Exegetical and Hermeneutical Commentary of Zephaniah 3:12
I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
12. I will also leave ] As R.V., But I will leave.
an afflicted and poor people ] Comp. Isa 14:32, “The Lord hath founded Zion, and in her shall the afflicted of his people take refuge.” The rendering “afflicted,” in its modern sense, is too strong; compare the last words of Zep 3:13. The term is used of the Messiah, Zec 9:9, “ lowly and riding upon an ass”; comp. Isa 66:2, “him that is poor and of a contrite spirit, and trembleth at my word,” where the term seems used in a moral or religious sense. “Afflicted” does not mean “in distress,” but is the opposite of powerful (Hab 3:14), or haughty (Zep 3:11).
trust in the name of the Lord ] This expresses the characteristic of the lowly and poor people left in Zion. Trust in the Lord is the essential mark of true religion. Comp. the passages cited on Zep 3:2.
Fuente: The Cambridge Bible for Schools and Colleges
I will also leave – (Over, as a remnant, it is still the same heavy prophecy, that a remnant only shall be saved) an afflicted and poor people. priests, (except that great company who were obedient to the faith) Act 6:7, scribes, lawyers, Pharisees, Sadducees were taken away; and there remained the people of the land , the unlearned and ignorant Act 4:13, the weak things of the world and the things despised 1Co 1:27-28 who bore the very title of their Master, the poor and needy; poor in Spirit Psa 41:1; poor also in outward things, since they who had lands, sold them and they had all things common Act 2:44-45; Act 4:32, Act 4:35. They were afflicted above measure outwardly in the (Act 8:1; Act 9:2, Act 9:13-14; Act 12:1-2; Act 13:50; Act 14:5, Act 14:22; 22; etc. Rom 8:17, Rom 8:35-36; Rom 12:14; 1Co 9:19; 2Co 1:8-9; 2Co 12:10; 2Th 1:4; 2Ti 3:11-12; Heb 10:32-34; Jam 2:6-7; 1Pe 1:6-7; 1Pe 4:13; Rev 1:9; Rev 6:9 etc.) persecutions, reproaches, spoiling of their goods, stripes, deaths, which they endured for Christs sake.
They knew too their own poverty, Rup: knowing themselves to be sinners, and that they were justified only by faith in Jesus Christ. When the rest were cast out of the midst of her, these should be left in the midst of her (the words stand in contrast with one another) in the bosom of the Church. And they shall trust in the name of the Lord. As they looked to be justified only in the Name of Christ, and (Dionysius) trusted in the grace and power of God alone, not in any power or wisdom or eloquence or riches of this world, they converted the world to a faith above nature. Cyril: Conformed in this too to Christ. Who for our sakes became poor and almost neglected both His divine glory and the supereminence of His nature, to subject Himself to the condition of a servant. So then those instructed in His laws after His example, think humbly of themselves, They became most exceedingly loved of God, and chiefly the divine disciples, who were set as lights of the world.
Fuente: Albert Barnes’ Notes on the Bible
Zep 3:12
I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord.
The rich poverty
I. Gods dealings with His poor Church when He comes to visit the world. I will leave in the midst of thee. God will have some in the worst time. This is an article of our faith. We believe in the holy Catholic Church. The world should not stand were it not for a company in the world that are His. Though Gods people be but a few, yet hath He a special care of them. Sometimes, indeed, it seems otherwise. Gods children are taken away in common judgments. But He deals with HIS children as becometh His infinite wisdom, and so that they shall find most comfort in the hardest times.
II. The state and condition of these people. An afflicted and poor people. This is for the most part the state of Gods children and Church in the world. We must not say it is a general rule. Reasons are–
1. It is fit that the body should be conformable to the head.
2. By reason of the remainder of our corruptions it is needful.
God sanctifies outward affliction and poverty, to help inward poverty of spirit. It takes away the fuel that feeds pride. And it has a power to bring us to God. Inward and spiritual poverty is not mere want of grace. There is a poverty of spirit before we are in a state of grace, and after. Where this con Diction and poverty is, a man sees an emptiness and vanity in all things in the world whatsoever, but in Christ. There is a desire for the grace and favour of God above all things. A wondrous earnestness after pardon and mercy, and after grace It is always joined with a wondrous abasing of self. There is a continual frame and disposition of soul which Is a poverty of spirit that accompanies Gods children all the days of their life. In justification and in sanctification there must be poverty of spirit.
III. The carriage of these poor and afflicted people. Naturally every man will have a trust in himself, or out of himself. God is the trust of the poor man. What he wants in himself he has in God. Learn, then, to know God: in His special attributes, and in His promises. (R. Sibbes.)
The condition and character of the people of God
I. The condition of Gods people in this world. An afflicted and poor people. A remnant. Though trouble, vanity, and vexation of spirit attend upon believers as the children of this world, yet there are trials, difficulties, and woes of a far more grievous nature, peculiar to them as the people of God. Sin is the greatest of the great troubles of the righteous. Then there is what Scripture calls, the hiding of Gods countenance. They are poor in the sense of being poor in spirit. And the true Church of Christ has ever been a protesting, minority.
II. Their hope and character. Their hope is a good hope. The name of the Lord is a strong tower; the righteous runneth into it and is safe. As to their character, God calls them to holiness, to purity, to love, to peace. The most devoted Christian cannot hope to be entirely free from sin until mortality, is swallowed up of life. But the believer does not love sin, or anew it to reign over him.
III. Their privileges.
1. Their wants shall he supplied.
2. They shall be free from terror and danger. (C. Arthur Maginn, M. A.)
Gods people afflicted and poor
The Book of Providence is confessedly a difficult book. Perhaps there are few more mysterious things in it than the deep trials of the family of God.
I. The Lord has a people. They are the Lords witnesses. Yet they are but a remnant. A remnant according to the election of grace.
II. The circumstances of his people. Afflicted and poor. There is not an evil in life from which they are exempt. They have afflictions common to men, and afflictions peculiar to themselves. Oftentimes they are heavy afflictions. Many of Gods people are literally poor, and certainly they are poor in the sense of being humble.
III. WHAT ARE THE BLESSINGS OF THESE CIRCUMSTANCES? Affliction is the means of bringing them to think. And it is the means of drawing out the sympathies of the saints of God. (J. Harington Evans, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. An afflicted and poor people] In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a few that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will also leave: the Chaldeans had spared none if the Lord had not preserved a remnant; it is he, rather than they, which did leave a remnant.
In the midst of thee; to return and dwell in Judea and Jerusalem.
An afflicted people; or a people of a broken spirit, a meek, humble, spirited people, instead of that proud heart which was once among them. Poor; not so much in outward respects as poor in spirit, such a people as the Lord can delight in.
They shall trust in the name of the Lord; not in city or temple, but in the Lord, and in his mercy, faithfulness, and power.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. afflicted . . . they shall trustin . . . Lordthe blessed effect of sanctified affliction onthe Jewish remnant. Entire trust in the Lord cannot be, except whereall cause for boasting is taken away (Isa 14:32;Zec 11:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will also leave in the midst of thee an afflicted and poor people,…. Of a character just the reverse of the proud and haughty, that should be removed from Jerusalem and Judea by death or captivity; these are they that should be preserved from the general calamity, as the Christians were, and were left in the church of God: these were an “afflicted” people, as the Lord’s people in all ages are afflicted with a body of sin; with the temptations of Satan; with the hidings of God’s face; with bodily infirmities, and with the reproaches and persecutions of men; the first Christians, both among Jews and Gentiles, justly bore this character, especially with respect to the last article: and they were also “poor”, for the most part the poor of this world, being stripped of their worldly enjoyments for the sake of Christ; but especially poor in spirit, broken hearted, contrite, lowly ones; that had a mean opinion of themselves, modest, meek, and humble; sensible of their spiritual poverty, and seeking after the true riches of grace and glory. The Targum renders it,
“a meek people, and receiving injuries;”
quietly and patiently:
and they shall trust in the name of the Lord; not in men, but in the Lord; not in descent from men, from the patriarchs, as the Jews were wont to do; not in Moses, as they, in his law, and obedience to it; not in any creature or creature enjoyment; not in wealth and riches: nor in their own hearts, or in their own righteousness; but in the name of the Lord Jesus Christ; in his person for acceptance with God; in his righteousness for justification; in his blood for pardon and cleansing; in his sacrifice for atonement; in his fulness for supplies of grace; in his power and strength for protection and preservation; and in his obedience, sufferings, and death, for salvation and eternal life. This trust signifies, according to the sense of the word n, a betaking of themselves to Christ as a refuge; a hiding themselves under the shadow of his wings; under his person, blood, and righteousness, where they are covered and sheltered from the avenging justice of God; from the curses of the law, and wrath to come: it is a committing themselves into the hands of Christ; a leaning and staying upon him, expecting grace and glory from him; trusting him with all they have, and for all they want in time and eternity: and this the chosen, redeemed, and called ones, “shall do”; for, through the efficacious grace of God, faith is given to them, and wrought in them; and this is drawn forth into act and exercise by the same grace, and is continued in them, and shall never fail, through the powerful intercession of Christ for them; they shall believe, and go on believing, to the saving of their souls.
n “se recipient”, Junius Tremellius, Drusius, Burkius “confugient”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
Here the Prophet pursues the same subject—that God would provide for the safety of his Church, by cutting off the majority of the people, and by reserving a few; for his purpose was to gather for himself a pure and holy Church, as the city had previously been full of all uncleanness. It ought, then, to have been a compensation to ease their grief, when the godly saw that God would be propitious to them, though he had treated them with great severity. And we must bear in mind what I have before stated—that the Church could not have been preserved without correcting and subduing that arrogance, which arose from a false profession as to God. Zephaniah takes it now as granted, that pride could not be torn away from their hearts, except they were wholly cast down, and thus made contrite. He then teaches us, that as long as they remained whole, they were ever proud, and that hence it was necessary to apply a violent remedy, that they might learn meekness and humility; which he intimates when he says, that the residue of the people would be humble and afflicted; for if they had become willingly teachable, there would have been no need of so severe a correction. In short, though the faithful lament that God should thus almost annihilate his Church, yet in order that they might not murmur, he shows that this was a necessary remedy. How so? because they would have always conducted themselves arrogantly against God, had they not been afflicted. It was, therefore, needful for them to be in a manner broken, because they could not be bent. I will, then, he says, make the residue an afflicted and a poor people
The word, עני, oni, means humble; but as he adds the word דל, dal, he no doubt shows that the Jews could not be corrected without being stripped of all the materials of their glorying. (118) They were, indeed, extremely wedded to their boastings; yea, they were become hardened in their contempt of God. He therefore says, that this fruit would at last follow, that they would trust in the Lord, that is, when he had laid them prostrate.
This verse contains a most useful instruction: for first we are taught that the Church is subdued by the cross, that she may know her pride, which is so innate and so fixed in the hearts of men, that it cannot be removed, except the Lord, so to speak, roots it out by force. There is then no wonder that the faithful are so much humbled be the Lord, and that the lot of the Church is so contemptible; for if they had more vigor, they would soon, as is often the case, break out into an insolent spirit. That the Lord, then, may keep his elect under restraint, he subdues and tames them by poverty. In short, he exercises them under the cross. This is one thing.
We must also notice the latter clause, when he says, They shall trust in the Lord, that is, those who have been reduced to poverty and want. We hence see for what purpose God deprives us of all earthly trust, and takes away from us every ground of glorying; it is, that we may rely only on his favor. This dependence ought not, indeed, to be extorted from us, for what can be more desirable than to trust in God? But while men arrogate to themselves more than what is right, and thus put themselves in the place of God, they cannot really and sincerely trust in him. They indeed imagine that they trust in God, when they ascribe to him a part of their salvation; but except this be done wholly, no trust can be placed in God. It is hence necessary that they who ascribe to themselves even the smallest thing, should be reduced to nothing: and this is what the Prophet means. Let us further know, that men do not profit under God’s scourges, except they wholly deny themselves, and forget their own power, which they falsely imagine, and recomb on him alone.
But the Prophet speaks of the elect alone; for we see that many are severely afflicted, and are not softened, nor do they put off their former hardihood. But the Lord so chastises his people, that by the spirit of meekness he corrects in them all pride and haughtiness. But by saying, They shall trust in the name of Jehovah, he sets this trust in contrast with the pride which he had previously condemned. They indeed wished to appear to trust in the name of God, when they boasted of Mount Sion, and haughtily brought forward the adoption by which they had been separated from heathen nations; but it was a false boasting, which had no trust in it. To trust, then, in the name of Jehovah is nothing else than sincerely to embrace the favor which he offers in his word, and not to make vain pretenses, but to call on him with a pure heart and with a deep feeling of penitence.
For the same purpose he adds, The residue of Israel shall no more work iniquity nor speak falsehood; nor shall there be found a deceitful tongue in their mouth. The Prophet continues the same subject—that the Church is not to be less esteemed when it consists only of a few men; for in the vast number there was great filth, which not only polluted the earth by its ill savor, but infected heaven itself. Since then Jerusalem was full of iniquities, as long as the people remained entire, the Prophet adduces this comfort, that there was no reason for sorrow, if from a vast number as the sand of the sea, and from a great multitude like the stars, God would only collect a small band; for by this means the Church would be cleansed. And it was of great importance that the filth should be cleansed from God’s sanctuary; for what could have been more disgraceful than that the holy place should be made the lodging of swine, and that the place which God designed to be consecrated to himself, should be profaned? As then Jerusalem was the sanctuary of God, ought not true religion to have flourished there? But when it became polluted with every kind of filth, the Prophet shows that it ought not to have seemed grievous that the Lord should take away that vast multitude which falsely boasted that they professed his name. They shall not then work iniquity
Under one kind of expression he includes the whole of a righteous life, when he says, They shall not speak falsely, nor will there be found a deceitful tongue. It is indeed sufficient for the practice of piety or integrity of life to keep the tongue free from frauds and falsehood; but as it cannot be that any one will abstain from all frauds and falsehood, except he purely and from the heart fears God, the Prophet, by including the whole under one thing, expresses under the word tongue what embraces complete holiness of life.
It may be now asked, whether this has ever been fulfilled. It is indeed certain, that though few returned to their own country, there were yet many hypocrites among that small number; for as soon as the people reached their own land, every one, as we find, was so bent on his own advantages, that they polluted themselves with heathen connections, that they neglected the building of the temple, and deprived the priests of their tenths, that they became cold in the worship of God. With these things they were charged by Haggai, Zechariah, and Malachi. Since these things were so, what means this promise, that there would be no iniquity when God had cleansed his Church? The Prophet speaks comparatively; for the Lord would so cleanse away the spots from his people that their holiness would then appear more pure. Though then many hypocrites were still mixed with the good and real children of God, it was yet true that iniquity was not so prevalent, that frauds and falsehood were not so rampant among the people as they were before.
He afterwards adds, For they shall feed and lie down, and there will be none to terrify them. He mentions another benefit from God—that he will protect his people from all wrongs when they had repented. We must ever bear in mind what I have stated—that the Prophet intended here to heal the sorrow of the godly, which might have otherwise wholly dejected their minds. That he might then in some measure alleviate the grief of God’s children, he brings forward this argument—“Though few shall remain, it is yet well that the Lord will cleanse away the filth of the holy city, that it may be justly deemed to be God’s habitation, which was before the den of thieves. It is not then a loss to you, that few will dwell in the holy land, for God will be a faithful guardian of your safety. What need then is there of a large multitude, except to render you safe from enemies and from wild beasts? What does it signify, if God receives you under his protection, under the condition that ye shall be secure, though not able to resist your enemies? Though one cannot defend another, yet if God be your protector, and ye be made to live in peace under the defense which he promises, there is no reason why ye should say, that you have suffered a great loss, when your great number was made small. It is then enough for you to live under God’s guardianship; for though the whole world were united against you, and ye had no strength nor defense yourselves, yet the Lord can preserve you; there will be no one to terrify you
And this argument is taken from the law; for it is mentioned among other blessings, that God would render safe the life of his people; which is an invaluable blessing, and without which the life of men, we know, must be miserable; for nothing is more distressing than constant fear, and nothing is more conducive to happiness than a quiet life: and hence to live in quietness and free from all fear, is what the Lord promises as a chief blessing to his people.
(118) The first word, [ עכי ], means one made humble by distress or affliction, the humbled, rather than the humble. The second word, [ דל ], is one exhausted, or reduced in number, or reduced to poverty. Newcome renders it “lowly,” but improperly. Jerome has “ pauperem et egenum —poor and needy;” the Septuagint, “πραυν και ταπεινον— meek and humble;” Marckius, “ afflictum et attenuatum —afflicted and diminished.” Perhaps the best rendering would be, “a people humbled and reduced.” The idea of being “afflicted” or distressed, is excluded by what is expressed at the end of the next verse, and also that of being “poor” in a worldly respect. The reference seems to be to a humbled state of mind, occasioned by calamities, and to a reduced number—a remnant.
“
I will leave” for [ השארתי ], as in our version, is not its full meaning. It means to reserve as a remnant. “I will cause to remain,” or, “I will reserve,” would be the proper rendering.— Ed.
Fuente: Calvin’s Complete Commentary
(12) Afflicted.n, a condition which is likely to make them also meek, nv, instead of haughty.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 1230
THE POOR LIVING BY FAITH
Zep 3:12. 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 Lords people have in every age been a mere remnant, in comparison of the great mass of mankind. At the time of the deluge they were confined to Noah and his family. In the patriarchal age, from the call of Abraham to the descent of his posterity into Egypt, they were still a very little flock: and though they afterwards in appearance multiplied, and became a great nation, yet they were not all Israel who were of Israel: there was still but a small portion of that people who truly loved and served God; and even in the apostolic age St. Paul tells us, that they were then only a remnant according to the election of grace. Moreover, this remnant has for the most part been of the description mentioned in our text, persons destitute of any thing whereon to found a carnal confidence, and necessitated to confide solely in their God. At the period referred to in the preceding context they will cease to bear the character of a remnant, seeing that they will fill the face of the whole earth, and comprehend in their number all the kings and princes of the world [Note: ver. 9.]: but till that period they will be characterized as an afflicted and poor people, who shall trust in the name of the Lord.
In further speaking of them, we shall be led to notice,
I.
Their low condition
The description here given of them is for the most part verified in them,
1.
As members of the community
[Riches and poverty are relative terms; and, when viewed in a large and comprehensive sense, will serve to draw a broad line between the different classes of society. It is from the lower of these classes that the Lords people are most generally taken. Others are not excluded; on the contrary, some of the opposite class will always be found among them: but not many great, not many mighty, not many noble, are called: God has chosen rather the foolish, the weak, the base, the despised, that no flesh should glory in his presence [Note: 1Co 1:26-29.]. So evident has this been in all ages of the Church, that St. James appeals to his brethren all the world over in confirmation of the fact: Hearken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of his kingdom [Note: Jam 2:5.]? Indeed to this circumstance our Lord himself referred as confirming the truth of his Messiahship, that to the poor the Gospel was preached [Note: Mat 11:5.]: and they received his word, and heard him gladly, whilst the Scribes and Pharisees almost universally rejected him.
Affliction too is not unfrequently associated with poverty in the Lords people: for it is rarely that any man will turn truly unto the Lord, till affliction of some kind or other has prepared his heart, and plowed up, as it were, the fallow ground for the reception of the heavenly seed. Almost all have occasion to acknowledge, with the Psalmist, Before I was afflicted, I went astray. The minds of men are so carnal and worldly, that they will scarcely admit a serious thought, till they are made to feel, like the Prodigal in the parable, the insufficiency of earthly things to comfort them in the hour of trouble. Then they awake, as it were, out of a dream; and begin to say, I will go unto my Father, in whose house there is bread enough and to spare.]
2.
As convinced sinners
[In this state every child of God without exception answers to the character in our text. There was once a time when all of them thought that they were rich and increased in goods, and had need of nothing; but, when the Lord opened the eyes of their understanding, they were made sensible that they were wretched, and miserable, and poor, and blind, and naked. From that time they become poor in spirit, and go on their way weeping for all their past iniquities and abominations. Now they have on their hearts a load too heavy for them to bear; and under the pressure of it they go to that adorable Saviour, who has invited to him the weary and heavy-laden, and who alone is capable of giving them rest. Such are the persons to whom alone the Gospel is acceptable [Note: Isa 14:32.], or can ever be preached with full effect: the whole need not a physician: it is the sick alone that desire his aid, or will receive his prescriptions. And such are the Lords people: they feel themselves utterly destitute of all wisdom, goodness, and strength; and they are content to receive these blessings out of the fulness that is in Christ Jesus.]
3.
As professors of godliness
[In former ages, long before the coming of Christ, the Lords people were persecuted by an ungodly world. Thousands of whom the world, as the Apostle says, was not worthy, had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented [Note: Heb 11:36-38.]. Of the saints under the Gospel dispensation it is needless to speak: the Acts of the Apostles amply testify, as the Epistles do also, that the followers of Christ have been treated as the filth of the world, and the off-scouring of all things; and experience proves that they are so regarded even to this day. The increase of civilization, and the protection afforded by human laws, prevent the same cruelties from being exercised towards them as in days of old: but it is as true at this day as at any period of the world, that he who departeth from evil maketh himself a prey; and that all who will live godly in Christ Jesus shall suffer persecution. True, we are not dragged to the stake as formerly: but is it nothing to be hated, and despised of all men, and to be made a butt for impiety and profaneness to expend their arrows upon? Is it nothing, too, to have ones greatest foes amongst ones own household? Yet so shall every man, who will be faithful to his God, find it in his own experience: he shall surely have some cross to bear; and be himself a witness, that the Lords servants are a poor and afflicted people.]
Nevertheless they need not be discouraged, if only they will improve,
II.
Their exalted privilege
The name of the Lord is to them a strong tower, to which they may run and be safe. It is their privilege to trust in,
1.
His mercy to pardon their offences
[Whatever their former sins may have been, their Lord and Saviour is ready to forgive them, and to blot them all out as a morning cloud. Even though they may have been red like crimson, they, through the virtue of his blood, shall be made white as snow. Know then your privilege in this respect: let no sense of guilt keep you from him: limit not his tender mercies: look at those whom he received in the days of his flesh: and be assured, that he is still as gracious as ever; and that those who come to him he will in no wise cast out. Though your sins may have abounded, his grace shall much more abound; and he will say to you, as he did to a notorious sinner of old, Thy sins, which are many, are forgiven thee.]
2.
His power to uphold them in their difficulties
[Great may be your conflicts with sin and Satan; but great shall be the succour which you shall derive from your living Head, the Lord Jesus Christ. He will strengthen you with might by his Spirit in your inner man: and as your day is, so shall also your strength be. In you shall that sweet promise be verified, The foot shall tread down its adversaries, even the feet of the poor, and the steps of the needy [Note: Isa 26:6.]. However formidable then your enemies may appear, remember, that your Redeemer also is mighty; and that, whilst God is for you, none can with any effect be against you.]
3.
His love to overrule every thing for good
[God has promised to his people that all things shall work together for their good. How the good shall be elicited from the evil, and especially at the time, they have no idea. But God knows how to accomplish his own gracious purposes by the very means which his enemies are using to defeat them. The history of Joseph, and the book of Esther, draw aside the veil, and shew us how God is acting at this very hour. The instances that occur are invisible to mortal eyes, as they were in the histories referred to: but the plot is going forward; and in due time millions of other instances will be seen, no less real, and no less wonderful than they. It is the privilege of Gods people to commit their ways entirely to him, and he engages that he will bring to pass what shall eventually be for their greatest good.]
4.
His faithfulness to keep them, even to the end
[Never does he forsake his poor and afflicted people. He has promised them, I will never leave thee; I will never, never forsake thee. We may be confident, as the Apostle was, that where God has begun a good work, he will carry it on, and perfect it till the day of Christ. This is assured to them by covenant and by oath, that they may have the stronger consolation [Note: Heb 6:17-19.]. Not that a reliance on their Saviour is to supersede their own efforts, but rather to encourage them; seeing that it is by their own efforts he will work: but still it is their privilege to anticipate the issue of their conflicts with confidence; and to rest assured, that nothing shall ever separate them from the love of God that is in Christ Jesus their Lord.]
Address
1.
Let it not be a grief to any that they are afflicted and poor
[Such the Saviour himself was; a man of sorrows, and acquainted with grief. And shall it be a grief to any to be made like unto Him? Besides, it is by our own utter destitution of all good, that the power and grace of Christ will be magnified. And shall we not thankfully acquiesce in any thing that glorifies him? The Apostle Paul took pleasure in his infirmities and distresses, because the power of Christ as made perfect, and manifested to be perfect, by his weakness [Note: 2Co 12:9-10.]: and this is the proper disposition for us all. Be contented to be nothing; that Christ may be all in all.]
2.
Let the religion of the heart be more and more cultivated
[We are far from undervaluing religious acts: they are excellent, as fruits of the Spirit, and as evidences of a lively faith. But it is the religion of the heart that must be our first concern; since till the tree be made good, it is in vain to hope for any good fruit to spring from it. The grand characteristic feature of the Lords people is, that they trust in his name. Now trust is altogether an act of the soul; an act invisible to mortal eyes. It realizes the presence of Jehovah, and his government of the whole universe. It rests on him: it reposes all its hopes on his agency; and thus honours him, far beyond all other exercises either of the mind or body. This then is to be the habit of our minds: and the whole life which we now live in the flesh, we must live altogether by faith in the Son of God, who has loved us, and given himself for us.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Zep 3:12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
Ver. 12. I will also leave in the midst of thee an afflicted and poor people ] Poor and therein afflicted, therefore despised. Poverty is an affliction, and makes a man trodden upon, Nil habet infelix paupertas durius in se, Quam quod ridicules homines facit, Men will be sure to go over the hedge where it is lowest. Hence St Paul joins them together, I have learned to want and to be abased. They that want must look to be abased. This thy son, saith he, Luk 15:30 , not this my brother; he would not once own him, because in poverty. But though men will not, yet God will, Jam 2:5 Rev 2:9 . I know thy poverty, but that is nothing, thou art rich: poor in spirit, rich to Godward, glorying in nothing but this, that thou understandest and knowest me and my will, thyself and thy duty, Jer 9:23 , and art therefore a rich cargazon, a full magazine, such as the world is not worthy of.
And they shall trust in the name of the Lord
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
trust = flee for refuge to. Hebrew. hasah. App-69. Not the same word as in Zep 3:2.
the name. See note on Psa 20:1.
Fuente: Companion Bible Notes, Appendices and Graphics
trust
(See Scofield “Psa 2:12”).
Fuente: Scofield Reference Bible Notes
leave: Isa 14:32, Isa 61:1-3, Zec 11:11, Zec 13:8, Zec 13:9, Mat 5:3, Mat 11:5, 1Co 1:27, 1Co 1:28, Jam 2:5
and: Psa 37:40, Isa 50:10, Nah 1:7, Mat 12:21, Rom 15:12, Eph 1:12, Eph 1:13, 1Pe 1:21
Reciprocal: Psa 74:19 – forget Psa 130:7 – Let Israel Pro 13:8 – the poor Isa 25:4 – thou hast Isa 29:19 – the poor Isa 30:17 – till ye Zec 11:7 – General Luk 4:18 – to preach Luk 6:20 – Blessed Luk 7:22 – to Rom 11:26 – all 1Co 1:26 – that
Fuente: The Treasury of Scripture Knowledge
Zep 3:12. The afflicted and poor people 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.
Fuente: Combined Bible Commentary
Zep 3:12-13. I will also leave in the midst of thee Of Judea and Jerusalem; an afflicted and poor people Hebrew, , a people humble, or meek, and poor. When the Chaldeans carried away the Jews into captivity, they left of the poor of the land for vine-dressers and husbandmen; and such as returned from the Babylonish captivity were generally both poor and lowly, and dead to all confidence in external privileges. These were a type and figure of Gods spiritual remnant, who, at the coming of the Messiah, should believe on him, and embrace his gospel; who were both poor in spirit, and generally poor as to this world, and were meek and lowly in heart, and very different in their dispositions from the proud, self-righteous Pharisees, who rejected Christ on account of his appearing among them in a state of poverty, reproach, and humiliation. And they shall trust in the name of the Lord Not in their descent from Abraham, their rite of circumcision, their city or temple, or any of their civil or religious advantages, but only in the Lord, in his mercy, power, and faithfulness. The remnant of Israel Preserved in the captivity and dispersion, purified in the furnace of affliction, and now restored to their own land; shall not do iniquity Shall not commit the sins they formerly committed, nor provoke God with their idolatries and other abominations as before; they shall be reformed and righteous. Nor speak lies Nor shall they deceive each other, as they had been wont to do: they shall be honest and upright, men of veracity and fidelity. Neither shall a deceitful tongue be found in their mouth Their spirit being without guile, their speech shall be without deceit. For they shall feed Or, They shall also feed, and lie down That is, they shall abound in necessary things, and live securely; a blessing which shall be added as a crown of their piety and truth. And none shall make them afraid So as to induce them to commit iniquity, or speak lies: or, they shall be in no fear of any of the neighbouring nations, but shall have perfect peace on all sides. But this promise undoubtedly was to receive its full accomplishment only in the holy and happy state of the Christian Church, fed and protected by the good Shepherd, and safe under his watchful care; especially in the latter days, and during his millennial reign. Compare the places referred to in the margin.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Israelites of that day will be humble and lowly in heart (cf. Zep 2:3), and they will seek the Lord as their refuge rather than turning from Him to idols and self-exaltation. Seeking the Lord is an indication of humility whereas forsaking Him, even by not praying, demonstrates a spirit of independence from God (cf. Zep 1:6).