Exegetical and Hermeneutical Commentary of Zephaniah 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.
9. For then people a pure language ] the peoples a pure lip. The term lip often means “language” (Gen 11:1), but here it seems rather to denote the organ of speech. Comp. Isa 6:5; Isa 6:7, “I am a man of unclean lips lo, this hath touched thy lips, and thine iniquity shall depart.” The construction is condensed, and the meaning is, then will I turn to the peoples their lip into a pure lip. Their lips were unclean either generally from their inward sinfulness or especially from their taking the names of their false gods upon them (Psa 16:4; Hos 2:19). With purified lips they shall fitly call upon the name of the Lord.
serve him with one consent ] lit. with one shoulder, or, back. The Sept., under one yoke, probably rightly interprets the figure, which is that of animals labouring together with a single yoke laid over their shoulders in common. On the general sense comp. Jer 32:39; Eze 11:19-20.
Fuente: The Cambridge Bible for Schools and Colleges
9 13. The conversion of the nations and of Israel
Though Zep 3:8 describes the universal judgment, it is closely connected with Zep 3:9-13. The judgment is not an end in itself; the conversion of the nations follows upon the revelation of Jehovah in judgment (ch. Zep 2:11; cf. Isa 66:18-19). Zep 3:9-10 speak of the nations, Zep 3:11-13 of Israel.
Fuente: The Cambridge Bible for Schools and Colleges
For then – In the order of Gods mercies. The deliverance from Babylon was the forerunner of that of the Gospel, which was its object. The spread of the Gospel then is spoken of in the connection of Gods Providence and plan, and time is overlooked. Its blessings are spoken of, as then given when the earnest was given, and the people, from whom according to the flesh Christ was to be born, were placed anew in the land where He was to be born. Lap.: The prophet springs, as is his wont, to Christ and the time of the new law. And in Christ, the End of the Law, the prophet ends.
I will turn – Contrary to what they had before, to the people, literally, peoples, the nations of the earth, a pure language, literally, a purified lip. It is a real conversion, as was said of Saul at the beginning 1Sa 10:9; God (literally) turned to him another heart. Before the dispersion of Babel the world was of one lip, but that, impure, for it was in rebellion against God. Now it shall be again of one lip; and that, purified. The purity is of faith and of life, that they way call upon the Name of the Lord, not as heretofore on idols, but that every tongue should confess the one true God, Father Son and Holy Spirit, in Whose Name they are baptized. This is purity of faith. To call upon the Name of the Lord Jesus Act 22:16; Rom 10:13 is the very title of Christian worship; all that called upon the Name of Jesus, the very title of Christians Act 9:14, Act 9:21; 1Co 1:2. To serve Him with one consent, literally, with one shoulder, evenly, steadfastly, not unequally yoked, but all with united strength, bearing Christs easy yoke and one anothers burdens, fulfilling the law of Christ. This is purity of life. The fruit of the lips is the sacrifice of praise Heb 13:15.
God gave back one pure language, when, on the Day of Pentecost, the Holy Spirit, the Author of purity, came down in fiery tongues upon the Apostles, teaching them and guiding them into the whole truth Joh 16:13, and to speak to every one in his own tongue, wherein he was born, the wonderful works of God Act 2:8, Act 2:11. Thenceforth there was to be a higher unity than that of outward language. For speech is not the outer sound, but the thoughts which it conveys and embodies. The inward thought is the soul of the words. The outward confusion of Babel was to hinder oneness in evil and a worse confusion. At Pentecost, the unity restored was oneness of soul and heart, wrought by One Spirit, whose gift is the one Faith and the one Hope of our calling, in the One Lord, in whom we are one, grafted into the one body, by our baptism Eph 4:3-6. The Church, then created, is the One Holy Universal Church diffused throughout all the world, everywhere with one rule of Faith, the Faith once for all delivered unto the saints, confessing one God, the Trinity in Unity, and serving Him in the one law of the Gospel with one consent.
Christians, as Christians, speak the same language of Faith, and from all quarters of the world, one language of praise goes up to the One God and Father of all. : God divided the tongues at Babel, lest, understanding one another, they should form a destructive unity. Through proud men tongues were divided; through humble Apostles tongues were gathered in one. The spirit of pride dispersed tongues; the Holy Spirit gathered tongues in one. For when the Holy Spirit came upon the disciples, they spake with the tongues of all, were understood by all; the dispersed tongues were gathered into one. So then, if they are yet angry and Gentiles, it is better for them to have their tongues divided. If they wish for one tongue, let them come to the Church, for in diversity of the tongues of the flesh, there is one tongue in the Faith of the heart. In whatever degree the oneness is impaired within the Church, while there is yet one faith of the creeds, He alone can restore it and turn to her a purified language, who first gave it to those who waited for Him. Both praise and service are perfected above, where the Blessed, with one loud voice, shall cry, Salvation to our God which sitteth upon the Throne and unto the Lamb; blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God forever and ever Rev 7:10, Rev 7:12. And they who have come out of great tribulation and have washed their robes and made them white in the Blood of the Lamb, shall be before the Throne of God and serve Him day and night in His Temple Rev 7:14-15.
Fuente: Albert Barnes’ Notes on the Bible
Zep 3:9
For then will I turn to the nations a pure lip, that they may all invoke the name of the Lord, and serve Him with one shoulder.
On serving God with one shoulder
Then! When? In the day in which God has risen up to pour out all the heat of His fury on the nations and kingdoms of the earth. No question more frequently and deeply frets our hearts than this,–What is the meaning, what the intention of the innumerable miseries by which we are tormented? What is the true function of the sufferings of which the world is full? The best answer is this,–The miseries of men are intended to purify and elevate them, to make them perfect. Springing from their sins, they are designed to correct their sins, and to lead them to the love and pursuit of righteousness. God deals with us as the goldsmith deals with virgin ore. He tempers it with an alloy, and thus makes it hard enough to endure the files tooth and the hammers rap, and the keen edge of the graver. When the work is done, he washes it in the proper fiery acid, which eats out the base alloy, and leaves the pure gold untouched. No grain of the precious metal is lost; but its value is indefinitely enhanced by the artistic labour bestowed upon it. And thus God deals with us. The miseries and calamities which come upon us are but as the edge of the graving tool, the rap of the hammer, the grating teeth of the file. By these He gradually and patiently carries out His conception of us, His purpose in us. And at last, like the fiery acid which separates the base alloy from the pure gold, death comes to divide the carnal in us from me spiritual, and to reveal the beauty and the value of the character which the Divine Artist has wrought in and upon us. Cure sin, and you cure sorrow, say the reason and the conscience of man. And the sorrow comes that the sin may be cured, says the Word of God. The mercy of judgment is the prophets theme in the verso before us. To the image of the final clause of the text–they shall serve God with one shoulder–attention is now directed. The image the prophet had in mind was that of a number of men bearing a single burden. If they are to bear it without strain or distress, they must walk with even or level shoulders, no one of them shirking his part of the task, each of them keeping step with the rest. They must stand and move as if they had but one shoulder among them. Only thus can they move freely and happily, and make the burden as little burdensome as possible to each and all. The law of God is a burden which all men haw to bear; it rests on the shoulders of the whole world. Men can only bear it without strain or distress of spirit as each of them freely assumes it, as they all help each other to bear it, as they pace together under it with a happy consent of obedience,
I. The Divine law is a burden which men are reluctant to assume. Does that need proof? Do we not ourselves find it hard to cross our wills, in order to adopt the pure and steadfast will that rules the universe? The will of God is never so full of grace and attraction for us as when it is incarnated in the life of the man Christ Jesus. And yet even this is hard. To our self-will it is hard, and cannot but be hard, to submit even to the purest and tenderest will. Take any of the most distinctively Christian precepts, and there is that in us which resents and rebels against them. We delight in the law of Christ after the inward man; but we find another law in our members, warring against the law of our mind. We can only find rest as we impose a yoke on the flesh with its passions and lusts, and compel them to bear the burden of obedience to the higher law. In the flesh, or in the spirit, we must suffer. The only option before us is–in which? Of course it is the flesh that ought to be subdued and made to serve. Shall we let these weak wavering wills of ours be the sport of the impulses, now good and now evil, which rise within us, and try to be content with yielding at one time to the flesh, and at another time to the spirit? We must get unity into our life.
II. The true freedom consists in a willing assumption of this burden, a cheerful and unforced obedience to the Divine law. Doing the will of God from the heart. Sooner or later self-will makes us hateful both to ourselves and to our neighbours. It renders us incapable both of social and of spiritual life. Let a man acknowledge no higher will than his own, no law which he is bound to obey, and he becomes a burden to himself and to all about him. We must take up some burden; we must bear some yoke. All we can do is choose the law to which we will yield. The law of God it will be wise for us to accept. This is the law which really rules in human affairs. If we would enter into a true security and an enduring rest, we must make His will our will. It is not enough that we yield to the will of God; we must heartily and cheerfully adopt it if we are to be free. Obedience involves self-denial, self-sacrifice. There is hut one way in which we can make the hard yoke easy, and the heavy burden light. It is the excellent way of charity, of love. When a true and pure affection has been kindled in the soul, the most difficult tasks grow easy.
III. The happiness of obedience depends largely on the unanimity and the universality of the obedience. Only when all men serve God with one shoulder that all sense of distress and effort will pass away. And that for two reasons–
1. If we really love God and His law, we must also love men, and yearn that they should keep His law.
2. Till they love Him and do His will, they will put many hindrances in our path, strew in it many stones of stumbling and rocks of offence which cannot fail to make obedience difficult and painful for us. When the Church serves God with one shoulder, and when all the nations serve Him with one shoulder, then at last the pain and effort of obedience will be over, and we shall serve God with unbroken gladness because we and all men serve Him with a single and a perfect heart. (Samuel Cox, D. D.)
The chosen people; their language and worship
I. The first privilege which God giveth his people in this promise is pure language. Pure Hebrew had become degenerate Hebrew in Zephaniahs time. The language of Adam in the garden had no sin in it; it was not capable of expressing falsehood, rebellion, or error. We speak the human language, but not as God gave it. We have learnt some of the language of demons. Let man alone, and his language would be a constant opposition to the Divine will; it would be full of envy, greediness, covetousness, murmuring, rebellion, blasphemy against the Most High. When grace comes, God will restore the pure language. What is this pure language, and how may we know it? By its very letters. In those letters Christ is Alpha, and Christ is Omega. Give the soul once the pure language, and it begins to talk of Christ as its beginning, and Christ as its end. Christ becomes all in all to that man who has received Christ into his heart, You may know that language by its syntax, for the rules of that language are the law of God. Its hardest words are such as these,–implicit trust, unstaggering faith. It is the language which Jesus spoke. You may know it by its very ring and tone. Wherein does its purity lie? You may discover its purity–
1. When it is used towards God. Then a man must be humble, confident, and filial. There is a pure language with regard to providence. The child of God talks about Gods providence as being always wise and good.
2. When it is used concerning the doctrines of the Gospel.
3. In reference to our fellow-men. Where is this pure language spoken? In the Bible; from the pulpit; in Christian society.
II. Our common worship. All converted men and women do call upon the name of the Lord.
1. In public.
2. In private prayer.
3. In making Christian profession.
III. We should serve Him with one consent. When the Lord saves souls, it is that they may serve Him. Serve and save are two good words to put together, but you must take care which you put first. Note that the service is, and must be, altogether voluntary. It is not with one constraint, but with one consent. (C. H. Spurgeon.)
To serve Him with one consent.
The adaptation of/ the established Church to the prophesied purposes of God
The right improvement of life consists, mainly, in two grand pursuits; our personal preparation to meet our God, and the proper employment of our talents lot edification and benefit to our fellow-men. These two pursuits will generally be found to prosper the most when they are duly carried on together. Hence it is necessary to press on your attention your Christian obligations. The manifold varieties of Christian benevolence will be found resolvable into two classes: the one relating to the temporal, the other to the spiritual good of our brethren of mankind. Gods purpose is, the extension among mankind of the knowledge of the one true God, and Jesus Christ whom He hath sent; His end is, that we, through Divine grace, should secure the eternal salvation of our perishing brethren.
1. The foundation of all our hopes and confidence for success, in the purpose of God, as shown in revelation, concerning the universal extension of religious knowledge in the world.
2. There is a peculiar adaptation in the system of our national Church for the promotion, under the Divine blessing, of the gracious purpose of Jehovah. This is seen in–
(1) The purity of her doctrines.
(2) In the spirituality of her ordinances.
(3) In the catholicity of her devotions.
A plea for the promulgation of the scriptural principles of our Church among the rising generation. (W. Scoresby, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Will I turn to the people] This promise must refer to the conversion of the Jews under the Gospel.
That they may all call] That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them.
The pure language, saphah berurah, may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in Ps 81:5; where, as God is the speaker, the words should not be rendered, “I heard a language which I understood not,” but, “I heard a religious confession, which I approved not.” See Isa 19:18; Ho 14:3; and see Joe 2:28, where a similar promise is found.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For then, or, then,
afterwards, i.e. when my judgments have been executed, and have cut off the wicked,
will I turn to the people a pure language; I will give them a pure way of worshipping me, in prayer, praises, and the issue of a purified heart, Eze 11:17-20; 36:26.
Call upon the name of the Lord; perform all religions service, all religion being expressed thus by calling on the name of the Lord.
To serve him, the Lord their God, not idols, with one consent; with one heart, and according to his own law and will; with one
shoulder shall they bear the yoke of the law, alluding to porters that join shoulder to shoulder in carrying great burdens.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. ForThe blessed thingspromised in this and Zep 3:10are the immediate results of the punishment inflicted on the nations,mentioned in Zep 3:8 (compareZep 3:19).
turn to the people a purelanguagethat is, changing their impure language I willgive to them again a pure language (literally, “lip”).Compare for this Hebrew idiom, 1Sa10:9, Margin. The confusion of languages was of thepenalty sin, probably idolatry at Babel (Ge11:1-6, Margin, where also “lip” expresseslanguage, and perhaps also religion; Zep3:4, “a tower whose top may reach unto heaven,”or rather, points to heaven, namely, dedicated to theheavens idolized, or Bel); certainly, of rebellion against God’swill. An earnest of the removal of this penalty was the gift oftongues on Pentecost (Ac2:6-13). The full restoration of the earth’s unity of languageand of worship is yet future, and is connected with the restorationof the Jews, to be followed by the conversion of the world. CompareIsa 19:18; Zec 14:9;Rom 15:6, “with one mind andone mouth glorify God.” The Gentiles’ lips havebeen rendered impure through being the instruments of calling onidols and dishonoring God (compare Psa 16:4;Hos 2:17). Whether Hebrewshall be the one universal language or not, the God of the Hebrewsshall be the one only object of worship. Until the Holy Ghost purifythe lips, we cannot rightly call upon God (Isa6:5-7).
serve him with oneconsentliterally, “shoulder” or “back”;metaphor from a yoke, or burden, borne between two (Nu13:23); helping one another with conjoint effort. If one of thetwo bearers of a burden, laid on both conjointly, give way, theburden must fall to the earth [CALVIN].Christ’s rule is called a burden (Mat 11:30;Act 15:28; Rev 2:24;compare 2Co 6:14 for the sameimage).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For then will I turn to the people a pure language,…. That is, at or about the time of the destruction of Jerusalem by the Romans; when the Jews, both in their own land, and in the Gentile world, would have the Gospel first preached to them, but would reject it; upon which the apostles and first ministers of the word would turn to the Gentiles, as the Lord commanded them; when he would turn or change his speech and language towards them, and their speech and language towards him would be turned and changed also: for the words may be taken either way; either of God’s speech to the Gentiles, which is his Gospel sent unto them; as it was quickly after Christ’s resurrection from the dead, and the rejection of it by the Jews; for many hundred years the Lord took no notice of them; winked at the times of their ignorance; sent no prophet to them, nor any message by anyone to instruct them; yea, he spake roughly to them, in a providential way; in the way of his judgments; particularly they raging and imagining vain things against his Messiah, he spake to them in his wrath, and vexed them in his sore displeasure; see Ac 17:30 but now he alters the tone of his voice, changes his language, and sends his Gospel to them; which is a “language” of love, grace, and mercy; of peace, pardon, righteousness, and salvation; encouraging souls to believe in Christ for those things: and this is a “pure” speech or language; a pure doctrine, fetched out of the sacred Scriptures; free from the dross of error; unmixed, consistent, and all of a piece; and which has a tendency to promote purity of heart, life, and conversation: or, is a “choice speech” h; as some render it; it speaks of choice things, more valuable than gold and silver, pearls, and precious stones; the doctrines of it being an inestimable treasure, the unsearchable riches of Christ; and this, by the commission of Christ, upon his resurrection from the dead, was ordered to be spoke unto all nations, Mt 28:19 or this may respect the different language spoken by the converted Gentiles, when the Gospel should come with power to them; who should speak, as all converted persons do, a different language than they spake before; instead of swearing and cursing, lying, filthy, and frothy speaking, now they speak the language of repentance towards God, confessing their sins, and praying for the pardon of them; the language of faith in Christ, first in a more weak and feeble manner, then with more strength and assurance, believing their interest in him, and in the everlasting love of God, and the covenant of grace; the language of love to Christ, his people, truths, and ordinances; a soul abasing, Christ exalting, and free grace magnifying language; the language of praise and gratitude for mercies received, temporal and spiritual; and especially for Christ, and grace and glory by him: they then speak the language of gracious experience to one another; and in the language of the Scriptures, in the taught words of the Holy Ghost; and, in common conversation, their language is pure, and free from that corruption and vitiosity it was before tainted with: this arises from pureness of heart; from a rich experience of the grace of God; from the teachings of the Spirit of God; and which betrays a man, and shows that he has been with Jesus; this is the language of Canaan, Isa 19:18:
that they may all call upon the name of the Lord; which sometimes takes in the whole worship and service of God; but, since that is later expressed, it rather intends, in particular, prayer to God; for which men are fitted and qualified, by having a pure language turned to them; or through the Gospel coming with power on them; and by virtue of efficacious grace converting them, and causing them to speak differently from what they did before; and then it is their voice is heard in prayer to God; and which is delightful and pleasant to him, Ac 9:11 and this is the case of “all” such that have this pure language; there is not a prayerless soul among them: it follows,
to serve him with one consent; or, “with one shoulder” i; the allusion is, either to bearers of burdens, that join together in carrying any burden, who put shoulder to shoulder as they carry it; or else to oxen drawing in a yoke, who are yoked together shoulder by shoulder; hence the Septuagint version renders it “under one yoke”: in which it is followed by the Syriac and Arabic versions. The phrase signifies, that the Gentiles having the Gospel brought to them, and they called by it, and all speaking the same language, should join in fellowship with one another, and sing the praises of God together; agree in prayer to ask of God the same things; stand fast in the faith of the Gospel, and strive for it, being of the same mind; meet constantly together to carry on the several branches of religious worship, and promote the Redeemer’s interest; all drawing the same way, like a company of horses in Pharaoh’s chariots; having one heart, and one way given them to fear the Lord; and so, with one mind and one mouth, glorify God; so Kimchi and Ben Melech interpret it with one heart and one mind. This passage is applied to the times of the Messiah by the Jews, ancient and modern k.
h “labium electum”, Pagninus, Drusius. i “humero uno”, V. L. Montanus, Junius & Tremellius, Piscator, Cocceius. k Zohar in Gen. fol. 74. 1. Maimon. Hilchot Melachim, c. 11. sect. 5. Aben Ezra in Psal. cxlix. 7.
Fuente: John Gill’s Exposition of the Entire Bible
“For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Zep 3:10. From beyond the rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a meat-offering to me.” By the explanatory k the promise is connected with the threat of judgment. The train of thought is this: the believers are to wait for the judgment, for it will bring them redemption. The first clause in Zep 3:9 is explained in different ways. Many commentators understand by saphah bh e rurah the lip of God, which He will turn to the nations through His holy servants. According to this view, Luther has adopted the rendering: “Then will I cause the nations to be preached to otherwise, with friendly lips, that they may all call upon the name of the Lord.” But this view, which has been defended by Cocceius, Mark, and Hofmann ( Schriftbeweis, ii. 2, pp. 573-4), would only be admissible if bruur signified clear, evident, – a meaning which Hofmann assumes as the ground of his explanation: “A clear, easily intelligible, unmistakeable language does God turn to the nations, to call them all in the name of Jehovah, that they may serve Him as one man.” But, apart from the inadmissible rendering of , this explanation is proved to be erroneous by the fact that barur does not mean clear, intelligible; that even in Job 33:3 it has not this meaning; but that it simply means pure, purified, sinless; and that saphah bh e rurah , the opposite of in Isa 6:5, cannot be used at all of the lip or language of God, but simply of the lip of a man who is defiled by sin. Consequently must be explained according to 1Sa 10:9, since the circumstance that we have in this passage does not make any material difference in the meaning. The construction in both passages is a pregnant one. God turns to the nations a pure lip, by purifying their sinful lips, i.e., He converts them, that they may be able to call upon Him with pure lips. Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart. The lips are defiled by the names of the idols whom they have invoked (cf. Hos 2:19; Psa 16:4). The fruit of the purification is this, that henceforth they call upon the name of Jehovah, and serve Him. , when used of men, always signifies to call solemnly or heartily upon the name of Jehovah. To serve sh e khem ‘echad , with one shoulder, is to serve together or with unanimity. The metaphor is taken from bearers who carry a burden with even shoulders; cf. Jer 32:39.
As an example of the way in which they will serve the Lord, it is stated in Zep 3:10 that they will offer the widely scattered members of the Israelitish church as a sacrifice to the Lord. Compare Isa 66:20, where this thought is applied to the heathen of all quarters of the globe; whereas Zephaniah, while fixing his eye upon that passage, has given it more briefly, and taken the expression “from beyond the rivers of Cush” from Isa 18:1, for the purpose of naming the remotest heathen nations instar omnium. The rivers of Cush are the Nile and the Astaboras, with their different tributaries. is the accusative of the nearest object, and that of the more remote. Athar does not mean fragrance (Ges., Ewald, Maurer), but worshipper, from athar , to pray, to entreat. The worshippers are more precisely defined by bath putsai , the daughter of my dispersed ones ( puts , part. pass.), i.e., the crowd or congregation consisting of the dispersed of the Lord, the members of the Israelitish congregation of God scattered about in all the world. They are presented to the Lord by the converted Gentiles as minchah , a meat-offering, i.e., according to Isa 66:20, just as the children of Israel offered a meat-offering. In the symbolism of religious worship, the presentation of the meat-offering shadowed forth diligence in good works as the fruit of justification. The meaning is therefore the following: The most remote of the heathen nations will prove that they are worshippers of Jehovah, by bringing to Him the scattered members of His nation, or by converting them to the living God. We have here in Old Testament form the thought expressed by the Apostle Paul in Romans 11, namely, that the Gentiles have been made partakers of salvation, that they may incite to emulation the Israelites who have fallen away from the call of divine grace. The words of the prophet treat of the blessing which will accrue, from the entrance of the Gentiles into the kingdom of God, to the Israelites who have been rejected on account of their guilt, and refer not only to the missionary work of Christians among the Jews in the stricter sense of the term, but to everything that is done, both directly and indirectly, through the rise and spread of Christianity among the nations, for the conversion of the Jews to the Saviour whom they once despised. Their complete fulfilment, however, will only take place after the pleroma of the Gentiles has come in, when the , which in part has happened to Israel, shall be removed, and “all Israel” shall be saved (Rom 11:25-26). On the other hand, Mark, Hitzig, and others, have taken atharai bath putsai as the subject, and understand it as referring to the heathen who have escaped the judgment by flying in all directions to their own homes, for example even to Cush, and who having become converted, offer to the Lord the gift that is His due. But, apart from the parallel passage in Isa 66:20, which alone is quite decisive, this view is proved to be untenable by bath putsai , daughter of my dispersed ones. The thought that Jehovah disperses the heathen, either at the judgment or through the judgment, is foreign to the whole of the Old Testament, as Hitzig himself appears to have felt, when he changed puts , to disperse, into its very opposite – namely, to come home. The thought, on the other hand, that God will disperse His people Israel among all nations on account of their sins, and will hereafter gather them together again, is a truth expressed even in the song of Moses, and one which recurs in all the prophets, so that every hearer or reader of our prophet must think at once of the Israel scattered abroad in connection with the expression “my (i.e., Jehovah’s) dispersed ones.” The objection, that Judah is first spoken of in Zep 3:11 (Hitzig), is thereby deprived of all its significance, even if this really were the case. But the objection is also incorrect, since the Judaeans have been already addressed in Zep 3:8 in the expression .
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this—My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here.
We must at the same time bear in mind what I have reminded you of elsewhere—that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation.
Hence he says, But then (114) (for I take כי, ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God’s name will be exposed to reproach! It will nowhere be invoked, and all will outvie one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated.
But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this word he means, that the invocation of God’s name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated—that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks.
But if it be God’s singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God’s name, it is certain that it is not done without profanation.
As to the word all, it is to be referred to nations, not to each individual; for it has not been that every one has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians 1Co 1:1 : for in addressing the faithful, he adds, ‘With all who call on the name of the Lord in every place’—that is, not only in Judea; and elsewhere he says,
‘
I would that men would stretch forth hands to heaven in every place.’ (1Ti 2:8.)
He afterwards adds, That they may serve him with one shoulder; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service. (115)
We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted, until he has consecrated them, cleansing by his Spirit what was before polluted: and he shows also that men will not undertake the yoke, unless he joins them together, so as to render them willing. I must not proceed farther.
(114) [ כי אן ], “For then,” Henderson; “Surely then,” Newcome; “ Postea vero —but afterwards,” Dathius and Grotius. And Newcome says, that [ אן ] is used here largely, for “afterwards.” It refers to the time after the execution of the judgments previously mentioned.
“
The pure lip” is evidently not the language which God would adopt in addressing the nations, but the language they would adopt in addressing him. What is meant is a pure heart; what gives utterance to the heart is mentioned for the heart itself; as the “shoulder” is afterwards used for the service that is rendered to God.
The verb [ הפך ], to turn, means to change the form, condition, or course of a thing, conveying perhaps here the idea, that the pure lip is substituted for that which is impure: “I will give them as a change, instead of what they have, a pure lip.” Μεταστρεψω— “I will change,” Sept. and Sym.; στρεψω— “I will turn,” Aq. and Theod. It is rendered “ reddam “ and “ restituam “ by Drusius and Grotius
Newcome, following the conjecture of Houbigant, reads [ אשפך ], “I will pour out,” contrary to all the ancient versions, and without the countenance of a single MS.
Though the word, [ עמים ], peoples, most frequently means the nations, yet there are instances in which it means the people of Israel, inasmuch as they were composed of various tribes. See 1Kg 22:28; Joe 2:6. And if we render the verb, “restore,” with Drusius and Grotius, then we must adopt this meaning. Eleven MSS. have “and,” [ ו ], before the verb to “serve:” and as there is no preposition before “shoulder,” we may render the verse—
But I will then restore to the people a pure lip, That they may, all of them, call on the name of Jehovah, — And one shoulder, that they may serve him.
—
Ed.
(115) The expression “with one shoulder” is rendered by the Septuagint, “under one yoke ”—ὑπὸ ζυγὸν ἕνα. The idea is that of oxen drawing together. To serve God under one yoke, is to do the same service unitedly. “A metaphor,” says Newcome, “from the joint efforts of yoked beasts.”— Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Zep. 3:9. For] The reason for judgment, lip purity of language, effusions of devotion, springing from renewed hearts. Consent] Shoulder; a metaphor from burden-bearers with even shoulders (Jer. 32:39); one accord, i.e. unanimity.
Zep. 3:10. From] most distant countries Jews will be presented to God by converted Gentiles as a meat-offering (cf. Isa. 66:20). Rejected Israelites will be benefited by Gentiles entering into the kingdom of God.
Zep. 3:11. Ashamed] All cause for shame removed. They will be sanctified and restored to favour. Pride] Haughty princes and priests, who exult in sin, taken away. Mountain] The city or temple of which they boasted.
Zep. 3:12.] Those spared in judgment and gathered together. Afflicted] Bowed down, oppressed with feeling of impotence for good, opposite of pride, and trusting in selfa humble and lowly people [Newe.]
Zep. 3:13. This remnant] will be a boly nation (Exo. 19:6); without injustice in life and deceit in word. Feed] in peace, undisturbed by foreign foes or unjust rulers. This blessing is still further developed in what follows; first of all, by reference to the removal of the judgments of God (Zep. 3:14-17), and secondly, by the promise of God that all the obstacles which prevent the enjoyment of the blessing are to be cleared away [Keil].
HOMILETICS
THE GATHERING OF THE CHRISTIAN CHURCH.Zep. 3:9-10
In judgment God dispersed his ancient people, but they shall be restored with the Gentiles to God again. The heathens shall be converted, and be the means of turning the scattered nation to Jehovah. God will gather from all parts a people pure in life and united in service.
I. The Gentiles shall be gathered together. From beyond the rivers of Ethiopia; Abyssinia and neighbouring nations shall be converted. From the utmost bound of the known world shall people come The dispersed, the outcasts of spiritual Israel, shall be gathered from every region. With the restoration of the Jews shall the fulness of the Gentiles come. That also he should gather together in one the children of God that were scattered abroad.
II. The Gentiles shall be holy in their life.
1. Pure in their language. Then will I turn to the people a pure language. The confusion of tongues was the punishment of sin; but lips once polluted with idolatry and blasphemy, shall be purified by the Spirit of God. A pure language indicates a pure life. The mouth speaks from the abundance of the heart. The lip was created by God, and should be used for his service and glory. A pure heart refines character and conversation, pours grace into the lips, and cleanses them from falsehood and profanity. He that loveth pureness of heart, for the grace of his lips the king shall be his friend.
2. Sincere in their worship. My suppliants shall bring mine offering. Converted Gentiles will not only bring devout Jews as an offering to God (cf. Isa. 66:20); but they will present themselves in humility and acceptance (Rom. 15:16). No longer defiled by invocations and foul strains to idols, they will all call upon the name of the Lord. For, from the rising of the sun to 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.
3. United in their service. Serve him with one consent. Saved by judgments, the nations shall be sanctified in speech, and one in effort. They shall bear the burden without strain or distress, walk step by step and work shoulder to shoulder in the cause of God. Christendom shall yet be purged from bigotry and sectarianism. There shall be a return to the simplicity and union in Christ. The Gospel shall dislodge idolatry and anti-Christian systems. Nations shall walk togetherthe Jew and the Greek, the Barbarian and the Scythianside by side, shoulder to shoulder, bearing the conquests of the cross. Thus, on earth we may anticipate the joys, and hear the songs, of heaven (Rev. 7:10; Rev. 7:12; Rev. 11:15). I will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them.
BEARING THE BURDEN WITH ONE CONSENT.Zep. 3:9
The law of God is a burden. Man can only bear it without strain and distress as each freely assumes it, and as all help to bear it, by walking in willing and happy consent of obedience. To induce a free and universal obedience, men are judged and corrected of the Lord. The metaphor, therefore, suggests three main thoughts
1. That the law of God is a burden which men are reluctant to assume. To our selfwill it is always hard to submit to the purest and tenderest will, even to the Divine Will, which moves in the light of eternal wisdom, and at the impulse of perfect love. Christ admits obedience to be a yoke to our unruly passions, a burden to our stubborn necks (Mat. 11:28-30). When we delight in his law after the inward man, we find another law in our members warring against the law of our mind, and bringing us into the captivity of sin (Rom. 7:21-23). We can only enter into rest as we get unity and freedom in our life, and we willingly submit to a higher will than our own.
2. That we can only attain this freedom as, with cheerful and enforced accord, we assume the burden of the Divine law, and do the will of God. Self-will makes us hateful to ourselves and to others; incapacitates for social and spiritual life. Follow your own will, you become a burden to yourself and all about you. Voluntarily curtail your own liberty, then you have true liberty. Set yourself against the world, you will find that the world has a stronger will than you have. We must take up some burden, and submit to some law. No law is so good, no burden so light, as the good will of God. This will rules in human affairs. It is wise to make it our lawnot merely yield to it, but cheerfully adopt and love it, and walk in liberty. Love makes all burdens light. When we love God, his will grows beautiful to us, and preferable to our own. Because we bear the yoke we find rest; because we keep the commandment we walk at large (Psa. 119:45). We are free because we obey. But are we happy because we are free.
3. That the happiness of obedience depends on the unanimity and the universality of obedience. Only when all men serve God with one shoulder the sense of strain and distress will pass from us. To love God is to love man. Till they share our freedom, it cannot be a happy freedom. Till they love him and do his will, they will put many hindrances and temptations in our way which make obedience hard and painful. If they do not take their full share in bearing the burden, it will press unduly upon our shoulders. If some are morally taller and others morally shorter, men do not keep step. Only when the whole world stands under the Divine burden with one shoulder, and moves with one step, will our freedom be a happy freedom, and Gods statutes become our songs. Seeing how men suffer from the sins of men, and nations from the sins of nations, we may well long and pray for the time when all men shall speak with a pure lip and serve with a single shoulder [Preachers Lantern, vol. II].
THE RESTORED REMNANT.Zep. 3:11-13
In these verses the prophet pictures the happy characteristics and condition of restored Israel These qualities are common to Gods people in all ages and countries. Notice
I. Their spiritual character.
1. They are few in number. The remnant of Israel. Small compared with the whole, yet precious in the sight of Godincreasing, and will increase.
2. They are humble in spirit. An afflicted and poor people. Poor in spirit, and conscious of no desert. Realizing life, growth, and strength only from God.
3. They are dependent upon God. Feeling themselves unworthy, they naturally trust in the name of the Lord.
4. They are upright in conduct.
(1) They do no iniquity.
(2) They speak no lies. They worship God in truth, and love man in sincerity. They are Israelites indeed, in whom is no guile. Born of God, they sin not (1Jn. 3:9) in word or deed. Where true faith exists, holy life will follow.
II. Their blessed condition. They are completely restored to holiness, sit in the centre of a regenerated world, in the special presence and under the constant care of Jehovah.
1. They are cleansed from shame for sin. In that day shalt thou not be ashamed for thy doings. The disgrace of rebellion shall be wiped away. Remembrance of sin and failure may cause penitencelong after sin is renounced and forgiven we feel humblebut the guilt and reproach of sin shall not remain.
2. They are delivered from spiritual pride. The spirit of the Pharisee, the vain confidence which they had in the temple, and the pride of descent from Abraham, shall be taken away.
3. They are redeemed from proud oppressors. I will take away out of the midst of thee, them that rejoice in thy pride. The meek and lowly will be left. The haughty judge and the proud sinners will be exterminated. Priests or prophets who exult in sinful ways will be cut off.
4. They are specially protected by God. (a) Delivered from fear. None shall make them afraid. No foreign foe nor native princeno treacherous prophet, nor violent and polluting priest, can touch them (Zep. 3:4). They are beyond all harm and fear. (b) Blessed with peace. As Gods sheep they shall feed in green pastureshe down to rest in perpetual enjoyment (Mic. 7:14), and dwell in Gods presence without fear (Lev. 26:6). I will feed my flock, and I will cause them to lie down, saith the Lord God.
THE TRUE ISRAELITE.Zep. 3:13
Of the subjects of Divine grace here mentioned, notice: Their number; a remnant. Strait is the gate, and narrow the way, that leadeth to life, and few there be that find it. Yet God has always had a people for his Namenever left himself without a witness, and this has been our case as a nation; for, except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, &c. Though a little flock in a large field, a garden in a vast wilderness, yet he shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Their sanctity. They shall not do iniquity. Take this with some restriction. There is not on earth a just man that doeth good and sinneth not. But they are not workers of iniquity, and evil-doers. Sin does not reign in them. They hate every false way, and esteem all his commandments concerning all things to be right. He that has true holiness cannot be satisfied without perfect holiness. He therefore prays to be sanctified in body, soul, and spirit. Their sincerity. They shall not speak lies, &c. A part is put for the whole, and the quality of speech expresses the inward temper of their minds. Everything is a lie religiously that does not accord with the state of the heart. Only an upright spirit can maintain a deceitless tongue before God. Christians are not mere pretenders; a painted sepulchre, fair without, and rottenness within. Not mere actors on a stage, but are really what they appear to be. Their integrity is specially known by their fear of self-deception. They come to the light, examine themselves by the Word, and implore the inspection of God himself: Search me, O God. Their privileges. Their blessedness is expressed pastorally, and includes three things. First, pasture: they shall feed. As new creatures their food is intellectual and spiritual; found in the ordinances of religion, and with the Saviour himself. Secondly, repose: and shall lie down. In an eastern climate, in a warm sun, how desirable would rest be! Hence the Church says, Tell me, not only where thou feedest, but where thou makest thy flock to rest at noon. Thirdly, security: and none shall make them afraid. Sheep are the most timid of all animals, every appearance and movement alarms them. But the righteous should be bold as a lion; their duty requires it, and their principles justify it. God has amply provided for their confidence. When they believe it, they can be in quiet from the fear of evil, dwell safely in the wilderness, and sleep in the woods [W. Jay].
HOMILETIC HINTS AND SUGGESTIONS
Zep. 3:11. Haughty because of holy mountain. Pride in outward privileges.
1. A sin against God who gave them.
2. A danger, because robbing of enjoyment, and exposing to judgment. That haughtiness is most offensive to God, which is supported and fed by the pretensions of holiness. If pride be the last infirmity of noble minds, is not spiritual pride the last infirmity of religious minds? When the Jew shall no longer boast himself in Jerusalem and the temple; when there shall not be a single sectarian left to pride himself in his exclusive possession of some spiritual gift, or on his singular fidelity to some neglected truth; when every man shall hold all he has in trust for his brethren, call nothing his own, and value all gifts in proportion as they are common to all; when this catholic charity is the animating, all-pervading spirit of the Church of God, will the millennium be far off? or Heaven itself? [S. Cox].
Zep. 3:12. It is painful to the human heart, that it must first become completely poor and humble before it learns to trust entirely in the living God. This is the reason that the hearts rich in the opinion of the world are richest in dead idols [Lange].
Zep. 3:12-13. The glory of the Christian Church. Not in outward splendour; for they are often few, poor, and afflicted, but in holy life, exalted worship, and Divine protection. Feed: Shall have all that heart can wish or need require plenty, safety, security [Trapp].
ILLUSTRATIONS TO CHAPTER 3
Zep. 3:9; Zep. 3:13. Language. Speech is the perfect expression of the senses. Words are but the representations of the disintegrated body of man [Oken]. Christ became the one language of the whole world [Jerome]. Deceitful tongue (Zep. 3:13). They employ words but to disguise their thoughts [Voltaire].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE PROMISE OF REDEMPTION . . . Zep. 3:9-13
RV . . . For then will I turn to the peoples a pure language, that they may all call upon the name of Jehovah, to serve him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. In that day shalt thou not be put to shame for all thy doings, wherein thou hast transgressed against me; for then I will take away out of the midst of thee thy proudly exalting ones, and thou shalt no more be haughty in my holy mountain. But I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of Jehovah. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their month; for they shall feed and lie down, and none shall make them afraid.
LXX . . . For then will I turn to the peoples a tongue for her generation, that all may call on the name of the Lord, to serve him under one yoke. From the boundaries of the rivers of Ethiopia will I receive my dispersed ones; they shall offer sacrifices to me. In that day thou shalt not be ashamed of all thy practices, wherein thou hast transgressed against me: for then will I take away from thee thy disdainful pride, and thou shalt no more magnify thyself upon my holy mountain. And I will leave in thee a meek and lowly people; and the remnant of Israel shall fear the name of the Lord, and shall do no iniquity, neither shall they speak vanity; neither shall a deceitful tongue be found in their mouth: for they shall feed, and lie down, and there shall be none to terrify them.
COMMENTS
The purpose for which Gods wrath is poured out in human history is a redemptive purpose. Zephaniah sees, as do the other prophets, the promise of repentance and consequent redemption. He is just, not arbitrary. He does not punish out of vindictive petulance but out of love. (Heb. 12:6) His judgements are therapeutic, not merely punitive. Ultimately He chastens to save.
The hope comes to Zephaniah like a calm after a hurricane.
A PURE LANGUAGE . . . Zep. 3:9
For then i.e. following the judgement just described; there is reason for hope.
I will turn i.e. I will change the nature. The Psalmist cried, Create within me a pure heart, O God. (Psalms 51-10) Paul wrote . . . if any man is in Christ, he is a new creature: the old things are passed away; behold they are become new. (2Co. 5:17)
Evidence of this redemptive reconciliation is a pure language or more accurately, a clean lip. Isaiah, called by God to speak for Him, cried out I am a man of unclean lips, (Isa. 6:5) And after he had been purged with fire from the altar, God said to him, Thine iniquity is taken away, and thy sin is forgiven.
A purified heart, redeemed and reconciled to God always results in pure speech.
. . . SERVE HIM WITH ONE CONSENT . . .
Those who are redeemed not only may but will serve Him. Jesus promised that the living water of redemption would, in him who drinks, become a fountain, bubbling over to eternal life. (cf. Joh. 4:14)
And their service will be with one consent . . . more literally with one shoulder. As several oxen pushing against a single yoke, they will serve as one. Both the redeemed of Israel and the purged nations will in that day serve Him as one. Here is a glimpse of the unity which characterized the New Testament church which, from Antioch forward was a fellowship of those redeemed from Israel and those purified from among the nations.
FROM BEYOND THE RIVERS . . . Zep. 3:10
From the long list of those to whom Gods wrath would be revealed in judgement Zephaniah selects Ethiopia (see above on Zep. 2:12) to represent the redeemed from among the nations.
This company of the reconciled is also to include Jews from among the dispersion, i.e., those who were scattered among the nations. It was to the synagogues of the diaspora that Paul first took the gospel in every city. The church, fifteen years after her birth in Judaism, had become a fellowship of redeemed from every kindred and nation,
This concept of universal salvation is not unknown to the Old Testament. In fact, Jesus saw in such prophetic passages the meaning of the entire Old Testament. (Cp. Luk. 24:44 -f)
The reader will do well here to review Isa. 2:2-4, Mic. 4:1-4, Isa. 11:9; Isa. 19:23-25; Isa. 49:5-6. To pursue the idea of universal salvation in the Old Testament, an excellent reference work is Wm. O. Carvers, Missions In The Plan of The Ages, Broadman Press, Nashville, Tenn.
IN THAT DAY THOU SHALT NOT BE PUT TO SHAME . . .
Zep. 3:11
In the day when the fires of divine judgement shall have purged men of all nations, promises the prophet, you will not be made ashamed for those things in which you have transgressed. What a promise! Paul exalted in this truth, There is therefore now no condemnation to them that are in Christ Jesus! (Rom. 8:1) When Jesus received in our behalf the judgement of God upon our sin (2Co. 5:21), He purged us of all those things for which we need be ashamed.
Zephaniah points out that the lack of any reason for shame on the part of the redeemed is due to Gods removal from their midst the boastful and proud. Again we are reminded of Pauls letters. Again and again he reminds the redeemed that all reason for boasting is removed in the processes of redemption. (e.g. Rom. 3:27, 1Co. 3:21; 1Co. 4:7, Gal. 6:14) Since Christ received for all of us the wrath of God for our sins, none among the redeemed has any reason to boast. Therefore, no one has any reason to be ashamed of the sin from which he was redeemed, since there are no exceptions. All have sinned and all, in Him; have been redeemed. No Christian has any right to a guilt complex or an inferiority complex.
I WILL LEAVE . . . AN AFFLICTED AND POOR PEOPLE . . . Zep. 3:12
Blessed . . . said Jesus, are the poor in spirit, for theirs is the kingdom of heaven. (Mat. 5:3) To be poor in spiritafflicted. and poor as Zephaniah has itis to recognize that we are of ourselves unprofitable to Godfit subjects for His wrath. Having exacted our due punishment on Calvary, God leaves us poorwholly dependent upon Him, but. in this dependence we are rich beyond our fondest hopes. O, the depth of the riches of Gods love!
THE REMNANT OF ISRAEL SHALL NOT DO INIQUITY . . . Zep. 3:13.
The remnant is again, as in Isaiah and Micah et al, Gods redeemed covenant people on the redemption side of Gods wrath. They were those who passed through the captivity, Gods punishment for former sin . . . they are now those who have passed through Calvary, by being united with Christs death. In any context the remnant are Gods covenant people.
The impure speech of an un-redeemed heart is not to be found among Gods people. Those whom God has cleansed will remain after all others have been burned away in the consuming wrath of Gods judgement. The redeemed are to become like their God. No untruth, i.e. unreality, is to be found among them.
Here, as in many other Old Testament passages, Gods people are pictured as a flock, lying down in the security of His fold. (cp. Psalms 23, Isa. 17:2, Eze. 34:25; Eze. 34:28) This security is only for those who have their refuge in Jehovah.
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
(9) To the people.Better, To the peoples, or nations.
A pure language.The discord of Babel shall, as it were, give place to unity of language, when the worship of gods many shall yield to the pure service of Jehovah, whom men shall with one mind and one mouth glorify.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zep 3:9. For then will I turn, &c. Houbigant renders it, For then will I pour into the people a pure language; that they may all invoke the name of Jehovah, and serve him with one shoulder; that is to say, with unanimity and consent; alluding to the unanimity of the Levites in carrying the ark. The prophet foretels the same things here with Joel, Joe 2:28. I will pour out my spirit upon all flesh, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Ver. 9. For then will I turn to the people a pure language ] “Then,” when my sword hath rid circuit, Ecc 8:17 , and been bathed in the blood of all nations, for their many and mighty sins, “I will turn to the people,” I will turn mine hand upon the little ones, mine elect, that remnant reserved for royal use. These I will bring, not into the fire only, but through it, and will refine them as silver is refined, Zec 13:7 ; Zec 13:9 , so that their tongue shall be as choice silver, Pro 10:20 , their lip shall be a pure lip, as it is here, a lip of excellence, Pro 17:7 , so that they shall scatter pearls, Mat 7:6 , throw abroad treasure, Mat 12:35 , even apples of gold in shrines of silver, Pro 25:11 , they shall purify themselves, as God is pure, 1Jn 3:3 . Old things shall be past with them, all things shall become new; new constitution, new communication, new conversation. Look how the Conqueror sought to bring the French tongue into England, commanding it to be taught in schools, spoke in courts, &c., so doth the Lord Christ, who rideth about the world upon his white horses, the apostles and other ministers, “conquering and to conquer,” Rev 6:2 ; wherever he prevails, he turneth to such “a pure language,” even the language of Canaan; not the Hebrew tongue (as R. Abraham senses this text) which all nations shall speak, saith he, in the kingdom of Christ (what they do in heaven, I have not to say, some are confident), but words of grace, Col 4:6 , words of truth and soberness, Act 26:25 , right words, Job 6:25 , spiritual speeches, Eph 4:29 , Scripture language, 1Pe 4:11 .
That they may call upon the name of the Lord
To serve him with one consent
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
then: i.e. after all that is implied in Zep 3:8. Note the order of the blessings in “9, 10”: Gentiles first, and Israel after; But in “18-20-“, Israel first, and Gentiles after.
people = peoples.
a pure language = a lip purified: i.e. a clean lip in contrast with “unclean” lips (Isa 6:5).
pure = separated from that which is impure or unclean. Hebrew. barar, as in Eze 20:38. Isa 52:11. Dan 11:35; Dan 12:10. The reference is, to being made fit for the worship of Jehovah, as the next clause shows. Compare Zep 1:4, Zep 1:5.
that they may. Some codices, with Syriac, and Vulgate, read “and may”.
consent. Hebrew shoulder. Put by Figure of speech Metonymy (of Adjunct), App-6, for the service rendered by it. It is not the Figure of speech Metaphor as alleged.
Fuente: Companion Bible Notes, Appendices and Graphics
Zep 3:9-13
THE PROMISE OF REDEMPTION . . . Zep 3:9-13
The purpose for which Gods wrath is poured out in human history is a redemptive purpose. Zephaniah sees, as do the other prophets, the promise of repentance and consequent redemption. He is just, not arbitrary. He does not punish out of vindictive petulance but out of love. (Heb 12:6) His judgements are therapeutic, not merely punitive. Ultimately He chastens to save.
The hope comes to Zephaniah like a calm after a hurricane.
A PURE LANGUAGE . . . Zep 3:9
For then i.e. following the judgement just described; there is reason for hope.
I will turn i.e. I will change the nature. The Psalmist cried, Create within me a pure heart, O God. (Psa 51:10) Paul wrote . . . if any man is in Christ, he is a new creature: the old things are passed away; behold they are become new. (2Co 5:17)
Evidence of this redemptive reconciliation is a pure language or more accurately, a clean lip. Isaiah, called by God to speak for Him, cried out I am a man of unclean lips, (Isa 6:5) And after he had been purged with fire from the altar, God said to him, Thine iniquity is taken away, and thy sin is forgiven.
A purified heart, redeemed and reconciled to God always results in pure speech.
Zerr: From Zep 3:9 through the rest of the chapter the prophet deals with the effects the captivity was to have on the people and then of their return from the exile. A pure language means the people will speak in proper words concerning the true God of their nation and ot the world. They will praise Him as being the just and holy One instead of the idols they had served in their home land before the captivlty.
. . . SERVE HIM WITH ONE CONSENT . . .
Those who are redeemed not only may but will serve Him. Jesus promised that the living water of redemption would, in him who drinks, become a fountain, bubbling over to eternal life. (cf. Joh 4:14). And their service will be with one consent . . . more literally with one shoulder. As several oxen pushing against a single yoke, they will serve as one. Both the redeemed of Israel and the purged nations will in that day serve Him as one. Here is a glimpse of the unity which characterized the New Testament church which, from Antioch forward was a fellowship of those redeemed from Israel and those purified from among the nations.
FROM BEYOND THE RIVERS . . . Zep 3:10
From the long list of those to whom Gods wrath would be revealed in judgement Zephaniah selects Ethiopia (see above on Zep 2:12) to represent the redeemed from among the nations. This company of the reconciled is also to include Jews from among the dispersion, i.e., those who were scattered among the nations. It was to the synagogues of the diaspora that Paul first took the gospel in every city. The church, fifteen years after her birth in Judaism, had become a fellowship of redeemed from every kindred and nation,
This concept of universal salvation is not unknown to the Old Testament. In fact, Jesus saw in such prophetic passages the meaning of the entire Old Testament. (Cp. Luk 24:44 -f) The reader will do well here to review Isa 2:2-4, Mic 4:1-4, Isa 11:9; Isa 19:23-25; Isa 49:5-6. To pursue the idea of universal salvation in the Old Testament, an excellent reference work is Wm. O. Carvers, Missions In The Plan of The Ages, Broadman Press, Nashville, Tenn.
Zerr: The main captivity was In the land of Babylon, but God had some people scattered in various other parts ot the world (Zep 3:10), even in Ethiopia beyond Egypt. These dispersed people were to learn of the restoration of the service In Jerusalem and come forth to that place with their offerings for the divine service.
IN THAT DAY THOU SHALT NOT BE PUT TO SHAME . . .
Zep 3:11
In the day when the fires of divine judgement shall have purged men of all nations, promises the prophet, you will not be made ashamed for those things in which you have transgressed. What a promise! Paul exalted in this truth, There is therefore now no condemnation to them that are in Christ Jesus! (Rom 8:1) When Jesus received in our behalf the judgement of God upon our sin (2Co 5:21), He purged us of all those things for which we need be ashamed.
Zephaniah points out that the lack of any reason for shame on the part of the redeemed is due to Gods removal from their midst the boastful and proud. Again we are reminded of Pauls letters. Again and again he reminds the redeemed that all reason for boasting is removed in the processes of redemption. (e.g. Rom 3:27, 1Co 3:21; 1Co 4:7, Gal 6:14) Since Christ received for all of us the wrath of God for our sins, none among the redeemed has any reason to boast. Therefore, no one has any reason to be ashamed of the sin from which he was redeemed, since there are no exceptions. All have sinned and all, in Him; have been redeemed. No Christian has any right to a guilt complex or an inferiority complex.
Zerr: In that day not be ashamed (Zep 3:11) might seem to disagree with other statements upon that subject, but the explanation is in the words later in the verse. The proud leaders wlll have been taken away and the ones remaining will have a feeling of satisfaction toward God because of their renewal of freedom in their own country.
I WILL LEAVE . . . AN AFFLICTED AND POOR PEOPLE . . . Zep 3:12
Blessed . . . said Jesus, are the poor in spirit, for theirs is the kingdom of heaven. (Mat 5:3) To be poor in spirit-afflicted. and poor as Zephaniah has it-is to recognize that we are of ourselves unprofitable to God-fit subjects for His wrath. Having exacted our due punishment on Calvary, God leaves us poor-wholly dependent upon Him, but. in this dependence we are rich beyond our fondest hopes. O, the depth of the riches of Gods love!
Zerr: The afflicted and poor people (Zep 3:12) were the ones who had been mistreated by the princes and false prophets. Tbese were to be restored to their native land so that they could resume the holy service.
THE REMNANT OF ISRAEL SHALL NOT DO INIQUITY . . . Zep 3:13.
The remnant is again, as in Isaiah and Micah et al, Gods redeemed covenant people on the redemption side of Gods wrath. They were those who passed through the captivity, Gods punishment for former sin . . . they are now those who have passed through Calvary, by being united with Christs death. In any context the remnant are Gods covenant people.
The impure speech of an un-redeemed heart is not to be found among Gods people. Those whom God has cleansed will remain after all others have been burned away in the consuming wrath of Gods judgement. The redeemed are to become like their God. No untruth, i.e. unreality, is to be found among them.
Here, as in many other Old Testament passages, Gods people are pictured as a flock, lying down in the security of His fold. (cp. Psalms 23, Isa 17:2, Eze 34:25; Eze 34:28) This security is only for those who have their refuge in Jehovah.
Zerr: The remnant are the ones designated tn Ezr 2:64. Shall not do iniquity (Zep 3:13) is the prediction that idolatry will have been eradicated from the practices of the people by the effects of the captivIty. The other good things mentioned in the verse were to result also trom the purifying effects ot the captivity.
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
then will I turn
In Zephaniah the conversion of “the peoples” is stated out of the usual prophetic order, in which the blessing of Israel and the setting up of the kingdom precedes the conversion of the Gentiles. (See Scofield “Zec 12:1”). See Scofield “Zec 12:8”. But the passage gives clear testimony as to when the conversion of the nations will occur. It is after the smiting of the nations. Cf. Isa 11:9 with context; Dan 2:34; Dan 2:35; Psa 2:5-8; Act 15:15-17; Rev 19:19 to Rev 20:6.
Fuente: Scofield Reference Bible Notes
will: Isa 19:18, Mat 12:35, Eph 4:29
language: Heb. lip, Gen 11:1, *marg.
that: 1Ki 8:41-43, Psa 22:27, Psa 86:9, Psa 86:10, Psa 113:3, Jer 16:19, Hab 2:14, Zec 2:11, Zec 8:20-23, Zec 14:9, Act 2:4-13, Rom 15:6-11, Rev 11:15
consent: Heb. shoulder
Reciprocal: Gen 4:26 – Enos Gen 13:4 – called Exo 36:10 – General Deu 10:12 – to serve Ezr 3:1 – as one Neh 13:24 – each people Isa 1:26 – thou shalt Isa 52:8 – see Isa 59:19 – shall they Eze 11:19 – I will give Eze 37:17 – General Hos 2:14 – and speak Mic 4:1 – and people Mal 1:11 – my name Joh 17:21 – they all Act 2:1 – they Act 11:1 – the Gentiles Act 13:47 – that thou Eph 4:13 – we all 1Pe 1:17 – call
Fuente: The Treasury of Scripture Knowledge
Zep 3:9. From this verse through the rest of the chapter the prophet deals with the effects the captivity was to have on the people and then of their return from the exile. A pure language means the people will speak in proper words concerning the true God of their nation and ot the world. They will praise Him as being the just and holy One instead of the idols they had served in their home land before the captivlty.
Fuente: Combined Bible Commentary
Zep 3:9. For then Or, afterward, as the particle seems to signify here, will I turn, or restore, to the people a pure language I will turn them from their idolatries, and other wickedness, (see Zep 3:13,) to glorify me with one mind and one mouth. The same thing is expressed by speaking the language of Canaan, Isa 19:18. This promise seems primarily to respect the Jewish captives in Babylon, and to imply that God would, by the captivity, and other methods of his providence, so reform them and wean them from their idolatries and other sins, that they should, upon their return to their own land, all join together to glorify him with one mind and one mouth, and serve him alone in sincerity and truth. And this was accordingly, in a great measure, accomplished. For they never after their restoration worshipped different gods, as they had done before; but all joined, as well those of the ten tribes that returned, as those of Judah and Benjamin, in the worship of Jehovah alone; nor did the nation in general ever afterward fall into gross idolatry. And it is not to be doubted that their morals in general were much more pure when they returned from Babylon, than at the time they were carried thither. It is, however, generally supposed by commentators, that the full accomplishment of this promise is reserved for the latter days, after the conversion of the Jews, and the coming in of the fulness of the Gentiles, when there shall be one Lord, and his name one, Zec 14:9. Accordingly the word rendered people in the first clause is in the plural, , peoples, I will restore to the peoples a pure language: an expression which could hardly be intended of the Jews only, but seems evidently to include the Gentiles also. To serve him with one consent Hebrew, with one shoulder; that is, unanimously, and with joint endeavours. The metaphor is taken from beasts drawing together in one yoke, or men setting their shoulders together to one burden.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:9 For {g} 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.
(g) Lest any should then think that God’s glory should have perished when Judah was destroyed, he shows that he will proclaim his grace through all the world.
Fuente: Geneva Bible Notes
III. THE DAY OF YAHWEH’S BLESSING 3:9-20
Having finished the revelation dealing with God’s judgment of the world in a coming day (Zep 1:2 to Zep 3:8), Zephaniah now announced that He would bring great blessing to all humankind after that judgment (Zep 3:9-20). As in the section of the book on judgment, he revealed God’s plans for the Gentile nations briefly first and then spoke extensively about His plans for Israel.
"Why did the prophets consistently close their books with messages of hope? For at least three reasons. To begin with, hope is a great motivation for obedience, and the prophets wanted to encourage God’s people to submit to God’s will and do what He commanded. God’s covenant blessings come to His people only when they obey His covenant conditions.
"A second reason is the prophets’ emphasis on the faithfulness of God. The Lord will keep His promises and one day establish the kingdom; and since God is faithful to keep His promises, we ought to be faithful obeying His Word. . . .
"Finally, the closing message of hope was an encouragement to the faithful remnant in the land, who were true to God and suffered because of their devotion to Him. It’s difficult to belong to that ’company of the committed’ who stand true to the Lord and His Word no matter what others may do or say. Knowing that God would one day defeat their enemies and reign in righteousness would encourage the believers [sic] remnant to persist in their faithful walk with the Lord." [Note: Wiersbe, p. 429.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The purification of the nations 3:9
"Then" signals a major change in time as well as in the focus of Zephaniah’s prophecy. It is a hinge word that serves as a transition from judgment in the Tribulation to blessing in the Millennium. Then, after these judgments (Zep 1:2 to Zep 3:8), the Lord promised to give the peoples of the world lips that would speak truth and grace rather than lies and defiled speech (cf. Isa 6:5-7).
"Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart." [Note: C. F. Keil, "Zephaniah," in The Twelve Minor Prophets, 2:156. Cf. Isaiah 6:5-7.]
Yahweh would effect this change in all the people of the world so they would worship Him (cf. Gen 4:26) and serve Him as one united family of nations. This event has been seen as a reversal of Babel (Gen 11:1; Gen 11:6-7; Gen 11:9). [Note: Craigie, 2:128.] This revelation indicates that everyone living on the earth at the beginning of the Millennium will be a believer in Jesus Christ (cf. Mat 25:31-46).