there the law, Whatsoever a man soweth, that shall he also reap. You remember Haman built a gallows for Mordecai; but Haman hung thereon himself. You will remember that Absalom proposed to dethrone his father, and the very head, ambitious to wear the crown, was lifted up in death on an oak limb. You will remember that Adoni-bezek had seventy kings whose thumbs and great toes he had cut off, crawling about his palace, eating the crumbs that fell from his table. But when Judah went up and the Lord delivered the Canaanites and Perizites into their hands, and they caught Adoni-bezek, the king, they cut off his thumbs and his great toes, and he said, As I have done, so God hath requited me. Whatsoever a man soweth, that shall he also reap.

It seems also clear from this Scripture that the day for sentence against sin is definitely fixed. 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 (Zep 3:8). One does not follow history far before he finds the day of judgment for these nations. And as that prophecy was fulfilled for them, so it will surely come to pass for us. The day of the Lord will reveal all secrets, and the impenitent shall face their sins, and read them in the bright light of His awful presence. I never think along this line without recalling Hawthornes graphic picture of this truth. It is written into The Scarlet Letter. A great wrong has been committed, sin against self, against confidence, against society, and against God, and hence the necessity of keeping it secret. But as time goes on, it burns in his bones, as did the same iniquity destroy David until sleep goes from his eyes, and Arthur Dimmesdale, under the shroud of night, ascends the scaffold erected for the purpose of exposing to shame those who had sinned, and stands there alone, remembering that he had been the cause of the public disgrace of another on that very spot. And, lo, while he waits, Hester and little Pearl pass, and join him, and while the three stand on that awful spot, suddenly a light gleamed far and wide over the night. It was doubtless one of those meteors which night-watchers have often observed, burning out to waste in the atmosphere. So bright was its radiance that it thoroughly illuminated the night between heaven and earth. And then, having described, as only Hawthorne could, the weird aspect of all the earth about them, he adds, And there stood the minister, with his hand over his heart, and Hester Prynne, with the embroidered letter, glittering on her bosom, and little Pearl, herself a symbol, and the connecting link between those two. They stood in the noon of that sudden and solemn splendor as if it were the light that is to reveal all secrets. And who shall speak of that other day when that light itself is on! No pen can picture it! No tongue can tell its solemn awe! Suffice it to say it will be the day of judgment for all such as have rejected God, and delighted themselves in inquity.

How grateful one ought to be that Zephaniah does not conclude with this picture, but passes on to

THE PROPHETS APOCALYPSE

The day of the Lord is prophesied. Let no man tell me that when the day of the Lord is on it will reveal nothing but judgment, and that all will be devoured in the fierceness of Divine anger! It is not so! The Lord has always some faithful men, some pure women, some holy children; and He always will have them. And to the very conclusion of this declaration, all the earth shall be devoured with the fire of My jealousy, He adds, I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the Name of the Lord (Hab 3:8; Hab 3:12). To me, this is a remarkable sentence, and with the majority of the students of this Scripture I believe that it is Apocalyptic, that it refers not alone to that bit of ancient history, but also to that great day of the Lord described by John in Revelation; and to that righteous remnant, known to nearly every Prophet of the Old Testament, and often described in the New; but inasmuch as I have discussed this remnant, on other occasions, I wish to remark only, this time, that God describes them as An afflicted and poor people. Truly, as Joseph Parker remarked, However various the interpretations that may be put upon this sentence it would seem to fall into harmony with the words of the Lord Jesus when He said, The poor always ye have with you.

One never thinks of such persecution as has taken place in Armenia, and of such martyrdom as that to which the Jews of Russia and Poland have lately been subjected, without remembering that the most steadfast faith in God is commonly found with an afflicted and poor people. It might be well, therefore, for those churches which are ambitious to get in the rich and the cultured of earth, those churches which boast their high social standing, and speak so often of the first families of their membership, to remember that the Prophets Apocalypse finds Gods people among the afflicted and poor, and that no little history has already been made in warrant of the Divine Word.

Again, The Prophet puts into the lips of Gods people a song.

Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.

The 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.

In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack (Zep 3:14-16).

No man can believe that this prophecy has been wholly fulfilled. There was a righteous remnant saved in the old day, and restored to Jerusalem, but of them it could not have been said, Thou shall not see evil any more. On the contrary all the prophecies concerning the affliction of Gods ancient people have gone on in literal fulfillment from year to year for centuries, and is going on now.

But, blessed be God, it cannot go on forever. There is coming a time when to these it shall be said, Thou shalt not see evil any more. Just because there is coming a time when the Lord God is going to be in the midst of them, and that in His might, and He will save, and He will rejoice over them with joy, they shall rest in His love, and He will joy over them in singing. There is coming a time when He will save them and gather them that were driven out, a time when He will bring them again and make their name a praise among all the people of the earth, that is the great day of the Lord.

I want to commend the reading of A. J. Gordons book Ecce Venit, and especially the chapter on The Restoration of Israel where he sagely interprets this Scripture, For you know it is true of the New Testament also that Blindness in part is happened to Israel, until the fulness of the Gentiles be come in But already God is showing the approaching end of that time, for did He not say by Jeremiah, concerning this scattered people, I will take you one of a city, and two of a family, and I will bring you to Zion? And He has been about it; and is about it today.

That is only the earnest of that greater gathering to come, concerning which He has spoken, Behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the Children of Israel out of the land of Egypt; but, the Lord liveth, that brought up the Children of Israel from the land of the north, and from all the lands whither He had driven them: and I will bring them again into their land that I gave unto their fathers. The hour is coming, when, according to His own promise [He shall] plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God (Amo 9:15). I like to dwell upon that day; in part because it means salvation for Gods ancient people, but also because it means The day of the Lord for all those who, by faith, have become the children of Abraham. That day Jew and Gentile shall become the brethren indeed, by their acceptance of Jehovah God, and their common faith in His Son Jesus Christ. That day the Church which has waited so long, wondering what will be the end, shall find the literal fulfillment of Zephaniahs words, The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy. It is the great realization of all Christian hope; it is the great consummation of all Christian endeavor; it is the crowning day of Christ; it is the day when those who have suffered with Him shall be invited to sit with Him on His throne; it is the day of which Thomas

Hastings wrote:

Hail to the brightness of Zions glad morning!

Joy to the lands that in darkness have lain!

Hushed be the accents of sorrow and mourning;

Zion in triumph begins her mild reign.

Hail to the brightness of Zions glad morning,

Long by the Prophets of Israel foretold!

Hail to the millions from bondage returning,

Gentiles and Jews the blest vision behold.

Lo I in the desert rich flowers are springing,

Streams ever copious are gliding along;

Loud from the mountain-tops echoes are ringing,

Wastes rise in verdure and mingle in song.

See, from all lands, from the isles of the ocean,

Praise to Jehovah ascending on high;

Fallen are the engines of war and commotion,

Shouts of salvation are rending the sky.

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL NOTES.] Woe] to Jerusalem; others, Nineveh. Filthy] From a word, to straighten oneself; hence, to rebel, to be refractory.

Zep. 3:2. Voice] In law and prophets. Correction] Instruction with manifold chastisements.

Zep. 3:3. Princes] aggravated the evil (cf. Micah 3). Lions] tearing the poor (Pro. 28:15; Eze. 19:2 : Nah. 2:12). Wolves] (cf. Hab. 1:8): voracious and insatiable, who devour all in the night.

Zep. 3:4. Prophets] Light and vainglorious; from a word, to boil over; frivolous in words; brag (Jer. 23:32). Priests] desecrate the temple and distort the law; make everything common (Eze. 22:26).

HOMILETICS

THE GUILTY CITY.Zep. 3:1-4

After threatenings denounced against other nations, God speaks to the Church, denounces Jerusalem for the iniquities done by her. Former means were used in vain. Now the last sentence is uttered. A sinful state will bring a woeful doom.

I. Its inhabitants were ungodly. Its citizens were chosen of God to be a holy people, zealous of good works; but they were stained with corruption and vice.

1. They were deaf to warning. She obeyed not the voice of God in his law and prophets. Remonstrance and appeal were in vain; wise counsel and wholesome reproof were set at nought. They would none of my counsel: they despised all my reproof. Therefore they shall eat of the fruit of their own way, and be filled with their own devices.

2. They refused correction. She received not correction. She was neither disciplined by her own, nor the sufferings of others. Humbled by force and not in spirit, men kick and rebel; like an untractable child under the rod, they increase their own chastisement. Correction is grievous unto him that forsaketh the way.

3. They hardened themselves in wickedness. Obstinate in sin, they were given up to filthiness and infamy.

(1) They were rebellious. Woe to her that is refractory (filthy).

(2) They were defiled. Polluted within, notwithstanding ceremonial purity without.

(3) They were oppressive. The oppressing city. Rebellion begets inward defilement before God, and cruelty to man. Hence

(4) They provoked God to anger. Woe to her! The infinite patience of God may be exhausted, and he may become weary in correcting for sin. Why should ye be stricken any more? (Isa. 1:5).

II. Its rulers were unjust. The leaders, civil and religious, who should have been a protection and a praise, were cruel and ferocious.

1. The princes were cruel. Her princes within her are roaring lions. Terrifying inferiors and devouring the poor who had no helper.

2. The judges were corrupt. Her judges are evening wolves. Instead of defending the innocent and redressing the wrong, they were most greedy and rapacious. They were no check to the insolence and rapacity of the nobles; but like wild beasts driven by famine, they left not a bone of their evening prey for the hunger of the morning. They gnaw not the bones till the morrow.

3. The prophets were unfaithful. Her prophets were light and treacherous persons.

(1) In their words they were light and frivolous, without truth and stability in their teaching. Insolent speech and empty boasting characterized their ministry.

(2) In their life they were treacherous and inconsistent. They evinced not that gravity and humility which become the messengers of God; trifled with most serious subjects; declared their own thoughts to be the truth of God, and apostatized from him to whom they should have witnessed.
3. The priests were polluted. Her priests have polluted the sanctuary.

(1) They committed sacrilege; polluted the temple and its services. They encouraged others, in a bold and carnal spirit, to profane that which was holy, and turn to their own use that which should be consecrated to God.

(2) They violated law. They have done violence to the law. They openly strained or secretly wrested it in forms of violence. By craft and gloss they perverted its function, and became a type of all who transgress the commandment of God and make it of none effect by their traditions (Mat. 15:6; Mat. 23:23). Thus were all classes of society, high and low, accused of guilt and exposed to judgment. Mere power and outward sanctity will never save a people. They must be under the fear of God, accept his correction, or they will be denounced with woe.

KEEPING FROM GOD.Zep. 3:3

God is the source of our happiness, the satisfaction of our hearts, and the end of our being. What, then, the condition of those who draw not near to God? These words may be said concerning

I. The wicked generally. Sin separates from God, creates enmity against him. The wicked, through the pride of their countenance, will not seek God. God is not in their thoughts nor supreme in their life. They stand at a distance, will not approach God; but say, Depart from us, we desire not the knowledge of thy ways.

II. Some afflicted people. Jerusalem was heavily afflicted, but stubborn. The end of affliction is not answered in the case of many. Like Asa, they ask counsel of physicians and not God. They murmur, repine, and rebel against him. They draw not near to God in his providential dealings with them. It lightens the stroke, said one, to draw near to him who handles the rod. I would run into the arms of Christ, if he stood with a drawn sword in his hand, said Luther. It is good for me to draw near to God.

III. Some professing Christians. Instead of walking with God, they live afar off. The sanctuary and the prayer-meeting are forsaken, the Bible neglected, and the back is turned from God. In a letter to Matthew Henry, his mother says, I write a line or two to remind you to keep in with God by solemn, secret daily prayer.

The soul in audience with its God is heaven.

HOMILETIC HINTS AND SUGGESTIONS

Zep. 3:1-2. Corruption.

1. Its nature. Towards God, in herself, towards man, she is wholly turned to evil, not in passing acts but in her abiding state. She is known only by what she has become, and what has been done for her in vain. She is rebellious, and so had had the law; defiled, and so had been cleansed; and therefore her state is the more hopeless [Pusey].

2. Its source. Contempt of the word. Law and punishment, invitation and promise, failed. She obeyed not the voice.

3. Its manifestation. Unbelief in threatenings and promises leads to settled hatred. If a man despise the word of God, then the next thing is that he refuses all amendment, because he is well pleased with himself, and imagines everything which is in him good. And this is the climax of perversion of the life from God [Lange].

4. Its consequence. She drew not near to her God. No change effected in life and heart. Distance from God not merely as a natural fact, but as a penal consequence. Drew not nigh in repentance, faith, and love; stood away until too late to come. The way of destruction begins with obstinacy against God, says one; then comes pollution by vice; finally, the destruction of conscience, which becomes manifest in open acts of violence and crime. The fourfold sin. Disobedience, obstinacy, atheism, and final impenitence. Take heed lest any of you be hardened through the deceitfulness of sin.

Zep. 3:4. Pollution.

1. in the persons;
2. in the things. The priests were polluted themselves, and made the sacrifices of the Lord to be abhorred. Polluted her sanctuary, lit. holiness, and so holy rites, persons (Ezr. 8:28), things, places (as the sanctuary), sacrifices. All these they polluted, being themselves pollutedfirst themselves then the holy things which they handled, handling them as they ought not; carelessly and irreverently, not as ordained by God; turning them to their own use and self-indulgence [Pusey]. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean (Eze. 22:26; Mal. 2:8).

ILLUSTRATIONS TO CHAPTER 3

Zep. 3:1. Polluted. Sinful corruption is a poison so subtle, that it pierces into all the powers of the soul; so contagions, that it infects all the actions; so obstinate, that only omnipotent grace can heal it [Dr. Bates].

Zep. 3:2. Instruction. The end of learning is to know God, and out of that knowledge to love and imitate him. That it may please thee to give to all thy people increase of grace to hear meekly thy word, to receive it with pure affection, and bring forth the fruits of the Spirit [Litany]. Near to her God. The essence of all wickedness is forsaking God [Nichols].

Zep. 3:3. Avarice is insatiable, and is always pushing on for more [LEstrange].

Fancy, and pride, seek things at vast expense,
Which relish not to reason, nor to sense. [Pope.]

Zep. 3:4. Treacherous. There is no love among Christians, cries the man destitute of true charity. Zeal has vanished, exclaims the idle talker. O for more consistency! groans out the hypocrite. We want more vital godliness, protests the false pretender. As in the old legend, the wolf preached against sheep-stealing, so very many hunt down those sins in others which they gladly shelter in themselves [Spurgeon].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

CHAPTER XXII

COMFORT AND CONSOLATION

REAFFIRMATION OF JUDGEMENT . . . Zep. 3:1-8

RV . . . Woe to her that is rebellious and polluted! to the oppressing city! She obeyed not the voice; she received not correction; she trusted not in Jehovah; she drew not near to her God. Her princes in the midst of her are roaring lions; her judges are evening wolves; they leave nothing till the morrow. Her prophets are light and treacherous persons; her priests have profaned the sanctuary, they have done violence to the law. Jehovah in the midst of her is righteous; he will not do iniquity; every morning doth he bring his justice to light, he faileth not; but the unjust knoweth no shame. I have cut off nations; their battlements are desolate; I have made their streets waste, so that none passeth by; their cities are destroyed so that there is no man, so that there is no inhabitant. I said, Only fear thou me; receive correction; so her dwelling shall not be cut off, according to all that I have appointed concerning her: but they rose early and corrupted all their doings. Therefore wait ye for me, saith Jehovah, 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 jealously,
LXX . . . Alas the glorious and ransomed city. The dove hearkened not to the voice; she received not correction; she trusted not in the Lord, and she drew not near to her God. Her princes within her were as roaring lions, her judges as the wolves of Arabia; they remained not till the morrow. Her prophets are light and scornful men: her priests profane the holy things, and sinfully transgress the law. But the just Lord is in the midst of her, and he will never do an unjust thing: morning by morning he will bring out his judgement to the light, and it is not hidden, and he knows not injustice by extortion, nor injustice in strife. I have brought down the proud with destruction; their corners are destroyed: I will make their ways completely waste, so that none shall go through: their cities are come to an end, by reason of no man living or dwelling in them. I said, But do ye fear.me, and receive instruction, and ye shall not be cut off from the face of the land for all the vengeance I have brought upon her; prepare thou, rise early: all their produce is spoilt. Therefore wait upon me, saith the Lord, until the day when I rise up for a witness: because my judgement shall be on the gatherings of the nations, to draw to me kings, to pour out upon them all my fierce anger: for the whole earth shall be consumed with the fire of my jealousy.

COMMENTS

In chapters Zep. 1:2 to Zep. 2:3, social sin and injustice are hardly noted. In the section before us, Zephaniah briefly but emphatically indicates that it is social injustice, such as that spelled out by Micah, Amos and Isaiah, for which Israel will be led captive. This supreme sin, mans inhumanity to man, is the inevitable consequence of the false religion dealt with in Zephaniahs first two chapters.

HER THAT IS REBELLIOUS . . . Zep. 3:1

Jerusalem is not named, but is obviously intended. Her rebellion against Jehovah worship has caused her social pollution. The oppression of the have nots by the haves is the consequence of the religious syncretism of the haves.
The-twentieth century nonsense that it doesnt make any difference what he believes so long as he is sincere is proven erroneous in the history of Judahs punishment. The social evil in America today is in large measure the result of the same sort of religious non-commitment that brought about the downfall of Judah. No culture can remain just and equitable that does not have a certain moral and spiritual base. The social inequity resulting from a lack of religious certainty is the dry rot which destroys civilizations. Mere lip service to Jehovah is not enough.

OBEYED NOT . . . RECEIVED NOT . . . TRUSTED NOT . . . DREW NOT . . . Zep. 3:2

The prophets charge of rebellion against Jerusalem is spelled out in verse two. Four failures have brought her to the brink of destruction. First, she obeyed not the voice of God. Heb. 1:1 tells of God speaking to the fathers in the prophets. Their voice was His voice. His people did not obey.

Moreover, when God sent other prophets to correct her failure to hear, Jerusalem (the spiritual center of Judah) did not recieve the correction, This stiff-necked attitude compounded to sin and pushed the nation farther down the slopes toward disaster.

She trusted not Jehovah. This would seem, in light of the first two charges, to be self-evident. No one really trusts God who does not heed His spokesmen. The prophet, in this third indictment, calls attention to Judahs alliances with foreign powers. Rather than trust Jehovahs might for her national security, Jerusalem aligned herself with the Assyrian-Egyptian power block in the struggle with Babylon. She would find herself on the losing side. America, whose currency bears the inscription in God we trust, seems unable to learn this lesson.

The final charge against Judah is that she drew not near to God. Instead, she sought Baal: The failure of Judah was not passive merely. She not only failed to hear and trust, she actively sought false gods.

HER PRINCES . . . HER JUDGES . . .HER PROPHETS . . . HER PRIESTS . . . Zep. 3:3-4

These verses are reminiscent of Michas denunciation of the various influential classes in the culture of the people. Her princes, i.e., those who held political authority over the people, are roaring lions. They as Satan, go about seeking whom they may devour. (cp. Ezekiel 25:27)

Her judges are as wolves in the evening. Wolves feed at night, beginning at dusk and by morning there is little left of their victims. So with the common people who are at the mercy of corrupt courts. A corrupt judicial is ever the companion of an evil executive.

Her prophets are light and treacherous persons. These, more than any other, must answer for Judahs corrupt religion. As Micah accused them, they preached what their wealthy listeners wanted to hear rather than thundering forth Gods truth. They proclaimed the imaginings of their own minds rather, than Gods Word. A dangerous parallel could be drawn here by comparing the practice of these prophets to the modern preacher of topical sermons who neglects the expository treatment of Gods Word.

Her priests have profaned the sanctuary. The present day American church-goer, with his blase attitude toward things sacred cannot appreciate the seriousness of this offense. One of the functions of the priests of Levi was to guard the sanctity of the Holy Place. The priests to whom Zephaniah writes have become so worldly-minded, so tolerant of false religion, they are no longer concerned for the sacredness of the temple. (cp. Eze. 22:26) They perverted the law to suit their own advantage while practicing a narrow legalism generally. They had forgotten the dramatic lesson of Uzzah who was struck dead for placing unclean hands on the sacred ark. (2Sa. 6:7)

JEHOVAH IN THE MIDST . . . Zep. 3:5

God has not left His people. In the midst of rebellion and injustice. He is faithful to the covenant. He has not been turned aside from His purpose by the unfaithfulness of the people.

Every morning He brings justice to light . . . The worship of Baal began with greeting him at dawn in the rising sun. At this very hour when the peoples unfaithfulness reached its daily pinnacle, Jehovah brings justice to light. His moral standards and His righteousness are as reliable, and more so than the rising of the sun. But the people refuse to see.

The unjust knoweth no shame. Even the constancy of Jehovah in the midst of their unfaithfulness does not shame them. They are unmoved in their pursuit of unrighteousness and error.

I HAVE CUT OFF THE NATIONS . . . Zep. 3:6

Gods righteous judgements are not limited alone to Judah. The prophet has already listed the sentences of God against the surrounding Gentiles. It is God, not Zephaniah, who has cut off the nations. The desolation and ruin of those named in the previous chapter are not the result of Jewish nationalism but of Gods universal judgement.
The archives of history are filled with the records of those nations cut down by Gods righteous judgement because knowing God, they glorified Him not as God . . . (Rom. 1:21) Judah had but to look north to Israel to remember how true this is and how certain are Gods judgements.

ONLY FEAR THOU ME . . . Zep. 3:7

God still speaks through Zephaniah. He calls the Hebrews back to the rudimentary beginning of wisdom. (cp. Pro. 9:10)

Paul, quoting Psalm after Psalm, will prove that all social evil such as that against which the prophets spoke are the result of failure to fear God. He will list lack of righteousness, and understanding, failure to seek God, turning aside from His purpose, failure to do good, all spiritual uncleanness, deceitful speech, cursing and bitterness, war and destruction and misery and the futile search for peace as the consequences of not fearing Him. (cf. Roman Zep. 3:9-18)

One can only shudder today at the church member whose twisted misinformation about Gods love has led him to a contemptuous familiarity which does not believe one should, or must fear Jehovah.
Gods plea through Zephaniah is only fear me. Only . . . just . . . please! A deep and genuine fear of God will bring about the correction of the evil against which judgement must otherwise come

BUT THEY ROSE.EARLY AND CORRUPTED . . .

Despite Gods plea to fear Him, the people ignored His plea and rose up early to greet the sun god. In so doing, they paved the way for all other corruption.

UNTIL THE DAY . . . Zep. 3:8

Here Zephaniah returns to the theme struck in Zep. 1:14. The great Day of Jehovah is again called to mind as the decisive day on which He will gather the nations before Him in wrath.

The meek . . . those who are humble before God (Zep. 2:3) . . . are called to wait for that day when He will prey upon His enemies. In that day when Jehovahs wrath is poured out to devour the earth with fire (cp. 2Pe. 3:7) the meek shall inherit the new earth.

The idea of destruction by fire in relations to Gods judgement is fairly distributed throughout the Bible. Joel spoke of a time which would be revealed in blood and fire and vapor of smoke (Joe. 2:30). Psa. 50:3 depicts Gods coming in company with a devouring fire. Isaiah wrote of similar phenomena. (Isa. 29:6; Isa. 30:30; Isa. 66:15-16) We have heard Nahum speak of the hills burning and the earth burning in His presence. (Nah. 1:5-6) Malachi will tell us of the day of the Lord burning as an oven.

We are something less than wise not to fear Him!

Those nations found guilty in Jehovahs court of justice will feel the fiery fierceness of fire that is to devour the adversary. (Heb. 10:27)

This gathering need not be seen as taking place in Jerusalem. There is no Biblical proof for the tradition that the final judgement will take place in the Kidron valley. The idea is that all nations simultaneously and universally are judged by God. His righteousness will flow across the earth as the fiery lava of a volcano consuming all that stand in the way of His covenant purpose.

Chapter XXIIQuestions

Comfort and Consolation

1.

The sin for which Judah will be led captive is ________________ sin.

2.

Social sin is inevitably the result of ________________.

3.

Though not specifically named in Zep. 3:1, ________________ is obviously intended by Her that is rebellious.

4.

In light of Zephaniahs pronouncement of judgement against social evil which results from false religion, discuss the statement it doesnt make any difference what one believes, so long as he is sincere.

5.

According to Zep. 3:2, four failures have brought her to the brink of destruction. They are: (1) ________________, (2) ________________, (3) ________________, and (4) ________________.

6.

Zephaniah condemns four classes of cultural leaders in Judah. They are: (1) ________________, (2) ________________, (3) ________________ and (4) ________________.

7.

The ________________ ________________ is the beginning of wisdom.

8.

Should a Christian fear God? Explain.

9.

What is meant (Zep. 3:7) by rose early and corrupted?

10.

Why is Gods wrath poured out in human history?

11.

What is meant by turn? (Zep. 3:9)

12.

Pure Language is evidence of ________________.

13.

In Zep. 3:10 Ethiopia represents ______________.

14.

Is the idea of universal salvation found in the Old Testament? Discuss.

15.

What is meant by in that day? (Zep. 3:11)

16.

The closing verses of Zephaniah are in contrast to ________________.

17.

Who are the daughter of Zion . . . the daughter of Israel . . . the daughter of Jerusalem (Zep. 3:14)?

18.

Discuss the Messianic significance of the closing verses of Zephaniah.

19.

Discuss God will delight in His people.

20.

Discuss a praise and a name. (Zep. 3:19-20)

Fuente: College Press Bible Study Textbook Series

III.

(1-4) The prophet denounces the corruption and moral obduracy which characterise all classes in Jerusalem. This denunciation comes in with startling abruptness. The prophet does not even name the object of his reproof. The literal rendering is, Woe, rebellious and polluted, thou oppressive city!

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

WOE UPON THE POLLUTED CITY OF JERUSALEM, Zep 3:1-7.

In Zep 3:1, the prophet turns once more to Jerusalem, “the rebellious and unclean, the city of oppression.” He strikes the same notes as in chapter i, only here he emphasizes almost exclusively moral and social vices. Her princes are thieves, her prophets “bold jugglers instead of God’s witnesses,” her priests profane the sanctuary (1-4). Jehovah has done all he could to win the city back to purity, but in vain; her inhabitants “corrupted all their doings” (5-7).

Woe Introduces not only a threat, but also a lament, prompted by sorrow and compassion.

Filthy Better, R.V., “rebellious,” that is, against Jehovah.

Polluted By the heathenish religious practices condemned in Zep 1:4-6, as well as by the acts of violence and bloodshed described in Zep 1:8-9, and Zep 3:3-7.

Oppressing Not other cities. Within the city itself the poor and weak were being oppressed by the strong and powerful. A more forceful rendering would be, “Woe, rebellious and polluted! city of oppression!”

Zep 3:2-4 explain the epithets in Zep 3:1; Zep 3:2 explains “rebellious.” Jerusalem’s rebellion against Jehovah manifested itself under four aspects: (1)

She obeyed not the voice The voice of Jehovah as it spoke through the prophets (see on Amo 2:11-12). (2)

She received not correction Margin, “instruction.” If the marginal translation is correct this clause is practically equivalent to the preceding. It is more likely, however, that the prophet is thinking of instruction given by means of chastisements, such as are described, for example, in Amo 4:6-11, or Isa 9:8-21. The two clauses are found together again in Jer 7:28. (3)

She trusted not in Jehovah The original is more forceful, Jehovah standing at the head: “In Jehovah she did not trust.” Instead, she trusted in Assyria (2Ki 16:7-9) or in Egypt (Isa 30:31). Compare also the constant complaint of Hosea (see p. 19f.). (4)

She drew not near to her God In spirit and truth, as she should have done in view of the covenant relation existing between Jehovah and Israel (compare the refrain in Amo 4:6-11, “but ye did not return unto me”). Their worship was mere form, and not a true approach to Jehovah.

Zep 3:3-4 explain “polluted” and “oppressing” (Zep 3:1). The corruption is widespread. Political and ecclesiastical leaders are equally guilty (compare Mic 3:9-11).

Princes See on Hos 3:4.

Roaring lions Seeking whom they might devour (compare Eze 19:1-3; 1Pe 5:8).

Judges The men in judicial positions, whose duty it was to guard the rights of others; instead, they devour all like wild beasts.

Evening wolves See on Hab 1:8. In both passages LXX. reads erroneously “wolves of Arabia.” Wolves may be less powerful than lions, but they are equally greedy and bloodthirsty.

They gnaw not the bones till the morrow R.V., “they leave nothing till the morrow.” The meaning of the verb is uncertain. Another translation has been suggested, “that have not gnawed a bone in (=since) morning”; as a result they are hungry and ferocious in the evening. The form of the verb is in favor of the last translation, but the preposition before “morning” cannot mean “since.” The translation “leave” is supported by some of the ancient versions, but it can be had from the Hebrew only in a roundabout way. The translation “gnaw the bones” assumes, not without reason, that the verb is a denominative form of a noun “bone.” The verb occurs only three times in the Old Testament in Num 24:8; Eze 23:34, and here. The passage in Ezekiel is thought to be corrupt, therefore it is of little value in determining the meaning of the verb. In Numbers it means “to gnaw” (a bone, but the noun is added); it is quite natural, therefore, to give the verb the same meaning in this passage, and this A.V. does. Schwally, unable to see any sense in the clause as it stands at present, omits the negative and reads, “they do gnaw bones till morning”; that is, all night long they go about devouring everything that comes in their way. The negative might easily have slipped in from Zep 3:2, but if Schwally is right the imperfect would be expected in Hebrew instead of the perfect. It seems better to retain the negative. The prophet refers to the judges as evening wolves; they are ravenous, tearing everything that comes in their way. In the light of this statement “to gnaw bones until morning” would be practically equivalent to “to spend all night in devouring the prey.” What the prophet means to say is that they are too greedy to do this; they do not leave anything until morning, but devour all at one time. The translations of the ancients may be explained as attempts to present smoother readings.

The expression is undoubtedly awkward, but the interpretation given is that favored by the present Hebrew text, which may, however, be in disorder.

The religious leaders are no better.

Her prophets The false prophets (see on Mic 3:7), not men like Zephaniah.

Light Vainglorious and boastful; LXX., “carried by the wind” bags of wind. “The figure is that of the boiling over of water, and the word characterizes the prophets as vaporers, extravagant and arrogant in their own imaginations and conceits, their minds lacking the restraint of the word of God under which the true prophets spoke” (Jer 23:22; Eze 22:28).

Treacherous persons Literally, men of treacheries. The verb underlying the noun “treachery” is used frequently of faithlessness to the marriage vow, in a literal or figurative sense (Jer 3:20; Hos 6:7); hence the expression may mean “men who are faithless to Jehovah;” but an additional thought is implied: because they are faithless to Jehovah they betray and lead astray the people.

Priests Condemned severely by Micah (Mic 3:11) and especially by Hosea (Hos 4:4 ff.).

Polluted the sanctuary Better, that which is holy, which includes everything that belongs to Jehovah or is connected with him. These things they have profaned or polluted by disregarding their sanctity and treating them to suit their own fancies and interests (compare Eze 22:26).

They have done violence to the law Not law in the narrow sense of that term, nor the laws concerning clean and unclean things, but every expression of the will of Jehovah (see on Hos 4:6). In trying to serve their own interests they have disregarded the teaching of Jehovah, and in order to justify their own conduct they have perverted it (Isa 5:20).

5, 6. In striking contrast to the people’s unrighteousness is Jehovah’s righteousness. He manifests himself continually as a God of mercy and a God of power. Zep 3:5 emphasizes the former, Zep 3:6 the latter; both have failed to accomplish the conversion of the people.

The just Lord is in the midst thereof Better, R.V., “Jehovah in the midst of her is righteous.” Jerusalem was in a special sense the dwelling place of Jehovah (compare Isa 2:3). Righteous (R.V.) He always did that which was right and proper in view of the covenant relation existing between him and Israel (compare Deu 32:4).

He will not do Better, he doeth not, for Zep 3:5 describes the conduct of Jehovah in the past, present, and future.

Iniquity That which is contrary to the spirit of the covenant. 5b enumerates some of the things that Jehovah does for his people from day to day.

Every morning Literally, morning by morning.

Bring his judgment to light R.V., “justice.” Judgment is used here not in the sense of punitive judgment, which Jehovah executes daily, nor of his righteous will which he makes known through his prophets and other teachers, but of his righteous acts, which he executes from day to day in carrying on the government of the world.

He faileth not Literally, not is omitted =without fail.

But the unjust knoweth no shame The righteous acts of Jehovah awaken no response in those who are unrighteous, that is, those who live without regard for the covenant that exists between Jehovah and them. Without shame or contrition they persist in their evil conduct.

Zep 3:5 contains several linguistic peculiarities; as a result textual corruptions have been suspected, and various emendations have been proposed. Marti reads, “Jehovah in the midst of her is righteous, he does no iniquity; morning by morning he shows forth his righteous acts (er setzt in Kraft seine Ordnung); light is never misled, error is unknown.”

Zep 3:6 points to divine manifestations in history, which should have had a salutary effect upon the people.

I have cut off The change to the first person is unexpected, but there is no reason for doubting its originality. To make the address more forceful Jehovah is introduced as the speaker.

The nations Literally, nations, without the article. The reference is not to the nations threatened with destruction in Zep 2:4-15, but to nations cut off in the past.

Towers See on Zep 1:16. Here the term seems to include palaces or citadels. Fortifications, streets (open country), and cities were wasted so completely that no one passed along the streets and no inhabitant remained in the city (compare Jer 33:10).

7. The deeds enumerated in Zep 3:5-6 Jehovah did in the expectation that his righteous acts would bring Jerusalem to her senses; this verse declares that the expectation was not realized.

I said To myself; I thought (Jer 3:19), when planning the acts.

Surely thou wilt fear me Perhaps the third person should be read “Surely she will fear me, she will receive instruction.” Jehovah expected that as a result of his manifestations the inhabitants of Jerusalem would maintain a reverential attitude toward him (see on Hos 10:3).

So their dwelling should not be cut off, howsoever I punished them The pronouns “their” and “them” are in the original “her,” that is, Jerusalem. The thought expressed in this translation seems to be that Jehovah hoped that the acts of his providence would lead the people to repentance, so that he would not be compelled to cut them off from their dwelling place. R.V. gives a different meaning to the second clause, “according to all that I have appointed concerning her.” This might be understood as supplying the reason for the cutting off Jehovah had appointed it; or it might give the reason for Jehovah’s hope for repentance; he desired the city to remain, for he had ordained it so. Both A.V. and R.V. do more or less violence to the Hebrew text. The difficulties vanish if the reading of LXX. and Peshitto, which presupposes a slight change in a single word, is substituted for the present Hebrew text, “and not will vanish from her eyes all that I have commanded her.” Jehovah expected his providence to lead his people to loyal obedience.

They rose early, and corrupted all their doings They were so anxious to do wrong that they rose early in the morning; equivalent to “they zealously corrupted all their doings” (compareJer 7:13; Jer 11:8). The expectation of Jehovah was not realized; on the contrary, the corruption increased.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Condition of Judah and Jerusalem ( Zep 3:1-7 ).

Zep 3:1-2

‘Woe to her who is rebellious and polluted,

To the oppressing city.

She did not obey the voice.

She did not receive correction.

She did not trust in YHWH.

She did not draw near to her God.’

Zephaniah returns to God’s verdict on Jerusalem, and pronounces a woe against her. She is a city of oppression, oppressing her people. She is rebellious against God and the covenant she has made with Him, and polluted through her disobedience. She is no more a holy city. Four reasons are given,

‘She did not obey the voice.’ Central to all YHWH’s requirements is obedience. He had spoken, but she had refused to obey His voice, and had gone her own way.

‘She did not receive correction.’ The prophets had been sent by God to rebuke her and turn her back into the right way, but she had refused even to listen. She was determined to go her own way and ignore all warnings.

‘She did not trust in YHWH.’ She turned to other gods and other ways. Her eyes were taken off Him, and He was no longer central. She trusted rather to these strange gods, and to strange allies. Indeed it would be one of these who came against her.

‘She did not draw near to her God.’ YHWH had become to her an irrelevance, a God of the past Who was no longer important. Her worship of Him was perfunctory, and for all practical purposes He was ignored

Zep 3:3

‘Her princes in her midst are roaring lions,

Her judges are evening wolves,

They leave nothing until the next day.’

The description is vivid. Her leaders are like animal seeking the prey, and the people are the prey. Her princes are like roaring lions, frightening with their roars, pouncing on their victims. Her judges are like wolves in the evening, hungry, unsatisfied, descending on the people to tear them apart, and so ravenous that they leave nothing for the next day (literally ‘did not gnaw bones in the morning’).

Zep 3:4

‘Her prophets are light and treacherous people.

Her priests have profaned the sanctuary,

They have done violence to the law.’

The people had no word from YHWH, for the prophets were unreliable. They received no true vision. They treated all their great responsibilities lightly. They treated the truth lightly. They said what men wanted to hear, especially those in authority. They were men-pleasers. That was why Zephaniah had been raised up, so that at least someone would speak the truth and not what people wanted to hear. The priests profaned the sanctuary. They were careless, or worse, in their approach to YHWH, ignoring the rules of ‘cleanness’, and the requirements of sacrifice, and many served other gods as well. They failed to follow and teach the requirements of the Mosaic law passed down by tradition and word of mouth. (The actual book of the Law would be discovered later in the temple, which suggests that it was not being read).

Zep 3:5

‘YHWH in the midst of her is righteous.

He will not do what is wrong.

Every morning he brings his judgment to light,

But the unrighteous know no shame.’

God is revealed as the opposite of all this. He is among them in His dwellingplace but is totally righteous. He will not behave in a wrong or unseemly way. He is completely open. Each day what He has done can be scanned in the light of day without anyone finding anything amiss. He does not need to hide anything. The picture would appear to be that of the steward or administrator who each morning produces details of what he has done and how he has looked after what he controls. He is not afraid to do so because he is totally honest and has acted only for good. So God is completely righteous in all His doings.

In contrast the unrighteous do not bring what they have done into the light of day. That is how they avoid knowing shame. They are secretive and dishonest. Sadly most men would not like their fellows to know the truth about some of the things that they have done. They are done in darkness, and that is where they want them to remain. Others are so wicked that they know no shame. They are even worse.

We are reminded of Jesus’ words ‘he who does truth comes to the light that his deeds may be revealed, that they are wrought in God’ (Joh 3:21). We too are to ‘walk in the light’ (1Jn 1:7).

Zep 3:6

“I have cut off nations,

Their battlements are desolate,

I have made their streets waste,

So that no one travels on them,

Their cities are destroyed so that they are deserted (‘there is no man’),

There is no one living in them.’

God gives the examples from the past of nations who were once powerful, but whose cities are now desolate wastes, totally unused by man. They should be acting as a warning to the people of Judah.

Zep 3:7

“I said, ‘Surely you will fear me,

You will receive correction,’

And her dwelling will not be cut off,

All that I have appointed to do with her.

But they arose early,

And corrupted all their doings.’

God’s hope was that the example of these nations who had been cut off would stir His own people to give regard to Him, to take heed to Him and hear His warnings, to seek His guidance and walk in it. Then she would be secure in her land. All would be well. Her own dwelling would not be cut off, her cities would prosper, she would receive all the good that God wanted to do for her.

But they did not take notice. They enthusiastically (arose early) went about their sinful ways. They just ignored Him, giving Him perfunctory acknowledgement. In all they did they were deceitful and treacherous in their behaviour.

It is a warning to us that we should learn the lessons of the past. If only we would do that how much anguish it would save us.

Fuente: Commentary Series on the Bible by Peter Pett

Zep 3:8  Therefore 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.

Zep 3:8 Comments – Zep 3:8 has the unique characteristic of containing all twenty-two letters of the Hebrew alphabet, as well as the five final consonant forms. No other verse in the Scriptures repeats this incident.

Zep 3:9  For 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.

Zep 3:9 “then will I turn to the people a pure language” – Comments – Grant Jeffery notes that Zep 3:9 gives a clear prophecy that God will restore the Hebrew language to the nation of Israel. [8] No other nation in history has ever risen back up after centuries of being dispersed. In 1948 the nation of Israel was reborn.

[8] Grant R. Jeffrey, The Signature of God (Frontier Research Publications, Inc. 1996), 184-201.

No other language on earth has ever been restored after centuries of being quiet. The Hebrew language was restored along with the nation of Israel. The restoration of this ancient language is mainly credited to Eliezar Ben Yehuda (1858-1922). After he moved to Israel in 1881, he created thousands of words to fit the modern Hebrew culture, becoming the first author of a modern Hebrew dictionary, which promoted the rebirth of the Hebrew language in this restored nation. [9]

[9] Jack Fellman, The Revival of a Classical Tongue: Eliezer Ben Yehuda and the Modern Hebrew Language. (The Hague, Netherlands: Mouton, 1973); “Eliezar Ben Yehuda,” Wikipedia The Free Encyclopedia (San Francisco, California: Wikipedia Foundation, Inc.) [on-line]; accessed 20 December 2008; available from http://en.wikipedia.org/wiki/Eliezer_Ben-Yehuda; Internet.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Obduracy of the Capital City

v. 1. Woe to her that is filthy and polluted, stubborn and full of uncleanness, to the oppressing city where violence against the weak and downtrodden was the order of the day.

v. 2. She obeyed not the voice, paying no attention to the Lord’s admonitions; she received not correction, the instruction or discipline which was intended to be of benefit to her; she trusted not in the Lord, placing no confidence in His exhortations and promises; she drew not near to her God, she has become indifferent to Jehovah.

v. 3. Her princes within her are roaring lions, bent upon rapine and murder; her judges are evening wolves, driven forth by hunger in the evening, their greed being insatiable; they gnaw not the bones till the morrow, their voracious appetite causing them instantly to devour their victims, laying nothing aside for the next day.

v. 4. Her prophets are light and treacherous persons, boastful and faithless knaves; her priests have polluted the Sanctuary, desecrating the Temple by their neglect of the prescribed sacrifices or by their blasphemous manner in offering them; they have done violence to the Law, simply setting aside the precepts of God whose guardians they were supposed to be.

v. 5. The just Lord is in the midst thereof, He, the righteous One, having left nothing untried; He will not do iniquity, He commits no wrong; every morning doth He bring His judgment to light, giving evidence of the justice of all His dealings; He faileth not, no blame, therefore, rests on Him. But the unjust knoweth no shame, the wicked people of Jerusalem are not influenced either by the example of God or by His threat of punishment.

v. 6. I have cut off the nations, also as an act of warning for Israel; their towers are desolate, their walls and fortresses leveled to the ground; I made their streets waste, the roads obliterated, that none passeth by their cities are destroyed, so that there is no man, that there is none inhabitant, all this being done, in part at least, to serve as an example of warning to the people of Jerusalem and Judah.

v. 7. I said, Surely thou wilt fear Me, the kindness and tenderness of the warning being emphasized; thou wilt receive instruction, if only thou wouldst suffer thyself to be taught!. So their dwelling should not be cut off, howsoever I punished them, or, “in accordance with all that I had appointed concerning them”; that is, Jehovah hoped still to have mercy on them, so that He would not have to send the threatened punishment; but they rose early, zealous for their wicked works, and corrupted all their doings, they were eager to speed their perverted actions, their infamous deeds. Thus many a godless person refuses to heed the Lord’s call to repentance and deliberately plunges all the more deeply into transgressions of every kind.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION.

Zep 3:1-5

6. The prophet turns to Jerusalem, and warns her that, if God punishes the heathen, he will not spare the hardened sinners in Judah.

Zep 3:1

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 , “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 , “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)

Zep 3:2

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.

Zep 3:3

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).

Zep 3:4

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, , 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.

Zep 3:5

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, , (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.”

Zep 3:6-8

7. Obdurate and blinded as nations are, these extreme measures are the only way left to secure salvation for Israel and the whole world.

Zep 3:6

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).

Zep 3:7

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, , “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, “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.”

Zep 3:8

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 (), renders, : “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.

Zep 3:9-20

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.

Zep 3:9

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), (so. ), “a tongue for her generation.” With one consent; literally, with one shoulder; , “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).

Zep 3:10

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).

Zep 3:11-13

2. Israel, restored to God’s .favour, shall be cleansed and sanctified.

Zep 3:11

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

Zep 3:12

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.

Zep 3:13

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.

Zep 3:14

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, , “daughter of Jerusalem” (see note on Zec 1:19). The prophet enjoins a triple note of exultation in order to confirm the universal joy.

Zep 3:15

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, , “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).

Zep 3:16

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).

Zep 3:17

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; , “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).

Zep 3:18

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, ; “Alas! who took up a reproach against her?”

Zep 3:19

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, , “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, , “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).

Zep 3:20

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.

HOMILETICS.

Zep 3:1-8. -Guilt and retribution.

Having taken a mental survey of the surrounding heathen nations, the seer returns again in thought to his own people. It was, indeed, in their interest that he had been led to take this wide review of God’s dealings with men. He desired to make very real to them the Divine law that sin cannot go unpunished, and that national guilt must inevitably be followed by chastisement; yea, more, that if this law operated in heathen lands, much more might they expect to come under it who had enjoyed the special illumination of God’s Spirit, to whom he had given his holy oracles, and amongst whom he had raised up a succession of faithful men to guide them into the paths of truth and righteousness. In these verses observe

I. THE PROPHET PRESENTS A HEAVY INDICTMENT, SETTING FORTH THE GUILT OF JUDAH AND JERUSALEM.

1. This indictment contained certain counts, directed against the people in general. They were charged with

(1) inward defilement: “filthy and polluted” (Zep 3:1);
(2) outward tyranny: “the oppressing city” (Zep 3:1);
(3) practical atheism.

God had spoken unto them, but they had not hearkened unto his voice (Zep 3:2). He had corrected them, but they did not humble themselves under his chastening hand (Zep 3:2). He had offered himself to them as the Object of trust, but they withheld their confidence from him, and rested in an arm of flesh (Zep 3:2). He had intimated his willingness to enter into fellowship with them, and to inspire and strengthen them, but “they drew not near unto him” (Zep 3:2). He had frustrated and brought to confusion their adversaries, and had covered with confusion and shame the godless nations around them, but instead of being warned by these Divine judgments, executed in their sight against evil doers, they had themselves wilfully persisted in their iniquity (Zep 3:6, Zep 3:7).

2. This indictment contained also certain counts directed against the leaders of the nation in particular (Zep 3:3, Zep 3:4).

(1) The princes were charged with cruelty, devouring, like roaring lions, those they ought to have protected (Zep 3:3).

(2) The judges were marked by greed and rapacity, and were insatiable as evening wolves, so that justice was perverted, and wrong remained unredressed (Zep 3:3).

(3) The prophets of the people, wire claimed to be messengers of God to them, were trifling and insincere, so that no reliance could be placed upon their words (Zep 3:4).

(4) The priests profaned the temple and its services, and dishonoured the Law they were appointed to expound and enforce (Zep 3:4).

II. THE PROPHET DECLARED THE RIGHTEOUSNESS OF GOD, AND THE CONSEQUENT RETRIBUTION THAT SHOULD BE EXPERIENCED BY THE EVIL DOERS. (Zep 3:5, Zep 3:1, Zep 3:8) God is righteous (Zep 3:5). He is so absolutely and essentially. His perfections are all conformed to this, and, when truly contemplated by us, only render his righteousness the more manifest and intense to us. His Law is distinguished by this, and all his doings are guided by this. “He thinks, and feels, and purposes, and acts always according to what ought to be, and never in accommodation to what is; he makes uncompromising rectitude the rule of all his judgments and proceedings in all his dealings with men. He is not facile and bending, open to appeals and appliances from without, but inherently and unalterably righteous” (Candlish). And God being thus essentially and eternally righteous, iniquity cannot go unpunished; and transgressors persisting shamelessly in wrong doing must reap the due reward of their deeds. In no spirit of vindictiveness, but in strict accordance With this rectitude, so perfect and entire, by which he is characterized, God here, by “the mouth of his holy prophet,” pronounced “woe” unto Jerusalem (Zep 3:1), and declared his “determination” to gather the godless nations and to assemble the rebellious kingdoms, and to pour upon them his indignation, etc. (Zep 3:8).

III. THE PROPHET INDICATED THE TRUE ATTITUDE OF THE GOOD IN THE LAND WHILST THE PREVAILING INIQUITY WAS REACHING ITS CULMINATION AND WHEN THE JUDGMENTS OF HEAVEN SHOULD FALL. They should wait in the exercise of patience and of hope, assured that out of the chaos wrought by sin God would evolve his purposes of love, bringing good to the race. “Therefore wait for me, saith Jehovah” (Zep 3:8).

Zep 3:9. – Symbols of the final prosperity of God’s spiritual kingdom.

This verse introduces us to brighter scenes. The writer has unfolded the guilt of his own and other nations, and has declared the terrible judgments which, in consequence of the prevailing iniquity, should be experienced; and now, in the closing portion of his prophecy, he seeks to comfort the true hearted in such troublous times by lingering upon the glorious future of the Church of the living God. His faith pierces the mists and clouds, and apprehends the noble victories to be won in the coming time by the Lord and his Christ, and the halycon days that lay beyond. We are not to imagine that the ancient prophets realized the full significance of the predictions they uttered respecting the glory of “the latter day.” They wrote under the inspiration of God’s Spirit, and we doubt not there was often a deeper meaning underlying their utterances than even they supposed. Unconsciously they “testified beforehand” of a “glory” such as, if fully seen by them, would have dazzled and bewildered them by its very splendour. We must avoid placing narrow interpretations upon their words in reference to these high themes. It were weak indeed to seek the complete fulfilment of the glowing predictions which form the closing portion of this prophecy in any one nation, and still less in any particular event in that nation’s history. The prophets themselves, partial although the light they possessed was, would not thus have restricted their own words, for they recognized and rejoiced in the thought of God as working in the interests of the whole race; and we, with the increased light possessed by us, ought not to be less comprehensive than they. Viewing this verse (Zep 3:9) in this spirit, we may see set forth in it a striking symbol, the characteristics of the sincere and genuine subjects of the spiritual kingdom of God. Such are distinguished by

I. PURITY IN HEART AND LIFE. “For then will I turn to the peoples a pure language;” literally, “a purified life” (Zep 3:9). Degeneracy reveals itself in a marked manner in the evil utterances of men. The filthy jest, the coarse oath, the brutal curse, the foul names, which how often offended our ears as we have walked along the public streets, indicate the depravity of hardened hearts. Equally expressive of this is uncharitable speech, whether taking the form of open reproaches or the cowardly and more dangerous form of secret slander. Double-tongued utterances, too, reveal the wickedness of the human heart utterances which appear to convey a twofold meaning, good and evil, the good being simply a kind of disguise employed for the purpose of rendering the evil the more effective. And vain and frivolous speech likewise serves to indicate wrongness of heart; “idle words,” useless effectless words, words which some spend so much time in dropping from house to house, words very unsavoury to all sensible minds, and which, if they accomplish anything, only work mischief and mistrust. In contrast to this, and as indicating the opposite disposition of mind said heart, we place true speech. “The mouth of a righteous man is a well of life'” (Pro 10:11), “natural, clean, life giving, refreshing;” “The tongue of the wise useth knowledge aright” (Pro 15:2); “A wholesome tongue is a tree of life” (Pro 15:4); “The lips of the wise disperse truth” (Pro 15:7). Happy they who resemble the character portrayed by George Eliot, in her ‘Scenes of Clerical Life,’ and of whom she says, “He was the man to give me help and comfort when everything else failed: every word he says seems to have a new meaning. I think it must be because he has felt life more deeply than others, and has a deeper faith. I believe everything he says at once; his words seem to come like rain on the parched ground. It has always seemed to me before as if I could see behind people’s words as one sees behind a screen, but in this man it is his very soul that speaks.” And since speech thus reveals character, no more appropriate symbol could have been chosen by Zephaniah than this for the purpose of setting forth the Divine renewal in man, and of expressing that purity in heart and life which should characterize the members of the true Church of God in the happier days to which, despite the prevailing gloom, he looked forward so hopefully. “For then will I turn to the peoples a pure language.”

II. DEVOUTNESS IN SPIRIT AND DISPOSITION. Purified in heart, they should be rendered devout in spirit. Fellowship with God should be their delight. They should no longer grovel in the dust, but their aspirations should tend towards God and heaven. Delivered from idolatry and superstition and worhtliness, they should all “call upon the Name of the Lord” (Verse 9). “From the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles; and in every place incense shall be offered unto my Name, and a pure offering” (Mal 1:11).

III. UNITY IN PURPOSE AND AIM. “To serve him with one consent,” literally “with one shoulder.” The symbol was suggested by the thought of a number of men being engaged in bearing a heavy burden. They walk in step, they act together, they stand shoulder to shoulder, the weight is proportionately shared by each; such, indeed, is their agreement and concert that it would seem as though there were but one shoulder among them. And so shall it be with the Church of God eventually. The time shall come when all divisions and strifes shall cease, when all antagonisms, whether real or seeming, shall be no longer traceable amongst good men, when that true unity in heart, in life, and in endeavour shall become manifest, for which the great Intercessor yearned, and for which he prayed as he cried, “That they all may be one” (Joh 17:21-23). Happy era, predicted in this verse, and which, since “the mouth of the Lord hath spoken it,” shall assuredly come at length, when all God’s servants shall “with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ” (Rom 15:6).

Zep 3:10. – The restoration of the Jews.

These words have been regarded by some biblical expositors as having reference to the conversion of the Gentiles. This utterance of Zephaniah in the Old Testament, and the prophecy of Caiaphas recorded in the New (Joh 11:51, Joh 11:52), have been associated together in their minds, and they have thought that by the “dispersed” Zephaniah meant the Gentiles, even as Caiaphas described the Gentiles as “the children of God that were scattered abroad,” and that when the prophet alluded to the dispersed “beyond the rivers of Ethiopia,” he meant to intimate that the Gentiles even from the remotest parts should eventually be brought home to God. Others, including many of the ablest interpreters, take the opposite view. They regard Verse 9 as referring to the Gentiles in their relation to the truth and the kingdom of God, and as intimating the great fact of the calling of the Gentiles, who should be led with one consent to serve the Lord, and then refer to this tenth verse as having special reference to the spiritual restoration of the Jews, who, through the agency of the Gentiles thus converted to God, should at length be brought in (Rom 11:30, Rom 11:31). Accepting this latter interpretation, we have here declared the spiritual restoration of the Jews (Verse 10). Note

I. THEIR PRESENT POSITION.

1. Dispersed. Scattered over the face of the whole earth. “Can you find a country which they can call their own? Can you find a nation in which they are not? In Europe, Asia, Africa, and America, and the furthest islands of the Southern Sea, among bond and tree, copper-coloured and yellows white and black, wherever there are men, there are Jews.”

2. Yearning. Crying out to God, longing for the fulfilment of their cherished hopes. In exile they are still his “suppliants,” expecting the promised Messiah, and, whilst many of them are embittered against Christianity, there are not wanting numbers who have embraced it, and openly avowed their faith in Christ, whilst many are his disciples “secretly,” ready to avow themselves his, only shrinking from the pains and penalties involved, whilst a still larger number are inquiring concerning him, and are easily accessible to the missionary of the cross.

II. THEIR ULTIMATE RESTORATION.

1. The fact of their spiritual recovery is here emphatically declared (Verse 10). From the remotest parts they shall come and surrender themselves as an offering unto God. “All Israel shall be saved.” They shall be brought in with the fulness of the Gentiles, and “there shall be one flock, one Shepherd” (Joh 10:16). Their restoration to their own land is a question of comparative unimportance in view of this spiritual recovery which is so frequently declared in the unerring Word of God (Rom 9:1-6, Rom 9:8, Rom 9:9; Rom 10:1-4; Rom 11:1, Rom 11:9, Rom 11:11-15, Rom 11:23-32; 2Co 3:12-16).

2. It is implied here that this spiritual restoration shall be effected through the agency of the Gentiles. The offering here referred to as to be brought unto the Lord was “the meat offering.” The idea expressed here is that, just as the children of Israel presented the meat offering unto God, so the Gentiles themselves, converted to him, should labour for the conversion of the Jews, and, crowned with success in this holy service, should bring these Hebrew converts as a meat offering unto the Lord. And the meaning is still more clear if we remember the signification of the meat offering. It was a sacrifice in which the Jew recognized God’s goodness and grace in the bounties of his hand, and acknowledged that these gifts were his by right, and ought to be consecrated unto him. And even so, it is here declared that the Gentiles should recognize God’s mercy in bringing home to himself his chosen race, and should present these converts to him as those who were his in virtue of all he had done for them, and who ought to be entirely consecrated to his service. The Church of Christ should ever prove herself a missionary Church, and in these enterprises a conspicuous place should be assigned to work for the spiritual good of God’s ancient people, whose “falling away” shall result in “the reconciling of the world,” and the restoration of whom shall be “as life from the dead” (Rom 11:15).

Zep 3:11-17. – Pictorial representation of the Church of God in the latter age.

Dark days were in store for his people when this prophet prophesied. The Captivity was in prospect, and there would soon be occasion for them, by “the rivers of Babylon,” to “weep as they remembered Zion.” Still, he would have them remember that it would not be ever thus, but that the time should come in which the ransomed of the Lord should return to Zion with songs and with gladness. In these verses he draws a beautiful picture of the Church of the future. How far his description has been realized in the past in the experience of the Hebrew Church in connection with the return from captivity, it would be impossible for us to indicate; certain, however, is it that, for the full realization of this, we must turn to the future, to the Church of God in the latter age. We do well to unite with the good of all past times in looking on by faith to that bright day of God which shall yet dawn upon the world sin has darkened and sorrow blighted, and to anticipate, with expectant hearts, its glorious appearing. Concerning the Church of the future, we are reminded here of

I. HER PERFECTED CHARACTER. Her members are represented as:

1. Purified. So pure indeed should they be as that “they should not be ashamed for all their doings wherein they had transgressed against God” (Zep 3:11); i.e. they should have “no more conscience of sin” (Heb 10:2). So completely should they be delivered from the old life of sin that even the remembrance of the sinful past should all be obliterated, and should no more rise before them to disturb and distress.

2. Humble. No longer puffed up with spiritual pride, boasting of themselves as being the favoured of Heaven, and glorying in their special advantages of ancestry and country, “they should no more be haughty because of God’s holy mountain” (Zep 3:11), but should be lowly in heart, and clothed with that humility and meekness which is in the sight of God of great price

3. Trustful. Resting wholly in “the Name of the Lord, which is a strong tower” (Pro 18:10). “And they shall trust in the Name of the Lord” (Zep 3:11).

4. Sincere. They should reach unto the heights of holy obedience, and which is, indeed, the climax. “The remnant of Israel shall not do iniquity, or speak lies, neither shall a deceitful tongue be found in their mouth” (Zep 3:13).

II. HER HIGH PRIVILEGES.

1. Deliverance from all sorrow. “Thou shalt not see evil any more” (Zep 3:15).

2. Enrichment with peace and tranquillity. “For they shall feed and lie down, and none shall make them afraid” (Zep 3:13).

3. Safety under God’s protecting care. “The King of Israel, even the Lord, is in the midst of thee;” “Fear thou not” (Zep 3:15, Zep 3:16).

III. HER DIVINE RESOURCES. In the seventeenth verse the love of God towards his servants is declared in words of exquisite beauty and tenderness. “The prophet speaks of the eternal love and joy of God towards his people as an exuberant joy, one which boundeth within the inmost self, and again is wholly silent in his love, as the deepest, tenderest, most yearning love broods over the object of its love, yet is held still in silence by the very depth of its love, and then again breaks forth in outward motion, and leaps for joy, and uttereth what it cannot form in words; for truly the love of God in its unspeakable love and joy is past belief, past utterance, past thought” (Pusey). And since he who thus loves is “mighty,” the objects of this Divine love need not fear nor grow faint hearted ever, for their resources are infinite and eternal.

IV. HER RAPTUROUS JOY. “Sing, O daughter of Zion; shout, O Israel,” etc. (Zep 3:14). The joy of the redeemed eventually shall be full and all-sufficing, and, in anticipation of entering into this experience at length, all God’s servants, even in the dark days, may well lift up their heads, and “in the darkness raise their carols of high praise.”

Zep 3:15. – The abiding presence of God with his Church.

“The King of Israel, even the Lord, is in the midst of thee.” This truth was constantly affirmed in the Old Testament with reference to the Jewish Church; and as the Church of God through all ages is one Church, we may take the promises of God to Israel of old as having their application to his Church still. So may we apply to her today those assurances contained in the Hebrew Scriptures (Psa 46:1-11.; 48.), or that contained in the text, or, turning to the New Testament, we may grasp the gracious promise of the God-Man, “Lo, I am with you alway, even unto the end of the world” (Mat 28:20).

I. INDICATE SOME OF THE WAYS IN WHICH GOD HAS ESTABLISHED THIS TRUTH OF HIS ABIDING PRESENCE WITH HIS CHURCH IN ALL AGES.

1. By having “a remnant” to his praise even in the darkest times. It is an undoubted fact that, whatever dark clouds of persecution, or indifference, or declension may have arisen, God has had all through the season of darkness a people to show forth his praise. These Hebrew prophets, amidst their emphatic testimony against the iniquity prevailing in their times, constantly recognize with thankfulness “a remnant” as remaining true to God and to righteousness. Elijah at Horeb thought himself to be the only servant of Heaven remaining in his corrupt day; but God removed the veil concealing from his view the secret and hidden Church, and, lo, he beheld “an exceeding great army,” where he had supposed himself to be the solitary warrior for the truth. “Yet have I left me seven thousand in Israel,” etc. (1Ki 19:18). In “the dark ages,” when the light of Christian truth had become well nigh extinguished, there were not wanting those who dared to maintain the truth of God in its simplicity and purity. Even within the pale of the Church of Rome in those days there were some who deplored the prevailing corruptions, and who longed for a return to the simplicity in teaching and the purity of life by which the early Christians were characterized; whilst outside her communion were associations of Free Christian societies, as in Lombardy and in the Alps, who were as lights shining in dark places. The Nestorians, “the Protestants of Asia,” referred to by Mr. Layard, serve as another illustration, and who, away in the remote valleys of Kurdistan, and entirely separated from intercourse with other Christian communities, have preserved through so many centuries a knowledge of the Christian faith in the purity of its character and the simplicity of its worship. There has ever been “a remnant” true to God, and serving as a clear token of his abiding presence with his Church.

2. By raising up in her midst, and qualifying, men for special service. Whilst we may not “glory in men,” we may magnify God’s grace and power in them; and it is intensely interesting to note how he has in every emergency raised up his agents to do his work. Moses and Joshua, in relation to the deliverance of the Israelites and their settlement in Canaan; Ezra and Nehemiah, in connection with the return from the Captivity in Babylon; the faithful prophets raised up to declare the judgments of Heaven against idolatrous nations; Luther, Melancthon, Zwingle, called by him to take part in the work of the Reformation; and Owen, Howe, Bunyan, Baxter, Flavel, and others, following, to wield the pen effectively in support of the truth, and so to confirm and to consolidate the work of their predecessors. And by thus raising up men and endowing them with gifts for special service, God has confirmed to his Church the assurance of his abiding presence.

3. By frustrating and bringing to nought the evil designs of her enemies. He has repeatedly proved that “no weapon directed against his Church can prosper,” and has made manifest the folly of those who have sought to overthrow the kingdom of truth and righteousness. “The wrath of man shall praise him,” etc. (Psa 76:10).

4. By opening up new fields for the extension of her influence. India has been placed under British rule, and the opportunity given of making known to its teeming millions “the unsearchable riches of Christ.” The exclusiveness chat prevented access to the empire of China has passed away, so that the missionary may go through the length and breadth of the land. The heart of Africa has been penetrated, and there is now the prospect of her sable tribes becoming elevated and blessed through Christian influence. And in thus opening up the world for Christian enterprise to bestow upon it all its energy and zeal, God has shown himself as being still with his Church. “The King of Israel,” etc. (Verse 15).

II. THE ENCOURAGEMENT THIS THOUGHT OF GOD‘S ABIDING PRESENCE WITH HIS PEOPLE IS CALCULATED TO AFFORD TO THEIR HEARTS,

1. In view of the character of the age in which we live, as related to Christian truth. Many are seeking to restore that papal supremacy which has proved such a blight in ages that are past; many are cherishing the spirit of scepticism, and would have us even banish God himself from his universe; and there is also a widespread spirit of indifference abroad in relation to the highest spiritual realities. Yet still we will not despond, for “the Lord of hosts is with us,” and as he caused the light to burn and to prevail even in the darkest ages, so he will still work until the light shall shine in every land, and all flesh see together the revealed glory of the Lord.

2. In view of apathy, coldness, and declension in holy service. Such seasons do occur, and such lifelessness and deadness at times falls upon the Church of God and upon Christian communities. Yet God does not forsake us even when we thus grow lukewarm in his service. He is with us still, and will grant us renewal and revival if we will but turn to him with all our hearts.

3. In view of the losses the Church of God is called upon to sustain through the ravages of death. The last foe is ever active. Beneath his unsparing hand the useful as well as the useless fall the true-hearted worker for God as well as the idler whose life is altogether barren of good. But amidst these changes the chief Shepherd liveth; all holy gifts and heavenly graces are his bestowments, and he will not fail his Church, but will raise up a bright succession of devoted servants to do his bidding and to help on the grand consummation. Hence we will not despair; for “God is in the midst of her; she shall not be moved: God shall help her, and that right early” (Psa 46:4).

Zep 3:18-20. – Words of help and hope to the exiled and banished.

The closing words of this prophecy, contained in these verses, are amply sufficient to indicate that although the writer was a messenger of judgment, and as such addressed burning words of denunciation to evil doers, he was also a man full of tenderness a Barnabas as well as a Boanerges. Whilst, being commissioned by God to reprove the ungodly, he did not spare such, yet he also knew how to speak words of help and hope to the sorrowful and distressed; indeed, we find him here anticipating sorrow, being beforehand with consolation, and providing the balm for wounds yet to be inflicted.

I. THE CASE SUPPOSED. The prophet had spoken of captivity; yet he was conscious that God would restore his people at the close, and bring them from Babylon to their own land. But, whilst confident as to this, he knew that, in the very nature of the circumstances, only a portion of God’s people weird be privileged thus to return, and that many of them would be dispersed among the heathen in various places, and would be unable to come back with those who should be restored “when the Lord should turn again the captivity of his people.” And he also knew that, amongst these scattered ones, there would be those who, in their remote exile, would mourn for the solemn assembly, and whoso hearts would be burdened in view of their banishment (Zep 3:18).

II. THE WORDS OF HELP AND HOPE ADDRESSED BY THE PROPHET TO THOSE THUS CIRCUMSTANCED.

1. He assured them that the Lord their God would bring to nought their oppressors. “I will undo all that afflict thee” (Zep 3:19).

2. That the Shepherd of Israel would in his own time regather every member of his flock, however scattered they were, and however feeble some of them might be. “And I will save her that halteth, and gather,” etc. (Zep 3:19).

3. And that in the very lands where they would be put to shame he would eventually secure to them lasting honour and imperishable renown (Zep 3:19, Zep 3:20).

III. THE PROPHET AN EXAMPLE TO TEACHERS OF RELIGION IN EVERY AGE. There must be the bold denunciation of wrong, but there should ever accompany this tenderness of spirit, revealing itself in the endeavour to comfort and cheer troubled hearts. And in proportion as this spirit is cherished by us do we resemble the great Prophet of the Church, who was “anointed to comfort those that mourn,” etc. (Isa 61:1-3).

HOMILIES BY T. WHITELAW

Zep 3:1-8.

Zep 3:1-8. – Jerusalem the rebellious and polluted; or, the wickedness and woe of a degenerate city.

I. THE NUMBER AND VARIETY OF HER SINS.

1. Rebellion. This, marking her attitude towards God, is amplified and detailed as consisting in four transgressions.

(1) Disobedience. She had not obeyed Jehovah’s voice speaking to her through the Law and the prophets, adjoining on her precepts and imposing on her duties, but, like an ordinary heathen nation, had said, “Who is Jehovah, that we should serve him, or that he should reign over us?”

(2) Insubordination. She had not received correction, i.e. had not accepted with meek submission the discipline or chastisement Jehovah had laid upon her in consequence of her sins, as for instance when he brought against her Shishak of Egypt (1Ki 14:25, 1Ki 14:26), Jehoash of Israel (2Ki 14:13), Sargon or Sennacherib of Assyria (2Ki 18:17; 2Ch 32:1), but had resented it, not only adhering to her disobedient ways, but improving on them, “rising early and corrupting all her doings.”

(3) Unbelief. Not trusting in Jehovah, she had alternately trusted in Assyria and Egypt. Whereas her confidence in Jerusalem’s stability and impregnability ought to have rested on the fact that Jehovah had chosen it to place his Name there, had entered into covenant with the nation of which it was the capital, had established in it his worship, and had promised to protect it, she was constantly basing her hopes on a political alliance either with the northern power against the southern, or with the southern against the northern (Isa 36:6; Hos 14:3).

(4) Irreligion. Having renounced all faith in Jehovah, she had scarcely maintained the pretence of observing his worship had not drawn near to him, either externally in the way of celebrating those rites he had prescribed, or internally by pouring out her heart before him in supplication of his favour and help.

2. Pollution. This declares what the city was in herself. The completeness of her defilement discovered itself in the wickedness of all classes of her population, but more especially of her civil and spiritual rulers. Of the latter,

(1) the prophets were light and treacherous persons, vain glorious boasters, boiling up with their own conceited imaginings, men of treacheries who published their own false dreams as if these had been the true visions of God (Jer 23:32), and thus caused the people to err (Isa 9:16; Mic 3:5). As they exercised their callings without having themselves been called to these by God (Jer 14:14), they were not his prophets, but hers. Scarcely less polluted were

(2) the priests, who, as Jehovah’s ministers, ought to have been holy (Lev 21:6; Num 16:5), but who, through being themselves impure, profaned that which is holy, or defiled the sanctuary and all connected with it its rites, persons, things, places, sacrifices, and violated the Law (Eze 22:26) “by treating what was holy as profane.”

3. Oppression. Revealing her behaviour towards man: her civic dignitaries practised cruelties ferocious and unprovoked upon those over whom they ruled.

(1) Her princes in the midst of her, i.e. her kings and nobles, like roaring lions rushing on their prey (Pro 27:15), ground down her poor and unresisting population by excessive taxations and labours.

(2) Her judges, in their administration of law and (so called) justice, were so fixedly bent on their own enrichment, and so insatiably greedy of their evil gains, that they seemed like hungry and rapacious evening wolves which could not leave a bone of their prey till the morning, but must devour it ere the night passed (Hab 1:8; Jer 5:6; Eze 22:27).

II. THE AGGRAVATION AND HEINOUSNESS OF HER SINS.

1. Against Divine grace. She had been guilty of all the foregoing wickednesses, though Jehovah had been in the midst of her. That he chose at the first to establish his presence in her was a favour a special favour; that he remained in her after she had become rebellious, polluted, and oppressive, was more than a special favour was an exceeding great mercy.

2. Against Divine example. In all Jehovah’s dealings with her he had shown himself “righteous,” even proved that he would not and could not do iniquity; nevertheless, she had not followed in Jehovah’s steps, but had turned aside into crooked paths and unclean ways.

3. Against Divine instruction. Jehovah had brought his judgment to light every morning by causing his Law to be proclaimed to the nation daily by the prophets. Yet she had rebelled against the light and done the works of darkness.

4. Against Divine warnings. She had seen Jehovah cutting off the nations around, throwing down their battlements, and rendering them desolate, “making their streets waste,” etc. (Zep 3:6); and still she had closed her ears against the warnings these providential judgments gave.

5. Against Divine expectation. Jehovah had hoped she would fear him and receive the instruction and correction he had intended for her; but she had not done so. Rather she had risen early and corrupted herself, thereby proving herself one of the unjust who know no shame.

III. THE RECOMPENSE AND REWARD OF HER SINS.

1. A severe penalty. Woe; and the cutting off of her dwelling. Unless she repented and turned from her evil ways, she would be overwhelmed with the righteous indignation of God, and her place as a nation wiped out an impressive symbol of the doom threatened against unbelieving and unrepentant sinners under the gospel.

2. A contingent penalty. If she feared Jehovah and accepted correction, her dwelling should not be cut off, and the vials of woe should not he outpoured upon her (Jer 18:7). So are God’s threatenings against sinners contingent on their continued impenitence. But this presupposed, it becomes:

3. A certain penalty. Nothing could avert the woe and the cutting off in Jerusalem’s case but repentance and reformation, neither of which she showed; and so when within less than a century it became apparent that there was no remedy, the sluice gates of wrath were opened, and she was cut off without compassion (2Ch 36:16, 2Ch 36:17). So will it be with those under the gospel, who, being often reproved, vet harden their necks they shall he utterly destroyed, and that without remedy (Pro 29:1).

Learn:

1. The danger of sin.
2. The certainty of judgment. T.W.

Zep 3:5. – The shamelessness of sin.

I. A DEMONSTRABLE FACT.

1. Asserted by Scripture. In addition to the statement of the text, that “the unjust knoweth no shame,” may be cited other declarations to the same effect from both the Old (Jer 3:3; Jer 6:15; Jer 8:12) and the New (Eph 4:19; Php 3:19) Testaments.

2. Proved by experience. Besides the individuals to whom the above passages allude, persons are often met with in actual life who not only seem, but so far as can be discovered from their behaviour actually are, insensible to shame.

II. A PSYCHOLOGICAL ENIGMA.

1. Shame the fruit of sin. Exemplified in the case of Adam and Eve (Gen 2:25; Gen 3:7). Shame is the outward sign of the soul’s inward consciousness of guilt.

2. Sin the death of shame. If shame does not lead to repentance, and so to the destruction of sin, sin will soon assert its supremacy over shame and lead to its extinction.

III. A SIGNIFICANT PHENOMENON. Teaching:

1. The possibility of complete spiritual deteriotation. When a soul can no longer feel ashamed on account of sin, when its moral perceptions have become darkened, and its conscience is deadened, the process of spiritual or religious degeneration has reached its lowest point. The soul is practically dead in trespasses and in sins. It has become essentially and permanently unjust.

2. The impossibility of ultimate red, raptly. The soul that cannot blush is at least perilously near the condition of those of whom it is written, “It is impossible to renew them again unto repentance” (Heb 6:6). T.W.

Zep 3:8-13. – The gracious acts of Jehovah; or, Israel’s glorious future.

I. THE RESTORATION OF ISRAEL. (Zep 3:8.)

1. The time indicated. The day that Jehovah riseth up to the prey; i.e. to take for himself as a booty or spoil out of the nations he visits a people who shall desire his salvation and confess his Name. Among those who shall then be captured by Jehovah will be Israel, or at least a remnant thereof, who shall be brought again to their own land. The time thus indicated began with Persia’s overthrow of Babylon, to which doubtless the prophet’s language primarily refers, continued till the advent of Christ, in whom Jehovah rose up not merely to bring, redemption to the pious remnant of Israel (Luk 1:68), but to take out of the Gentiles a people for his Name (Act 15:14), and will not terminate till the close of the present era, during which, by the gospel, is being gathered out of all nations and kindreds, peoples and tongues, a people for Jehovah, of whom ancient Israel was but a shadow and a type (Mat 8:11; Luk 13:29; Rev 7:9).

2. The instrumentality declared. A work of judgment upon the nations of the earth, which work again commenced with the destruction of Babylon, and will only be finished when Christ appears a second time to execute judgment upon all (Jud 1:15), and in particular to pour out his wrath upon the impenitent and unbelieving (2Th 1:7, 2Th 1:8; Heb 10:27; Rev 6:17). As in Zephaniah’s time Jehovah declared it to be his fixed purpose to hold such an assize of the nations, so has he revealed his intention to hold another and a grander at the end of time (Act 17:31); and as he further maintained (to adopt another rendering) that the holding of such an assize, with what would inevitably result from it, viz. “the devouring of all the earth with the fire of his jealousy,” i.e. the destruction of his enemies by his judgments, and the salvation of his people by his grace, should be a clear vindication of his righteousness, so does he in respect of the final judgment claim that its decisions will manifest to all the righteous character of himself and his government (Rom 2:2, Rom 2:5; 2Th 1:5; Rev 16:5).

3. The duty prescribed. To wait for Jehovah. Addressed, not to the whole wicked and corrupt nation (Hitzig), but to its pious remnant (Keil and Delitzsch, Pusey, Fausset, Farrar), this counsel was in effect:

(1) A warning against apostasy. Though Jehovah’s judgments should descend upon the nation, they, the meek of the land (Zep 2:3), were not to discontinue either believing in Jehovah or practising his religion, but were to steadfastly adhere to both.

(2) An intimation of mercy. Since, even before the judgment fell, Jehovah counselled them to wait for him after it had fallen, the sense could only be that he had it in contemplation to interpose in his own time for their deliverance.

(3) An encouragement to hope. In the darkest hours of their despondency, when the nation’s fortunes should be at the lowest ebb, they should not yield to despair, but look expectantly forward to the good time coming. The duty here prescribed that of God’s people collectively and individually at all times, but especially in seasons of calamity and affliction.

II. THE ENLARGEMENT OF ISRAEL. (Verses 9, 10.)

1. The accession of the Gentiles.

(1) The outward occasion of this turning of the nations to Israel. The visible, historical instrumentality by which it should be brought about has been declared to be the pouring out upon them of Jehovah’s indignation. When God’s judgments are abroad, the inhabitants of the world learn righteousness (Isa 26:9). Nations and communities no less than individuals, and these no less than those, not unfrequently require to be whipped into obedience and chastised into submission. Calamities in the shape of wars and pestilences bring powerful kingdoms and haughty empires to their knees, when nothing else will. Prodigals and profligates need experience of servitude and starvation at the swine’s trough, before they will return in penitence to God.

(2) The impelling force. Jehovah’s grace in turning to them a pure language (literally, “lip”). Not imparting to them instruction through his servants the prophets (Luther, Hofmann), but purifying their lips defiled by the worship of idols (Hitzig, Keil, and Delitzsch). This, again, was only possible by first purifying their hearts, or weaning them from the love of their debasing superstitions. The fountain must be cleansed if the stream running from it is to be pure; the tree must be good if its fruit is to be good (Mat 12:33). The prime mover in all religious awakenings and reformations is God (Eze 36:27; Joh 3:3, Joh 3:5; Joh 6:63; Rom 8:2; 1Co 15:10).

(3) The formal expression. Calling upon the Name of the Lord. A phrase used to designate the worship of Jehovah by Abraham (Gen 12:8), and of Christ by believers under the gospel (Rom 10:13). The Name of God signifies his manifested character (Exo 3:15; Exo 20:24; Exo 23:21; Joh 17:6); to call upon his Name, to invoke the help that Name proffers and warrants to expect.

(4) The animating Spirit. “To serve him with one consent,” or “one shoulder;” signifying that their adherence to Jehovah shall not be purely formal but essentially spiritual, not of outward ceremonial alone but also of inward devotion, not forced and constrained but voluntary and of personal choice, and not fragmentary and isolated but united and combined.

2. The ingathering of the dispersed (Jews). These the prophet represents:

(1) As objects of Jehovah’s affection, even in the countries of their exile. Jehovah speaks of them as his dispersed, and as the daughter of his dispersed (cf. Verse 14), a designation of Israel shaped after similar expressions of Isaiah (Isa 2:8; Isa 4:4; Isa 22:4) and Jeremiah (Jer 4:11, Jer 4:31; Jer 6:2, Jer 6:14), God’s love to men changes not, though their circumstances and, even their characters may change.

(2) As returning to Jehovah’s service. From the furthest bounds of their dispersion, even from beyond the rivers (the Nile and the Astaboras) of Ethiopia and from other countries into which they may have bee, scattered. No spot too distant or condition of existence too abject that one may not find his way back from it to God. In a spirit of penitential entreaty. Jehovah calls them his suppliants, to indicate the mood of mind in which they shall return (Zec 12:10). In so doing “he describes the character of all who come to God through Christ” (Pusey). To offer acceptable worship. What Jehovah styles “his offering,” was the minchah, or meat offering due to him according to the Law of Moses (Exo 29:41; Lev 2:8; Num 4:16), the tribute they owed him as their Divine King (1Sa 10:27; 1Ki 4:21). According to another rendering, the offerers are the Gentiles, and the offering the Jews of the dispersion, whom the former shall bring and present to Jehovah. Though favoured by Isaiah (46:20) and Paul (Rom 11:25, Rom 11:26, Rom 11:31), it is doubtful if this view of the passage was in the prophet’s mind (Hitzig, Pusey).

III. THE ESTABLISHMENT OF ISRAEL. (Verses 11-13.)

1. In the enjoyment of spiritual peace. When the Lord had turned again her captivity, and brought her back to himself with weeping and with supplication (Jer 31:9; Jer 1:1-19.4; Joe 2:12), she should no longer be ashamed for or “on account of” her past iniquities. Not because these would then have ceased to be reprehensible and fitted to cause shame, but either because they would then have ceased to be (Keil and Delitzsch), or because God would then have forgiven them (Pusey). A new heart and a quiet conscience two of the first gifts bestowed upon returning penitents.

2. In the possession of heart humility. Then all her proudly exulting citizens should be cut off, and all her haughty leaders abased, so that none should remain in her but an afflicted and poor people, who should no more be haughty in Jehovah’s holy mountain. Meekness of mind, lowliness of heart, poverty of spirit, an indispensable characteristic of true religion in the soul (Mat 5:3; Mat 11:20; Mat 18:4; Col 3:12; 1Pe 5:5, 1Pe 5:6).

3. In the exercise of living faith. They, i.e. the inhabitants of restored Jerusalem, shall trust in the Name of the Lord. If true religion begets a spirit of lowliness towards one’s self, it inspires a feeling of calm and confident trust in God (Psa 9:10).

4. In the pursuit of true holiness. The members of God’s spiritual Israel should neither commit injustice nor tell lies, nor practise deceit of any kind. These again, righteousness and truth, are absolute requirements from all who claim to be possessed of sincere religion (Php 4:8).

5. In the satisfaction of all her needs. Like Jehovah’s flock, she (Israel) should want nothing (Psa 23:1) She should have:

(1) Food. She should “feed”.
(2) Rest. She should “lie down”.
(3) Protection. “None should make her afraid”. T.W.

Zep 3:14-17. -The reciprocal joy of Israel and Jehovah.

I. THE JOY OF ISRAEL IN JEHOVAH. (Zep 3:14 16.)

1. The character in which Israel is summoned to rejoice. Indicated by the names in which she is addressed.

(1) Daughter of Zion. Zion meaning “sunny,” hence “arid,” and so “thirsty,” or thirsting after God.

(2) Israel. Signifying “Prince of God,” or one who has power with God, and can prevail.

(3) Daughter of Jerusalem. Equivalent to “City of peace.” At all events, those whom God calls to rejoice in the fulness of his salvation are those who hunger and thirst after righteousness (Mat 5:6), these who seek his face and call upon his Name (Rom 10:12), and those who are possessed of a spirit of peace (Mat 5:9).

2. The enthusiasm with which she is invited to rejoice. Suggested by the threefold call to sing, shout, and be glad. “Sing, it is the inarticulate, thrilling, trembling burst of joy; shout, again the inarticulate, yet louder swell of joy, a trumpet blast; and then too, deep within, be glad, the calm even joy of the inward soul; exult, the triumph of the soul which cannot contain itself for joy; and this with the whole heart, no corner of it not pervaded with joy” (Pusey).

3. The grounds on which Israel is called to rejoice.

(1) Judgments taken away. The calamities inflicted on her because of her iniquities have been removed (Isa 40:2). Meaning, her sins have been pardoned. Believers under the gospel have the same cause for exultation. For them, as for Israel, is no condemnation more (Rom 5:11; Rom 8:1).

(2) Enemies cast out. In the case of Israel this was so far true that henceforth she was no more seriously harassed as a nation after the restoration. Of believers under the gospel it is true that their chief enemy, the prince of this world, has been cast out by Jesus Christ (Joh 12:31), while sin, which represents his power in them, will ultimately be expelled from their renewed natures (Gal 1:4; Eph 1:4; Eph 5:27; Tit 2:15).

(3) God returned. As her covenant God, “the Lord thy God;” rightful King, “The King of Israel, even the Lord, is in the midst of thee;” powerful Protector, the Lord thy God is “a Mighty One who will save thee.” In the same characters God abides in the Church and dwells in the heart of the belieVerse

(4) Prosperity secured. With Jehovah in her midst she shall no more see or experience evil (Psa 91:10). The same true of the Christian believer, in whose heart God dwells (2Th 3:3; 1Pe 3:13).

4. The signs Israel shows that she does rejoice.

(1) No more fear. “In that day it shall be raid to Jerusalem, Fear thou not.” So Christ says to his little flock, “Fear not!” (Luk 12:32; Joh 6:20).

(2) No more despondency. “O Zion, let not thine hands be slack.” Drooping hands are the sign of a fainting heart. Believers are exhorted to faint not (Luk 18:1; 2Co 4:16).

(3) No more indolence. Slack hands are idle hands; and no greater enemy to activity in Churches or individuals exists than lack of joy, as nothing stimulates to religious work like the experience of religious joy.

II. THE JOY OF JEHOVAH IN ISRAEL. (Zep 3:17.)

1. The character of this joy. The joy:

(1) Of a conqueror over the prey he has captured (Zep 3:8); Israel in her restoration being a trophy of his prowess.

(2) Of an artificer in the work of his hands (Zep 3:11); Israel in her purified condition being a production of his grace.

(3) Of an owner in the value of his possession (Zep 3:10); Jehovah speaking of Israel as “his dispersed.”

(4) Of a lover in the object of his affection, as e.g. of a bridegroom in his bride (Isa 62:5).

2. The tenderness of this joy. It was a joy springing out of love to Israel, the joy of one who seeks the happiness of another, rather than of one who glories in his own felicity. In God’s joy over Israel is no element of selfishness; it is all sympathy and affection.

3. The intensity of this joy. Marked by the gradation of clauses. Beginning with an inward feeling of delight, it swells in volume and deepens in tenderness till it becomes too great for utterance, and the subject of it is “silent in his love,” after which it keeps on rising like a tide, till at length it overflows the soul’s banks and breaks forth into song.

4. The spontaneity of this joy. It is not meant that Jehovah’s joy in Israel is occasioned or evoked by Israel’s joy in Jehovah, but rather that Jehovah’s joy in Israel should prompt and sustain Israel’s joy in Jehovah, As “we love him because he first loved us” (1Jn 4:19), so can we only “joy in God through our Lord Jesus Christ” (Rom 5:11) when we realize that he for Christ’s sake is well pleased with us. T.W.

Zep 3:17. – God and his people.

I. GOD‘S RELATION TO HIS PEOPLE.

1. Their covenant God.
2. Their rightful King.
3. Their mighty Saviour.

II. GOD‘S PRESENCE WITH HIS PEOPLE. He is in their midst.

1. In the Spirit of his Son.
2. In the Word of his truth.
3. In the ordinances of his Church.

III. GOD‘S WORK FOR HIS PEOPLE. Salvation:

1. From the guilt and power of sin.
2. From the danger of ignorance and error.
3. From the temptations and corruptions of the world.
4. From the fear of death and the dominion of the grave.

IV. GOD‘S DELIGHT IN HIS PEOPLE.

1. True and tender.
2. Full and deep.
3. Perfect and abiding. T.W.

Zep 3:18-20. – The turning again of Israel’s captivity; or, good news for sin’s exiles.

I. LIBERTY FOR THE CAPTIVES. “I will deal with all them that afflict thee,” etc. Those members of the Israelitish community who were soon to be carried off into exile and enslaved in a foreign land were to be eventually (in the day when God rose up to the prey) rescued from their oppressors and set free from the reproach of slavery which pressed upon them like a heavy burden. So were the members of the human race captives of sin and Satan, and bondmen in a far off land of alienation from Cod, when Christ came to preach deliverance to the captives and the opening of the prison to them that were bound (Isa 41:1; Luk 4:18). So are men by nature sin’s captives still (Joh 8:34), and the burden of the gospel message still runs, “If the Son shall make you free, then are ye free indeed” (Joh 8:36).

II. COMFORT FOR THE SORROWFUL. “I will gather them that sorrow for the solemn assembly.” Those about to be exiled in Babylon, especially such among them as should preserve their piety, would regard it as the saddest element in their lot that through banishment they were no longer permitted to take part in the festal assemblies of the nation, in particular in the Feast of Tabernacles, the most joyful of all their celebrations (Hos 12:10). To them, therefore, it would come “like cold water to a thirsty soul,” or “like good news from a far country,” that they should afterwards, “at that time,” be restored to their religious privileges, and the fellowship with Jehovah which these signified. So men “in sin,” being far off from him whose favour and fellowship alone is life, when they first awake to this thought, are filled with sorrow, and mouth after God, after that reconciliation and communion with him in which alone true happiness can be found (Psa 31:16; Psa 51:8-12; Psa 85:4, Psa 85:6; Psa 143:7, Psa 143:8). To all such the gospel promises comfort and consolation (Mat 5:4).

III. GATHERING FOR THE DISPERSED. Many of Israel’s sons and daughters should be scattered into far off lands when Jenovah rose to pour his indignation on the nations (Zep 3:8). But into whatsoever region they should have wandered, Jehovah would recollect them in the day when he turned again Israel’s captivity. So bare men by sin been driven away into many different “far countries” into conditions of existence where their material environments, dispositions of soul, and habits of life have become widely divergent. But up out of all situations and from all characters God by his grace can bring men who have departed from him and separated from each other, and can form them again into a united community, a holy brotherhood, a spiritual household, a redeemed family. To do this is the aim of the gospel (Eph 2:17-22).

IV. GLORY FOR THE SHAMED. Whereas the approaching exile would lead to Israel becoming overwhelmed with dishonour, when the Lord turned again her captivity that dishonour would be wiped out, and she should once more acquire a name and a praise among all the peoples of the earth. This certainly was true of the Jewish people, who, for all their humiliation, rose to a position of commanding influence because of her relation to Jehovah and the Christian Church, to which no nation on earth has ever attained; while Assyria, Babylon, Greece, and Rome, her great world-rivals, and frequently her oppressors, have passed away into comparative oblivion. So, if sin turns man’s glory into shame, the gospel of Jesus Christ promises to reconvert man’s shame into glory; and this it does by giving to the Christian Church a position and power possessed by no other human institution, and by conferring on the individual believer the glory

(1) of a good name;
(2) of an influential life;
(3) of a peaceful end; and
(4) of a blessed future.

LESSONS.

1. “Blessed are the people that know the joyful sound”.
2. “Go ye into all the world, and preach the gospel to every creature”. T.W.

HOMILIES BY J.S. CANDLISH

Zep 3:9-20. – The promise of restoration.

Very remarkable is the way in which the most gracious promises are in this book interwoven, and, as it were, wrapped up in threatenings of judgment. This appears in Zep 2:11, where it is declared that the Lord shall be terrible to the nations that magnified themselves against his people, and shall famish all the gods of the earth, so depriving these nations of their fancied support and confidence; and then it is added that men shall worship him every one from his place, even all the isles of the heathen. The deserved judgment would really prove to be the greatest blessing, leading them from the worship of dumb idols that could not save to that of the living and true God. So it is in the very similar prophecy given here. It is not certain whether Zep 2:8 is to be understood as a warning given in solemn irony to the ungodly Jews, or an encouragement addressed to the faithful remnant among them; and so the precise connection of Zep 2:9 with the preceding context is not quite clear; but in general it is plain that it speaks of the conversion of the peoples to God as the result of the terrible revelation of his judgments against them. Thus we see how true it is that the Lord delighteth not in judgment, but in the midst of wrath remembers mercy. Now, this is no isolated or exceptional case, but an instance of the general principles on which God acts in his dealings with men. It may therefore be taken to illustrate the conversion of sinners to God at any time and in any circumstances. We may notice two things that it shows us:

(1) the cause;
(2) the results of conversion.

I. THE CONVERSION OF THE PEOPLES IS HERE TRACED VERY DIRECTLY TO THE AGENCY OF GOD. It is his doing, and that not merely indirectly, by the influence of the judgments that he has been threatening to send, but by an inward work of renewal wrought in the people. The judgments of God may convince the heathen of the vanity of their idols, or even show them that they should call on the Name of the Lord, and that they must do so if they are to be delivered; but then how shall they do so? The Lord is revealed as the just God, who will not do iniquity, and every morning doth he bring his judgments to light; but their lips, with which they should call upon him, are impure, they have taken up the names of other gods, they have been full of cursing and bitterness. May they not well feel as Isaiah did, when he saw the vision of the Holy One, that they are undone, for they are men of unclean lips, and dwell among a people of unclean lips? Who can enable such peoples, whose lips are accustomed to falsehood and profanity and uncleanness, to worship the God who is a Spirit, and seeketh such to worship him as will worship him in spirit and in truth? Who but that very God himself, who purged Isaiah’s lips, who touched the lips of Jeremiah and put his words in his mouth? It must be he himself who enables them to call on him, by an act of gracious will and mighty power, purifying their lips and opening their mouths. The nature of this act of Divine power and grace is not more particularly described, but the language used suggests a comparison with what is said of Saul after he had been anointed by Samuel to be king over Israel, “God gave [Hebrew, ‘turned’] him another heart” (1Sa 10:9). It is the same phrase as is used here, and so the meaning is that God will give to the peoples another lip, which shall be pure, instead of their former unclean lip. But a change of lip or language cannot be conceived apart from a change of heart, as, on the other hand, the new heart that God gave to Saul showed itself at once in his language, for when a company of prophets met him, he prophesied among them (1Sa 10:10). Out of the abundance of the heart the mouth speaketh; and so, if the lips are to be pure, filled with the praises of God and calling on his Name, the heart must be changed. Now, this renewal of heart, showing itself in the utterance of the lips, is everywhere in the Bible traced to the Spirit of God as his special work. So it was with Saul. “The Spirit of God came upon him, and he prophesied.” This working of the Spirit, too, is of God’s sovereign and free grace. It comes on the most unlikely and unworthy objects. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth: so is every one that is born of the Spirit.” So it was with Saul. He seemed an unlikely person to receive such a gift, and men said “Is Saul also among the prophets?” and the answer was, “But who is their father?” Men receive not the gift by descent from any human ancestry, but by the direct bestowal of God; and so it may come upon any, and is to come at last, as Joel prophesied, on all flesh, even on the servants and handmaidens. Thus this prophecy is connected with these that point to the great manifestation of the grace and power of God’s Spirit that was made at Pentecost, when the disciples of Jesus, speaking with new tongues as the Spirit gave them utterance, testified of the new and pure language that the Lord was to turn to the nations. He will pour out his Spirit on all flesh; and even those nations that were most alienated from him, and sunk in impurity of heart and life, may receive the heavenly gift. But this, like all the promises of God, is given in Christ. He it is that sends the gift of the Spirit, as he is exalted a Prince and a Saviour to give repentance and remission of sins. Listen, then, to him as he graciously and freely offers it, and comply with his loving call, “If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. And this spake he of the Spirit, which they that believe on him should receive” (Joh 7:37-39). When we seek to determine in theory the exact relation of order between the gift of the Spirit and our faith, we run into difficulties that we cannot solve. But in practice these difficulties need not trouble us, or are solved by our actually coming to Jesus in faith. We need not wait till we are conscious of the renewing influence of the Spirit in order to come to Christ; we may be sure that any impulses that lead us to Christ are from him, and that the Lord’s own gracious call is sufficient warrant for us to believe on him, that we may be fully conscious of the indwelling of the Spirit.

II. THE RESULTS OF CONVERSION, AS HERE INDICATED, ARE SEVERAL.

1. “That they may all call upon the Name of the Lord” (Verse 9). The first movement of the renewed heart is towards God; the first utterance of the pure lip is prayer to him. So it was said of Saul, when the Lord arrested him in his career of persecution, “Behold, he prayeth.” The tendency of the natural heart is away from God, and the lips are by nature slow and backward to call upon him. But when the Lord changes the heart, and turns to the peoples a pure lip, then they call upon his Name, they comply with the call formerly given by the prophet, to seek the Lord. Instead of endeavouring to hide themselves from his presence, or to find some refuge or defence against his judgments, they are led to see that there is none that can deliver them out of his hand, but that he himself is merciful and gracious, and that if they turn to him and implore his mercy, they shall be delivered. For his name is “the Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means spare the guilty” (Exo 34:6, Exo 34:7); and that affords a strong encouragement to all the nations to call upon him. His Name is just the expression of his character, and that is one of grace and love, of mercy and forgiveness; so that even the most sinful may call upon him.

2. “To serve him.” The words of the lips, the prayer of faith, may be the first result of the change wrought by God’s Spirit in the soul; but that will not remain alone, but, if it is sincere and genuine at all, will lead to service in deeds. They shall not merely honour him with their lips, but shall serve him. He is the Lord, as well as the Saviour, of the world; and when they call upon his Name as their Saviour, they will further give themselves to him as their Lord. They have been refusing to serve him before, saying, “Our lips are our own; who is lord over us?” asserting that they were not in bondage to any man, but their own masters, yet really serving divers lusts and pleasure. But now, weary and heavy laden with the burden of the service of self and sin and the world, they come unto Christ, and take his yoke upon them; they enter that service in which alone is perfect freedom. It is a most essential characteristic of the converted, that they serve the Lord. They count themselves his servants, as Paul, for example, speaking of Christ, says, “Whose I am, and whom I serve.” They are not their own, but bought with a price; and they seek to realize this by living, not for themselves, but for him who died and rose again for them. This does not imply that they go out of the world and separate themselves from its active work and affairs, to spend their time wholly and exclusively in exercises of worship. The service that the Lord would have given to him is to be carried on in the world; they are to be “not slothful in business, fervent in spirit, serving the Lord.” By diligence in the duties of the calling in which God has placed them, by uprightness and sincerity in word and deed, by letting no corrupt communication proceed out of their mouth, but that which is good for the use of edifying, that it may minister grace to the hearers, by working with their hands that which is good, that they may have to give to him that needeth; and, above all, by walking in love, after the example of Christ, God’s servants serve him; and this they are enabled to do by the work of his grace in their hearts.

3. Another result here indicated as flowing from conversion is unity and harmony among the nations. “They shall all call on the Name of the Lord, and serve him with one consent.” The invocation of the true God is to be in common, and the service rendered to him a united and harmonious one,” with one shoulder,” as the words literally mean, as if bearing the yoke together, and .equally taking part in the work. This implies a gathering together of the nations m peace and good will. Idolatry and polytheism ever go hand in hand with national exclusiveness and mutual hostility. Each people is supposed to have its own patron gods, each land its own local deities, and the servant of one god naturally becomes the enemy of the people of another. Religion, in this corrupt form, tends to separate men, and set one against another. Ungodliness, too, has much the same tendency. When men recognize and worship no god or power above the earth, their selfish passions and interests set each one against his fellow. But when the one universal Lord and Maker of all is recognized as God, then the consideration that we have all one Father, and that one God created us, forms a tie of brotherhood among all nations. And this is strengthened by the fact that, when his judgments are abroad on the earth against all nations alike, all am invited and encouraged to trust in his mercy and call on his Name. “For the same Lord over all is rich unto all who call upon him.” This does away with every ground of separation, as if there were many local or national deities, as the heathen thought; it does away even with the special privileges of the seed of Jacob, which the Jews were apt to abuse, so as to foster a selfish and exclusive pride; for “in Christ Jesus there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free, but Christ is all and in all.” True conversion, also, by taking away the ungodliness of the natural heart, removes the great root of selfishness, and gives a ground, a motive, and an example for love to all men. In proportion as men am brought nearer to God am they brought nearer also to one another. He is the Centre and Sun of the universe, and the more the paths of any of the creatures depart from him; the more will they diverge from one another; while the nearer they come to God, the closer will they find themselves drawn to their fellows, who may have started from very distant points and been led by very different ways. These things, then prayerfulness, diligence in God’s service, and brotherly love may be taken as genuine and sure evidences of that great change that must be wrought in every man ere he can ace the kingdom of God a change that is secret and mysterious in its own nature, though known and recognized by its fruits. C.

HOMILIES BY D. THOMAS

Zep 3:1-5. – A religious city terribly degenerate.

“Woe to her that is filthy and polluted, to the oppressing city! She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God,” etc. “To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city in which Jehovah daily proclaims his right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world” (Keil). We have two things here to look at.

I. A PROFESSEDLY RELIGIOUS CITY TERRIBLY DEGENERATED. Jerusalem is distinguished not so much for the beauty of its architecture, the extent of its population, the measure of its trade and resources, as by its being religious. There the one temple stood; there the worship, with its imposing ritual, was daily performed; there the priests lived and God was specially manifested. But how morally degenerate it became I She is here represented as “filthy,” “polluted” and “oppressing.” “She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God.” In this degeneracy all classes of the community seamed to be involved.

1. The “princes“ are mentioned. “Her princes within her are the roaring lions.” Like rapacious beasts, they preyed on all about them, they lived on people, they devoured their property. As a rule, “princes” have too often lived upon the people; they are devourers of their means; they consume everything, and produce nothing.

2. The “judges” are mentioned. “Her judges are evening wolves; they gnaw not the bones, till, the morrow.” Or, as Henderson renders it, “they gnaw no bones till the morning.” So insatiable are they, that they leave not a single bone till the morning, of the prey that they have caught in the evening.

3. The “prophets“ are mentioned. These “prophets are light and treacherous persons.” In their life and teaching there was no truth, gravity, or steadfastness. They were “treacherous,” false to man, and false to God (Jer 23:32; Eze 22:28).

4. The “priests“ are mentioned. These “polluted the sanctuary” by desecrating the sacred place, and outraged the “Law” by distorting its meaning and misrepresenting its genius and aim. Like Hophni and Phinehas, their wicked lives made the sacrifices of the Lord to be abhorred. Such was the degenerate condition into which this holy city is represented as having fallen. How many modern cities today, which call themselves Christian, have sunk into a similar degeneracy! London, Paris, Rome, St. Petersburg, etc; are all highly religious in profession, and have religious means in abundance. What is the moral conditions not only of their masses, but of their “princes,” their “judges,” their “prophets,” and their “priests”? Ah me! under the cover of religion there rolls the sea of putrescent depravity. Morally, how much better is London than Bombay, Pekin, or Jeddo?

II. A PROFESSEDLY RELIGIOUS CITY TERRIBLY DEGENERATED, ALTHOUGH GOD WAS SPECIALLY WORKING IN ITS MIDST. “The 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.” In every city, and amongst every people, the just Lord, the righteous Jehovah, is and works works by the operations of material nature, by the events of human life, by the suggestions of human reason, and the dictates of human conscience. But in Jerusalem he was in a more especial sense, and he wrought in special ways. The temple was his dwelling place, and the gleaming Shechinah was the symbol of his presence; and specially did he reveal himself to some of its noblest men. And yet, notwithstanding all, Jerusalem sank; with God amongst them working to raise them, they fell lower and lower. What does this teach?

1. The wonderful freedom which the Almighty allows to wicked men on the earth. Though he strives to improve them, he does not coerce them. He makes no invasion of their moral agency.

2. The tremendous force of human depravity. What a power sin gains over man! It binds him in chains often stronger than adamant. It loads him with a weight which he cannot shake off, but which sinks him deeper and deeper into the abysses of wickedness.

CONCLUSION.

1. Do not hinder Christian propagandism from entering a city because it is nominally Christian. The gospel is wanted there, perhaps, more than anywhere else, more even than in pagan populations.

2. Do not expect that the world will be morally renovated by miraculous agency. Almighty Goodness does not coerce. There is no way by which mere force can travel to a man’s soul. D.T.

Zep 3:6-8. – Terrible calamities it, human history.

“I 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. I said, Surely thou wilt fear me, thou wilt receive instruction,” etc. In these verses the prophet sums up all that he had said in the preceding verses of this chapter, and thus closes his admonition to repentance with the announcement of tremendous judgments. These verses remind us of three great truths of universal importance, claiming the attention of men wherever they exist.

I. THAT THERE IS A SENSE IN WHICH THE MOST TERRIBLE CALAMITIES IN HUMAN HISTORY MAY BE ASCRIBED TO GOD. Here he is represented as cutting off the nations, destroying their “towers,” making their “streets waste,” so that “there is no man,” and “none inhabitant.” What particular nation is here referred to cannot be determined with certainty. We know that he did destroy nations the Canaanitish nations, also Assyria and Babylon. These calamities are here ascribed to God. In Bible language he is frequently represented as doing that which he only permits. Nations destroy each other, he allows them to do so. Though he does not give them the disposition for the work, he imparts the power and the opportunities.

II. THAT THE GRAND DESIGN OF SUCH CALAMITIES IS THE PROMOTION OF MORAL IMPROVEMENT AMONGST MANKIND. Why did he permit the wreck and ruin of those nations, and all the dire desolations here recorded? Here is the answer, “I said, Surely thou. wilt fear me, thou wilt receive instruction.” The grand end of all his dispensations with men is to generate within them the right state of mind in relation to himself; in other words, to make them “meet for the inheritance of the saints in light.” “Lo, all these things worketh God oftentimes with man, to bring back his soul from the pit, to enlighten him with the light of the living” (Job 33:29, Job 33:30). As the storms, the snows, the frosts, and the cutting winds of winter help to bring on the luxuriant spring, so the calamities in human life contribute to the moral regeneration of mankind.

III. THAT THE NON–REALIZATION OF THIS DESIGN AMONGST A PEOPLE EXPOSES THEM TO TERRIBLE RETRIBUTION. “But they rose early, and corrupted all their doings.” The men of Jerusalem, instead of becoming better for these terrible calamities, grew worse. They “corrupted all their doings.” This they did with assiduity. They “rose early.” They began their morning with it. “Therefore 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.” Or, as Keil renders it, “Therefore wait for me, is the saying of Jehovah, for the day when I rise up to the prey; for it is my right to gather nations together, to bring kingdoms in crowds, to heap upon them my fury, all the burning of my wrath; for in the fire of my zeal will the whole earth be devoured.” The Almighty here speaks after the manner of men, as he does almost everywhere in the Bible, in condescension to human infirmities. He speaks as if he were disappointed in the moral results of the calamities which he had sent, and as if his nature now glowed with the fires of his indignation. There is, of course, really no disappointment for him, for he knows the future, and “fury” is not in him. D.T.

Zep 3:9, Zep 3:10. – The good time coming.

“For 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. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.” Henderson supposes that the poem from this verse to the end of the book relates to Messianic times; that the prophet points to that dispensation of remedial mercy under which we live, and which commenced more than eighteen hundred years ago. We may therefore regard these words as pointing to at least two of the great characteristic blessings that will come to the world during the continuance of the gospel age; and these two are moral purity of language and spiritual unity of worship.

I. MORAL PURITY OF LANGUAGE. “Then will I turn to the people a pure language.” Or, as Keil renders it, “a pure lip.” Human language is looked upon in different aspects by different men. Some look upon it grammatically, trace its etymology, and arrange its words and sentences according to tile conventional rules of speech; some look at it logically, study it in its relation to the law of human reasoning; some look upon it philosophically, view it in relation to the nature of the things it is intended to represent; and some look upon it morally, contemplate it in its relation to the law of conscience and God. Grammatical language is mere conformity to acknowledged rules of speech; logical language, conformity to recognized principles of reasoning; philosophical language is conformity to the order of nature; moral language is conformity to the moral law of God. There is a regular gradation in the importance of these aspects of language. The first is of the least importance; the second and third come next; and the last is the most important of all. It is strange and sad to see that the amount of attention which men pay to these aspects is in the inverse ratio of their importance. The first, the least important, is the most attended to; the second, next; the third, next; and the last, the most important of all, almost entirely neglected. In the department of speech we have more grammarians than logicians, more logicians than philosophers, more philosophers than honest saints. It is moral purity of language that is wanted in the world, and that is here promised. Language that shall be used, not without meaning, as it is oftentimes used now, nor to misrepresent meaning, as is often the case. A “pure” moral language implies two things.

1. That the state of the heart should be in accord with Divine reality.

2. That the words of the lip should be in accord with the state of the heart. In other words, purity of soul and veracity of expression.

II. SPIRITUAL UNITY OF WORSHIP. “That they may all call upon the Name of the Lord, to serve him with one consent.” “That they may serve him with one accord” (Henderson). Who are to serve him with one accord? The nations, partially specified in the tenth verse. “From beyond the rivers of Ethiopia [Cush] my suppliants, even the daughter of my dispersed, shall bring mine offering.” The glorious point to be observed is not that all nations shall worship, for worship will ever belong to the race; but that all nations will worship with one accord. There is a oneness in their worship. Unity of worship does not necessarily mean unity of theological opinion or of ritualistic observances; but unity of object, the same God in the same spirit reverence, gratitude, adoration.

CONCLUSION. What a glorious future awaits the world! All men morally pure in speech, all men heartily one in worship. Thrice hail the day! D.T.

Zep 3:11-13. – A sketch of a morally regenerated city.

“In 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,” etc. “These verses,” says Henderson, “contain a description of restored and regenerated Israel. The being not ashamed of their sinful practices does not mean their not feeling a compunctious sense of their intrinsic odiousness and demerits, but is expressive of the great change that should take place in the outward condition of the Jews. That condition, into which they have been brought by their obstinate rebellion against Jehovah and his Messiah, is one of disgrace. When recovered out of it, all the marks of shame and infamy shall be removed. The Pharisaic spirit of pride, and the vain confidence in the temple and the temple worship, which proved the ruin of the nation, shall be taken away. The converted residue shall be a people humble and poor in spirit (Mat 5:3; Mat 11:5), and of a truly righteous and upright character; and, having fled for refuge to the hope set before them in the gospel, they shall be safe under the protecting care of their heavenly Father.” These verses may be regarded as giving a sketch of a morally regenerated city. It is marked by

I. THE UTTER ABSENCE OF THE BAD. There is an absence of:

1. Painful memories. “In that day shalt thou not be ashamed for all thy doings.” Thou wilt not need to be ashamed of all thy iniquities,

(1) because they are all forgiven;
(2) because they will occur no more.

Whilst regenerated souls will perhaps ever remember their past iniquities, the memories will not be associated with pain, they will awaken no moral shame. So flooded will the soul be with new loves, hopes, and purposes, that everything painful in connection with the past will be buried in comparative forgetfulness. Departed saints cannot but remember their old sins, but, in view of pardon and purification, the remembrance of them is associated with pleasure, not pain.

2. Wicked citizens. “I will take away out of the midst of thee them that rejoice in thy pride,” or, “thy proud triumphers.” In a thoroughly regenerated city there will be no proud vaunters, no blustering pretenders, no arrogant worldlings. The voices of such men will not be heard; they will not be seen in the streets, in the marts of commerce, the chambers of legislation, or the scenes of recreation.

3. All crimes. “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth.” No wrong committed, no lies spoken, no deceit practised. The whole atmosphere of the city cleared of such moral impurities.

II. THE BLESSED PRESENCE OF THE GOOD. “I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the Name of the Lord.” Who will be the citizens?

1. Men of humility. Delitzsch translates the word “afflicted,” “bowed down;” and Henderson, “humble.” Humility is evidently the idea. There will be men who are “poor in spirit.” Moral humility is moral nobility. The humbler a man is, the nobler and the happier too. “Blessed are the poor in spirit.”

2. Men of piety. “They shall trust in the Name of the Lord.” Their chief confidence will be placed, not in their strength, their wealth, or their wisdom, but in God. They will centre their trust, not in the creature, but in the Creator.

3. Men of concord. “They shall feed and lie down, and none shall make them afraid.” There will be amongst them no acrimonious disputations, no commercial rivalries, no social jealousies or envyings, no painful divisions of any kind. They will be united as brethren, one in leading thoughts, loves, and aims.

CONCLUSION. This is indeed a model city. What a city this! When shall such a city appear on this earth? Ah! when? It is in the distant future, but it has been gradually rearing from the dawn of the Christian era to this hour. It will, I believe, be one day completed, the “topstone” will be put on with shoutings of triumph. D.T.

Zep 3:14-17. – Joy, human and Divine.

“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgements, he hath cast out thine enemy,” etc. Here is a call to the regenerated inhabitants of Jerusalem to exult in the mercy of God, who has wrought their deliverance, at the same time, a beautiful description of the sublime delight with which Jehovah will regard them in the future. The words bring under our notice joy, human and Divine.

I. THE JOY OF THE REGENERATED MAN. “Sing, O daughter of Zion; shoat, O Israel; be glad and rejoice.” What is the joy?

1. The joy of gratitude for the deliverance ,from evil. “The Lord hath taken away thy judgments, he hath east out thine enemy.” What is the joy of the slave in the hour of his emancipation, of the prisoner on leaving his cell, of the long suffering invalid on his restoration to full health? Far more is the joy of the man who feels himself morally delivered delivered from the power of sin, and brought into the “glorious liberty of the children of God.” Gratitude is always an element of joy.

2. The joy of conscious security. “Even the Lord is in the midst of thee: thou shalt not see evil any more.” What joy breaks forth in the apostolic challenge, “Who shall separate us from the love of God?” etc.! Here is the joy of regenerated humanity, the joy of gratitude for the greatest deliverance, the joy of conscious security from all possible dangers.

II. THE JOY OF THE REGENERATING GOD. “The Lord thy God in the midst of thee [within 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.” What is the joy of God? It is the joy of infinite benevolence. What is the joy of the genuine patriot when he has delivered his country from a power that threatened its utter destruction? What is the joy of a loving physician when he has rescued his patient from the very jaws of death? What is the joy of a loving parent who has rescued his child from ruin? Some such joy as this infinitely superior is the joy of God over regenerated humanity. In this joy the redeemed will participate; indeed, it will be their heaven. “Enter into the joy of thy Lord.” “Rejoice over thee with singing.” Does God sing? Yes; in all the happy voices of the universe, especially in the shouts of the redeemed. D.T.

Zep 3:18-20. – The moral restoration of mankind.

“I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee,” etc. “The salvation held up in prospect before the remnant of Israel, which has bee, refined by the judgments and delivered, was at a very remote distance in Zephaniah’s time. The first thing that awaited the nation was the judgment through which it was to be dispersed among the heathen, according to the testimony of Moses and all the prophets, and to be refined in the furnace of affliction. The ten tribes were already carried away into exile, and Judah was to share the same fate immediately afterwards. In order, therefore, to offer to the pious a firm consolation of hope in the period of suffering that awaited them, and one on which their faith could rest in the midst of tribulation, Zephaniah mentions, in conclusion, the gathering together of all who pine in misery at a distance from Zion, and who are scattered far and wide, to assure even these of their future participation in the promised salvation” (Delitzsch). These verses may be taken to illustrate the moral restoration of mankind. Taking them for this purpose, we have the restoration and the Restorer. We have here

I. THE RESTORATION. What is the restoration?

1. From the deprivation of religious privileges to their enjoyment. The Jews, who were in a state that rendered it impossible to celebrate their religious festivals at Jerusalem, are here represented as filled with sorrow or grief when they reflected on the privileges of their ancestors. “By the rivers of Babylon we sat down and wept,” etc. Though unregenerate men may live amidst religious privileges, they are really deprived of them, for they do not possess and enjoy them. Their moral restoration brings them into that happy enjoyment. Though the ungodly man holds the gospel in his hand, he is morally exiled from it. It is more distant from him than was the temple from the Jew in Babylon.

2. From the sufferings of oppression to the happiness of deliverance. “Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out.” The literal reference is here, of course, to Babylonian tyrants. By the providence of God these were overcome. Their power was broken, their counsels confounded, so that they were forced to surrender their prey. “I will save her that halteth, and gather her that was driven out.” The Hebrew captives were delivered, and brought back to their own country and city. In moral restoration the power of the oppressor is broken, the soul is delivered from the power of Satan and the bondage of corruption. “Being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” What was the tyranny of Babylon to the Jews, compared to the tyranny of evil over the soul?

3. From the condition of reproach to that of true honour. “I will get them praise and fame in every land where they have been put to shame.” High above all nations was Israel at one time. The “reproach” brought on them was one of their sorest grievances; that reproach has been partially wiped away, the Jewish people are the most distinguished of the races of the earth, for of them Christ came, who is the glory of his people Israel. When a man is morally restored, he becomes truly honourable, not before. Goodness is moral majesty. There is no true royalty which has not its foundation in moral excellence.

II. THE RESTORER. All the restoration sketched in these verses was effected by whom? Not by Cyrus and his battalions: they were but instruments. It was Jehovah. “I will gather;” “I will save;” “I will get them praise;” “I bring you again;” “I will make you a name;” “I turn back your captivity.” So in moral restoration. No one can restore a soul but God. It is his work.

1. A work which he does by moral means. By the gospel.

2. A work which, from the nature of the case, must proceed gradually.

3. A work which will one day be consummated D.T.

Fuente: The Complete Pulpit Commentary

Zep 3:1. Woe to her that is filthy, &c. Woe to her that provoketh wrath, and is defiled; to the oppressed city; or city of oppressors. Zep 3:2. Which heareth not the voice, nor receiveth instruction, nor hath hope in Jehovah, nor approacheth to her God. Zep 3:3. Whose princes, &c.They do not gnaw the bones or, they leave no bones to gnaw in the morning; or, they rest not even till the morning. Houbigant; who observes, that the prophet in this verse compares the judges of Jerusalem to evening wolves, because they begin to hunt for their prey in the evening, yet they continue to do so throughout the whole night, and even till the morning.

Fuente: Commentary on the Holy Bible by Thomas Coke

REASONS

Zep 2:4 to Zep 3:7

Zep 2:4 For Gaza shall be forsaken,

And Ashkelon shall become a desolation;
Ashdod, they shall drive her out at noon-day,1

And Ekron shall be rooted out.

5 Woe to the inhabitants of the sea-coast!2

The nation of the Cherithim!3

The word of Jehovah is against you,
O Canaan, land of the Philistines!
I will destroy thee, that there shall be no inhabitant.

6 And the sea-coast2 shall become places for pasture,

And folds for flocks.

7 And the coast2 shall be for the remnant of the house of Judah;

Upon them will they feed;
In the houses of Ashkelon shall they lie down in the evening,
For Jehovah, their God, will visit them,
And turn their captivity.

8 I have heard the reproach of Moab,

And the revilings of the sons of Ammon,
Who [wherewith they] have reviled my people,
And acted insolently against their boundary.

9 Therefore as I live, saith Jehovah of hosts,

The God of Israel:
Surely Moab shall become like Sodom,
And the sons of Ammon like Gomorrah,
A possession of nettles and salt-pits,4

And a desolation forever.
The remnant of my people shall plunder them,
And the residue of my nation shall possess them.

10 This shall be to them for their pride,

Because they have reviled and carried themselves haughtily
Against the people of Jehovah of hosts.

11 Terrible is Jehovah against them,

For He destroys all the gods of the earth;
And all the islands of the nations,
Each from his place, shall worship Him.

12 Also ye Cushites,5

Slain of my sword are they.

13 And He will stretch forth his hand over the north

And destroy Assyria;
And He will make Nineveh a waste,
A dry place like the desert.

14 And flocks shall lie down in the midst of her;

All the wild beasts6 of the nations;

Both the pelican and the hedge-hog
Shall lodge on her capitals;
The voice of the singer in the window:
Desolation upon the threshold,
For the cedar-work He has made bare.

15 This is the exulting city, which dwelt securely,

Which said in her heart, I am, and there is none besides me,
How has she become a desolation,
A lair for beasts!
Every one that passes by her will hiss,
He will shake his hand.

3

1 Woe to the rebellious and polluted,7

The oppressive city!

2 She listened not to the voice:

She did not accept discipline:
She did not trust in Jehovah:
She did not draw near to her God.

3 Her princes in the midst of her

Are roaring lions:
Her judges are evening wolves;
They reserve8 nothing for the morning.

4 Her prophets are vain-glorious,

Men of treacheries:
Her priests profane what is holy;
They do violence to the law.

5 The righteous Jehovah is in the midst of her;

He will not do wickedness;
Every morning He will bring his judgment to light;
It does not fail;
But the unrighteous man does not know shame.

6 I have cut off nations:

Their battlements are laid waste;
I have made their streets desolate,
So that no one passes over [them];
Their cities are destroyed,
So that there is no man [there],
So that there is no inhabitant.

7 I said: Only do thou fear me,

Do thou receive correction,
And her dwelling shall not be cut off,
According to all that I have appointed concerning her;
But they rose up early;
They corrupted all their doings.

EXEGETICAL

The reason for the announcement of the judgment made in chap. 1 (comp. Introd. 3):
1. God brings the judgment upon all the heathen, 2:415.
2. And yet Jerusalem remains incorrigible, 3:17.

Chap. 2 Zep 2:4-15. The Judgment upon the Heathen. Representative nations from the four cardinal points, West, East, North, and South, are mentioned, so that by the completeness of the quaternary number of the four quarters of heaven arises the idea of the universal judgment upon the heathen nations (comp. Zep 2:11 and the judgment of the four winds, Jer 49:36; Zec 2:6; Zec 6:5).

The description is divided into three parallel strophes of four verses each:
(a) Judgment upon Philistia, Zep 2:4-7.

(b) Judgment upon Moab and Ammon, Zep 2:8-11.

(c) Judgment upon Ethiopia and Assyria, Zep 2:12-15.

Zep 2:4-7. The judgment upon Philistia, the land of the West. Forthus the prophet immediately joins argument to the exhortation, which, in its final clause, directs [us] to the certainty of the judgmentGaza shall be forsaken. and form a paronomasia, like Ekron and , at the close of the verse (comp. Mic 1:10 ff). And Ashkelon shall become a desolation. Ashdod (the seat or the worship of Dagon (1 Samuel 5)) they, (undefined enemies) will drive out at noon-day: so defenseless will it be against the sudden and powerful attack, that there is not even need of a surprise by night. Compare Jer 15:8, where also a word of similar sound, , occurs, which forms also an unexpressed paronomasia of though to ; and Ekron is ploughed up. Even the enumeration of cities is governed by the symbolical number four, so that of the five cities of the Philistines (Jos 13:3), one, Gath, is omitted, according to the example of Amo 1:7 f.

Zep 2:5. The prophet directly addresses those who are threatened: Woe to you who inhabit the sea-coast, , a name of the country of the philistines (see Deu 3:4), ye Cretans. The connection of the Philistines with the island of Crete was known from very ancient times (1Sa 30:14 ff.; comp. Tac., Hist., v. 2), although the arguments adduced by Bertheau (Gesch. der Israeliten, p. 188 ff. [History of the Israelites, etc.]) to identify Caphtor, the native country of the Philistines, who were not originally settled in Canaan, but immigrated into it at a later period, (Amo 9:7), with Crete, are not sufficient. [Philistine means emigrant: in the LXX. they are called . For an account of their origin see Smiths Dict. of the Bible, s.v. Philistines. Compare Rawlinsons Herodotus, vol. iv. p. 64, note 4, and Lenormant and Chevallier, vol. i. p. 124.C. E.] Caphtor seems rather to be designated, Gen 10:13 f., as an Egyptian district. Compare Starck, Gaza, p. 66 ff.; 99 ff.; Duncker, Gesch. des A. I., p. 339 A. Hence also the name Cretim is to be derived from Crete. To derive it from , to destroy, and to designate the Philistines by it, as those who are to be destroyed, as Keil, following the Targum and the Vulgate, does, is unnatural. The play upon words, which the prophet possibly had in mind (comp. 3:6; also the expression immediately following this verse, and the plays upon words, Zep 2:4) is far from etymology. The word of Jehovah is against thee, Canaan, properly low country, originally the name of the whole tract of land on the Mediterranean, inhabited on the North by the Phnicians and on the South by the Philistines (Num 13:30 (29?)); Thou land of the Philistines. And I will destroy thee, that there shall be no inhabitant. . is, as is frequently the case, equivalent to .

Zep 2:6. And there shall be [it will not do to construe, with the interpreters, the verb with , for this is masculine: it can only he construed with (comp. Mic 1:9; Ges. 146, 3), so that is to be understood as acc. loci] in the district upon the sea-coast extensive places for pastures and sheep-folds. Some take as the plural of , which (from the root , to dig) would signify, according to Kimchi, the ditch made round a fold; according to Clln, a cistern; both of which interpretations are untenable. Others (Strauss, Keil), following Bochart, take it for the infinitive of ; and understand by pastures of shepherds caves, i.e., where shepherds dig caves for a protection against the sun. Yet the expression, aside from the superfluity of the required complement, is little adapted to characterize the activity of the shepherds only. It is best to consider, with Hitzig, the word as a plural from , pasture. The apparent tautology with , is no argument against it, since , [plural of ; see Ges., s. v.C. E.], dwelling, pasture [for flocks and herdsC. E.] is a more comprehensive idea than , a pasture for lambs [such is the strict meaning of the Heb. word : Kleinert renders it ViehweideC. E.]; and since moreover and form two pairs of words closely belonging together, both of which are subordinate to . The abnormal form [the regular form is ] [the plural of , wherever it occurs, is .C. E.] is occasioned by the preceding , and likewise perhaps by playing upon the word . It cannot be by accident that shepherds and their flocks are mentioned here instead of destroyers, whilst in threatening prophecies in other places, destruction is announced by this form of threatening, viz., that the city or territory is delivered up to beasts of the wilderness, monsters, ponds of water, or to desert vegetation. The resemblance of the turn of thought to Jer 6:3 (comp. Introd. 4) is remarkable, and it is natural to suppose that as Jeremiah has there, so Zephaniah has here his eyes fixed upon the distress caused by the hordes of Scythians, whose march through the land of the Philistines, appeared also to Herodotus to be sufficiently noteworthy to obtain mention in his history (i. 104). They set out, the men and frequently also the women, on horseback: they took with them wagons yoked with oxen, which, furnished with a felt covering, served, at the same time, for tent and house; also their property, which consisted of droves of horses, cattle, and sheep, from whose wool they prepared those coverings. (Herod., 4:2, 61, 75, 114, 122.) At a later period, when there shall be only a remnant of Judah left, another event will follow the first punishment of Philistia:

Zep 2:7. Then the sea-coast shall fall to the lot of the remnant of Israel [Judah is the reading in the Hebrew textC. E.], they will feed upon them ( is construed with Zep 2:6, as if it were written there ) and in the houseswhich have become emptyof Ashkelon will they lie down in the evening. A reproduction [of the idea] of Oba 1:19. The connection of thought (Zep 2:6-7) would accordingly present itself thus: first Philistia is laid waste by a pastoral nation. Then Judah is judged, compare 7c; and then the remnant of Judah inherits Philistia as pasture-ground. Hitzig also [interprets it] in a similar way. However the reference to the Scythians is not at all necessary. Quite as good and perhaps a still simpler understanding of the passage results, if we, as indicated in the translation, render prominent in the idea of an open, empty place, so that in Zep 2:6 the destroyers, the shepherds that obtain possession, do not form the prominent idea so much as the emptiness, which resulted from a catastrophe left undefined. The district on the sea-coast, hitherto covered with cities rich in commerce, becomes open grounds for pastures, etc. And these open grounds, after Israel is purified, become the possession of the remnant. Thus (Zep 2:7) naturally connects with (Zep 2:6).

The following reason: for Jehovah, their God, will certainly visit them, Israel, and, whilst the wound of the heathen is incurable (Nah 3:19), he will turn their captivity, is consistent with both constructions: it shows how the restoration of the place is effected. is to be understood in this passage of the gracious visitation of those already chastised (Strauss and others), on account of its close parallelism with : it is, however, contrary to the prevailing usage of the book. Concerning the turning of the captivity, the restoration of the captives, comp. Deu 30:3; on Nah 2:3, and below 3:20.

[Keil: Paqad, to visit in a good sense, i. e., to take them under his care, as is almost always the meaning when it is construed with an accusative of the person. It is only in Psa 59:6, that it is used with an acc. pers. instead of with , in the sense of to chastise or punish. as in Hos 6:11 and Amo 9:14. The Keri, , has arisen from a misinterpretationC. E.]

Zep 2:8-10. The Judgment upon the East: Moab and Ammon, the sons of Lot. Comp. Isa 16:6; Isa 25:11; Jer 48:29 ff. If the subject here were historical, and not rather the universal and ideal character of the judgment of the world, then the interjacent, hereditary enemy, Edom, would certainly not have been omitted. I have heard the abuse ( sensu activo, as in Lam 3:61) of Moab, who from of old armed evil tongues against me and my people (Num 4:22 ff.), and the revilings of the sons of Ammon, whose old hatred continued even to the latest times (Neh 4:3; Neh 4:7); wherewith they have reviled my people and haughtily violated, literally, acted insolently against their boundary. Comp. Amo 1:13; 2Ki 13:20; Jeremiah 40. The suffix in is to be referred to (comp. Zep 2:10, Zep 2:9).

Zep 2:9. Therefore as I live (Heb 6:13; for the construction compare Ew., 329 a)saith Jehovah of hosts (comp. on Nah. 2:14 [13]) the God of Israel: Moab shall become as Sodom and Ammon as Gomorrah,they will incur a destruction like that of the cities, in whose fate their ancestor, Lot, was involvedan inheritance of nettles and salt-pits (see note on Zep 2:9C. E.], like the Dead Sea, on which they dwell, and desert forever. The remnant of my people shall plunder them and the residue of my nation ( instead of , comp. Olsh., 39 d; 164 d) shall inherit them. If the details of a special historical prophecy were treated of, then Hitzig would be right in objecting, that the plundering and seizure by the returned remnant of Israel must take place before the final destinies of these countries, that the desolated land is not suitable for a , etc. But the prophet does not think of individual chronologically arranged dates, but of the grouping together of everything that involves the execution of Jehovahs judgment upon the heathen nations; and this certainly has for its chief moment the destruction of the sinners and the redemption of his people.

Zep 2:10. This shall be to them for their pride, because they have despised and boasted against the people of Jehovah of hosts. The judgment is talio. The universality of it stands out with still greater precision, according to its two-fold fundamental characteristic.

Zep 2:11. Jehovah will be terrible against them (comp. Deu 7:21), for He will destroy all the gods of the earth, so that, after they have brought their peoples to ruin and judgment, they must themselves now pass away and die like men (Psa 82:7). Compare below, the Doctrinal and Ethical part.

And they will worship Him, after that the hostile powers over them have passed away, every one from his place, all the islands of the nations. It is the common teaching of prophecy, that all islands, all nations the most remote, shall turn to Jehovah. But it generally takes the form, that they [the nations] shall flow to Jerusalem (Isaiah 2; Micah 4). Now it is certainly undeniable that in the idea of this Jerusalem [of the time] of the consummation, the spiritual element predominates (comp. on Mic 4:1 ff.). But that in this preexile prophet the local covering should already be so removed, as e.g. in Mal 1:11, that he should consider a worship of Jehovah in all places the fulfillment of the times, is, although it commends itself at the first view of this passage, nevertheless very doubtful, the more so as Zephaniah himself (3:10) adheres to the older form of representation, namely, the offering of the heathen at the Holy City [JerusalemC. E.]. Hence I believe that the words: they will worship each from his place, are used in a pregnant sense: they will pour to Him worshipping; compare the trembling (hither) Mic 7:17; Hos 3:5.

[Keil: Mimnekomo, coming from his place: the meaning is not that the nations will worship Jehovah at their own place, in their own lands, in contradistinction to Mic 4:1; Zec 14:16, and other passages, where the nations go on pilgrimages to Mount Zion (Hitzig); but their going to Jerusalem is implied in the min (from), though it is not brought prominently out, as being unessential to the thought.C. E.]

Zep 2:12-15. The Judgment upon Ethiopia and Assyria, South and North. It is in keeping with the great perspective, which is opened in Zep 2:11, that distant nations should be introduced for illustration. The retrospect to Nah 3:8 ff. is apparent. Ye Cushites also, Ethiopians, slain of my sword are ye; literally are they. The transition from the second to the third person has in itself nothing unusual (comp. 3:7 and the whole of Nahum).

Calvin connects with it the ingenious remark: In secunda persona initio versus propheta compellit ad tribunal Dei, postea in tertia adjungit: erunt, etc., in a certain manner the sentence of the judge.

Yet the predicative position of the is so remarkable, that Ewald and Hitzig (against Rckert, Strauss, Keil) are certainly right in considering it as a substitute for the copula. Comp. Isa 37:16.

[Keil says: does not take the place of the copula between the subject and predicate any more than in Isa 37:16 and Ezr 5:11 (to which Hitzig appeals in support of this usage: see Delitzsch, on the other hand, in his Comm. on Isaiah, l. c.), but is a predicate.C. E.].

Zep 2:13. And He will stretch out his hand (comp. 1:4) over the North and destroy Asshur, and make Nineveh a barren waste, dry like the desert, whilst at this very time [that the prophet was speakingC. E.] the streams of water and the abundant irrigation are the pride and joy of the powerful city (comp. pp. 101, 104).

[Keil: The prophet dwells longer upon the heathen power of the north, the Assyrian kingdom with its capital Nineveh, because Assyria was then the imperial power, which was seeking to destroy the kingdom of God in Judah. This explains the fact that the prophet expresses the announcement of the destruction of this power in the form of a wish, as the use of the contracted forms yet and ysm clearly shows. For it is evident that Ewald is wrong in supposing that stands for , or should be so pointed, inasmuch as the historical tense, there He stretched out his hand, would be perfectly out of place. . (to stretch out a hand), as in Zep 1:4 : Al tsphn, over (or against) the North. The reference is to Assyria with the capital Nineveh. It is true that this kingdom was not to the north, but to the northeast, of Judah; but inasmuch as the Assyrian armies invaded Palestine from the north, it is regarded by the prophets as situated in the north. On Nineveh itself, see at Jon 1:2 (vol. 1, p. 390); and on the destruction of this city and the fall of the Assyrian empire, at Nah 3:19 (p. 42).C. E.]

Zep 2:14. And herds shall lie down in the midst of it [viz., of the city, which has become a desertC. E.], but certainly not herds of cattle, which have no nourishment in the desert, but every kind of heathen beasts. is not with the suffix of the third person, and is accordingly not to be translated, and all his beasts, the heathen: this form is (Job 33:20); but it is the known archaic form of the status constr. from (Gen 1:24; Ges., 90, 3, 6). is accordingly the stat. abs. By the beasts of the heathen it is most natural to understand either (according to 2Sa 23:13; Psa 68:31 [comp. the Heb. textC. E.], the conquering world-powers, which take possession of Nineveh as the remnant of Israel take possession of the ruined kingdoms of the Philistines and Ammonites (Zep 2:7; Zep 2:9); or the roving hordes of Scythians. However the interpretation of Clln, Rosenm., De W., Strauss, and Keil is not to be characterized positively as erroneous: [they interpret it] every (real) beast, that is accustomed to range in herds (); compare the goi of the locusts, Joe 1:6.

[Keil: The meaning can only be, all kinds of animals in crowds or in a mass. is used here for the mass of animals, just as it is in Joe 1:6 for the multitude of locusts, and as is in Prov. 30:35, 36, for the ant-people; and the genitive is to be taken as in apposition. Every other explanation is exposed to much greater objections and difficulties. For the form , see at Gen 1:24.C. E.].

Pelicans also [see Thomsons The Land and the Book, vol. 1. p. 403C. E.] and hedge-hogsthe inhabitants of deserted countries and ruined placeswill lodge on their capitals. The association of ideas leads the prophet to reminiscences from Isa 34:11; Isa 14:23; compare the first clause [of the verse] with Isa 13:21. The capitals of the pillars do not lie on the ground, but now stand unattached, after the palaces, roofs, and floors, which rested upon them, are thrown down. Hitzig. Hark, how it sings,the nesting bird,in the window.

, as in 1:14, Nah 3:2, literally vox (ejus qui) canit, or auditur (is qui) canit. Desolation on the threshold! None passes over it any more. For the cedar-panelling, the beautiful ornament of the walls (comp. on Hab 2:17) He, Jehovah, has torn down [Heb. has made bareC. E.]. is related to , as is to , it conveys a collective idea (Ew., sec. 179 c).

[Keil: The sketching of the picture of the destruction passes from the general appearance of the city to the separate ruins, coming down from the lofty knobs of the pillars to the windows, and from these to the thresholds of the ruins of the houses.C. E.]

Zep 2:15. This is the city, the exulting one (Isa 23:7), which dwelt so securely, sheltered behind her defenses of water; the expression is taken from Jdg 18:7. Vox ut exsultantis super illam. Remigius. Which said in her heart: I am and besides me none; literally, and besides me (none) further. Before besides, the negation, if the supposition is intimated by the proposition, or in it, can be omitted, and the words for besides can hence signify also only, comp. Mic 6:8. Hitzig. [?Mic 6:8, however, is a different case; compare on the passage. And I would prefer, though against the consensus interpretum, to explain it: I, and if I am no more, still I; I and always I. The sense is the same in both views.] The same expression, with the same signification, is applied to Babylon, Isa 47:8; Isa 47:10.

[Keil: The Yod in aphsi is not paragogical, but a pronoun in the first person; at the same time, ephes is not a preposition, beside me, since in that case the negation not one could not be omitted, but the non-existence, so that =, I am absolutely no further (see at Isa 47:8). See Ges., Thesaurus, s. v.C. E.] How has she become a desolation! (applied to Babylon, Jer 50:23) a lair of beasts! Every one that passes by her, hisses, waves his hand. The thought is from Nah 3:19. The waving of the hands, like the clapping, Nah 3:19, is a sign of gratified feeling (comp. Psa 43:2; Isa 55:12). The expression is, in part, similar to Jer 19:8. [See Rawlinsons Ancient Monarchies, vol. i. p. 245.C. E.]

3

Zep 3:1-7. The Obduracy of Jerusalem. Woe to the refractory (, part. from the root , the hiphil of which occurs Job 39:18, and in the Cod. Sam. Lev 13:51-52; Lev 14:44; equivalent to ; compare , Ecc 10:5, contracted from equivalent to ), and polluted, the oppressive city! is the part of , press it, Jer 50:16 and above. The prophet gives four reasons for this sharp address.

Zep 3:2. She hearkens not to the voice, with which the faithful God speaks to her, Zep 3:7, in all these acts (2:4 ff.). The denotes a hearing with pleasure and effect: she hearkens not, although she hears. She does not accept discipline. , the lesson which is derived from the experience of ones own or anothers suffering [Schadens, damage, harmC. E.], and generally from attention to the ways of God; compare Pro 1:2. She trusts not in Jehovah, but in her wealth (1:12): to her God she does not draw near, but to the Baals (1:6): the acts of God and the voice of the prophets die away unheard; no change is effected.

Zep 3:3. Her princes, in the midst of her, (comp. on 1:8) are roaring lions (for the idea comp. Mic 3:3; for the expression, Pro 28:15; Sir 13:19). Her judges are evening wolves, which go out in the evening for prey and are very ravenous (non quod reiiquo tempore quiescerent, Calv. on Psa 59:7), which leave nothing for the morning, but so eager are they that they instantly devour the victim that falls into their clutches. Ubi latrocinium in ipso foro exercetur, quid jam de tota urbe dicendum erit? Calv.

Zep 3:4. Her prophets are knaves, , people, who utter , i.e., vain, empty talk, brag (comp. Jer 23:32), men of treachery, who defraud God (Hos 6:7) and men, since they pretend that their own word is the word of God (Eze 22:28; comp. Mic 2:11 ff.). Her priests desecrate that which is holy, the temple, with their sacrilege, comp. Jer 23:11 (Hieron.), the sacrifices (comp. , Jer 2:3) by the neglect of the prescribed ritual, Eze 22:26, comp. Mal 1:11 (Clln): in short, they make everything sacred common (Hitzig), instead of strictly discriminating, according to Lev 10:10 ff., between the holy and profane. Thus they do violence to the law, of which they ought to be the guardians. There is a corruption of all classes, of the organism of the kingdom in its substance, almost still worse than Micah had pictured it, chap. 3. And the cause of this disorder does not lie with God (Zep 3:5-7). He has left nothing untried.

Jehovah is righteous, as a righteous one (comp. for the constr. Hos 11:9) in the midst of her, He does no wrong. Comp. Deu 32:4.) Morning by morning (comp. Exo 26:21) He sets his justice in the light (comp. Hos 6:5). Gods justice is neither his teaching (docendo populum leges et jura sua per prophetas, qui hortando et monendo per singulos dies id operam dant, ut eum ad meliorem frugem vocent (Rosenm., Keil), nor his righteous administration (Chald., Hieron., Cyr., Strauss, Hitzig), but the announcement of the judgment, which it was right for Him and obligatory upon Him to bring upon these mad practices (comp. Calvin, above, p. 17): the sentences of the predicted judgment (comp. 15 and Mic 3:8), which, on the one hand, are declared against the heathen, but principally against Israel. He declares them, literally, without failing: He does not miss, returning faithfully every morning. The wicked have their work in the evening and leave nothing for the morning (Zep 3:3), Jehovah has it in the morning and has each day a clear announcement. But in vain; the wicked [person] knows no shame (comp. 2:1): neither the example of the righteous government of God, nor the merited threatening of coming judgments causes him to blush. Jehovah himself is introduced as speaking (Zep 3:6); He sets forth his great deeds, which He had accomplished for and before the eyes of Israel: I have destroyed nations, those mentioned chap. 2. and many others; their battlements are laid waste, synecdochically for the walls and fortresses, which they crown. I have desolated their streets, literally made dry, since the multitude of men crowding them is considered as a flood (comp. Hab 3:15), so that no one any more passes through them. with the part. like the bare in other places or the pleonastic , 2:5, in the sense of necessary negative result (Ew., 323 a). The same turn [of thought] occurs Isa 34:10. [In the passage cited is used.C. E.] Their cities are laid waste, literally, fallen by ambuscade (, Exo 21:13; comp. Joshua 8), without people, without inhabitant. And why all this? For. a warning example, that his people may consider his severity and his goodness.

Zep 3:7. I said,thought in me and spoke to them by these deeds,only wouldst thou fear me, the imperf. instead of the imperative, in order to show the kindness and tenderness of the warning; only wouldst thou receive correction, suffer thyself to be taught. Then their (change from the second to the third person, as in Mic 3:2 ff.: a mental speaking and meditating on the part of God in a certain manner, is indicated) house, i.e., not merely the temple (Strauss), but their possession and dwelling-place, the place Zion (comp. Mat 23:38) would not have been destroyed. To the substantive idea of destruction in this clause the following forms an apposition: destruction should not fall upon them, according to all that I have appointed concerning them; the whole sum of the evils included in he destruction, the daily announced . cannot have the common meaning, to charge, to command (so still Strauss, for in this sense the subjoined designates, according to the usage if the language, not the object, concerning which a command is given, but him upon whom the charge is enjoined. But as it can signify the divine care for any one, so it signifies also the laying up of a debt against any one, so that it hangs, in a certain manner, over his head, in order to fall at last upon him or his descendants and to destroy them: like , Nah 1:2. So also Exo 20:5; Hos 1:4. Thus God would have his deeds considered by Israel, but what avail is it? But now after points out the contrast of the empirical reality to the fruitless or mistaken thoughts of the speaker; just as in Psa 31:23 (22); Isa 49:4,they only speed the more all their infamous deeds, literally, they are in haste to pervert all their doings. The verb (Psa 14:2), takes the auxiliary verb (for the construction, comp. Ew., 285 b), which brings into the sentence the emphasis of the contrast required by : not only that they do not refrain from acting infamously, they even hasten to do so.

So it is evident that the judgment denounced, chap. 1, is just, since all the judgments which befell the heathen in favor of Israel (Nah 2:1) produced no effect upon the people. So firmly convinced is the prophet of the incorrigibility of the people, that he, without farther ado, as if it were a question of the present, presupposes and declares it: even after the judgments described, Zep 2:4 ff, which in his day were yet future (, 2:4,etc.), Jerusalem shall wear just such an appearance, and, before that time, a worse than at present.

[Keil: In Zep 3:7-8 the prophet sums up all that he has said in Zep 3:1-6, to close his admonition to repentance with the announcement of judgment.C. E.]

DOCTRINAL AND ETHICAL

The contest of Jehovah of hosts (2:9, comp. Com. on Nahum, p. 36) against the heathen, has a fourfold design. First, it involveswhich is the final point of view on this sidethe restoration of the kingdom of David (comp. Psalms 60), whose extension, according to prophetic vision, is measured by the promise to Abraham. But in this respect only the countries which took possession of portions of this kingdom, viz., Philistia, Moab, Ammon, representative of the neighboring nations, come into consideration. Of Cush and Nineveh it is not said that the remnant of Israel will take their lands into possession. The second, and much higher point of view, is that of a contest between God and the [false] gods, which represent the antagonism to the true God among the heathen (comp. Zep 2:11 a), The fundamental view of the O. T. concerning idols [Gtter, false gods], is that they are nothing [nichtse, nothings], (Lev 19:4), and that the God of Israel, as He alone made the world (Exo 20:11; Exo 31:17), is the only true God, not merely among his own people and in his own land, but also in the land of the heathen (Exo 9:22 f); another proof of which is furnished in the bestowal of Canaan [upon Israel] notwithstanding the prevailing idolatry. Deuteronomy formally repeats this doctrine of the oneness of the God of Israel (6:4; 32:39), and the idols are expressly designated as not-gods (Deu 32:21; comp. 8:19). Besides this another representation is presented to view in the further development of the Old Testament revelation, which seems to ascribe to the idols an actual existence. In the Pentateuch the passages directly bearing upon this point have no weight. Either they seem to be spoken from a heathen standpoint, consequently they are without the sphere of revelation (comp. Exo 18:11; Gen 14:20; Num 24:16; comp. also Isa 36:18ff; Isa 14:14); or idolatry appears as the worship of the objects of nature, temporarily permitted by God, which objects of nature are themselves subect to the power of God (Deu 4:19). There is, however, here, no doubt, a germinant intimation of the opposition existing between God and idols in the contest of Jehovah with the Egyptian magicians, who by virtue of their gods imitated his miracles. And undeniably the idea of a certain reality on the part of the gods seems to be expressed in the eighty-second Psalm. There God judges among the gods (comp. Exo 7:12). Because they executed their office unjustly and suffered their worshippers to sink into iniquity, they were to perish like men (Zep 2:7), and Jehovah would enter upon his inheritance, which they had governed for a time (Zep 2:8). Psa 97:9 teaches the same thing; and the passage, 2:11, receives hence a clear illustration. A twofold explanation of this phenomenon is possible. Either that the gods have a (subjective) subsistence by virtue of their worshippers, as a spiritual power, which unites and moves these worshippers in their appointed worship; which power consequently stands or falls with the existence of the people. So old Tarnov seems to understand the matter, when he explains the destruction of the gods at the place mentioned: Paulatim ac sensim perdit idola, adimendo ipsis cultores omniaque sacrificia abolendo. Compare below also, Bucer in the Homiletical suggestions. Or, that we trace back idolatry to satanic influences. This satanic influence, after it has obtained a place within the soil of humanity, so insinuates itself into all the forms of development of the divine revelation and education as to produce a perverted counterpart of them, in which the substance of truth is destroyed and falsehood makes its abode; for in the common revelation the false god confronts the pure idea of God, in which [false god] not only, as in an idol the substance of divine truth is destroyed, but also, as in a positive phantom, the spiritual power of the evil one presents and communicates itself. Beck. Among the heathen, active, objective, devilish powers acquire divine honor by a darkening of the human conscience. Kling. This latter view of the matter is prominent in Paul, 1Co 10:20. It is evident, too, that the Old Testament passages, and especially the one in question [Zep 2:11 aC. E.] coincide more nearly with this view than with the first [i. e, with Klings rather than with BecksC. E.]; only that the solidaric connection of the [false] gods with the kingdom of Satan and of the demons is not expressly accomplished in conformity with the Old Testament standpoint. The doctrine is this: that, while, according to the general view of prophecy, the idols are to be despised as dead and dumb nonentities, yet the [false] gods, in a certain sense, rule over the nations, as objective powers, and that by their overthrow, which forms the inner intellectual side to the external judgments of the people, the nations, in a certain sense, are restored to an unprejudiced condition, since it is again possible to them to decide for God.

The third object of the judgments upon the heathen is this. They must, so far as they are heathen nations, and as such resist God, be overthrown, in order that having been delivered from the fetters of idolatry, they may seek Jehovah and learn to worship Him. 2:11 b.

Finally, the fourth object of these judgments upon the nations is, that Israel may come thereby to the knowledge of the glory and power of his God, and learn to stand in fear of his severity, and bow to his goodness. This is effected by God, in that, beside the judgments without, He causes the import of themhis justice and sentenceto be explained to the people by the prophets. His design is this: That thou mightest only fear me, in order that thou mayest remain safe from the manifestation of my wrath.

But this, plan of salvation is defeated by the peoples hardness of heart, which blunts the instruments of the divine proclamation and of regulating the [seiner, His] kingdom; and the judgment must come also upon Israel: there will only be a remnant, that will enter upon the deserted fields of Philistia, Ammon, and Moab.

The final and total aim of the judgment is, therefore, certainly Israel, but not so much the present Israel, who, rather, is, like the heathen, under the training of God, and is within this training certainly nearest to Him, yet not to such a degree that the heathen should come into consideration merely as objects of the judgment, for also for them the goal of worshipping Jehovah is presented in prospect; and Israel, if he does not receive correction, likewise incurs their judgments. The final object is rather the future Israel, the remnant, to whom, from the nature of the case, the heathen worshippers will also belong.

HOMILETICAL AND PRACTICAL

Of the exhortations which God, by his guidance of the worlds destiny, directs to those who are called to his salvation.

(1.) He exhorts us to repentance by the severe punishments which He brings upon the evil-doers (3:6); by the majestic power with which He desolates populous cities (2:46); He humbles the proud and leaves nothing unpunished (2:810); He reminds us also that the most powerful nations are not too powerful for Him (2:12), that the most distant are not too distant, the most populous not too numerous (2:13 f) for Him to bring down their secure arrogance and to deliver up to scorn and contempt those who trample others under foot (2:15). He who considers this rightly must surely perceive that God intends it for the destruction of every being antagonistic to him upon earth (3:11), and that He is a righteous God (3:5).
(2.) He exhorts us to faith. The promises, which He has given to his own, are not destroyed by any judgments, but only confirmed anew (2:7, 9): and there is not one of the great works, which are done under the sun, upon which an illustrative light does not fall from his Word (3:5). No one has an excuse that God has not drawn near to him (3:7), and that He has not also had his highest interests in view (2:11).

(3.) But how little do men profit by warnings! Refer, e.g., to Jerusalem (3:13); and to ourselves (3:7).

On Zep 2:4. Gods way of destruction are also ways of grace (Acts of the Apostles, 8:26).

Zep 2:7. Our hope of the future rests alone upon grace; and we need not wonder, though our gracious guidance leads through chastisements, on account of sin adhering [to us]. The remnant of Baal must be driven out, in order that the remnant of God may come to the light.

Zep 2:8. Murmur not at poisonous tongues. God hears better than thou that in which thou art unfairly dealt with: pray for them who injure thee, for the injury weighs upon them and not upon thee. The memory of God is one of the most fearful things of which a man can think. God notices so particularly the dishonor done to his people for the reason that only those belong to his people, who take no heed of dishonor, and are not allowed to avenge themselves. But take heed that you are not reviled on account of your own sins. Such reviling God does not punish, but it is itself punishment.

Zep 2:11. Prophecy will certainly come to pass and not fail. Even the smallest and most distant island is known to God and is included in his plan of salvation. But how shall they believe if it is not preached to them? Where the fear of God has been abandoned, in a country or among men, a salutary fear of Him must intervene, in order that his worship may be restored. On 13 ff. compare the Homiletical Suggestions on Nahum.

Zep 3:1. God addresses his own city the most severely (Amo 3:2). The way of destruction begins with obstinacy against God: then comes pollution by vice, finally the destruction of conscience, which becomes manifest in open acts of violence and crime.

Zep 3:2. He who listens to Gods voice, has this advantage from it, that he learns prudence. He who trusts in Him has the advantage, that he can draw near to Him at all times with assured confidence. We know obedience by prudence, faith by confidence. Disobedience is folly, and despondency unbelief.

Zep 3:3. Strength and bravery do not govern a country; even the lion is a strong and brave animal. They must be restrained by the fear of God and guided to the right objects. A speedy sentence often does more harm and wrong than the detriment arising from ten tardy ones.

Zep 3:4. If the salt becomes insipid, wherewith shall it be salted? He who speaks in Gods name should always speak with fear and trembling, and as if he were going to stand to-morrow before the judgment seat.

Zep 3:5. No one is so liable to profane what is holy as a priest; and no one is so responsible. Thou shouldst offer no violence to the Word of God. What it does not say thou shouldst not make it say. Though priests and prophets may be wicked, it is nevertheless wrong to separate ones self from the Church of God. The Lord of Hosts, who does no wrong, is still in the midst of her. Therefore do the sects go so speedily to ruin. We cannot think of anything more touching than the long-suffering love, with which God follows a people and a soul, and keeps always anew, daily and a hundred times, one and the same thing before its eyes, namely, whether it will allow itself to be saved. Dark and confused things are not utterances of God. They all have their light in themselves and do not require that one should bring in mysteries, which no man sees. Persistent unbelief is a shamelessness of the soul. How much has God torn from his heart, for the purpose of confirming the Word of his prophets, in order that we might learn to believe. Not merely innumerable men, whom He created, and who were judged according to this prophecy, but his own son.

Zep 3:7. It is a singular thing, that even the most faithful counsels and friendly instructions and allurements strengthen in his perversity, him who is already in the wrong way. He has shame, but false; and there is no stronger enemy of the true shame than the false.

Luther: On Zep 2:6. The most magnificent and powerful cities, which were subdued under no king but David, are so laid waste and razed, as Hieronymus frequently states that one sees remaining only some ruined portions.

Zep 2:9. These surrounding nations have all been scattered and exterminated by the Persians, Romans, etc., so that they have not been able to retain even their name, which they bore of old; they have all been united into one nation with the name of Arabians.Chap. 3 Zep 2:1 ff. Although the pure unadulterated word is accomplished, yet some will always be found, who will adulterate the word and the true service of God, until Christ, at his last advent, will make an end of this evil.

Zep 2:7. In these few words the prophet has briefly expressed what belongs to an honest Christian life, for the fear of God brings with it faith, humility of heart, so that we hold the majesty of the Lord in all honor. Discipline [Ger. Zucht; Heb. Musar] includes in it outwardly good morals, so that we may walk together, one with another, with propriety and honor, without the displeasure of the brethren.

Starke: On Zep 2:5. Even in Christendom there are many who practice Canaans doctrine and life: may God free the Church from them.

Zep 2:6. Compare Luk 13:5.

Zep 2:7. The wealth of the godless is preserved for the pious.

Zep 2:9. God confirms his promises with zeal for the consolation of the godly, his threatenings for the terror of the wicked.

Zep 2:11. In the New Testament the service and the worship of God are confined to no fixed place.

Zep 2:13. When God has warned a city many years by a Jonah, Nahum, Zephaniah, at last the punishment comes suddenly.

Zep 2:14. Cities, castles, houses, which are built with much pride by the toiling sweat and blood of poor people, usually come to a mournful end.

Zep 2:15. Whoever says, I am he, and there is none besides, robs God of an honor which belongs to Him alone.Chap. 3 Zep 2:2. It is a certain indication of approaching destruction, when the people become more obstinate by punishment.

Zep 3:3. Contempt of Gods Word causes corruption among all classes.

Zep 3:5. The more one despises Gods Word, the more will God continue in the teaching of it.

Zep 3:7. Genuine repentance obtains not only certain forgiveness of sins, but also often averts temporal punishments. unbelievers are more assiduous in evil than believers in good.

Rieger: On Zep 2:4 ff. Israel has often been stimulated to zeal by the surrounding nations. For example, they would also have a king like the heathen around them; they fretted themselves, on the ground that the other nations should so advance and become great in their idolatry, and that they themselves, possessing the true worship of God, should so decline. Therefore the judgments executed upon other nations are so frequently held up before them: partly because all these are under the government of God, who has fixed and beforetime determined their boundary how far and how long each nation should have its habitation; partly to show what kind of a distinction God makes, in all His judgments, between his people and between the heathen, and how in these He always remembers the covenant with their fathers and guides them to the fulfillment of his promise; that those shall be blessed that bless the seed of Abraham, and that those shall be cursed who curse them. For this reason also their excessive arrogance toward Israel and their pleasure in his misfortunes are charged so high to the account of these nations. O seek humility! What may one bring upon himself by his vainglorious mouth!

Gregory the Great: On Zep 2:10. Other vices drive away merely the virtues, with which they stand in natural contradiction; wrath drives away patience; drunkenness, soberness; but pride is in nowise satisfied with the extirpation of a single virtue, but arms itself against everything good in the soul, and utterly corrupts it like a pest, so that under its influence every work, although it may be adorned with the appearance of virtue, nevertheless no longer serves God, but vain self-glory.

Eusebius: Zep 2:11. In Zephaniah the appearance of Christ is evidently connected with the extirpation of idolatry and with the worship of God on the part of the heathen.

Bucer: Whilst God destroys all the nations around, and thereby shows that what the worshipped as divinities, are nothing but false gods, since in the time of need of their worshippers, they afford them neither support, nor shelter, He makes the gods themselves disappear.

Bucer: Zep 2:12. Observe, He calls it His sword. No evil comes upon any one in which the hand of God is not.

Pfaff. Zep 2:15. To the Lord there is nothing more detestable than the pride of self-arrogating men. How well He knows to punish it with terrible power; how his wrath hastens to humble the proud.

Bucer: Zep 3:2. As it is the beginning and foundation of all salvation to hear the Word of God with faith, so contempt of the Word of God with faith, so contempt of the Word of God is the source of all corruption. If a man despises the Word of God, then the next thing is that he refuses all amendment, because he is well pleased with himself and imagines everything which is in him good. And this is the climax of perversion of the life from God.

Bucer: Zep 3:4. There is no divine gift on which Satan does not cast his filth. So he has also polluted prophecy.

Beck: The wicked one makes an idol of the earthly spirit of the age in the polymorphean practice of error extending itself over the entire circle of the earth.

Footnotes:

[1][Zep 2:4. is dual, and signifies double light, i.e., strongest, brightest, Gen 43:16; Gen 43:25; Deu 28:29; Jer 6:4.

[2][Zep 2:5., a cord, rope, Jos 2:15; Ecc 12:6; a measuring line, 2Sa 8:2; Amo 7:17; a portion measured out, as of land, and assigned to any one by lot, Jos 17:14; Jos 19:9; hence, it signifies portion, possession, inheritance, tract, district, region.

[3][Zep 2:5. LXX; ; Vulg.: gens perditorum. They inhabited southern Philistia, 1Sa 30:14; Eze 25:16. See Smiths Dictionary of the Bible, articles Cherethims, Cherethites, and Caphtor.

[4][Zep 2:9.. This word is nowhere else used in the Bible. See a copy of the Moabite Stone, in The Jewish Times, Friday, June 10, 1870, in which the plural of the same word, 2:25, is rendered ditches. See also Lenormant and Chevallier, vol. ii. p. 211, note.

[5][Zep 2:12.See Smiths Dictionary of the Bible, article Cush; Kittos Cyclopdia of Bib. Lit., and Lenormant and Chevalliers Ancient History of the East, vol. i. p. 57 ff.

[6][Zep 2:14.: LXX., ; Vulg., Omnes besti gentium; Kleinert, alles heidnische Gethier; Keil, all kinds of animals in crowds or in a mass.

[7][Zep 3:1., Niphal of , to be defiled, polluted, unclean; used in this sense only in the later Hebrew. See Isa 59:3; Isa 63:3; Lam 4:14; Mal 1:7; Ezr 2:62; Neh 7:64; Dan 1:8.

[8][Zep 3:3., from , to cut off or away; Piel, to gnaw, crush, craunch bones; LXX.: ; Vulg.: non relinquebant in mane; Luther: die nichts lassen bis auf den Morgen berbleiben.C. E.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Chapter opens in sharp reproofs to Jerusalem, but ends in blessed promises. It contains much of Gospel mercies, and sweetly points to the Lord Jesus Christ.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

“Woe to her that is filthy and polluted, to the oppressing city! (2) She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. (3) Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. (4) Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. (5) The 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.”

I venture to believe, that the mind of the Prophet was led out to speak in those verses concerning Jerusalem, in the day of Christ, and the age that followed; and perhaps the Reader will not be of a different opinion, if he attends to one or two particulars here mentioned. The Prophet describes a woe to Jerusalem. And he saith, her princes, and judges, and prophets, and priests, are the cause. Now this could not be in Babylon, for Jerusalem then was trodden down of the Gentiles, and had neither temple nor priest. Besides, he adds, the just Lord is in the midst thereof. And so the Lord was at all times indeed but eminently might it be said, if we consider the time referred to, when Christ came to his own, and his own received him not. But if we suppose Zephaniah in those verses, spoke of the day in which he lived, then would it have been more of an history than a prophecy; for he ministered in the Church much about the time of Jeremiah, as hath been before observed. And the woe pronounced by the Prophet, corresponds to our Lord’s own declaration concerning Jerusalem, as a city given up to destruction. Luk 13:34-35 . And what an exact description in the character of her judges, priests, and prophets, to the elders and scribes in the day of our Lord? Luk 11:42-51 . And above all, the high crime here mentioned proves it. She drew not near to her God. Look into the gospel, and behold the continued contempt the leading men of the nation manifested to the Lord Jesus!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Candle of the Lord

Zephaniah 1-3

“The word of the Lord which came unto Zephaniah” ( Zep 1:1 ).

Observe that the prophets never professed to tell what word of the Lord came to anybody else. That is the vital point; that is the point which we have all forgotten. Read the introductions which the men themselves wrote: where do they find their texts? In the mouth of the Lord. When does any prophet arise to say, “I am going to preach to you to-day from the words of some other prophet?” Because we have forgotten this, our preaching has become archaic, jejune, and fruitless. Why do not men tell us what the Lord has said to them? Why have we so little personal testimony, so little real heart-talk? Hath the Lord ceased to be gracious to his people? Has he concluded his parable? Does he never whisper to any of us? Is the function of the Holy Ghost exhausted? Where is the personal pronoun? The devil has persuaded us to disuse it, and thus become modest; and whilst we are modest he is vigilant and destructive. What can it matter to you what the Lord said to some man countless thousands of years ago, if you do not adopt it, incarnate it, stake eternal destiny upon it, and thus make it your own? If a prophet here and there had said, “I will tell you what the Lord said to me,” the case would have been different; but it is not so. Look at Isaiah: “The vision of Isaiah… which he saw.” How strong, how clear, how emphatic, how likely to be interesting to the highest point! Here is an eye-witness: this is the kind of witness we like to have: what I saw, what I heard, what I felt, how I handled: now we are coming into close quarters with eternal mysteries. These men are not about to becloud our minds with speculations, and abstractions, and finely-spun theories; they make oath and say then comes their affidavit. Have we any affidavit to make about God? Are we living upon a hearsay testimony? Is ours a providence by proxy? Did the Lord work wonders in the olden time, and hath he sunk now into forgetfulness of his people and his kingdom? Let sense answer. What does Jeremiah say? Jeremiah desires to comment upon the book of the prophet Isaiah? Not he. How, then, does he introduce himself? Like all the others, in a whirlwind, with the suddenness which begets attention: “The words of Jeremiah… to whom the word of the Lord came.” So we have two personal witnesses in Isaiah and Jeremiah. Did anybody else receive a communication from heaven, from God? Hear Ezekiel: “I saw visions of God.” Perhaps only these major prophets had these high chances, only they were majestic enough to see the morning for themselves, and other men must live upon the testimony of dead witnesses. Read, “The word of the Lord that came unto Hosea”; again, “The word of the Lord that came to Joel”; again, “The words of Amos”; again, “The vision of Obadiah”; once more, “The word of the Lord came unto Jonah”; again, “The word of the Lord that came to Micah”; and again, “In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah.” What does the last of the prophets say? “The burden” of the word of the Lord to Israel by Malachi.” We want personal testimony, personal religion. What is your life? What is mine? We are not called to recite old history, but to live our own life in the face of day. If a man’s religion be something that he has learned, it is something that he may forget; memory is not immortal: but if it be part of himself, if it be wrought into him by God the Holy Ghost, then long as life, or breath, or being lasts he can say, “I saw… I heard… I know.” And when men would battle with him in angry and pointless words, and plague him with metaphysical reasoning which he cannot understand, he can say, with a child’s simplicity, “One thing I know, that, whereas I was blind, now I see.”

Take care how you crush individuality out of the Church. It may be a very beautiful thing to smooth down all the hills and raise up all the valleys, and make this globe we call the earth into a shining surface; God did not make it so. Where does God approve monotony pure equality as between one distance and another, one colour and another, one set of circumstances and another? He works by contrast. He has made inequality an element in the education and development of the world. The Lord hath his mountains in the Church, and his valleys; those that are of note among the apostles, and names that are not known beyond the fireside, of which they are the strength and joy. Were a man to stand up now and tell us what the Lord had done for him we should listen to him with great doubtfulness. We have lost the genius of personality, we have lost that tremendous weapon of individual testimony; it may be rough, and it may have been put to rude uses, but it is a weapon or instrument which God has often approved. It is wonderful to notice where the point of consistency begins in all these individual testimonies. The witness is marked by strong personality, and yet read through from the beginning of Isaiah to the close of Malachi, and though you are struck by personality, and almost aggressive personality, by a voice that becomes now and then something approaching to clamorousness, there is a marvellous consistency in the whole prophecy. The prophets, many of whom never saw one another, never contradict each other’s testimony upon moral questions; the spiritual vision is the same, the moral testimony is undivided; every man speaks according to his own mental capacity and mental peculiarity, and yet every man speaks the word of the Lord. Not in the method of the utterance, but in the substance of the declaration do we find the unity of the Church.

The prophets are the same in connecting sin and judgment:

“I will utterly consume all things from off the land, saith the Lord. I will consume man and beast” ( Zep 1:2-3 ).

Why? Always because of sin; always because there has been wrong done. The Lord never shows his omnipotence ostentatiously, as who should say, Behold, a thousand thunderbolts are mine, yea, twice ten thousand thunderbolts await my word: behold the artillery of heaven, thunder and lightning and tempest. There is no such display of resources, no such vapouring of strength. It is when sin is done, and repeatedly done, yea, done until it rises to heaven’s very gates, that the Lord comes forth in judgment and in indignation, and overwhelms the adversary. We do not preach this consuming God now. There are persons who have left the church because the minister has declared the certainty of punishment. We now like the confectionery Gospel; specially do we like to be assured that, be lost who may, nothing can hinder our getting to heaven: as for the outsiders, they are vulgar, blatant atheists, and perdition is too good for them. We do not say this in words, but as we eat mouthful after mouthful of divine sweetness: we say it in significant and suggestive action. Still the great doctrine of judgment must be proclaimed by somebody; now and again there must arise a Zephaniah who hurls his thunder upon the age, and sees God enthroned in the majesty of judgment. Poor howling maniac! we will mock him and sneer at him, and pour upon him our elegant contumely; but he will await the awards of time; he speaks from the platform of eternity. Zephaniah is sure that nothing can ever change the law that bad seed means bad harvest. We shall have to empty the church before we can fill it. It is of no use to condemn the sins of the fourth century, to expose the heresies of early centuries, and forget the crimes that disgrace the day in which we live. Why dig up old Arius, drag him out of his grave, and pelt him with orthodox stones, and thus get a reputation for being extremely orthodox? I will not do it. If any preacher chooses to fool away his time in talking about Arius, let him do so. I will speak about the men around about me, the crimes that darken the day, the winter of injustice that makes it almost impossible to live. If the Church will make itself a terror to evildoers, it will become what Jesus Christ meant it to be, the living force of the day, the true tribunal where every man will get his deserts, whether he be good or whether he be evil.

The prophets were also at one in denouncing ceremonial hypocrisy. The people performed a good many things with their hands which they did not do with their hearts; and the Lord disbelieves them. The prophet says:

“The Lord hath prepared a sacrifice, he hath bid his guests” ( Zep 1:7 ).

He turned out the nations they should not take his banquet and he called the heathen. This is what the Church will not do. This is the divine providence. When the Church did not conduct itself properly, the Lord swept it out, and called in the pagan, the Gentiles. We are the guests that succeeded those that were bidden, but who either did not obey or who corrupted the feast. If the people who are in the Church now are not the right people, get rid of them; go out into the highways and the hedges, and compel them to come in. Above all things, let us get rid of respectability. The prophets, and Christ at their head, always condemned the religious hypocrites of their day.

Nor would the prophets be content when men substituted even one ceremony for another in a spirit of heathenish curiosity. When he saw the king’s children clothed with strange apparel, the prophet protested. What was the apparel of Israel? A band of dark blue upon the fringes, at the four corners of their garments that was all; but it marked the Israelite; it was a blue ribbon, but it indicated election, responsibility, and destiny. What did Israel say in the time of luxury? We will be as the heathen, as the families of the countries; we will drop all these little signs and badges of Israelitish vocation, and we will send for the foreign fashions. That is what men always do in luxurious times. Oh, the fool’s talk we hear about the fashions from Paris! Be sure that the country is going down when women are foolish enough to say, “I got this in Paris.” Precisely the old heresy. And yet where is the woman strong enough, broad enough in mind, to say, “No, this is good homespun;” “This belongs to the mother country;” or, “I spun this myself”? I like to see the dear old grannies in the country spinning away at their wheels, and they perhaps never heard that there is such a place as Paris. These are the people that make a country strong and healthy. When we forget home industries and home necessities we are in danger of slipping off the badge of liberty, and forgetting the masonic password of progress. Beware of luxury; beware of unsanctified prosperity. It ruined Israel; it will ruin any nation. How will God search his people?

“I will search Jerusalem with candles” ( Zep 1:12 ).

Observe the minuteness; take note of the detail. It shall not be a general inspection of surface, but “I will search Jerusalem with candles”: every hole and corner shall be looked into motive, thought, purpose, far-away outlines of possible policies; they shall be discovered in their plasmic beginning, their first inceptions and suggestions. The Lord does not look generally over the world, and say, “It is very good” he goes into detail. The analysis of the Lord is terrible, unsparing; but if it be terrible in the process it may be comforting in the result, for, blessed be God, there are some men who have the best of themselves hidden far away under much superincumbent infirmity and sort of conduct that they themselves are unable to approve. There are men whose hearts can only be discovered by the candle of the Lord, and the Lord himself will say to some, “You are last, but you shall be first. There is in you a seed you yourselves hardly knew of; you have been looking at your external infirmities and difficulties, and struggles and temptations, and you have forgotten that right away down below all these there was a seed pod that shall grow up into fruitfulness and beauty in your Father’s heaven. God’s criticism is terrible because it is gentle gentle because it is terrible; it may even be a terror to evildoers, or an infinite comfort to those who want to do well.

How terrible is the searching of this candle! It finds out some who say in their heart, “The Lord will not do good, neither will he do evil.” That is the atheism we have to be on our guard against; unavowed atheism; men who say one thing with their mouths and another with their hearts. In this case the men are professing to believe in God, and yet they are saying in their hearts in silence, “The Lord will not do good, neither will he do evil.” The outward atheist can do the Church no harm; the man who is an avowed unbeliever, a vulgar assailant of faith, reverence, and religious purity, can do no harm; but the man who is inside the Church, who has a lip orthodoxy and a heart heterodoxy, he is the Iscariot who would sell his Lord. If you are not orthodox in your hearts, say so; if you do not believe these sublime verities of revelation, declare your unbelief, and go outside and assail the Church from an external position; do not remain in the Church and cause dry-rot in the sanctuary. If you have any doubts or difficulties about the holiness and the moral beauty and spiritual necessity of Christianity, out with them, speak them boldly; then they may be answered, and you may be comforted; but do not be professing to serve God with your hand while he is not in your heart. Better a blundering speculating faith and an intense moral sincerity, than a beautiful speculating creed, and a heart that has lost its integrity.

So the old prophets are still amongst us in their spirit, in their appeal, in their claim for righteousness, and in their proclamation of judgment for wrongdoing. The worst of us may repent. Christ Jesus, God the Son, died for me, for you, for the whole world, in every age, the just, for the unjust that he might bring us to God. I do not understand it, but I feel it; I could not fully explain it, but I need all the Cross. If there is a sinner out of the final punishment who needs all Calvary, I am the man. There be those who say, “How could Paul call himself the chief of sinners?” No man can call himself anything else who knows his heart, and feels what he might have been and perhaps what he would be if he could. I proclaim the everlasting Gospel salvation by sacrifice; life by death; peace by the atonement wrought on Calvary. Oh, mystery of righteousness; mystery of love!

“Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof” ( Zep 1:13 ).

The Lord will correct this atheism. We often think of speculation ending in nothing; often, indeed, speculation which begins in vapour ends in vapour: but in this case the people have departed from God in conduct as well as in theory, and therefore nothing short of physical punishment and material deprivation will meet the disastrous case. It is not to be supposed that God will punish men simply because they have changed intellectual opinions for what may seem to them to be honest reasons; it is when doctrinal departure injuriously affects the conduct that God lifts his rod and smites by way of recompense.

If we continue our perusal of Zephaniah we shall find that even in so furious a prophet there are strains of music worthy of Gospel days:

“Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger” ( Zep 2:3 ).

It is curious to observe how tentatively the prophet puts the possibility of good resulting from late repentance. How could Zephaniah suddenly subdue his tremendous fury and speak peacefully the words of divine pardon? It could not be easy for him to descend from the whirlwind, and take up his position as a preacher of goodness. Singular it is, as we have often had occasion to notice, how the prophets first boil in fury and indignation against all evil, and then how they settle down into tranquil assurances that if man will repent God will forgive. Everything in the Old Testament would seem to have an evangelical trend. However the prophet may begin, he is sure to end in evangelical music. It was right that indignation should be the first tone, because the people had wandered from God, not a little here and there, but iniquitously, with a full and determined purpose. But whilst the prophet looks upon man’s sin, he also turns his eyes to God’s grace; and, as in the New Testament so in the Old, where sin abounds grace doth much more abound. When Zephaniah opened his mission in such tones of tremendous threatening, we little imagined that he would be the speaker of promises to those whose hearts were softened in repentance.

In the third chapter we have words that are still truly and joyously evangelical. A curious trust is to be given to the people of God:

“I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord” ( Zep 3:12 ).

However various the interpretations that may be put upon this sentence, it would seem to fall into harmony with the words of the Lord Jesus when he said, “The poor ye have always with you.” Poverty is not an external question relating to merely transitory circumstances; there is a mysterious providence about this placing of poverty in the midst of the nations; we cannot comprehend it; yet if we look at the educational and the chastening influences of poverty we may begin to surmise why the poor are left to us as a continual trust. As the sick-chamber is the church of the house, so the poor people in any community ought to draw out the tenderest solicitudes and sympathies of those who are prosperous in this world’s goods. Let us look out for opportunities of doing service to mankind, and we shall never fail to have field enough for the exercise of our fullest charity. A wondrous change is predicted by the prophet in these words:

“The 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” ( Zep 3:13 ).

We little expected this when Zephaniah opened his judgment. We expected the fire to devour every root, and that nothing would be left behind but white ashes; and lo! such has been the effect of the threatened judgment of God, that truth takes the place of lies, vice is displaced by virtue, and the mouth that was befouled with deceit is now found to be the instrument of purity and music. Do not despair of the worst. The worst should not despair of themselves Whilst we live we may pray; whilst we pray we may hope; whilst we hope we may at any moment see the delivering light, the very smile and welcome of God.

In the remaining paragraph Zephaniah takes up his harp, and smites it with a willing hand; yea, he lifts up his voice also, and commands the daughter of Zion to join him in holy song:

“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem” ( Zep 3:14 ).

Here fury ceases, and tranquil music fills the air, like a breeze from the better land. Nor is the exhortation expressive of a mere sentiment; it rather follows the assurance of a profound and glorious fact “The Lord hath taken away thy judgments, he hath cast out thine enemy.” For this reason Zion was to sing, Israel was to shout, and the daughter of Jerusalem was to rejoice with all her heart. A kind of heaven is promised to Jerusalem “Thou shalt not see evil any more.” Tell the mariner that no more shall the sea be lashed into a storm; tell the wayfaring man that no more shall the lion rise up suddenly in his path; tell the toiler that no more shall blight devastate his harvest; and he will have some idea of the joy that must have filled the heart of Jerusalem when the Lord predicted that evil should not be seen any more within the lines of her beauty, within the security of her defences. What great feasts the Lord provides his people! How rapturous is the music of reconciliation!

“The 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” ( Zep 3:17 ).

This is more than the usual Hebrew reduplication of words; it means that the divine heart and the human heart are one; it means that the Gospel has prevailed over sin, and that earth is being lifted up day by day to the very gate of heaven. Remember the tenderness and the loving kindness of God.

“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” ( Zep 3:19 ).

To these miracles the omnipotence of God addresses itself; not to the healing of broken limbs or infirm members of the body, not to the restoration of sight and hearing and speech only, but to the obliteration of iniquity, to the forgiveness of rebellion, to the restoration of lost souls, will God address the almightiness of his love. The Lord did not build the universe that he might destroy it; wherever there are marks of destruction they are footprints of an enemy; the purpose of the Lord is to obliterate such footprints, to rebuild all shattered strength, to restore all marred beauty; and when the Lord has set himself to work out a purpose, who can withstand the pressure and the progress of his omnipotence? Let all evangelical thinkers and workers, yea, all evangelical men know that they are moving in the line of the divine intent. Let them nourish themselves with the fatness of the divine promises, and be assured that, come what may, the word of the Lord will ultimately prevail.

Fuente: The People’s Bible by Joseph Parker

I

THE BOOK OF ZEPHANIAH

INTRODUCTION AND INTERPRETATION

The prophet, Zephaniah, is the author, and he says that he was the great-great-grandson of a man named Hezekiah. He traces his genealogy back to the fourth generation, an unusual thing, for it was customary to give only the father’s name, but sometimes they gave the grandfather’s name. Here he styles himself, “The son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah,” and it is altogether probable that he means King Hezekiah who reigned during the time Isaiah prophesied. Thus Zephaniah belonged to the royal family of Israel; a great-great-grandson of King Hezekiah. Such being the case, Zephaniah’s home was in Jerusalem among the nobility and the princes of the city. He was therefore familiar with the life of the princes, their habits, their religion, all of their idolatrous customs, and the fact that he himself was a prince and thus knew the life of the princes royal of Jerusalem, accounts for some expressions which we find in his book.

The date of this book was somewhere between 630 and 622 B.C. during the reign of “Josiah the son of Ammon, king of Judah.” It was probably before the discovery of the book of the law in the Temple, its promulgation and enforcement by the hand of the king, and the great reformations instituted by Josiah as a result of finding the book of the law. In this book we find that there were a great many idolatrous customs in Jerusalem among the people, which would hardly be probable after the reformation, which took place in the reign of Josiah. Thus we place it sometime after 630 B.C. and before 621 B.C.

Zephaniah was a contemporary of Jeremiah who began his prophecies about 628 B.C., in the thirteenth year of the reign of King Josiah, and prophesied until about 525 B.C., covering altogether a period of about forty years. Zephaniah was only a young contemporary of Jeremiah, and engaged in preaching and instituting the great moral reforms under Josiah. But Zephaniah makes no reference to Jeremiah.

The occasion of his prophecy was that which gave rise to the prophecies of Jeremiah also, viz: The sins of the people of Jerusalem, their idolatry, their oppression, their commercial greed, and generally, their social and their religious iniquities. It is to rebuke them, to warn the people of the punishment, and to predict the day of Jehovah and the fall of the city and nation that Zephaniah gives his word of prophecy. This punishment comes in the Scythian invasion, that horde of people from the far north which in innumerable multitudes poured down through Central Western Asia, devastating everything they touched Assyria, Babylonia, Syria, and the kingdoms north thereof, Northern Israel to some extent, and the Philistine plain to the borders of Egypt, where they were bought off by the king of Egypt. That fearful scourge broke over the country in the time of Zephaniah.

The style of Zephaniah is good, and in some parts excellent. It is not equal to that of Nahum and much inferior to that of Isaiah. It resembles Isaiah in many respects, probably more than any other of the prophets, but he was not the equal of that superb, poetic, and literary genius. There are some words in the book of Zephaniah, say the Hebrew scholars, that are seldom used elsewhere, and some that are used nowhere else, which renders the interpretation difficult. Like Jeremiah, Zephaniah himself seems to put little confidence in the reforms instituted by King Josiah, knowing that those reforms were mainly external, imposed by the royal authority, and that the people’s hearts were not changed. Zephaniah seems to have thought that the reforms that had already been instituted by Josiah were ineffective. They did not touch the heart of the nation. Therefore, he made no mention whatever of them.

In the book of Zephaniah we have the fullest description, up to this time, of the day of Jehovah, that day which the people in Amos’ time were looking for and wished for, but which Amos said was the very opposite of all they expected. It was a day of doom for the nation. Zephaniah gives us a fuller description of it, and we have in his prophecy the merging of prophecy and apocalypse, for there are some passages in Zephaniah descriptive of the day of Jehovah that are almost apocalyptic, as Daniel and Zechariah in the Old Testament, and Revelation in the New Testament.

The following is an analysis of the book:

Introduction: Author and date (Zep 1:1 ).

I. The punishment of Judah and Jerusalem (Zep 1:2-2:3 ).

1. The destruction universal (Zep 1:2-6 ).

2. Jehovah’s sacrifice (Zep 1:7-13 ).

3. The “day of Jehovah” described (Zep 1:14-18 ).

4. Warning and admonition (Zep 2:1-3 ).

II. The punishment of the nations (Zep 2:4-15 ).

1. Philistia doomed (Zep 2:4-7 ).

2. Moab and Ammon doomed (Zep 2:8-11 ).

3. Ethiopia and Assyria doomed (Zep 2:12-15 ).

III. The restoration of the remnant (Zep 2:1-15 ).

1. The incorrigible city (Zep 2:1-7 ).

2. Wrath against the nations (Zep 3:8 ).

3. Salvation of the remnant (Zep 3:9-13 ).

4. Joys of the restoration (Zep 3:14-20 ).

Zephaniah had a wide vision; he seemed to see all the world, and picture the doom that was to come upon all animate creation: “I will utterly consume all things from off the face of the ground, saith Jehovah. I will consume man and beast,” thus coming down to more details, according to the custom of Bible writers, first, a general statement, then a detailed statement, “I will consume the fowls of heaven and the fishes of the sea, and the stumblingblocks with the wicked. And I will cut off man from off the face of the ground, saith Jehovah.” This is a statement of judgment that is to come and affect all nature and mankind.

Now he comes down to further particulars: “I will stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem.” They shall be involved in this general universal catastrophe that is to come in the day of Jehovah. Then further particulars: “I will cut off the remnant of Baal,” that is, Baal worship shall be exterminated and even the remnants of it shall be destroyed, “and the name of the Chemarim with the priests.” The Chemarim were a class of priests, who served in a form of idolatry with certain gods. It is supposed by some, with some probability, that the word refers to the black robes which the priests wore in that service. The word “chemarim” comes from a word which means darkness. Our word “chimera” has a similar root.

Then he goes on in verse Zep 1:5 “And them that worship the host of heaven upon the housetops,” a form of star worship or sun worship, imported from Babylonia or Assyria, and was practiced by the people upon their housetops right in the city of Jerusalem. “Them that worship, that swear to the Lord and that swear by Malcam,” or, by their king, who, like the people that were imported into Samaria after the destruction of the Northern Kingdom, served Jehovah and served their own gods also. They had a sort of mixed worship, combining the worship of Jehovah with the worship of other gods, and there seems to have been that class in Jerusalem at this time who swore by Jehovah and by their king, or Malcam, or their Molech; we cannot be sure of the exact reference. ‘Then he comes down to another class: “And them that are turned back from following Jehovah,” the backsliders. And the last class he mentions is those that had not sought Jehovah nor inquired after him, the indifferent, the irreligious, godless ones. Thus he describes all the classes of sinners the indifferent, the irreligious, the backsliders, the worldly members that arc saved, yet trying to follow God and follow the world, the idolaters, and then the priests that in their black robes served the various gods.

Jehovah commands them to hold their peace at the appearance of Jehovah God, “for the day of Jehovah is at hand; for Jehovah hath prepared a sacrifice, he hath consecrated his guests.” He means that the destruction of Jerusalem and of Judah will be Jehovah’s sacrifice in the day of Jehovah. And he goes on in Zep 1:8 , thus: “In that day of the Lord’s sacrifice I will punish the princes (for they were the chief sinners in Jerusalem) and the king’s sons,” not particularly the king’s sons nor the king. Josiah is on the throne, the best king Israel ever had. He is only a young man, and Zephaniah had no word against him; he was irreproachable and unblameable. But the king’s sons, the members of the royal family, not Josiah’s sons, (he was too young to have any sons grown up) but the immediate members of the royal family; the king’s sons are among the first to receive the punishment that comes when the day of Jehovah appears.

“And he will punish all such as are clothed with foreign apparel.” The young nobles of the city who sent for their robes to foreign countries, perhaps to Babylon, where they made the finest garments in all the world, as the society ladies today send to Paris for their best hats and dresses. The princes and the nobles of Jerusalem sent to foreign lands for their garments; Zephaniah condemns that thing.

In Zep 1:9 , he has a striking reference: “In that day I will punish all those that leap over the threshold, that fill their master’s house with violence and deceit.” “Leap over the threshold” is an obscure expression. There are two interpretations. One is that it refers to a superstitious custom of people who would not step upon the threshold of the house, but who would leap over the threshold into the house without stepping thereon, on account of a superstitious custom that arose because Dagon, the god of the Philistines, fell over the doorstep of the house, when the ark was taken in the days of Samuel.

The other, and I think the better interpretation, is that it refers to these young and rapacious princes who did not scruple to break the laws and customs, and even the sanctity of the threshold; who leaped over into houses and robbed them either by stealth or in a legal fashion, for there is such a thing as legal robbery. Unscrupulous men, who cared nothing for the sacredness of the threshold, but leaped over, trampling under foot all the sacred rights of the house and home and hospitality in their greed for gold. They “filled their master’s houses with violence and deceit” as a result of leaping over the threshold in their rapacity.

Now he goes on to describe the calamity that shall befall Israel, and the outcry: “a noise from the fish gate,” which was probably in the northeastern corner of Jerusalem, the most convenient gate to the Jordan Valley and to the Sea of Galilee from which they brought their fish to Jerusalem; “and a howling from the second quarter,” or a howling from the Mishneh, probably from “the new city,” the second part of the city, the new part where Hulda, the prophetess, lived, as we find in the book of Kings in connection with the discovery of the law. “And a great crashing from the hills,” that surround Jerusalem and upon which it is situated. Then he said, “Howl, ye inhabitants of Makesh” (or the mortar), and it probably refers to the valley that runs through the center of Jerusalem, called the Tyrolean Valley, between Zion, on one side, and Moriah on the other. “For all the people of Canaan are undone,” or perhaps, “the merchant people” are undone, for the word “merchant” comes from the same root as the word “Canaan.” A Canaanite was a merchantman, a trafficker. “All they that bear silver are cut off.”

The next two verses give a description of how the calamity comes upon the city: “It shall come to pass,” he says, “that I will search Jerusalem with candles,” or lamps, to find out just what the people are doing, to search out every individual, “and I will punish the men that are settled on their lees.” This is a figure taken from their custom of making wine. The wine when fresh and new was placed in vessels, and very soon there would gather in the bottom a thick sediment, and after that gathered for a little time, they would pour off the wine into another vessel and thus keep it fresh. If they allowed it to remain in the first vessel, it would soon become putrid and muddy, thick and unfit for use.

In this figure he describes the people as at ease and with plenty. It had been some fifteen or twenty years since the reign of Manasseh when they had the hard time, when Jerusalem was red with blood. Since then they had become somewhat wealthy; they had settled down and were taking it easy; they had wealth and prosperity and somewhat of luxury. Zephaniah says, the people thus settled down like wine, upon their lees, and had become thick and muddy, and their brain had become clouded and sluggish and their religious life dull and heavy; they were troubled with inertia. That frequently happens today with well-to-do people, in comfortable circumstances, who have this world’s goods, and have to some extent settled down on their lees and are taking it easy; churches that have fine houses, a fine preacher, and a fine choir, all their debts paid, sometimes settle down on their lees. The result is that church gets thick, muddy, inert, sluggish, stupid, and becomes putrescent and unfit for use. If we become respectable and comfortably situated, we settle down in self-satisfaction, congratulating ourselves on the fact that we are a very good people. People in this way become thick, and sluggish, and dull. That is the tendency the world over with mere respectability. That is the crying sin and shame of our church life throughout the world today. As soon as a church settles down and takes it easy it becomes dull, sluggish, disgusting. They have to be kept at work or they will soon become thick and unsavory. As Brother Truett says, you have to keep them on the run all the time, or they won’t go at all. “The Lord will not do good,” they say, “neither will he do evil.” We have our prayer meeting and revival services and some good deacon will say, “It won’t do any harm.”

He now goes on to speak of their punishment: “Their wealth shall become a spoil, and their houses a desolation; they shall build houses, but none shall inhabit them; they shall plant vineyards but none shall drink the wine thereof.” That is the sacrifice of Jehovah on that day when he comes in destruction and judgment.

The day of Jehovah is described in Zep 1:14-18 : “The great day of Jehovah is near, it is near . . . the voice of the day of Jehovah.” Its characteristic, its striking feature is this: “The mighty man,” the hero, the warrior, “crieth bitterly.” Then comes the full description of it: “A day of wrath, and trouble, and distress; a day of wasteness, desolation, and darkness, and gloominess; a day of clouds and thick darkness; a day of trumpet and alarm, against the fenced cities and against the high battlements.”

In Zep 1:17-18 he describes the distress that shall come upon men, how their blood will be poured out as dust and their flesh as the dung; silver and gold will not deliver them; whose land shall be devoured and shall make a terrible end of all that dwell in the land.

Then follows the warning to the wicked and the admonition to the righteous in Zep 2:1-3 . The warning to the wicked is this: “Gather yourselves together, yea, gather together, O nation that hath no shame; before the decree bring forth, before the day pass as the chaff, before the fierce anger of Jehovah come upon you, before the day of Jehovah’s anger come upon you.” Then he addresses the meek, the godly: “Seek ye Jehovah, all ye meek of the earth, that have kept his ordinances; seek righteousness, seek meekness: it may be ye will be hid in the day of Jehovah’s anger.” And they were hid in the day of Jehovah’s anger, for when the Scythians overran all that part of Syria, they passed down the Philistine coast and left Judah and Jerusalem untouched, and the godly remnant was hid in the day of Jehovah, for that was one of the days of Jehovah, as there have been many since, and will be yet more before the last day comes.

Philistia (Zep 2:4-7 ) is doomed and her land shall belong to Israel: “Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at the noonday, and Ekron shall be rooted up. Woe unto the inhabitants of the sea coast, the nation of the Cherethites.” We meet with this word “Cherithites” and also “Pelethites” in connection with the bodyguard of David and Solomon; they are constantly referred to during the period of the Divided Kingdom, also after the Exile. The people of this strip of territory who were called Cherethites, were evidently of Philistine blood, and by David and Solomon were made special bodyguards. We do not know for what reason, except that they must have been peculiarly fitted for tins duty. For centuries the Pope of Rome has had Swiss bodyguards; he will not trust Italians.

“The word of Jehovah is against you, O Canaan, the land of the Philistines; I will destroy thee; . . . the sea coast shall be pastures, with cottages for shepherds, and folds for flocks. And the coast shall be for the remnant of the house of Judah; they shall feed their flocks there and shall dwell in the houses of Ashkelon for Jehovah their God shall visit them and bring back their captivity.” Zephaniah presupposes a certain captivity of Judah and when they return they shall inhabit not only all Judah, but the coast and the Philistine plain and dwell in the cities of the Philistines.

Ammon was doomed (Zep 2:8-11 ) because they bad reproached God’s people and had magnified themselves against their border; they were doomed to be destroyed. This is the same complaint which Amos, Jeremiah, and Ezekiel lodged against these people. “Moab shall be doomed to destruction because of her pride,” and Zep 2:9 says, “Moab shall be as Sodom, and the children of Ammon shall be as Gomorrah, the breeding place of nettles and salt pits, and a perpetual desolation.”

The doom of Ethiopia is given in one sentence (Zep 2:12 ) : “Ye Ethiopians also, ye shall be slain by my sword.” The doom of Assyria is given in Zep 2:13-15 . This is the same subject which engrosses the attention of Nahum. Notice what Zephaniah says, Zep 2:14 , “And flocks shall lie down in the midst of her, all the beasts of the nations: both the pelican and the porcupine shall lodge in the capitals thereof; their voice sing in the windows; desolation shall be in the thresholds for he hath laid bare the cedar work.” And he describes the doom of Nineveh in the same terms that are afterward used to describe the pride of Babylon, and later on by John, to describe the pride of Rome, the last and greatest Babylon. “This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! everyone that passeth by her shall hiss, and wag his hand.” This idolizing of self is a very common characteristic of large and wealthy cities. Every great city has a peculiar form of pride. This was the spirit of Nineveh. And what the result? “How is she become desolate, a place for beasts to lie down in!”

Jerusalem is described as a city, incorrigible in its wickedness (Zep 3:1-8 ). In Zep 3:1-2 , he hurls his denunciation against her: “Woe to her that is rebellious and polluted! to the oppressing city!” Here is the charge: “She obeyed not the voice, she received not correction, she trusted not in Jehovah, she drew not near to her God.” Zep 3:3 gives the description of her rulers, princes, prophets, and priests: “The princes within her are roaring lions; her judges are evening wolves; the prophets are light and treacherous; the priests have profaned the sanctuary, and done violence to the law.” In spite of all that, “Jehovah in the midst of her is righteous; he will not do iniquity; every morning doth he bring his justice to light, he faileth not,” a beautiful passage, “but the unjust knoweth no shame.” Then he describes the desolation that is to come in Zep 3:6-7 , but Zep 3:7 , particularly, brings to us the idea of how incorrigible they were: “I said, Only fear thou me; receive instruction; so her dwelling should not be cut off, however I punished her, but they rose up early, and corrupted all their doings.” They would not receive correction; they were beyond that, utterly incorrigible. This is in essence the same things Jeremiah said at this time also.

Zep 3:8 brings before their minds the thought that the day of Jehovah is coming, “Therefore wait ye for me, saith Jehovah, 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.”

The particulars of the salvation of the remnant are set forth in Zep 3:9-13 .Zep 3:9-10 tell of the people that shall come up to Judah and Jerusalem: “For 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.” That is what I am going to bring about in the future, and more than that: “From beyond the rivers of Ethiopia my supplicants, even the daughter of my dispersed shall bring mine offering.” There is going to be a gathering from the far nations and my people shall come back. Then in Zep 3:11 he describes how the proud are to be cut off: “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 mine holy mountain.” Zep 3:12 describes the remnant that shall be left: “I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Jehovah.” A remnant shall be saved, even in the day of Jehovah, in the midst of this universal destruction. In Zep 3:13 the remnant is described: “They shall do no 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.” These are practically the same words that were used by the other prophets, Micah and Amos, particularly Micah.

Radical critics with scarcely an exception, say that Zephaniah did not write section Zep 3:14-20 ; that it was written during the exile or immediately after, by some writer who wanted to supplement Zephaniah’s prophecy and offset the picture which he had drawn. That is their theory, and as we have stated repeatedly, the thing that inspires that view is that they do not believe in real inspiration, an inspiration which enabled a man to see the future. A real revelation they virtually deny, and that is the reason they deny certain parts of these prophecies to these ancient writers.

The joys of the restoration are described in Zep 3:14-20 . This is a beautiful picture of the restoration, the blessed messianic age, very much like the pictures found in Isaiah 40-66. He says, “In that day,” which shows that the prophet is looking forward to a time which he sees in the future and describes it. Zep 3:14 begins: “Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all thy heart, O daughter of Jerusalem. Jehovah hath taken away thy judgments, he hath cast out thine enemy; the king of Israel, even Jehovah, is in the midst of thee; thou shalt not fear evil any more. In that day it shall be said to Jerusalem, “Fear thou not, O Zion, let not thine hands be slack. Jehovah, thy God, is in the midst of thee; a mighty one who will save.”

There are some good gospel texts here. “He will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing.” Why? Because his love will now be reciprocated; his love will now be satisfied; it has its response; it has won its object, and he will rest and be at peace in his love; no more turmoil, no more anxiety; God has found his people and his people have found him; he will rejoice over them with singing.

Then he goes on with his description as to how they are to be gathered: “I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach. Behold, at that time I will deal with all them that afflict thee; and I will save that which is lame, and gather that which was driven away; and I will make them a praise and a name, whose shame hath been in all the earth.” And the last verses give another statement as to how this restoration shall take place: “At that time will I bring you in, and at that time will I gather you; for I will make you a name and a praise among all the peoples of the earth, when I bring back your captivity before your eyes, saith Jehovah.”

This vision of Zephaniah compares favorably with the visions of other prophets. He had a broad vision, almost as broad as Isaiah’s, or Micah’s, in which they picture the mountain of the Lord’s house as exalted above all the hills, and all the nations flowing into it to receive the law. He says here that they shall have a name and a place among all the peoples of the earth, the restoration period, when Jehovah dwells within them in all his holiness and righteousness and truth. Such is Zephaniah’s picture of the day of judgment and such is his picture of the age to come. In prophetic vision he sees through an appalling cloud of darkness and destruction of that day, into the future when God shall save his people and his tabernacle shall be with them and he shall be their God and they shall be his people. While Zephaniah’s picture is not quite equal to that of Isaiah’s or Micah’s, and in many respects far beyond Jeremiah’s and Ezekiel’s and vastly inferior to the magnificent visions of John that he saw on Patmos, in essence they are all the same.

QUESTIONS

1. Who is the author of Zephaniah, what his lineal descent? and what the bearing of this fact on his fitness for his work?

2. What is the date of this book and what the reason for assigning this date to it?

3. With what great prophet was Zephaniah contemporary?

4. What is the occasion and purpose of his prophecy?

5. What can you say of the style and contents of the book?

6. Give an outline of the book.

7. What is Zephaniah’s vision of judgment, generally and particularly

8. Describe the sacrifice of Jehovah and explain the terms contained therein (Zep 1:7-13 ), and show the application to modern conditions.

9. Describe the “day of Jehovah” as given by Zephaniah.

10. What is the warning to the wicked and the admonition to the righteous in Zep 2:1-3 ?

11. Describe the doom of Philistia (Zep 2:4-7 ).

12. Describe the doom of Moab and Ammon (Zep 2:8-11 ).

13. Describe the doom of Ethiopia and Assyria (Zep 2:12-15 ).

14. Describe the incorrigible city (Zep 3:1-8 ).

15. What is the exhortation of Zep 3:8 and what determination therein expressed?

16. What are the particulars of the salvation of the remnant (Zep 3:9-13 )?

17. What say the radical critics of the paragraph, Zep 3:14-20 , and what the basis of their theory?

18. Describe the joys of the restoration (Zep 3:14-20 ).

19. How does this vision of Zephaniah compare with the visions of other prophets?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Zep 3:1 Woe to her that is filthy and polluted, to the oppressing city!

Ver. 1. Woe to her that is filthy and polluted ] Meaning Jerusalem, once a faithful city, now an harlot, Isa 1:21 , faedissimum prostibulum, of the kind of those sordid men who are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumenius speak of. The word ( ) here rendered filthy comes from a word that signifieth dung, or that signifieth an example ( ); and so it is a metaphor taken from light women that are carted in a disgraceful way and made a public example, an infamous instance. It is rendered also gluttonous, or all craw, as Lev 1:16 .

“ Ingluvies et tempestas, barathrumque macelli. ”

To the oppressing city! ] Praedatrici, that maketh a prey of others (either by force or fraud), as the silly dove is made a prey to the hawk and other ravenous birds.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Woe = Alas for! See note on “For”, Zep 2:4.

her: i.e. Jerusalem. See the Structure, p. 1272.

filthy = rebellious.

polluted. Hebrew. ga’al, (1) to redeem: (2) to make or deem common or unclean. A Homonym, with two meanings. Not the same word as in Zep 3:4.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 3

Now the Lord speaks against Jerusalem.

Woe to her that is filthy and polluted, to the oppressing city! She obeyed not the voice; she receive not correction; she trusted not in the LORD; she drew not near to her God ( Zep 3:1-2 ).

So God’s indictment against her: she wouldn’t listen, she wouldn’t obey, she wouldn’t receive correction, she wouldn’t trust in the Lord, she would not draw near to God.

Her princes within her are as roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law ( Zep 3:3-4 ).

Now we find that these are much the same indictments that Jeremiah was bringing against the nation and against Jerusalem in his prophecy. You remember how Jeremiah had a hard time with these false prophets who were coming to the king and saying, “Oh, king, you’re gonna be pushing the Babylonians all over the place. They won’t come near here” and all. And how that they were conspiring against Jeremiah because he dared to stand up and tell the truth. So here Zephaniah speaks of their prophets: they’re light and treacherous persons, their priests have polluted the sanctuary, they’ve done violence to the law.

The just LORD is in the midst thereof; and he will not do iniquity: every morning does he bring his judgment to light, he fails not; but the unjust does not know shame. I have cut off the nations: their towers are desolate; I made their streets waste, that none passes by: their cities are destroyed, so that there is no man, there is no inhabitant. I 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 their doings ( Zep 3:5-7 ).

God intends, actually, that judgment be for correction, first of all. When we start getting out of line, God oftentimes brings judgment in the form of chastisement into our lives. The purpose of it is to turn us back to God. But it’s tragic that so many people, when God is bringing the rod of chastisement, will oftentimes rebel against the Lord, and thus, their condition only worsens. But the Lord said, “When My judgments are in the land, it will cause My people to turn to righteousness.” A true child of God, when he begins to see the judgments, turns to God. But here the Lord speaks of His judgments and how that they just corrupted themselves all the more.

Therefore ( Zep 3:8 )

Now we go out to the future, the great judgment of the nations which is coming.

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 ( Zep 3:8 ),

As we told you, the word indignation in the Old Testament is the equivalent of the Great Tribulation of the New Testament. So here God is speaking of the Great Tribulation period as He gathers the nations. Of course, gathering them into the great valley of Megiddo for the great battle of Armageddon. “Where I will pour out upon them all my indignation, even all My fierce anger.”

for the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent ( Zep 3:8-9 ).

Now, originally man all spoke one language. But at the tower of Babel, as men through tremendous scientific progress were building these communication towers, for extra stellar communication, to communicate with people in space, to learn from those in space. You remember as the Lord looked upon the scene of the building of the tower of Babel, He spoke of how that men gathering themselves together had advanced so far in their technology, that nothing that they determined to do could be withheld from them. So in order to thwart man from his devious plans, God brought the confusion of tongues, and the separation then into ethnic groups by language throughout the world. Now the day is coming when we’re going to speak a pure language again.

I found it quite interesting when our Hebrew guide told us that there were no swear words in Hebrew. If a Jew wants to swear, he has to use English. They have no swear words in Hebrew. We were in the Hadassah Hospital on Mount Scopus, and we heard this doctor talking in Hebrew. As he was talking to his colleagues, he let out a series of oaths that I understood in English. So I turned to my wife, and I said, “I guess it is true, the only way they can swear is in English.” Of course, he got very embarrassed, but I thought that was quite interesting. A language in which there are no swear words. Perhaps that is the pure language. “But the Lord will turn to the people a pure language, that they may all call upon the name of the Lord to serve Him with one consent,” or with one voice.

From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering. In that day shall 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. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. And the 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 will make them afraid ( Zep 3:10-13 ).

Now notice again the sequence, God’s judgment, the indignation that is going to come, but followed by the new age; the one language, the restoration of the earth to God’s order, and God’s plan. Of course, then going on into verse Zep 3:14 , the glorious day of the Lord, the day that the Lord comes and establishes His kingdom upon the earth.

Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. For the LORD has taken away thy judgments, he hath cast out your enemy: the King of Israel, even the LORD, is in the midst of thee: and thou shalt see evil no more ( Zep 3:14-15 ).

That glorious day when Jesus comes and reigns, the Lord dwelling in the midst of His people once again, even as He did when He was upon the earth two thousand years ago. The word made flesh and dwelt among us. He was in the world, the world was made by Him, but the world knew Him not. He came to His own, but His own received Him not. So the Lord dwelling in the midst of the people, the rejoicing, the singing, the glory of that wonderful day.

And in that day it shall be said to Jerusalem, Don’t fear: and to Zion, Let not thy hands be slack. For the 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 ( Zep 3:16-17 ).

So the attention is drawn now to the Lord in the midst of His people. First of all, His mighty power is made mention. “The Lord thy God in the midst of thee is mighty.” Then His work, “He will save.”

Really, the world today is in dire need of salvation. Man has gone just about as far as he can go without destroying everything. Man presently is spending one trillion dollars a year on military weapons. It’s bankrupting the whole world. Our economy is bankrupt. The Russians’ economy is bankrupt. Because we are spending so much money in our military budgets, we are bankrupting our world. A hundred and three billion dollars of deficit spending on this year alone for the defense projects. In fact, we’re spending even more than that for defense. They have asked for one trillion dollars for defense over the next five years. It just boggles your mind. You can’t even think in numbers like that. Even if you wanted to count to a billion, it would take you nineteen years day and night counting at a hundred a minute. A hundred and three billion dollars that they don’t have, they’re spending.

Now, I don’t recommend you go out and write checks on funds you don’t have. It’s a crime, punishable by imprisonment. Yet, our government is doing exactly that, writing phony checks. Actually, they’re printing phony money and passing it off on you. It used to be that the currency was covered by gold. They had gold notes. Then it was covered by silver, and they had silver notes. You noticed on the old silver notes, it was redeemable in silver. But a few years ago they called in all the silver notes. The gold notes in effect said, “We owe you twenty dollars in gold.” The silver notes said in effect, “We owe you ten,” or “twenty,” or “five dollars in silver.” Now the notes that they give you, the Federal Reserve notes, they’re not backed by anything. So in reality, it says, “We owe you nothing.” Sad state of affairs. Oh, how the world needs saving. Unfortunately, government can’t save us. In fact, it is government that is burying us, destroying us. We can’t afford government anymore. Government has become too expensive. The same is true around the world.

Only one hope for this whole sick world. From a sociological standpoint, we look at the sociological sickness of the world, we look at the sociological sickness in the United States. We see the epidemic crime levels. We see the assaults, the murders, the rapes. No solution, no answer. We need a Savior.

Now there is coming a false savior. A man who is going to have all kinds of novel, new ideas, who will seemingly save the economy for a time. Who will solve much of the social evils, because so many of the crimes involve money. All of the convenience stores that are robbed every night, the service stations that are robbed, and pockets that are picked and purses that are snatched, or goods that are heisted, and it all involves a monetary exchange. A guy rips off your television set and all so that he can go and sell it quickly for some money. Gives it to a fence, and he gets money, and it’s all this thing of money.

So this man is gonna come up with a fantastic solution to the social problems, many of them of a crime, by eliminating money completely. By assigning every one a mark, recognizable by a computer scanner. A mark that will be placed in the right hand or in the forehead of everybody. No one will be able to buy or sell unless they have this mark. Did you read this week in the paper where they figure that there is between eighty and a hundred billion dollars of unpaid taxes every year from people who are skimming off the top? The government is gonna have to do something, and what better thing can you do than to get rid of money, and say, “All right if you want to buy or sell, you’ll have to use the mark. No one buys or sells without a mark.” That way they’ll know every asset that you have. You won’t be able to dispose of them, except that mark is used. All the exchanging will be done through the use of the mark, which, of course, will have your monetary equivalent within the computer bank, stored within the computer system.

Immediately all of the crimes involving money will be over. You can’t hold up… it’s all in the computer. Of course, there’ll be then people who will be developing ways of tapping into the computer and all, but nonetheless, it’s gonna change the crime. It’ll take a while for people to figure the new system, at least three and a half years.

So he’ll come up with some economic solutions, he’ll come up with some sociological solutions. All of the world is gonna begin to hail this man as its leader, as its savior. The false Messiah, the antichrist. He will even befriend the Jewish nation; make a covenant with them, whereby they will be able to rebuild their temple on the temple mount. All of these things are in order today.

Did you know that the United States government is planning in 1984 to inaugurate a universal number system for everybody in the U.S.? We’re moving down towards the line. I read this in the newspaper the other day, but I’ve known it for years, because one of our fellows went back to do secret work, top classified work in the Pentagon, seven years ago. He thought it was so significant he said, “Chuck, this is top classified, but,” he said, “I feel I’ve got to tell you.” 1984, he said, “I’ve been working on the program back in Washington D.C. In 1984 we’ve targeted to give a universal number to everyone in the U.S.” All the plans are there. The other day in the paper someone let the leak out, so I’m not doing anything that I shouldn’t by telling you.

How the world needs to be saved. The only hope is Jesus Christ. This man who pretends to be a savior, who the world thinks is a savior, is only going to ultimately plunge the world into the greatest chaos the world has ever known. For three and a half years it’s gonna look like peaches and cream, and then the cream is gonna sour and things are gonna really go bad.

“The Lord thy God in the midst of thee,” but Jesus is then coming. He’s gonna set up His kingdom; He’s gonna dwell in the midst of the people. What rejoicing, what singing, what joy in those days. “The 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.” The Lord is gonna be singing a love song to you.

I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time, I will undo all that afflict thee: I will save her that halteth, I will gather her that was driven out; I will get them praise and fame in every land where they have been put to shame. At that time I will bring you again, even in the time that I gather you: for I will make you a name and a praise among all the people of the earth, when I turn back your captivity before your eyes, saith the LORD ( Zep 3:18-20 ).

So the future blessing upon the nation of Israel in the glorious Kingdom Age closes the prophecy of Zephaniah. “

Fuente: Through the Bible Commentary

Zep 3:1-8

COMFORT AND CONSOLATION

REAFFIRMATION OF JUDGEMENT . . . Zep 3:1-8

In chapters Zep 1:2 to Zep 2:3, social sin and injustice are hardly noted. In the section before us, Zephaniah briefly but emphatically indicates that it is social injustice, such as that spelled out by Micah, Amos and Isaiah, for which Israel will be led captive. This supreme sin, mans inhumanity to man, is the inevitable consequence of the false religion dealt with in Zephaniahs first two chapters.

HER THAT IS REBELLIOUS . . . Zep 3:1

Jerusalem is not named, but is obviously intended. Her rebellion against Jehovah worship has caused her social pollution. The oppression of the have nots by the haves is the consequence of the religious syncretism of the haves.

The-twentieth century nonsense that it doesnt make any difference what he believes so long as he is sincere is proven erroneous in the history of Judahs punishment. The social evil in America today is in large measure the result of the same sort of religious non-commitment that brought about the downfall of Judah. No culture can remain just and equitable that does not have a certain moral and spiritual base. The social inequity resulting from a lack of religious certainty is the dry rot which destroys civilizations. Mere lip service to Jehovah is not enough.

Zerr: The prophet now resumes his accusations against Jerusalem (Zep 3:1). The filth and pollution refers chiefly to her conduct towards false gods and her unjust treatment of her unfortunate citizens in private stations of life.

OBEYED NOT . . . RECEIVED NOT . . . TRUSTED NOT . . . DREW NOT . . . Zep 3:2

The prophets charge of rebellion against Jerusalem is spelled out in verse two. Four failures have brought her to the brink of destruction. First, she obeyed not the voice of God. Heb 1:1 tells of God speaking to the fathers in the prophets. Their voice was His voice. His people did not obey. Moreover, when God sent other prophets to correct her failure to hear, Jerusalem (the spiritual center of Judah) did not recieve the correction, This stiff-necked attitude compounded to sin and pushed the nation farther down the slopes toward disaster.

She trusted not Jehovah. This would seem, in light of the first two charges, to be self-evident. No one really trusts God who does not heed His spokesmen. The prophet, in this third indictment, calls attention to Judahs alliances with foreign powers. Rather than trust Jehovahs might for her national security, Jerusalem aligned herself with the Assyrian-Egyptian power block in the struggle with Babylon. She would find herself on the losing side. America, whose currency bears the inscription in God we trust, seems unable to learn this lesson. The final charge against Judah is that she drew not near to God. Instead, she sought Baal: The failure of Judah was not passive merely. She not only failed to hear and trust, she actively sought false gods.

Zerr: There were four things that Jerusalem should have done that she did not do, namely, obeyed, received, trusted and drew not near to her God. This combination of failures resulted in the anger of the Lord till he determined to bring swift judgment upon the city and its surrounding territory.

HER PRINCES . . . HER JUDGES . . .HER PROPHETS . . . HER PRIESTS . . . Zep 3:3-4

These verses are reminiscent of Michas denunciation of the various influential classes in the culture of the people. Her princes, i.e., those who held political authority over the people, are roaring lions. They as Satan, go about seeking whom they may devour. (cp. Ezekiel 25-27)

Her judges are as wolves in the evening. Wolves feed at night, beginning at dusk and by morning there is little left of their victims. So with the common people who are at the mercy of corrupt courts. A corrupt judicial is ever the companion of an evil executive.

Her prophets are light and treacherous persons. These, more than any other, must answer for Judahs corrupt religion. As Micah accused them, they preached what their wealthy listeners wanted to hear rather than thundering forth Gods truth. They proclaimed the imaginings of their own minds rather, than Gods Word. A dangerous parallel could be drawn here by comparing the practice of these prophets to the modern preacher of topical sermons who neglects the expository treatment of Gods Word.

Her priests have profaned the sanctuary. The present day American church-goer, with his blase attitude toward things sacred cannot appreciate the seriousness of this offense. One of the functions of the priests of Levi was to guard the sanctity of the Holy Place. The priests to whom Zephaniah writes have become so worldly-minded, so tolerant of false religion, they are no longer concerned for the sacredness of the temple. (cp. Eze 22:26) They perverted the law to suit their own advantage while practicing a narrow legalism generally. They had forgotten the dramatic lesson of Uzzah who was struck dead for placing unclean hands on the sacred ark. (2Sa 6:7)

Zerr: The leading men in Jerusalem were so cruel toward their brethren that they were compared to roaring lions (Zep 3:3). Evening wolves. A beast that had been without food all day would be especially ravenous. Moffatt renders the last clause, “leave not a bone till the morning,” which agrees with the context that describes a greedy beast. Light and treacherous (Zep 3:4) means they are frivolous and unreliable. Such a prophet would refuse to be serious concerning the danger overhanging the nation. Tbe priests made a mere formality of the services and violated the law whenever it would interfere with their plots against the common people.

JEHOVAH IN THE MIDST . . . Zep 3:5

God has not left His people. In the midst of rebellion and injustice. He is faithful to the covenant. He has not been turned aside from His purpose by the unfaithfulness of the people. Every morning He brings justice to light . . . The worship of Baal began with greeting him at dawn in the rising sun. At this very hour when the peoples unfaithfulness reached its daily pinnacle, Jehovah brings justice to light. His moral standards and His righteousness are as reliable, and more so than the rising of the sun. But the people refuse to see. The unjust knoweth no shame. Even the constancy of Jehovah in the midst of their unfaithfulness does not shame them. They are unmoved in their pursuit of unrighteousness and error.

Zerr: The Just Lord (Zep 3:5) is a significant term in view of the conditions. It denotes that a severe chastisement is to be meted out against these wicked princes. God’s disapproval of the corruptions is made known every day, yet the unjust leaders are not impressed thereby but continue in their wickedness.

I HAVE CUT OFF THE NATIONS . . . Zep 3:6

Gods righteous judgements are not limited alone to Judah. The prophet has already listed the sentences of God against the surrounding Gentiles. It is God, not Zephaniah, who has cut off the nations. The desolation and ruin of those named in the previous chapter are not the result of Jewish nationalism but of Gods universal judgement. The archives of history are filled with the records of those nations cut down by Gods righteous judgement because knowing God, they glorified Him not as God . . . (Rom 1:21) Judah had but to look north to Israel to remember how true this is and how certain are Gods judgements.

Zerr: Have cut off (Zep 3:6) is past tense in form but is a prediction of the doom about to come trom the Lord. The watchtowers at the cities were destined to be thrown down and the streets exposed to the passing enemy.

ONLY FEAR THOU ME . . . Zep 3:7

God still speaks through Zephaniah. He calls the Hebrews back to the rudimentary beginning of wisdom. (cp. Pro 9:10) Paul, quoting Psalm after Psalm, will prove that all social evil such as that against which the prophets spoke are the result of failure to fear God. He will list lack of righteousness, and understanding, failure to seek God, turning aside from His purpose, failure to do good, all spiritual uncleanness, deceitful speech, cursing and bitterness, war and destruction and misery and the futile search for peace as the consequences of not fearing Him. (cf. Roman Zep 3:9-18). One can only shudder today at the church member whose twisted misinformation about Gods love has led him to a contemptuous familiarity which does not believe one should, or must fear Jehovah. Gods plea through Zephaniah is only fear me. Only . . . just . . . please! A deep and genuine fear of God will bring about the correction of the evil against which judgement must otherwise come.

Zerr: I said, etc. (Zep 3:7), denotes that God expected the people to be impressed with the importance of His judgments, yet they continued on in their evil Course. Their keenness to do evil is indicated by the words they rose early and corrupted all their doings.

BUT THEY ROSE.EARLY AND CORRUPTED . . .

Despite Gods plea to fear Him, the people ignored His plea and rose up early to greet the sun god. In so doing, they paved the way for all other corruption.

UNTIL THE DAY . . . Zep 3:8

Here Zephaniah returns to the theme struck in Zep 1:14. The great Day of Jehovah is again called to mind as the decisive day on which He will gather the nations before Him in wrath.

The meek . . . those who are humble before God (Zep 2:3) . . . are called to wait for that day when He will prey upon His enemies. In that day when Jehovahs wrath is poured out to devour the earth with fire (cp. 2Pe 3:7) the meek shall inherit the new earth.

The idea of destruction by fire in relations to Gods judgement is fairly distributed throughout the Bible. Joel spoke of a time which would be revealed in blood and fire and vapor of smoke (Joe 2:30). Psa 50:3 depicts Gods coming in company with a devouring fire. Isaiah wrote of similar phenomena. (Isa 29:6; Isa 30:30; Isa 66:15-16) We have heard Nahum speak of the hills burning and the earth burning in His presence. (Nah 1:5-6) Malachi will tell us of the day of the Lord burning as an oven.

We are something less than wise not to fear Him!

Those nations found guilty in Jehovahs court of justice will feel the fiery fierceness of fire that is to devour the adversary. (Heb 10:27)

This gathering need not be seen as taking place in Jerusalem. There is no Biblical proof for the tradition that the final judgement will take place in the Kidron valley. The idea is that all nations simultaneously and universally are judged by God. His righteousness will flow across the earth as the fiery lava of a volcano consuming all that stand in the way of His covenant purpose.

Zerr: This long verse (Zep 3:8) is only a prediction of the captivity of the nation that was just due. God had warned and exhorted his people by the faithful prophets, but they would not give heed thereto and hence He was determined to bring complete and prompt judgment upon tbe nation. All the earth is a figure of speech and denotes that the whole territory of Judah was to be devastated by the invading forces.

Questions

Comfort and Consolation

1. The sin for which Judah will be led captive is ________________ sin.

2. Social sin is inevitably the result of ________________.

3. Though not specifically named in Zep 3:1, ________________ is obviously intended by Her that is rebellious.

4. In light of Zephaniahs pronouncement of judgement against social evil which results from false religion, discuss the statement it doesnt make any difference what one believes, so long as he is sincere.

5. According to Zep 3:2, four failures have brought her to the brink of destruction. They are: (1) ________________, (2) ________________, (3) ________________, and (4) ________________.

6. Zephaniah condemns four classes of cultural leaders in Judah. They are: (1) ________________, (2) ________________, (3) ________________ and (4) ________________.

7. The ________________ ________________ is the beginning of wisdom.

8. Should a Christian fear God? Explain.

9. What is meant (Zep 3:7) by rose early and corrupted?

10. Why is Gods wrath poured out in human history?

11. What is meant by turn? (Zep 3:9)

12. Pure Language is evidence of ________________.

13. In Zep 3:10 Ethiopia represents ______________.

14. Is the idea of universal salvation found in the Old Testament? Discuss.

15. What is meant by in that day? (Zep 3:11)

16. The closing verses of Zephaniah are in contrast to ________________.

17. Who are the daughter of Zion . . . the daughter of Israel . . . the daughter of Jerusalem (Zep 3:14)?

18. Discuss the Messianic significance of the closing verses of Zephaniah.

19. Discuss God will delight in His people.

20. Discuss a praise and a name. (Zep 3:19-20)

Fuente: Old and New Testaments Restoration Commentary

In this chapter the prophet yet more clearly set forth the sin of the people, and spoke of the hopelessness of the case from the human standpoint. This gave him his opportunity to announce the victory of God, who, notwithstanding the utter failure of His people, would ultimately accomplish the purpose of His love for them.

The address opened with a declaration of woe against Jerusalem, which the prophet described as rebellious, polluted, and oppressing. In the presence of this utter hopelessness the prophet cried, “Therefore wait for Me, saith Jehovah.” This was the first gleam of hope. The very hopelessness and sin of the people made divine action necessary, and the action would be judgment. The judgment, however, would be but the prelude, for no sooner had the prophet declared it to be inevitable than he proceeded to describe the ultimate restoration.

From this point the prophecy is clearly Messianic. Zephaniah gave no picture of the suffering Servant, nor any hint of His method. He dealt only with the ultimate result.

He then addressed himself to the remnant, charging them to sing and rejoice because their enemy would be cast out, and their true King Jehovah be established in the midst of them. He next called them to true courage and to service.

The prophecy reaches its highest level as Zephaniah describes the attitude of God in poetic language under the figure of motherhood. Jehovah in the midst of His people will rejoice, and from the silence of love will proceed to the song of His own satisfaction.

Fuente: An Exposition on the Whole Bible

Fullness of Salvation

Zep 3:1-20

The sins of Jerusalem, Zep 3:1-7. Uninfluenced by judgments upon other nations, Jerusalem pursued her course, morally impure, oppressive, refusing instruction, estranged from God. Yet God still dwelt in the city which He had chosen. Morning by morning His Spirit was appealing for repentance and righteousness. Through His faithful ones He was still shedding the light and glory of a holier civilization through the community, but the population at large refused to heed.

The effects of cleansing judgment, Zep 3:8-20. These closing verses are marked by great tenderness, showing as they do, the results that Gods dealings are designed to effect. A pure life; service with one consent; the trust of the afflicted soul in the love of God; the weaning of the heart from all iniquity-what great and lovely results of that long captivity! Let God have His way with you! He will change your sorrow into songs; will cast out your enemies and turn again your captivity; will manifest His infinite love, now in brooding tenderness, and then in outbursting songs. Those who have been filled with sorrow, and have borne the burden of reproach for God, shall be comforted. Even the halt and exiled shall participate, and become a name and a praise. The captives would be liberated and the dispersed would be gathered home.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 3

The Remnant And The Lord In The Midst

The remark made in the notes on chapter 1, that we have here what answers largely to Philadelphia, is fully sustained in this last section. Here the mass are viewed in utter rejection of the truth, but the remnant are seen in weakness, yet holding fast the Word and the Name, while the Lord Himself is found in the midst, as He in the days of His flesh declared He ever would be where two or three were gathered together unto His name (Mat 18:20).

It is Jerusalem, the most highly privileged of all cities, which is described in verse 1 as filthy and polluted. A fourfold indictment is drawn up in verse 2: She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God! Intensely solemn are these statements. Well may we search ourselves before Him who is called He that is holy, He that is true, that we may detect in our ways any departure answering to what is here charged against Jerusalem. Have we obeyed the voice? Have we received correction from the Word of God? Do we truly confide in the Lord, and draw near to our God? Serious questions are all these. May we answer in the fear of the Lord!

Verse 2 is collective. In verges 3 and 4 the various classes who should have been the leaders in the things of God are mentioned, and individually indicted. The princes were roaring lions, seeking only for prey; i. e., they sought their own profit, not the blessing of the flocks they should have shepherded. The judges were even worse-evening wolves, secretly devouring all they could obtain, while professing to administer justice. The prophets were triflers with holy things, handling the Word of God deceitfully, traitors to their trust. The priests, who should have been holy and undefiled, had polluted the very sanctuary itself with their uncleanness, and done violence to the law.

Thus, all had failed that God had established in responsibility. What then remained? Only this: The just Lord is in the midst thereof; He will not do iniquity. He remained the faithful and true witness. He, the Amen, was still the resource of every faithful heart, and in Him the heart of God could rest.

It is the manifestation of the Man of Gods pleasure when all else has been, humanly speaking, a disappointment. In the Millennium this will be seen in its fulness. It is to that time of blessing the passage applies. It is then that the words will be fulfilled: Morning by morning doth He bring His judgment to light, He faileth not; but the unjust knoweth no shame (ver. 5). Never will wickedness have risen to such a height as at the very time when the Lord descends to take the kingdom; but righteousness will then be firmly established, and morning by morning the wicked will be cut off. For centuries men have been warned of this, but then it will be actually carried into effect (vers. 6-8).

Then shall the confusion of Babel be undone, and the Lord will give to all peoples a pure language, that they may all call upon the name of Jehovah, to serve Him with one consent (ver. 9). From all the lands of their scattering He will bring His redeemed earthly people home to Zion, purging out pride and haughtiness, and making them willing in the day of His power (vers. 10, 11).

The apostate portion of the nation of Judah will be destroyed in the time of Jacobs trouble, and at the appearing of the Son of Man; but He says, I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The 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 (vers. 12, 13). Thus are the faithful found in weakness and dependence, owned of the Lord, preserved in the midst of all the surrounding corruption, and made the nucleus of the kingdom when Gentile dominion and Jewish and Christian apostasy have alike been overthrown forever. It is the preserved virgin-company of Rev 14:1-5, standing with the Lamb on Mount Zion when the glory is about to be displayed.

In the present time it is part of Gods ways to preserve likewise an afflicted and poor people who trust in His name. Such will be characterized by loving devotedness to Christ, by brotherly kindness, by integrity of heart, by the endeavor to maintain a conscience void of offence toward God and man, by holding fast the faithful Word, by not denying the name of the Lord, by consistent testimony to the world and the world-church for the absent One now rejected, by separation from evil, by following righteousness, faith, love, peace, with them that call on the Lord out of a pure (or single) heart. This is the original ground of gathering. This is Philadelphian position. This alone constitutes a true remnant company. Such a path can only be maintained in the energy of faith. Nature can form a confederacy of assemblies based on mutual acceptance of certain guiding principles, or the bowing to assembly-judgments; but this is not faith, and only results in the formation of a system as rigid and unscriptural as any of the sects of men. It does away with the individual exercise of conscience, and substitutes the voice of the church for the voice of God in His Word.

In the last part of our chapter the book comes to a fitting close (vers. 14-20) by setting forth the day of display, when the hitherto despised remnant will be enjoying the unalloyed favor of the Lord for whose name they had borne reproach in restored Jerusalem, with Himself in their midst. For us, faith appropriates this now, and enters into the enjoyment of it in spirit.

Zion is called upon to sing; Israel, to shout. The day of gladness and rejoicing has arrived for Jerusalem; for the Lord will then have taken away her judgments and cast out her enemy. He Himself, the glorious King of Israel (once crucified outside the gate, on a felons cross, beneath the title, This is Jesus of Nazareth, the King of the Jews), will then dwell in the midst of the restored city and people, and they shall not see evil any more.

This will be their joy and blessing throughout the Millennium. To Jerusalem it shall be said, Fear thou not; and to Zion, Let not thy hands be slack. Loving service will follow full deliverance from all her foes. Again it is stated, The Lord thy God in the midst of thee is mighty. To Him salvation is ascribed. He will rejoice over them with joy and rest in His love, joying over them with singing. It will be the time of the singing spoken of in the Canticles (2:12), when all redeemed creation, heavenly and earthly, will resound with songs of praise and exultation.

Once more Israel will keep her solemn assemblies, and her griefs will be changed to gladness. All who have afflicted her will be undone, and she who was driven away in weakness will be re-gathered in power. In every land where the people of the wandering foot had been put to shame, they will become objects of praise and fame when the Lord Himself shall make them a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord (ver. 20).

Thus are we brought again to the end of the ways of God with Israel on the earth; who, whatever their failures, are beloved for the fathers sakes.

Their portion is earthly. Ours is heavenly. But both alike are to contribute to the glory of our Lord Jesus Christ, and both alike shall be vessels for the display of the matchless grace of our God throughout all the ages to come.

26 Malcham is generally identified with Milcom, or Molech, whose abominable worship, with its human sacrifices, the Israelites were warned against when they first entered the land, but whose vile service many were early led to adopt.

27 I have purposely written, other-worldliness. Mere unworldliness is not enough. To walk apart from this world might make a nun or a monk. To walk in the power of another world will make a true ambassador for Christ.

28 Only lately I heard of one self-complacently locating the special company of Christians to which he was particularly attached as follows: God had called out a remnant in these last days. Certain meetings formed the remnant. Divisions had come in. A few remained on divine ground, and alone had the Lords table. It was like a biscuit: pieces had been broken off here and there, but we remain the middle of the biscuit! Could anything be more wretchedly pretentious in such a day?

Fuente: Commentaries on the New Testament and Prophets

Zep 3:17

Those who have ever known that sense of repose too deep for words-the thought which feels that, by any expression of itself it would only mar its own intensity-would understand the beauty of the fact, that the sentence which we have translated, “He will rest in His love,” is more literally still, “He will be silent in His love.” For there is rest beyond language, whose very eloquence it is that it cannot choose but to be silent.

I. Notice, on what the love of God really lies. It lies, first, on that eternity, in which you may go back for ever, and never find the moment when it began. It lies, secondly, on the vast sacrifice of Christ, and the immensity of the value of the comprehensiveness of the atoning work It lies, thirdly, on the breadth of the atonement. And it lies, fourthly, on all those attributes which go to make its own great name; and which have been gathered by the grace which is in Christ Jesus into the one prerogative of love.

II. There is a law in the material world that, left to itself, all motion will go on to move, and all rest will go on to rest, for ever. It is true a thousand-fold with the character of God. It is, we know, not only a doctrine of our faith, but a matter of personal experience with every one of us, that “having loved His own which were in the world, He loved them unto the end”-that wherever love lights, there love rests; and that He will abide in His love.

III. Let our watchword of duty, this year, be one which the most closely copies Him-the “rest” of a fixed heart. When all is mystery, and you cannot see one step, and the mind must not reason and cannot reason, let the soul rest its silent rest. Wherever God has placed you, rest in your lot till He comes. Rest, and by resting learn the rest which is to rest for ever.

J. Vaughan, Fifty Sermons, 4th series, p. 117.

Fuente: The Sermon Bible

her that is filthy: or, gluttonous, Heb. craw, Lev 1:16

to the: Isa 5:7, Isa 30:12, Isa 59:13, Jer 6:6, Jer 22:17, Eze 22:7, Eze 22:29, Amo 3:9, Amo 4:1, Mic 2:2, Zec 7:10, Mal 3:5

Reciprocal: Exo 23:6 – General Psa 55:10 – mischief Isa 1:5 – the whole Isa 1:21 – it was full Isa 4:4 – washed away Isa 59:14 – General Jer 3:5 – thou hast spoken Jer 5:3 – thou hast stricken Jer 9:13 – General Jer 11:9 – General Jer 13:27 – Woe Jer 16:18 – they have defiled Jer 30:15 – for the Jer 32:32 – they Jer 38:4 – the princes Jer 51:5 – though Lam 1:5 – for Eze 9:9 – The iniquity Eze 16:23 – woe Eze 16:36 – Because Eze 19:2 – A lioness Eze 33:29 – because Hos 4:2 – swearing Hos 5:2 – a rebuker Nah 3:1 – to 1Th 4:6 – defraud

Fuente: The Treasury of Scripture Knowledge

Zep 3:1. The prophet now resumes his accusations against Jerusalem. The filth and pollution refers chiefly to her conduct towards false gods and her unjust treatment of her unfortunate citizens in private stations of life.

Fuente: Combined Bible Commentary

Zep 3:1-2. Wo to her that is filthy (Bishop Newcome reads, rebellious, and the Vulgate, provoking,) and polluted That is, defiled with various crimes; to the oppressing city It is well deserving of our notice, that the oppression of the poor is always ranked by God among those things which are most offensive to him. She obeyed not the voice Namely, of Gods messengers, the prophets. She received not correction Or instruction, as may be rendered: she did not attend to it; was not amended by it. She trusted not in the Lord Did not place her confidence and hopes in the power and goodness of God, but in other things. She drew not near to God In prayer and praise, and other acts of worship.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Zep 3:1. Woe to the oppressing city, to Jerusalem, now polluted with every crime, and every year growing a carcase for the eagles.

Zep 3:6. I have cut off the nations. The Chaldaic reads, I have cut off the palaces of Damascus, and of Samaria, so that no man now walks in their streets. This had been recently done by Salmanezer, king of Assyria; yet Jerusalem took no warning by the fall of her sister Samaria.

Zep 3:8. Therefore, wait ye upon me, saith the Lord. Wait till the great day when I shall assemble for the last time the infidel nations against my Zion, as in Ezekiel 38, 39., and Zechariah 14. Then will I destroy them utterly, and turn a pure language of worship and praise on all the earth. The prophets always kept the best wine to the last.

Zep 3:9. Then will I turn to the people a pure language. shapah beroorath; that is, Hebrew tongue, as the rabbins contend, because it is added, that they may call on the name of Jehovah, the only tongue in which that name is known.

Those men are extravagant enough in eulogies on the sacred language, and it is amusing to hear what they can say.

1. That the language of Adam was preserved by Noah in the ark, and down to the confusion of tongues at Babel, as stated in Gen 11:1.

2. That this language possessed distinguished characters, not only of eminence, excellence, and dignity, but indeed of knowledge more than human, of which it has just claims founded on its sanctity.

3. That this holy tongue inherited, after the secession of the nations, the high prerogative of transmitting the grace of revelation exclusively to the family of Heber, and thence to the Hebrews; for with his family was continued the holy oracle.

4. That the dispersed nations, with the exception of the more holy house of Heber, cast off the use of the primval language, pride having prompted them to sacrilege and every crime; and in such sort, that the holy tongue remained solely with the Hebrews 5. The same primval language became the fruitful mother of conveying edification to the Chaldeans, and of diffusing it abroad as on a great theatre to the nations of the earth. Thus this blessed mother, being arrayed in purple and immortal splendour, and enthroned in the holy land, all nations shall come to her for divine tuition, and to speak the language of Canaan.

Isa 3:19. So then, according to the rabbins, we are all to speak Hebrew in the Messiahs kingdom!

Zep 3:10. From beyond the rivers of Ethiopia. See the note on Act 8:27.

REFLECTIONS.

We learn from this chapter, that the Lord reserves the sweetest cup of consolation for his long-afflicted church, after the punishment of the wicked; and that the greatest misfortune that can happen to any people, and which most certainly exposes them to the divine vengeance is, when their spiritual or temporal rulers neglect the duties of their calling, and trample underfoot the laws of religion and justice. Certainly Jehoahaz, Jehoiakim, and Zedekiah, sons of king Josiah, were ill educated. This might naturally be expected from the priests of that age, and from the character of the nobility in general.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Zep 3:1-7. The Sin of Jerusalem contrasted with the Righteousness of Yahweh.From scenes of doom and desolation we are now led back in thought to the sins that drew down Yahwehs hand in wrath. Despite His constant goodness and loving-kindness Jerusalem has shown herself defiant and rebellious, deep-stained with guilt, and all the while heedless of instruction and correction, her rulers rapacious as evening wolves, her prophets boastful and faithless, giving forth their own imaginings as the very word of God, and her priests indifferent alike to the claims of holiness and the light of revelation from above. While crimes like these pollute her, she cannot escape the judgment of Yahweh; for He is righteous, and morning by morning bringeth forth justice as unfailingly as the light. The nations He has already destroyed and left without inhabitant are abiding witnesses to the righteousness of Yahweh. He hoped that His own people would read the lesson, and abide in His fear; but they have wantonly and deliberately made all their doings corrupt, thus not only cutting off all chance of salvation, but even inviting destruction.

Zep 3:2. evening wolves: cf. Hab 1:8.

Zep 3:4. light: rather unrestrained, reckless (in speech), braggarts (G. A. Smith).treacherous: i.e. faithless to the God whose word they professed to interpret.For the sanctuary read that which is holy (cf. Eze 22:26). The priests have proved false to their two main duties: they have blurred the distinction between the holy and the common, and have perverted the direction (teaching or revelation) received from Yahweh, twisting it to suit the wishes of their wealthy patrons.

Zep 3:5. For laor, to the light, we should perhaps read kaor,like the light (cf. Hos 6:5), making Gods judgment rather than Himself the subject of faileth not.

Zep 3:7. I said: i.e. I thought.For meonah, her dwelling, read meeneyha, from her eyes (LXX, Syr.): thus, And no more from her eyes (sight) shall be cut off aught that I have laid upon her (any commandment I have charged her with).

Fuente: Peake’s Commentary on the Bible

3:1 Woe to her that is filthy and polluted, to the oppressing {a} city!

(a) That is, Jerusalem.

Fuente: Geneva Bible Notes

D. Judgment on Jerusalem 3:1-7

Having announced that divine judgment would come on the nations around Judah (Zep 2:4-15), the prophet returned to the subject of Yahweh’s judgment on the Chosen People (cf. Zep 1:4 to Zep 2:3), but this time he focused more particularly on Jerusalem. Though he did not mention Jerusalem by name, it is clearly in view.

"Like Isaiah and Micah, he is a prophet of the city, open-eyed to its faults; unlike them, his focus is almost wholly civic and religious. But he draws the fundamental dividing line in the same place: whatever the basis on which the world is judged, the people of God are judged for turning from revealed truth (Amo 2:4) and for neglecting proffered spiritual privileges (Isa 65:2).

"Like Amos, Zephaniah uses the rhetorical device of condemning surrounding nations, but all the while-unannounced to his hearers-bringing their own condemnation ever closer." [Note: Ibid., p. 941.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Zephaniah pronounced another "woe" (cf. Zep 2:5) this time on Jerusalem, which he described as rebellious, defiled, and tyrannical. Rebels are those who refuse to submit to God’s will. The defiled are those polluted by sinful practices. Tyrants disregard the rights of others, particularly those whom they can take advantage of.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

SO AS BY FIRE

Zep 3:1-20

THE third chapter of the Book of Zephaniah consists of two sections, of which only the first, Zep 3:1-13, is a genuine work of the prophet; while the second, Zep 3:14-20, is a later epilogue such as we found added to the genuine prophecies of Amos. It is written in the large hope and brilliant temper of the Second Isaiah, saying no word of Judahs sin or judgment, but predicting her triumphant deliverance out of all her afflictions.

In a second address to his city (Zep 3:1-13) Zephaniah strikes the same notes as he did in his first. He spares the king, but denounces the ruling and teaching classes. Jerusalems princes are lions, her judges wolves, her prophets braggarts, her priests pervert the law, her wicked have no shame. He repeats the proclamation of a universal doom. But the time is perhaps later. Judah has disregarded the many threats. She will not accept the Lords discipline; and while in Zep 1:1-18 – Zep 2:3 Zephaniah had said that the meek and righteous might escape the doom, he now emphatically affirms that all proud and impenitent men shall be removed from Jerusalem, and a humble people be left to her, righteous and secure. There is the same moral earnestness as before, the same absence of all other elements of prophecy than the ethical. Before we ask the reason and emphasize the beauty of this austere gospel, let us see the exact words of the address. There are the usual marks of poetic diction in it-elliptic phrases, the frequent absence of the definite article, archaic forms, and an order of the syntax different from that which obtains in prose. But the measure is difficult to determine, and must be printed as prose. The echo of the elegiac rhythm in the opening is more apparent than real: it is not sustained beyond the first verse. Zep 3:9 and Zep 3:10 are relegated to a footnote, as very probably an intrusion, and disturbance of the argument.

“Woe, rebel and unclean, city of oppression! She listens to no voice, she accepts no discipline, in Jehovah she trusts not, nor has drawn near to her God.

Her princes in her midst are roaring lions; her judges evening wolves, they not till morning; her prophets are braggarts and traitors; her priests have profaned what is holy and done violence to the Law. Jehovah is righteous in the midst of her, He does no wrong. Morning by morning He brings His judgment to light: He does not let Himself fail-but the wicked man knows no shame. I have cut off nations, their turrets are ruined; I have laid waste their broad streets, till no one passes upon them; destroyed are their cities, without a man, without a dweller. I said, Surely she will fear Me, she will accept punishment, and all that I have visited upon her shall never vanish from her eyes. But only the more zealously have they corrupted all their doings.

Wherefore wait ye for Me-oracle of Jehovah-wait for the day of My rising to testify, for tis My fixed purpose to sweep nations together, to collect kingdoms, to pour upon them all the heat of My wrath-yea, with the fire of My jealousy shall the whole earth be consumed.”

“In that day thou shalt not be ashamed of all thy deeds, by which thou hast rebelled against Me: for then will I turn out of the midst of thee all who exult with that arrogance of thine, Jill and thou wilt not again vaunt thyself upon the Mount of My Holiness. But I will leave in thy midst a people humble and poor, and they shall trust in the name of Jehovah. The Remnant of Israel shall do no evil, and shall not speak falsehood, and no fraud shall be found in their mouth, but they shall pasture and they shall couch, with none to make them afraid.”

Such is the simple and austere gospel of Zephaniah. It is not to be overlooked amid the lavish and gorgeous promises which other prophets have poured around it, and by ourselves, too, it is needed in our often unscrupulous enjoyment of the riches of grace that are in Christ Jesus. A thorough purgation, the removal of the wicked, the sparing of the honest and the meek; insistence only upon the rudiments of morality and religion; faith in its simplest form of trust in a righteous God, and character in its basal elements of meekness and truth, -these and these alone survive the judgment. Why does Zephaniah never talk of the Love of God, of the-Divine Patience, of the Grace that has spared and will spare wicked hearts if only it can touch them to penitence? Why has he no call to repent, no appeal to the wicked to turn from the evil of their ways? We have already seen part of the answer. Zephaniah stands too near to judgment and the last things. Character is fixed, the time for pleading is past; there remains only the separation of bad men from the good. It is the same standpoint (at least ethically) as that of Christs visions of the Judgment. Perhaps also an austere gospel was required by the fashionable temper of the day. The generation was loud and arrogant; it gilded the future to excess, and knew no shame. The true prophet was forced to reticence; he must make his age feel the desperate earnestness of life, and that salvation is by fire. For the gorgeous future of its unsanctified hopes he must give it this severe, almost mean, picture of a poor and humble folk, hardly saved but at last at peace.

The permanent value of such a message is proved by the thirst which we feel even today for the clear, cold water of its simple promises. Where a glaring optimism prevails, and the future is preached with a loud assurance, where many find their only religious enthusiasm in the resurrection of mediaeval ritual or the singing of stirring and gorgeous hymns of secondhand imagery, how needful to be recalled to the earnestness and severity of life, to the simplicity of the conditions of salvation, and to their ethical, not emotional, character! Where sensationalism has so invaded religion, how good to hear the sober insistence upon Gods daily commonplaces-“morning by morning He bringeth forth His judgment to light”-and to know that the acceptance of discipline is what prevails with Him. Where national reform is vaunted and the progress of education, how well to go back to a prophet who ignored all the great reforms of his day that he might impress his people with the indispensableness of humility and faith. Where Churches have such large ambitions for themselves, how necessary to hear that the future is destined for “a poor folk,” the meek and the honest. Where men boast that their religion-Bible, Creed, or Church-has undertaken to save them, “vaunting themselves on the Mount of My Holiness,” how needful to hear salvation placed upon character and a very simple trust in God.

But, on the other hand, is any one in despair at the darkness and cruelty of this life, let him hear how Zephaniah proclaims that, though all else be fraud, “the Lord is righteous in the midst” of us. “He doth not let Himself fail,” that the resigned heart and the humble, the just, and the pure heart, is imperishable, and in the end there is at least peace.

EPILOGUE

Zep 3:14-20

Zephaniahs prophecy was fulfilled. The Day of the Lord came, and the people met their judgment. The Remnant survived-“a folk poor and humble.” To them, in the new estate and temper of their life, came a new song from God-perhaps it was nearly a hundred years after Zephaniah had spoken-and they added it to his prophecies. It came in with wonderful fitness, for it was the song of the redeemed, whom he had foreseen, and it tuned his book, severe and simple, to the full harmony of prophecy, so that his book might take a place in the great choir of Israel-the diapason of that full salvation which no one man, but only the experience of centuries, could achieve.

“Sing out, O daughter of Zion! shout aloud, O Israel! Rejoice and be jubilant with all thy heart, daughter of Jerusalem! Jehovah hath set aside thy judgments, He hath turned thy foes. King of Israel, Jehovah is in thy midst; thou shalt not see evil any more. “In that day it shall be said to Jerusalem, Fear not, O Zion, let not thy hands droop! Jehovah, thy God, in the midst of thee is mighty; He will save, He will rejoice over thee with joy, He will make new His love, He will exult over thee with singing.

“The scattered of thy congregation have I gathered-thine are they reproach upon her. Behold, I am about to do all for thy sake at that time, and I will rescue the lame and the outcast will I bring in, {Mic 4:6} and I will make them for renown and fame whose shame is in the whole earth. In that time I will bring you in, even in the time that I gather you. For I will set you for fame and renown among, all the peoples of the earth, when I turn again your captivity before your eyes, saith Jehovah.”

Fuente: Expositors Bible Commentary