Exegetical and Hermeneutical Commentary of Zephaniah 3:14
Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.
14. Sing, O daughter of Zion ] Isa 54:1.
Fuente: The Cambridge Bible for Schools and Colleges
14 20. The Joy of the Redeemed People in the Lord’s Presence among them
The prophet looks forward to the time when all Zion’s afflictions shall be over, when she shall be redeemed and all her captive children restored, when the end contemplated by the Covenant, and towards which her history has been moving, even the Lord’s full presence in the midst of her, shall have been reached. In those days Zion shall sing and shout for joy, for her name shall be The Lord is there (Eze 48:35).
Fuente: The Cambridge Bible for Schools and Colleges
Sing, O daughter of Sion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem – Very remarkable throughout all these verses is the use of the sacred number three, secretly conveying to the thoughtful soul the thought of Him, Father Son and Holy Spirit, the Holy and Undivided Trinity by whose operation these things shall be. Threefold is the description of their being freed from sins:
(1) they shall not do iniquity,
(2) nor speak lies,
(3) neither shall a deceitful tongue be found in their mouth.
Threefold their blessedness; They shall:
(1) feed,
(2) lie down,
(3) none make them afraid.
Threefold the exhortation to joy here. (Rup.): Sing to God the Father; shout to God the Son; be glad and rejoice in God the Holy Spirit, which Holy Trinity is One God, from whom thou hast received it that thou art:
(1) the daughter of Zion
(2) Israel
(3) the daughter of Jerusalem
The daughter of Zion by faith, Israel by hope, Jerusalem by charity. And this hidden teaching of that holy mystery is continued; The Lord, God the Father, hath taken away thy judgments; He God the Son, hath cast out (cleared quite away) thine enemy; the king of Israel, the Lord, the Holy Spirit, is in the midst of thee! Zep 3:15. The promise is threefold:
(1) thou shalt not see evil anymore
(2) fear thou not
(3) let not thine hands be slack
The love of God is threefold:
(1) He will rejoice over thee with joy
(2) He will rest in His love
(3) He will joy over thee with singing
Again the words in these four verses are so framed as to be ful- filled in the end. All in this life are but shadows of that fullness. First, whether the Church or the faithful soul, she is summoned by all her names, daughter of Zion (the thirsty athirst for God) Israel (Prince with God) Jerusalem (City of Peace). By all she is called to the fullest joy in God with every expression and every feeling. Sing; it is the inarticulate, thrilling, trembling burst of joy; shout; again the inarticulate yet louder swell of joy, a trumpet-blast; and then too, deep within, be glad, the calm even joy of the inward soul; exult, the triumph of the soul which cannot contain itself for joy; and this, with the whole heart, no corner of it not pervaded with joy. The ground of this is the complete removal of every evil, and the full presence of God.
Fuente: Albert Barnes’ Notes on the Bible
Zep 3:14-17
Sing, O daughter of Zion.
Joy: human and Divine
Here is a call to the regenerated inhabitants of Jerusalem to exult in the mercy of God, who has wrought their deliverance.
I. The joy of the regenerated man.
1. The joy of gratitude for the deliverance from evil.
2. The joy of conscious security.
II. The joy of the regenerating God. The joy of infinite benevolence. In this joy the redeemed will participate. (Homilist.)
Exhortation to joy
These words form the basis of an exhortation to joy, and are given as the reason why the Church should rejoice for her salvation, accomplished by her Saviour.
I. The great deliverance of the church.
1. The deliverer is God in Christ.
2. Her captivity, lying under judgment.
3. Imprisoned by her enemies.
4. The removal of her judgment by Christ.
5. And victory obtained over her foes.
II. Her blessed state after deliverance.
1. God is in the midst of the Church.
2. As a mighty king to protect her.
3. As a wise prince to govern her.
4. As the father of all His people, to provide for all their wants.
Hence we naturally suppose that, being thus blessed, they will gather round Him, depend upon Him, fight for Him, and live and die with Him.
III. Her promised prospects. Not see evil any more.
1. Sin shall not destroy her.
2. Satan shall not prevail against her.
3. The world shall not ruin her.
4. The law cannot condemn her.
IV. Her appointed proceedings. Let not thine hands be slack.
1. We are commanded not to fear, either Satan, the world, sin, the law, the anger of God, or wrath to come.
2. We are to be courageous. Inferences. See what encouragement–
(1) For earnestness in prayer.
(2) Diligence in reading.
(3) Constancy in hearing.
(4) Faithfulness in reproving.
(5) Boldness in standing out for Christ, and the truth of His Gospel. (T. B. Baker.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Sing, O daughter of Zion] Here is not only a gracious prophetic promise of their restoration from captivity, but of their conversion to God through Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For all these mercies the church is enjoined to be thankful, and to rejoice, and it is trebled,
Sing, shout, and rejoice, O daughter of Zion, Israel, and daughter of Jerusalem: the same persons, the same duty, but differently expressed, but the whole heart required in all.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. The prophet in mental visionsees the joyful day of Zion present, and bids her rejoice at it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Sing, O daughter of Zion,…. The congregation of Zion, as the Targum; the church of Christ in Gospel times, which has great reason to sing and rejoice, because of the coming of Christ, redemption by him, and all other benefits and blessings of grace; because of the Gospel, and the ordinances of it, and the numbers of souls converted, both among Jews and Gentiles; especially the church in the latter day is here called upon to sing for joy, when the Jews will be converted; to which these words and what follow relate:
shout, O Israel; the ten tribes, as Kimchi and Ben Melech interpret it; which shall now return, and all Israel shall be saved,
Ro 11:26 and therefore just cause of shouting, and of keeping a jubilee on that account:
be glad and rejoice with all the heart, O daughter of Jerusalem; the metropolis of the two tribes; for now the children of Israel and of Judah shall be together, and seek the Lord their God, and the true Messiah, and find him; and shall embrace him, profess and serve him; which will be matter of great joy; and this will be sincere and hearty, and devoid of all hypocrisy. Several terms are used, describing the people of the Jews, to comprehend them all; and several words to express their joy, in order to set forth the greatness of it, as their happy case would require; as follows:
Fuente: John Gill’s Exposition of the Entire Bible
“Exult, O daughter Zion; shout, O Israel! rejoice and exult with all the heart, O daughter Jerusalem. Zep 3:15. Jehovah has removed thy judgments, cleared away thine enemy; the King of Israel, Jehovah, is in the midst of thee: thou wilt see evil no more. Zep 3:16. In that day will men say to Jerusalem, Fear not, O Zion; let not thy hands drop. Zep 3:17. Jehovah thy God is in the midst of thee, a hero who helps: He rejoices over thee in delight, He is silent in His love, exults over thee with rejoicing.” The daughter Zion, i.e., the reassembled remnant of Israel, is to exult and shout at the fulness of the salvation prepared for it. The fulness is indicated in the heaping up of words for exulting and rejoicing. The greater the exultation, the greater must the object be over which men exult. , to break out into a cry of joy, is a plural, because the Israel addressed is a plurality. The re-establishment of the covenant of grace assigns the reason for the exultation. God has removed the judgments, and cleared away the enemies, who served as the executors of His judgments. Pinnah , piel, to put in order (sc., a house), by clearing away what is lying about in disorder (Gen 24:31; Lev 14:36), hence to sweep away or remove. ‘Oyebh : with indefinite generality, every enemy. Now is Jehovah once more in the midst of the daughter Zion as King of Israel, whereas, so long as Israel was given up to the power of the enemy, He had ceased to be its King. Y e hovah is in apposition to melekj Yisra’el , which is placed first for the sake of emphasis, and not a predicate. The predicate is merely (in the midst of thee). The accent lies upon the fact that Jehovah is in the midst of His congregation as King of Israel (cf. Zep 3:17). Because this is the case, she will no more see, i.e., experience, evil ( as in Jer 5:12; Isa 44:16, etc.), and need not therefore any longer fear and despair. This is stated in Zep 3:16: They will say to Jerusalem, Fear not. She will have so little fear, that men will be able to call her the fearless one. is a vocative of address. It is simpler to assume this than to supply from the previous clause. The falling of the hands is a sign of despair through alarm and anxiety (cf. Isa 13:7). This thought is still further explained in Zep 3:17. Jehovah, the God of Zion, is within her, and is a hero who helps or saves; He has inward joy in His rescued and blessed people (cf. Isa 62:5; Isa 65:19). appears unsuitable, since we cannot think of it as indicating silence as to sins that may occur (cf. Psa 50:21; Isa 22:14), inasmuch as, according to Zep 3:13, the remnant of Israel commits no sin. Ewald and Hitzig would therefore read yachadsh ; and Ewald renders it “he will grow young again,” which Hitzig rejects as at variance with the language, because we should then have . He therefore takes yachadsh as synonymous with , he will do a new thing (Isa 43:19). But this rendering cannot be justified by the usage of the language, and does not even yield a thought in harmony with the context. Silence in His love is an expression used to denote love deeply felt, which is absorbed in its object with thoughtfulness and admiration,
(Note: “He assumes the person of a mortal man, because, unless He stammers in this manner, He cannot sufficiently show how much He loves us. Thy God will therefore be quiet in His love, i.e., this will be the greatest delight of thy God, this His chief pleasure, when He shall cherish thee. As a man caresses his dearest wife, so will God then quietly repose in thy love.” – Calvin.)
and forms the correlate to rejoicing with exultation, i.e., to the loud demonstration of one’s love. The two clauses contain simply a description, drawn from man’s mode of showing love, and transferred to God, to set forth the great satisfaction which the Lord has in His redeemed people, and are merely a poetical filling up of the expression, “He will rejoice over thee with joy.” This joy of His love will the Lord extend to all who are troubled and pine in misery.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Evangelical Predictions. | B. C. 612. |
14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15 The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more. 16 In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. 17 The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. 18 I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. 19 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. 20 At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.
After the promises of the taking away of sin, here follow promises of the taking away of trouble; for when the cause is removed the effect will cease. What makes a people holy will make them happy of course. The precious promises here made to the purified people were to have their full accomplishment in the comforts of the gospel, in the hope, and much more in the enjoyment, of which, they are here called upon, 1. To rejoice and sing (v. 14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a holy transport and exultation; be glad and rejoice with all the heart; let the joy be inward, let it be great. Those that love God with all their heart have occasion with all their heart to rejoice in him. It was promised (v. 13) that their sins should be mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while she goes a whoring from her God. God’s promises, applied by faith, furnish the saints with constant and abundant matter for joy; they are filled with joy and peace in believing them. 2. To throw off all their discouragements (v. 16): In that day it shall be said to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall say it, they shall say it to one another), “Fear thou not, be not disposed to fear, do not easily admit the impressions of it; when things are bad, fear not their being worse, but hope they will mend; frighten not thyself upon every occasion. Let not thy hands be slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb. xii. 12; Isa. xxxv. 3. Lift up thy hands in prayer to God; lift up thy hands to help thyself.” Fear makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord will be our strength both for doing and suffering.
Let us now see what these precious promises are which are here made to the people of God, for the banishing of their griefs and fears and the encouraging of their hopes and joys; and to us are these promises made as well as to them.
I. An end shall be put to all their troubles and distresses (v. 15): “The Lord has taken away thy judgments, has removed all the calamities thou hast been groaning under, which were the punishments of thy sin; the noise of war shall be silenced, the reproach of famine done away, and the captivity brought back. Though some grievances remain, they shall be only afflictions, and not judgments, for sin shall be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and triumphed over thee. He has swept out thy enemy” (so some read it), “as dirt is swept out of the house to the dunghill.” When they sweep out their sins with the besom of reformation God will sweep out their enemies with the besom of destruction. If they should need correction, they shall fall into the hands of the Lord, whose mercies are great, and shall not again fall into the hands of man, whose tender mercies are cruel: “Thou shalt not see evil any more, not such evil days as thou hast seen.” Note, The way to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do so trouble has no real evil in it.
II. God will give them the tokens of his presence with them; though he has long seemed to stand at a distance (they having provoked him to withdraw), he will make it to appear that he is with them of a truth: “The Lord is in the midst of thee, O Zion! of thee, O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of all thy interests.” And, 1. “He is the King of Israel (v. 15) and is in the midst of thee as a king in the midst of his people.” With an eye to this, our Lord Jesus is called the King of Israel (John i. 49); and he is, and will be, in the midst of his church always, even to the end of the world, to receive the homage of his subjects, and to give out his favours to them, even where but two or three are gathered together in his name. 2. “He is the Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou hast an interest in and whose own thou art. He has put himself into dear relations to thee, laid himself by promise under obligations to thee, and, that thou mayest have abundant comfort in both, he is in the midst of thee, nigh at hand to answer both.” 3. “He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do all that for thee that thou needest and canst desire.” 4. “He has engaged his power for thy succour: He will save. He will be Jesus, will answer the name, for he will save his people from their sins.”
III. God will take delight in them, and in doing them good. The expressions of this are very lively and affecting (v. 17): He will rejoice over thee with joy, will not only be well pleased with thee, upon thy repentance and reformation, and take thee into favour, but will take a complacency in thee, as the bridegroom does in his bride, or the bride in her ornaments, Isa. lxii. 3-5. The conversion of sinners and the consolation of saints are the joy of angels, for they are the joy of God him-self. The church should be the joy of the whole earth (Ps. xlviii. 2), for it is the joy of the whole heaven. He will rest in his love, will be silent in his love, so the word is. “I will not rebuke thee as I have done, for thy sins; I will acquiesce in thee, and in my relation to thee.” I know not where there is the like expression of Christ’s love to his church, unless in that song of songs, Cant. iv. 9, Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the condescensions of divine grace! The great God not only loves his saints, but he loves to love them, is pleased that he has pitched upon these objects of his love. He will joy over them with singing. He that is grieved for the sin of sinners rejoices in the graces and services of the saints, and is ready to express that joy by singing over them. The Lord takes plea-sure in those that fear him, and in them Jesus Christ will shortly be glorified and admired.
IV. God will comfort Zion’s mourners, who sympathize with her in her griefs, and will wipe away their tears (v. 18): I will gather those who are sorrowful for the solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2. What is the great matter of sorrow to Zion’s mourners, when Zion is in mourning. Many are her calamities. The city is ruined, and the palaces are demolished; trade is at an end, and the administration of public justice; but all these are nothing to them in comparison with the desolations of the sanctuary, the destruction of the temple and the altar, to attend on which, in solemn feasts, all Israel used to come together three times a year. It is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are dispersed; there is no temple to come up to, or, if there were, no people to come up to it; so that the solemn feasts and sabbaths are forgotten in Zion, Lam. ii. 6. Note, The restraining of public assemblies for religious worship, the scattering of them by their enemies, or the forsaking of them by their friends, so that either there are no assemblies or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion mourn, the sons of Zion mourn too. And hereby they make it to appear that they are indeed of Zion, living members of that body with the grievances of which they are so sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal of reproach. Satan and his instruments having a particular spite at them, as the great support of the interest of God’s kingdom among men. Black and odious characters have been put upon those assemblies; and this is a burden to all those that have a cordial concern for the glory of God and the welfare of the souls of men. They reckon that the reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon them.
V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, Zep 3:19; Zep 3:20. 1. Their enemies shall be disabled to detain them in bondage: “At that time I will undo all that afflict thee, will break their power, and blast their counsels, so that they shall be forced to surrender the prey they have taken.” Conficiam–I will take them to task; “I will be doing with them shortly, and so as to make an end of them.” Note, Those that abuse and oppress God’s people take the ready way to undo themselves. 2. They shall be enabled to assert and recover their liberty, and all the difficulties in the way of it shall be surmounted. Is the church weak and wounded? I will save her that halts, as was promised, Mic. iv. 7. He will help her when she cannot help herself; even the lame shall take the prey, Isa. xxxiii. 23. Is she dispersed, and not likely to incorporate for her common benefit? I will gather her that was driven out, and bring her again at the time that I gather her. One act of mercy and grace shall serve both to collect them out of their dispersions and to conduct them to their own land. When the people’s hearts are prepared, the work will be done suddenly; and who can hinder it if God undertake to effect it? “I will turn back your captivity before your eyes, saith the Lord; you shall plainly discern the hand of God in it, and say, This is the Lord’s doing.“
VI. God will by all this put honour upon them and gain them respect from all about them. Israel was at first made high above all nations in praise and fame, Deut. xxvi. 19. The reproach brought upon them was therefore one of the sorest of their grievances (nothing cuts deeper to those that are in honour than disgrace does); and therefore when God returns, in mercy, to his church, it is here promised that she shall regain her credit; all the reproach shall be for ever rolled way, as Israel’s at Gilgal, Josh. v. 9. The church shall be as honourable as ever she had been despicable. 1. Even those that reproached her shall be made to respect her: “I will get them praise and fame in every land, where they have been put to shame, that the same who were the witnesses of their disgrace may see cause to change their mind concerning them.” Those that said, “This is Zion whom no man looks after,” shall say, “This is Zion whom the great God looks after.” And she that was looked upon to be the offscouring of the earth now appears to be the darling of heaven. 2. Even those that never knew her shall be brought to honour her (v. 20): I will make you a name and a praise among all people of the earth. So the Jewish church was when the fear of the Jews fell upon their neighbours (Esth. viii. 17), and some of all nations said, we will go with you, for we have heard that God is with you, Zech. viii. 23. So the Christian church was when it was made to flourish in the world, for there is that in it which may justly recommend it to the value and esteem of all the people of the earth. And so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in him before angels and men. Then will God’s Israel be made a name and a praise to eternity.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 14-20:
Israel’s Kingdom Blessing
Verse 14 is a direct call upon Jerusalem, and the nation of Israel, to be glad and rejoice with all the heart, because of this sure news of lasting peace, restoration, and Divine favor with God. A ground for full joy is emphasized, by repetition of the appeal, as when Paul wrote, “rejoice in the Lord alway, and again I say, rejoice,” Php_4:4.
Verse 15 reaffirms to Israel that the Lord has taken away, removed beyond possible return, forever, His judgment and enemies against Israel. Evil has been removed and her enemies destroyed; So why should she not rejoice? Zechariah further prophesies, from the Lord, at that time “the king of Israel, even the Lord,” is (exists) in your midst, for fellowship and protection. They are assured that they shall no more see evil or judgment, a thing that will occur at the second coming of Jesus, that surely did not occur at His first coming, Jer 5:1-2; Jer 44:17; Zec 6:12-13; Gen 1:26; Zec 12:8.
Verse 16 states that at that time, there shall exist no cause for any fear, but full reason for diligence in devotion to the Lord in Jerusalem. And Zion, hill of His center of Davidic-Heir reign, is called upon to let there be no slackness, or occasion to faint, in her labors for and with the king of Glory, in His earthly reign, Heb 12:12; Isa 13:7.
Verse 17 declares that the Lord, as King and Bridegroom, in the midst of Israel, with His apostles and the church, will rejoice over Israel, with joy and rest in His love for His rescued people Israel, and His Bride, the church, Isa 62:5; Isa 65:19. As a bridegroom embraces, loves, cherishes his bride, so the Lord is described as caressing His people Israel, regathered, as King over them, Luk 1:32-33, and His bride, the church, whom he has taken to Himself, for glory forever, Rev 19:5-9; Eph 3:21.
Verse 18 expresses God’s pledge to gather those who are (exist as) sorrowful, for the solemn assembly, those who had pined at a distance, at the marriage festivities of the Lamb, those redeemed, but neither of Israel’s worship nor that of His true church, to whom the reproach of it had been a burden, Heb 13:10; Rev 19:9; See also Isa 58:12; Ezr 2:59; Psa 68:27; 1Co 10:32.
Verse 19 pledges that at the beginning of that great day (era) of the reign of Christ over Israel and all the earth, He will first, in priority, put down or subject all who afflicted or oppressed His people, Israel. He will cause Israel, who had been dispersed, halted, limped, to be saved, delivered from dispersion, or returned to her own land and city of peace, Jerusalem. He will then cause them to receive praise, where they were once shamed by foes in their own land, Isa 2:1-3; Isa 25:8.
Verse 20 pledges that God will Himself bring Judah and Israel back to Jerusalem and their own land in the integrity of the covenants He had made with Abraham, Isaac, and Jacob. This will be realized when He turns back or reverses their captivity, their dispersion, for the last time, Luk 21:24. God will finish the work He began with and in them and cause them to see or realize their own glory, as a nation, Eze 34:29; Even as He causes the church to see her glory, with and in Him, at the marriage reception of the Lamb, Rev 19:5-9; Luk 24:4; See also Isa 11:12; Isa 27:12; Isa 56:8; Eze 28:25; Eze 38:13; Eze 37:21; Amo 9:14.
Fuente: Garner-Howes Baptist Commentary
The Prophet confirms what he has been teaching, and encourages the faithful to rejoice, as though he saw with his eyes what he had previously promised. For thus the Prophets, while encouraging the faithful to entertain hope, stimulate them to testify their gratitude, as though God’s favor was already enjoyed. It is certain, that this instruction was set before the Jews for this purpose,—that in their exile and extreme distress they might yet prepare themselves to give thanks to God, as though they were already, as they say, in possession of what they had prayed for. But we must remember the design of our Prophet, and the common mode of proceeding which all the Prophets followed; for the faithful are exhorted to praise God the same as if they had already enjoyed his blessings, which yet were remote, and seemed concealed from their view.
We now then perceive what the Prophet meant in encouraging the Jews to praise God: he indeed congratulates them as though they were already enjoying that happiness, which was yet far distant: but as it is a congratulation only, we must also bear in mind, that God deals so bountifully with his Church as to stimulate the faithful to gratitude; for we pollute all his benefits, except we return for them, as it has been stated elsewhere, the sacrifice of praise: and as a confirmation of this is the repetition found here, which would have otherwise appeared superfluous. “Exult, daughter of Sion, shout, be glad; rejoice with all thine heart, daughter of Jerusalem.” (119)
But the Prophet was not thus earnest without reason; for he saw how difficult it was to console the afflicted, especially when God manifested no evidence of hope according to the perception of the flesh; but his purpose was by this heap of words to fortify them, that they might with more alacrity struggle with so many hard and severe trials.
He then adds, that God had taken away the judgments of Zion. By judgments, he means those punishments which would have been inflicted if it had been the Lord’s purpose to deal according to strict justice with the Jews, as when any one says in our language, J’ai brule tous tes proces. He intimates then that God would no more make an enquiry as to the sins of his people. The word משפט, meshiphath, we know, has various meanings in Hebrew; but in this place, as I have said, it means what we call in French, Toutes procedures. In short, God declares that the sins of his people are buried, so that he in a manner cuts off his character as a judge, and remits his own right, so that he will no more contend with the Jews, or summon them, as they say, to trial. Jehovah then will take away thy judgments (120)
Then follows an explanation, By clearing he has turned aside all enemies; (121) for we know that war is one of God’s judgments. As then God had punished the Jews by the Assyrians, by the Egyptians, by the Chaldeans, and by other heathen nations, he says now, that all enemies would be turned away. It hence follows, that neither the Assyrians nor the Chaldeans had assailed them merely through their own inclination, but that they were, according to what has been elsewhere stated, the swords, as it were, of God.
It afterwards follows, The king of Israel is Jehovah in the midst of thee. Here the Prophet briefly shows, that the sum of real and true happiness is then possessed, when God declares, that he undertakes the care of his people. God is said to be in the midst of us, when he testifies that we live under his guardianship and protection. Properly speaking, he never forsakes his own; but these forms of speech, we know, are to be referred to the perception of the flesh. When the Lord is said to be afar off, or to dwell in the midst of us, it is to be understood with reference to our ideas: for we think God to be then absent when he gives liberty to our enemies, and we seem to be exposed as a prey to them; but God is said to dwell in the midst of us when he protects us by his power, and turns aside all assaults. Thus, then, our Prophet now says, that God will be in the midst of his Church; for he would really and effectually prove that he is the guardian of his elect people. He had been indeed for a time absent, when his people were deprived of all help, according to what Moses expresses when he says, that the people had deluded themselves, because they had renounced God, by whose hand they had been safely protected, and were also to be protected to the end. Exo 32:25
He lastly adds, Thou shalt not see evil. Some read, “Thou shalt not fear evil,” by inserting י, iod; but the meaning is the same: for the verb, to see, in Hebrew is, we know, often to be taken in the sense of finding or experiencing. Thou shalt then see no evil; that is, God will cause thee to live in quietness, free from every disturbance. If the other reading, Thou shalt not fear evil, be preferred, then the reference is to the blessing promised in the law; for nothing is more desirable than peace and tranquillity. Since then this is the chief of temporal blessings, the Prophet does not without reason say, that the Church would be exempt from all fear and anxiety, when God should dwell in the midst of it, according to what he says in Psa 46:1. It now follows—
(119) To give the words their specific meaning, they may be thus rendered,—
Cry aloud thou daughter of Zion, Shout ye Israel; Rejoice and exult with all thine heart, Thou daughter of Jerusalem.
The first two lines encourage the fullest expression of feelings, loud crying, and shouting like a trumpet; and then is set forth the character of these feelings; they were to be those of job and exultation. Our version, Newcome and Henderson, render the second line correctly, but not the first; and “Be glad and rejoice” are too feeble to express what the third line contains: for the exhortation is to “rejoice” and to “exult.” It was to be the loud cry of joy, and the shouting of exultation or triumph.— Ed.
(120) Turned aside hath Jehovah thy judgments.— Ed.
(121) The words are, [ פנה איבך ], “he hath turned away thine enemy.” Many copies have [ איביך ], “thine enemies;” but it may be regarded as the poetical singular.— Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Zep. 3:14.] Fulness of joy indicated by repetition of words.
Zep. 3:15.] The reasons given for exultation. Evil removed, enemies destroyed, full enjoyment of Gods presence.
Zep. 3:16.] Therefore no cause for fear, but reason for diligence. Slack] Faint not (Heb. 12:12) through alarm and anxiety (Isa. 13:7).
Zep. 3:17.] Jehovah within is mighty to help and save, and rejoices over his rescued people (Isa. 62:5; Isa. 65:19). Rest] Be silent in his love; love deeply felt and absorbed in its objects. As a man caresses his dearest wife, so will God then quietly repose in thy love [Calvin]. To be silent, not to speak, is here very appropriately employed to express the non-remembrance of iniquity [Hend.].
HOMILETICS
THE JOY OF THE REDEEMED.Zep. 3:14-17
These words are a call to the converted Israelites, and the inhabitants of Jerusalem, to exult in their distinguished blessings. The prophet seems to be in a transport of joy himself, as he adds word to word, and epithet to epithet, in tender feelings. Three designations are given: Daughter of Zion, Israel, and daughter of Jerusalem. The wonders of that day are great, and the source of exultant joy to all who see them. The causes of this joy are distinctly pointed out.
I. Judgments are removed. The Lord hath taken away thy judgments. Israel was chastised in mercy, but God forgave her sins, and took away her judgments. Christians are freed from condemnation by the law, and rejoice in hope of salvation. When sin is pardoned, the consequences of sin are removed. When the cause is destroyed the effects will cease; happiness follows the way of holiness.
II. Enemies are subdued. He hath cast out (lit. cleared quite away) thine enemy. This is a type of the destruction of antichrist, the casting out of the prince of this world (Mat. 12:31), and the overthrow of all opposition. Delivered from all enemies, Gods people will serve him without fear, in holiness and righteousness all their days (Luk. 1:74-75).
III. God is enthroned in their midst. Even the Lord is in the midst of thee. God seemed to desert them for a time, but now returns to a purified temple. As King of Israel he sits enthroned in mercy to receive the homage of a grateful nation. He dwells in the Church, and will be with his people to the end of time.
1. To deliver them from evil. Thou shalt not see evil any more.
2. To strengthen their hearts. They will neither be weary nor faint in Gods service. Saving health will be imparted, timidity shall be overcome, and men will admire their courage.
3. To rejoice over them with sacred joy. He will rejoice over thee with joy. With a bridegrooms joy will God rejoice in Jerusalem, and joy in his people (Isa. 65:19; Isa. 62:5). But mans love is only a faint shadow of Gods love. Love in twofold aspectsin its silence and exultationrepresents Gods satisfaction and joy in his people. He exults over and takes pleasure in those that fear him. Rejoicing now is only the first-fruits. Those who weep by the rivers of Babylon will sing in the new Jerusalem: Sing, (O daughter of Zion), shout, (O Israel), be glad, and rejoice with all thy heart, O daughter of Jerusalem.
HOMILETIC HINTS AND OUTLINES
Zep. 3:14. Whether the Church or the faithful soulshe is summoned by all her namescalled to the fullest joy in God, with every expression, and every feeling. Sing; it is the inarticulate, thrilling, trembling burst of joy: shout; again the inarticulate, yet louder, swell of joy; a trumpet-blast: and then, too, deep within; be glad, the calm inward joy of the soul; exult, the triumph of the soul which cannot contain itself for joy; and this, with the whole heart, no corner of it not pervaded with joy. The ground of this is the complete removal of every evil, and the full presence of God [Pusey].
Zep. 3:15-17. Very remarkable is the use of the sacred number three in these verses. Threefold is the description of their being freed from sins:
(1) They shall not do iniquity;
(2) nor speak lies;
(3) neither shall a deceitful tongue be in their mouth. Threefold their blessedness: They shall
(1) feed;
(2) lie down;
(3) none make them afraid. Threefold the exhortation to joy: sing, to God the Father; shout, to God the Son; be glad and rejoice, in God the Holy Ghost. The promise is threefold:
(1) Thou shalt not see evil any more;
(2) fear thou not;
(3) let not thine hands be slack. The love of God is threefold:
(1) He will rejoice over thee with joy;
(2) He will rest in his love;
(3) He will joy over thee with singing [Pusey].
Zep. 3:17. God in the midst.
1. God near. In his works, but specially present with his saints.
2. God mighty. Mighty to comfort, sustain, and defend.
3. God will save. He is willing, bound by promise, oath, and blood.
4. But is he thy God? Thine by promise, covenant, and actual possession.
How happy, then, are they to whom
The Lord our God is known;
Whom he, from all the world besides,
Has chosen for his own!
He will rejoice over thee. The satisfaction here implied is the Saviours own joy arising out of the salvation of his people. First, we may view this joy as the result of success. Secondly, as a manifestation of benevolence. Thirdly, as indicative of the delight and complacency with which he regards his people. The Saviours joy over, and in, his people is the sinners hope. Lastly, the Saviours joy is the saints example. He was infinitely more than an example, and nothing less. If we depend upon him, we must resemble him [Jay].
ILLUSTRATIONS TO CHAPTER 3
Zep. 3:14-15. Sing. Thy words have darted hope into my soul, and comfort dawns upon me [Southern].
Joy is our duty, glory, health,
The sunshine of the soul;
Our best encomium on the Power
Who sweetly plans the whole [Young].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
PORTRAIT OF THE REDEEMED . . . Zep. 3:14-20
RV . . . Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. Jehovah hath taken away thy judgements, he hath cast out thine enemy: the King of Israel, even Jehovah, is in the midst of thee; thou shalt not fear evil any more. In that day it shall be said to Jerusalem, Fear thou not; O Zion, let not thy hands be slack. Jehovah thy God is in the midst of thee, a mighty one who will save; he will rejoice over thee with joy; over thee with singing. I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach. Behold, at that time I will deal with all them that afflict thee; and I will save that which is lame, and gather that which was driven away; and I will make them a praise and a name, whose shame hath been in all the earth. At that time will I bring you in, and at that time will I gather you; for I will make you a name and a praise among all the peoples of the earth, when I bring back your captivity before your eyes, saith Jehovah.
LXX . . . Rejoice, O daughter of Sion; cry aloud, O daughter of Jerusalem; rejoice and delight thyself with all thine heart, O daughter of Jerusalem. The Lord has taken away thine iniquities, he has ransomed thee from the hand of thine enemies: the Lord, the King of Israel, is in the midst of thee: thou shall not see evil any more. At that time the Lord shall say to Jerusalem, Be of good courage, Sion; let not thine hands be slack. The Lord thy God is in thee; the Mighty One shall save thee; he shall bring joy upon thee, and shall refresh thee with his love; and he shall rejoice over thee with delight as in a day of feasting. And I will gather thine afflicted ones. Alas! who has taken up a reproach against her? Behold, I will work in thee for thy Sake at that time, saith the Lord; and I will save her that was oppressed, and receive her that was rejected; and I will make them a praise, and honoured in all the earth. And their enemies shall be ashamed at that time, when I shall deal well with you: for I will make you honoured and a praise among all the nations of the earth, when I turn back your captivity before you, saith the Lord.
COMMENTS
The closing verses of Zephaniah are in contrast to the bulk of the book. To this point the judgements have been harsh. The closing paragraph is tender and gentle.
But there is no contradiction. As we have seen . . . Gods judgements are redemptive. He does not rejoice in such suffering. He only does what must be done to call His people back to Himself and purge the Gentiles from their sin.
Here is the anticipation of the day when such affliction shall be over, when Gods people shall be reconciled to Himself. There is ample reason for such rejoicing.
SING O DAUGHTER OF ZION . . . Zep. 3:14
Cities were, and are, frequently referred to as women poetically to express affection. (e.g. Isa. 47:1, Psa. 45:12). Daughter of Zion and daughter of Israel are synonymous terms. Daughter of Jerusalem also seems interchangeable with these terms. All are freighted with covenant significance.
THE KING OF ISRAEL IS IN THE MIDST . . . Zep. 3:15
An end shall be put to all their trouble and distresses. Though some grievances remain, they shall be only afflictions, not judgements, for sin shall be pardoned.
The term cast out here is literally swept out. When they sweep, out their sin by reformation, God will sweep out their enemies by destruction.
Our Lord is called King. of Israel (Joh. 1:49). There is no doubt of the Messianic significance of these verses. He is always in the midst of His people. (cf. Mat. 28:20) Because He is in our midst we need not fear evil. (cp. Rom. 8:31-39)
Zephaniah: sees Israel, purged from sin by the fires of judgement, now. ready for Gods presence which she has heretofore rejected.
LET NOT THY HANDS BE SLACK . . . Zep. 3:16
With the King, even Jehovah, in their midst, Gods covenant people need not slump in despair. An awareness of His presence is cause for courage and strength even in adversity.
A MIGHTY ONE WHO WILL SAVE . . . WILL REJOICE OVER THEE . . . Zep. 3:17
God will delight in His people. After all, this is the reason He created man. When the purging of sin is accomplished and His people at last are His, He will have reason to rejoice! God not only loves us . . . He loves to love us. If we love Him as we ought, we will have as our strongest desire His good pleasure, just as He has ours.
I WILL GATHER THEM THAT SORROW . . . Zep. 3:18
The prophet here promises reprieve to those of Israel who are scattered abroad. Their absence from the sacred feasts is a reproach to Jerusalem. After the purging of their sins, He will bring the faithful into the assembly. In Gods eternal Israel . . . the redeemed . . . there will be no reproach or burden.
I WILL MAKE THEM A PRAISE AND A NAME . . . Zep. 3:19-20
In these closing verses the Messianic light of Zephaniah burns brightest. There has been a gradual turning from the contemporary and the mundane. In some of the verses we have just read it is difficult to know whether the prophet speaks of the circumstances in which he himself lived, of the captivity and return or of the future Messianic deliverance of the covenant people. Here there is no doubt. The enemies of the people have been destroyed, the gathering of the faithful has been accomplished. Jehovah is in their midst. A praise and a name are theirs among all the people of the earth.
The people, righteous and blessed by God, are known throughout the earth. Even the people of earths nations praise them. (cp. Act. 2:47; Act. 5:17, etc.).
Isaiah also spoke of a new name which God would give His own in the Messianic age. (Isa. 62:1-2) The fulfillment of this promise is seen at Antioch when the covenant people are called Christian. (Act. 11:26)
In the intervening ages, before these promises are fulfilled, there would often be cause for sorrow. There would not be the liberty to meet together to keep the public ordinances. During the captivity, the Jews were denied what previously they had neglected. They were reproached and made the objects of derision.
But despite the darkness of judgement, Zephaniah at last sees an end of suffering and a day of universal praise to God and of His people. The faithful will come from distant nations and the remnant will live in the presence and security of Jehovah the King.
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
(14-20) The blessedness of Jerusalem when she has been thus brought through suffering to glory.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE JOY OF THE REDEEMED DAUGHTER OF ZION, Zep 3:14-20.
These verses, which form the closing section of the Book of Zephaniah, fall naturally into two parts, Zep 3:14-17 and Zep 3:18-20. In the former the daughter of Zion is urged to rejoice mightily, because Jehovah has redeemed her and now rules in the midst of her. In the latter Jehovah promises to the restored community deliverance from all foes, the removal of all reproach, the restoration of the dispersed, and the exaltation of the faithful among the nations of the earth.
Fuente: Whedon’s Commentary on the Old and New Testaments
14. Sing, shout, be glad and rejoice The accumulation of these verbs indicates that there is abundant cause for rejoicing (Zec 2:10; Zec 9:9). The use of four verbs necessitated the use of several terms denoting Jerusalem, “daughter of Zion,” “Israel,” “daughter of Jerusalem.” The city might be called Israel, because it was the center of the restored and redeemed Israel.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Sing Of The Redeemed ( Zep 3:14-20 ).
Zep 3:14
‘Sing, O daughter of Zion, shout, O Israel,
Be glad and rejoice with all your heart, O daughter of Jerusalem,
YHWH has taken away your judgments,
He has cast out your enemy.
The King of Israel, even YHWH, is in the midst of you.
You will not fear evil any more.’
The final glorious triumph of God is here depicted. He has become King of all His people. He has delivered fully. No evil will ever trouble His people again. This can only refer to the eternal state, the everlasting kingdom (Eze 27:24-28; Dan 7:14; Dan 7:27). This is the eschatological vision of the prophets. The ‘daughter’ of Zion includes all who have responded to God through His word going forth from Zion, who are the new and faithful Israel, having become part of the house of Jacob (compare Isa 2:2-4; Isa 56:7-8; Zec 8:23; Joh 10:16; Eph 2:19, compare 12; Gal 3:29; Gal 6:16; Rom 11:17; Jas 1:1).
Zep 3:16-17
‘In that day it will be said to Jerusalem,
“Do not be afraid, O Zion,
Do not let your hands be fearful.
YHWH your God is among you,
A mighty one who saves.
He will rejoice over you with joy,
He will be silent in his love,
He will joy over you with singing.” ’
This would, of course, partly be fulfilled in His church, the new Israel. But it is Revelation 21-22 which brings out the full meaning of these words. In their lives lived in heavenly places, in the Jerusalem that is above (Gal 4:26; Heb 12:22), and then in the new heavenly Jerusalem, which replaced the old after the death of Christ brought the old under a curse (Heb 12:22; Rev 21:1-2; Gal 4:26 see also Dan 9:26), there will be no need for fear. God will openly dwell among them as the great Protector and Deliverer, mighty in deliverance, and His love will be on them, He will rejoice over them, He will enjoy with them the silence of a lover who is so content that he does not speak, He will sing with joy over them.
Zep 3:18
“I will gather those who have been afflicted from the congregation,
Who were from you. The burden on it was a reproach.’
Those who have been afflicted (see Zep 3:12) are to be ‘gathered’ by God ‘from the congregation, those who were from Zion’, (that is from the congregation of all Israel). These afflicted ones are those who will have been purified by their afflictions. They will be gathered by God as His true people.
‘The burden on it was a reproach.’ ‘It’ is feminine and probably therefore looks back to ‘love’ which is a feminine noun. This is probably referring to the fact that Israel’s sin was a burden on God’s love, which brought reproach on the majority of Israel, that is on those whom affliction did not bring to repentance.
Zep 3:19
“Behold at that time I will deal with all those who afflict you,
And I will save her who is lame, and gather her who was driven away.
And I will make them a praise and a name,
Whose shame has been in all the land (or earth).”
But those who cause the affliction of God’s true people will be dealt with by God, while the lame and the outcast will be saved by God. They have been a shame throughout the land, but they will be made ‘a praise and a name’, that is will be made someone important and praiseworthy because they are those whom God has delivered. The deliberate contrast is that the so called worthies will be brought low and brought to judgment, while the weak and the shameful who repent will be exalted (as Jesus regularly taught – e.g. Mat 21:31; Luk 13:30; Luk 14:11).
Note the reference to the lame. It was to the lame and the blind that Jesus manifested His power (Isa 35:5-6; Mat 11:5; Mat 21:14).
Zep 3:20
“At that time I will bring you in,
And at that time I will gather you,
For I will make you a name and a praise among all the peoples of the earth,
When I change your fortune before your eyes.”
Zephaniah finishes with the promise of restoration of the people of Israel, which will make them a witness to all the world of God’s power and goodness, for their fortunes will be reversed. This restoration has a near, a middle and a far view. The literal restoration to the land is the near view, which will take place after the exile, the gathering of those who responded in belief to the name of Christ is the middle view, but the final restoration comes when Gods people share glory with Him in the new heaven and the new earth.
So the message of Zephaniah is one of judgment that is coming, both in the near future and the far future, and of how God will use it to call out a people for Himself who will be purified through the afflictions they endure, and who in the end will rejoice in His presence.
Fuente: Commentary Series on the Bible by Peter Pett
Zep 3:14. Sing, O daughter of Zion These hymns of joy, though in some measure applicable to the return of the captivity, yet in their full propriety belong to the times of the Gospel. The king of Israel, spoken of in the next verse, is Jesus Christ, who reigns truly over his people, by his empire of grace and of love.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1231
THE DUTY OF THANKFULNESS FOR GODS MERCIES
Zep 3:14-15. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, he hath cast out thine enemy: the King of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more.
THE prophets are chiefly occupied with reproving the evils which prevailed in their day, and with denouncing, both on Israel and the surrounding nations, the judgments they had merited by their multiplied transgressions. But occasionally they change their voice, and, as heralds of mercy, proclaim to all, but to Israel more especially, the blessings which God has in reserve for them in the latter day. In performing this office they quite exult; and, when they have begun, they scarcely know how to end, their benevolent congratulations. In the former part of this chapter the prophet brings his accusations against the Jews, who, disregarding the warnings which God in his providence had given them by the judgments visibly inflicted upon others, persisted in their iniquities without shame or remorse [Note: ver. 17.]. But, in the latter part of it, he launches forth into a subject more congenial with his feelings, and announces, both to the Jewish and Gentile world, that God had designs of love towards them, and would incorporate them all in one blessed society, and restore them all to his favour. In the address which I have just read to you he is peculiarly animated. We may consider it as delivered,
I.
To the Jews, prospectively, in a way of anticipation
The events referred to are spoken of as already past, even though at this time, after the lapse of twenty-five centuries, we see not yet the predictions fulfilled. But this mode of speaking is common to all the prophets, who, knowing the unerring certainty of their predictions, look through intervening ages as through a telescope, and see the objects of which they speak accomplished before their eyes.
Now here the prophet felicitates the Jews as already liberated from the judgments which they had suffered, or which yet at distant periods impended over them
[They were to be carried captive to Babylon and to Assyria, and to be utterly destroyed by the Roman power, and to be scattered over the face of the whole earth as objects of hatred and contempt amongst all people. And it is a fact, that no people that ever existed upon earth were ever so universally despised, and hated, and persecuted as they. But the prophet says to them by anticipation, Thy judgments are taken away. This has already in part been fulfilled. And it is certain that in Gods good time her judgments shall be so perfectly taken away, as not to leave even the appearance, and scarcely the recollection, of them behind: Thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband.the God of the whole earth shall he be called [Note: Isa 54:1-10. See also Zec 1:15-17. In a Discourse written on this subject, almost all the passages here referred to, under the first head especially, should be cited at full length.] So completely shall this be done, that Jerusalem shall yet become a name and a praise amongst all the people upon earth, as soon as ever the Lord shall have turned back the captivity with which his people are now oppressed [Note: ver. 19. with Isa 65:17-19.].]
But, to enter more distinctly into this subject
[Three things are here predicted as grounds of unutterable joy: First; Their enemies shall all be cast out; next, The Saviour, the Lord Jesus Christ, shall dwell in the midst of them; and lastly, There shall be an utter end of their troubles.
Their enemies shall all be cast out. When the time shall arrive for the full accomplishment of this, the combination against them will be formidable in the extreme. But all of their enemies shall fall for Zions sake [Note: Isa 54:16-17.]: yea, if there were a confederacy of the whole earth against them, the Jews shall consume them as easily as a torch of fire consumes a sheaf [Note: Zec 12:3; Zec 12:6; Zec 12:9.], and as certainly as a lion prevails over a flock of sheep [Note: Mic 5:8-9; Mic 5:15.]: such a burthensome stone shall Jerusalem be, to crush all her opponents; and to such an abject state shall she reduce them, that, like serpents, they shall lick the dust of the earth before her, and be like worms that dare not to crawl out of their holes through fear [Note: Mic 7:15-17.].
Then shall the Saviour, the Lord Jesus Christ, descend to dwell in the midst of them. This is repeated in most glowing terms by the prophet in the second verse following my text [Note: ver. 17.]; and is affirmed also by the prophet Zechariah [Note: Zec 2:10-12.], and by Ezekiel also, who declares, that they shall dwell in the land where their fathers dwelt, and that the true David, their Messiah, shall be king over them; and that Gods tabernacle shall be with them; and his presence so conspicuous in the midst of them, that all the heathen world shall acknowledge them as his peculiar people [Note: Eze 37:24-28.]. As to the personal reign of Christ on earth for a thousand years, I can say nothing to it. But I have no doubt, his manifestations of himself to them will be beyond all former example glorious; and his communications of his grace and peace to them far exceed all the precedents of former times, the light of the moon being as the light of the sun, and the light of the sun seven-fold, as the light of seven days [Note: Isa 30:26.]. Under the Mosaic dispensation they saw the Saviour as in a shadow: we see him as in a glass or mirror: but the Jews in that day shall see him eye to eye, and face to face [Note: Isa 52:8. with 1Co 13:12.].
Then shall there be to them an utter end of all their troubles. They shall not see evil any more. Then will God take out of their hands the cup of trembling; and they shall drink it no more [Note: Isa 51:21-23.]. No more will he hide his face from them [Note: Eze 39:25-29.]: the days of their mourning shall be ended [Note: Isa 60:15-20.]: and they shall thenceforth be for a name and a praise to God amongst all the nations of the earth [Note: ver. 20.].
And now I ask, is not this a ground for most exalted joy? So Jehovah himself regards it: Behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. Be you glad and rejoice for ever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy [Note: Isa 65:17-19; Isa 49:13.]. I call upon you then, my brethren, not to be indifferent to this sublime subject. If at the time when the prophecy was delivered, the prospect of these great events was a ground of joy, much more should it be so now, when the accomplishment of them is no near at hand. Could I address all the nation of Israel dispersed throughout the world, I would say to them, Sing, O daughter of Zion; shout, O Israel; rejoice and be glad with all the heart, O daughter of Jerusalem; for thy complete redemption draweth nigh. I already see, as it were, the glory of the Lord revealed to thee; and in the name of the Most High God I proclaim unto thee, Thy warfare is accomplished; thine iniquity is pardoned; and thou shalt receive at the Lords hands mercies double the amount of all the sins thou hast committed, and of all the judgments thou hast merited [Note: Isa 40:1-5.].]
But we must not confine the prophets address to the Jews: whilst it was delivered to them in a way of anticipation, it was delivered also,
II.
To us immediately in a way of congratulation
It is in reference to converts from among the Gentile world that the prophet says, Then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent, that is (as the margin translates it), with one shoulder; the whole world, Jews and Gentiles, drawing together harmoniously, like well-disciplined oxen, in the same blessed yoke. The truth is, that every soul, on its conversion to God, is brought into this blessed state, and made a partaker of all these privileges. The only difference between the Millenarians and us is, that we enjoy, in the earlier dawn, the light which they will behold in its meridian splendour. To all of you then who have believed in Christ, and through him been made the children of the living God, I say, Sing and shout, yea, be glad and rejoice with all your hearts; for Jerusalem is as much your mother, as she was of the Jews of old [Note: Gal 4:26.]. To you then I say,
The Lord hath taken away your judgments
[Think what guilt you have contracted, and what condemnation you have merited, by your numberless transgressions in thought, word, and deed, from the first moment of your existence, even to the present hour: yet, if you have believed in Christ, I am authorized to declare, that your sins are all blotted out as a morning cloud [Note: Isa 43:25.], that God has cast them all behind his back into the very depth of the sea [Note: Mic 7:19.], and that there is now no condemnation to you [Note: Rom 8:1.] ]
He hath also cast out all your enemies
[You well know, you cannot but know, how the world, and the flesh, and the devil, have had dominion over you, and led you captive at their will. But by faith you have been enabled to overcome the world [Note: 1Jn 5:5.]: you have also crucified the flesh, with it saffections and lusts [Note: Gal 5:24.]: and from the snares of the devil are you recovered [Note: 2Ti 2:26.]. He is a vanquished enemy, judged by God [Note: Joh 16:11.], and cast out from his dominion [Note: Joh 12:31.], yea, and overcome by you [Note: 1Jn 2:14.], and so restrained, that he cannot touch you [Note: 1Jn 5:18.], though, like a roaring lion, he is incessantly seeking to destroy you. He is indeed still permitted to assault you: but his efforts are all in vain: the prayer of faith puts him utterly to flight [Note: Jam 4:7.]; and in a little time he shall be bruised for ever under your feet [Note: Rom 16:20.]. Whatever other enemies you may have, they shall all be put to shame, and, through him that loved you, you shall be more than conqueror over all [Note: Rom 8:37.] ]
To you also does the Lord Jesus manifest himself as he does not unto the world [Note: Joh 14:22.]
[He dwells in your very hearts by faith [Note: Eph 3:17.]. He is altogether one with you, one body with you [Note: Eph 5:30.], and one spirit also [Note: 1Co 6:17.]. So gloriously does he reveal himself unto you, that you behold his glory, the glory as of the only-begotten of the Father, full of grace and truth [Note: Joh 1:14.]; you so behold his glory, as to be changed by it into his image, from glory to glory, even as by the Spirit of the Lord [Note: 2Co 3:18.]; and you are enabled by him so to comprehend the breadth, and length, and depth, and height of his unsearchable love, as to be filled by means of it with all the fulness of God [Note: Eph 3:18.]. In a word, He lives in you, and is your very life [Note: Gal 2:20.]; and from that very circumstance you are assured, that at his future coming you shall appear with him in glory [Note: Col 3:4.] ]
From this time also you may bid an eternal farewell to evil of every kind
[You may have trials; but they shall all work together for your good [Note: Rom 8:28.]: they shall all prove only blessings in disguise. Moral evil shall no more prevail over you. Penal evil, so far as it is the loving correction of a Father, you may yet feel; but, as a vindictive process of a Judge, you shall never feel it to all eternity. Not one of your sins shall ever be remembered by him [Note: Heb 10:17.]; nor shall any one of your corruptions retain an allowed ascendant over you [Note: Rom 6:14.]. God engages that he will perfect that which concerneth you [Note: Psa 138:8.], and finish in you the good work he has begun [Note: Php 1:6.]. Though you be the least of his little ones, he will not suffer you to perish [Note: Mat 18:14.]: nor shall any prevail to pluck you out of his hands [Note: Joh 10:28-29.]. Therefore, even whilst you are yet conflicting with evils of various kinds, you may rest assured, that none of them, how great or formidable soever they may be, shall ever separate you from the love of God which is in Christ Jesus our Lord [Note: Rom 8:38-39.].]
And is not here abundant ground for joy?
[Well does David say, Let the children of Zion be joyful in their King [Note: Psa 149:2.]. I say then to you, in the name of Almighty God, Rejoice in the Lord alway [Note: Php 4:4.]; rejoice evermore [Note: 1Th 5:14.]: yea, though now ye see not your beloved Saviour with your bodily eyes, yet, believing in him, it is both your privilege and duty to rejoice in him with joy unspeakable and glorified [Note: 1Pe 1:8.]. In fact, if you do not sing, and shout, and rejoice in him with all your heart, the very stones will cry out against you [Note: Luk 19:40.].
Whilst I say this, I am far from recommending to you a tumultuous joy. A tender contrite spirit must be retained in the midst of all your joy. Even in heaven are his redeemed people all prostrate before him, whilst they sing with all imaginable love and gratitude his praise [Note: Rev 7:11.]. A similar prostration of spirit I recommend to you: and, if only that be preserved, your joy can never be too exquisite, nor your praises too devout ]
Application
[But do these congratulations belong to all of you, my brethren? Must I not rather say to many of you, Be afflicted, and mourn, and weep [Note: Jam 4:9.]? Many, I fear, have never sought the removal of their judgments, so that the wrath of God abideth on them to this very hour [Note: Joh 3:36.]. They are still, as much as ever, the bond-slaves of sin and Satan. As for union and communion with the Lord Jesus Christ, they are yet strangers to it, and know nothing of a life of faith upon the Son of God, as having loved them, and given himself for them. What then shall I say to such persons? That they shall not see evil any more? No: I must rather say that nothing but evil is before them, both in this world and the nextan unholy life, an unhappy death, a miserable eternity. O that mine head were waters, and mine eyes a fountain of tears, that I might weep over them day and night [Note: Jer 9:1.]! I pray you, brethren, see what mercies you lose, what blessings you despise. Were you but penitent, and believers in Christ, all the congratulations which we have been contemplating would be yours. The Lord grant that ye may avail yourselves of the opportunity now afforded you, and that this day of grace may be the day of salvation to all your souls [Note: 2Co 6:2.]!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. (15) The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil anymore. (16) In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. (17) The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. (18) I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. (19) Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. (20) At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.”
Here comes the hymn of praise, suited for the day of redemption, and such only as redeemed souls can sing. It is a part of the same song as is sung in glory, and equally proper to be sung by faith here below, as the Church in glory sings above. And this comes in most blessedly and proper, after what the Prophet had said before. The Prophet Zechariah had it in commission, to command the Church in his days to sing it. And what I beg the Reader particularly to observe, in confirmation of all that I have been saying in this Chapter, that this prophecy refers to the times of the gospel, is that Zechariah, when calling upon the Church to begin this song, assigns this very cause, because Zion’s King is come to his Church, See Zec 9:9 . And as a further confirmation, the Evangelist declares Christ’s entry into Jerusalem to have been the fulfillment of this prophecy. Mat 21:4-5 . Reader! do not overlook this! And, Reader! how precious are the several parts of this hymn of praise; thou shalt not see evil anymore. No! a redeemed soul is a secured soul, a safe soul, an happy soul! Even his afflictions are as angels and messengers of sanctification and wisdom, all tending to his good. Rom 8:28 . And Reader! observe further how blessedly in this part of the Prophet’s Sermon, the presence and glory of the Lord Jesus is spoken of, in the midst, of his people, as a sun in the center of the heavens; yea, Christ, as the sun of righteousness in the heart. What a thought! And in this he will rest; or as the margin of our old Bibles hath it, he will he silent in his love; no upbraidings for all that is past, but resting in one constant everlasting act of divine love and divine delight. Isa 62:5 . Neither is the next clause in the verse less expressive; he will joy over thee with singing. Have you never seen in a summer’s day that sweet bird of the air, the sky-lark as she is called, mounting over her little brood, and rising into the air to a great height, still singing as she ascends, while looking down on her darlings in their nest below, until at length descending again with vast rapidity, she drops upon them, and rejoices over them in all the expressions of delight? So methinks Jesus looks on all, and every individual of, his redeemed below; and as his soul is said to have grieved for the miseries of his people, so having planted them in their own land, he is said to rejoice over them to do them good, with his whole heart, and with his whole soul. Compare Jdg 10:16 with Jer 32:41 . The close of the Prophecy is full of the most blessed promises to the same purport, of recovering every poor, halting, timid, fearful believer, and comforting every sorrowful one. And the whole is closed in with a solemn confirmation, for Jehovah, Father, Son, and Holy Ghost, put their One glorious covenant name to the promises of God in Christ, with a thus saith the Lord! To which all the faithful say, Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Zep 3:14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.
Ver. 14. Sing, O daughter of Zion; shout, O Israel ] Joy is the just man’s portion, which the wicked may not meddle with, Hos 9:1 . In the transgression of an evil man there is a snare or a cord to strangle his joy with, to check and choke all his comforts, but the righteous sing and rejoice, Pro 29:6 , they are commanded so to do; yea, the command is doubled and trebled here and elsewhere in both Testaments; and it is a sin for such not to rejoice, as well as not to repent.
Be glad and rejoice with all the heart
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Zephaniah
ZION’S JOY AND GOD’S
Zep 3:14
What a wonderful rush of exuberant gladness there is in these words! The swift, short clauses, the triple invocation in the former verse, the triple promise in the latter, the heaped together synonyms, all help the impression. The very words seem to dance with joy. But more remarkable than this is the parallelism between the two verses. Zion is called to rejoice in God because God rejoices in her. She is to shout for joy and sing because God’s joy too has a voice, and breaks out into singing. For every throb of joy in man’s heart, there is a wave of gladness in God’s. The notes of our praise are at once the echoes and the occasions of His. We are to be glad because He is glad: He is glad because we are so. We sing for joy, and He joys over us with singing because we do.
I. God’s joy over Zion.
We are solemnly warned by ‘profound thinkers’ of letting the shadow of our emotions fall upon God. No doubt there is a real danger there; but there is a worse danger, that of conceiving of a God who has no life and heart; and it is better to hold fast by this-that in Him is that which corresponds to what in us is gladness. We are often told, too, that the Jehovah of the Old Testament is a stern and repellent God, and the religion of the Old Testament is gloomy and servile. But such a misconception is hard to maintain in the face of such words as these. Zephaniah, of whom we know little, and whose words are mainly forecasts of judgments and woes pronounced against Zion that was rebellious and polluted, ends his prophecy with these companion pictures, like a gleam of sunshine which often streams out at the close of a dark winter’s day. To him the judgments which he prophesied were no contradiction of the love and gladness of God. The thought of a glad God might be a very awful thought; such an insight as this prophet had gives a blessed meaning to it. We may think of the joy that belongs to the divine nature as coming from the completeness of His being, which is raised far above all that makes of sorrow. But it is not in Himself alone that He is glad; but it is because He loves. The exercise of love is ever blessedness. His joy is in self-impartation; His delights are in the sons of men: ‘As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.’ His gladness is in His children when they let Him love them, and do not throw back His love on itself. As in man’s physical frame it is pain to have secretions dammed up, so when God’s love is forced back upon itself and prevented from flowing out in blessing, some shadow of suffering cannot but pass across that calm sky. He is glad when His face is mirrored in ours, and the rays from Him are reflected from us.
But there is another wonderfully bold and beautiful thought in this representation of the gladness of God. Note the double form which it assumes: ‘He will rest’-literally, be silent-’in His love; He will joy over thee with singing.’ As to the former, loving hearts on earth know that the deepest love knows no utterance, and can find none. A heart full of love rests as having attained its desire and accomplished its purpose. It keeps a perpetual Sabbath, and is content to be silent.
But side by side with this picture of the repose of God’s joy is set with great poetic insight the precisely opposite image of a love which delights in expression, and rejoices over its object with singing. The combination of the two helps to express the depth and intensity of the one love, which like a song-bird rises with quivering delight and pours out as it rises an ever louder and more joyous note, and then drops, composed and still, to its nest upon the dewy ground.
II. Zion’s joy in God.
It becomes us to see to it that our religion is a religion of joy. Our text is an authoritative command as well as a joyful exhortation, and we do not fairly represent the facts of Christian faith if we do not ‘rejoice in the Lord always.’ In all the sadness and troubles which necessarily accompany us, as they do all men, we ought by the effort of faith to set the Lord always before us that we be not moved. The secret of stable and perpetual joy still lies where Zephaniah found it-in the assurance that the Lord is with us, and in the vision of His love resting upon us, and rejoicing over us with singing. If thus our love clasps His, and His joy finds its way into our hearts, it will remain with us that our ‘joy may be full’; and being guarded by Him whilst still there is fear of stumbling, He will set us at last ‘before the presence of His glory without blemish in exceeding joy.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Sing, &c. Figure of speech Poeonismus. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Zep 3:14-20
PORTRAIT OF THE REDEEMED . . . Zep 3:14-20
The closing verses of Zephaniah are in contrast to the bulk of the book. To this point the judgements have been harsh. The closing paragraph is tender and gentle. But there is no contradiction. As we have seen . . . Gods judgements are redemptive. He does not rejoice in such suffering. He only does what must be done to call His people back to Himself and purge the Gentiles from their sin. Here is the anticipation of the day when such affliction shall be over, when Gods people shall be reconciled to Himself. There is ample reason for such rejoicing.
SING O DAUGHTER OF ZION . . . Zep 3:14
Cities were, and are, frequently referred to as women poetically to express affection. (e.g. Isa 47:1, Psa 45:12). Daughter of Zion and daughter of Israel are synonymous terms. Daughter of Jerusalem also seems interchangeable with these terms. All are freighted with covenant significance.
Zerr: Daughter of Zion (Zep 3:14) is an endearing term tor Jerusalem and her people. She is bidden to sing and rejoice and that is because her people were to be released trom the Babylonian captivity.
THE KING OF ISRAEL IS IN THE MIDST . . . Zep 3:15
An end shall be put to all their trouble and distresses. Though some grievances remain, they shall be only afflictions, not judgements, for sin shall be pardoned. The term cast out here is literally swept out. When they sweep, out their sin by reformation, God will sweep out their enemies by destruction.
Our Lord is called King. of Israel (Joh 1:49). There is no doubt of the Messianic significance of these verses. He is always in the midst of His people. (cf. Mat 28:20) Because He is in our midst we need not fear evil. (cp. Rom 8:31-39). Zephaniah: sees Israel, purged from sin by the fires of judgement, now. ready for Gods presence which she has heretofore rejected.
Zerr: Taken away thy judgments (Zep 3:15) refers to the reversal or the state of servitude that had been imposed upon the nation for its sins. The enemy (Babylon) was overthrown and God’s people were relieved from the oppression.
LET NOT THY HANDS BE SLACK . . . Zep 3:16
With the King, even Jehovah, in their midst, Gods covenant people need not slump in despair. An awareness of His presence is cause for courage and strength even in adversity.
Zerr: Zion was a special spot in Jerusalem (Zep 3:16) that was used as the headquarters for the kings. The return from captivity was to bring JOY again to the place.
A MIGHTY ONE WHO WILL SAVE . . . WILL REJOICE OVER THEE . . . Zep 3:17
God will delight in His people. After all, this is the reason He created man. When the purging of sin is accomplished and His people at last are His, He will have reason to rejoice! God not only loves us . . . He loves to love us. If we love Him as we ought, we will have as our strongest desire His good pleasure, just as He has ours.
Zerr: The success of Zion was to be assured by the presence of the Lord who had never ceased to love His people (Zep 3:17). He is mighty and will enable the natton to express its joy by singing the Lord’s praises.
I WILL GATHER THEM THAT SORROW . . . Zep 3:18
The prophet here promises reprieve to those of Israel who are scattered abroad. Their absence from the sacred feasts is a reproach to Jerusalem. After the purging of their sins, He will bring the faithful into the assembly. In Gods eternal Israel . . . the redeemed . . . there will be no reproach or burden.
Zerr: Solemn assembly (Zep 3:17) pertains to the national gathering in the name of the Lord. And such meetings had heen discontinued during the captivity.
I WILL MAKE THEM A PRAISE AND A NAME . . . Zep 3:19-20
In these closing verses the Messianic light of Zephaniah burns brightest. There has been a gradual turning from the contemporary and the mundane. In some of the verses we have just read it is difficult to know whether the prophet speaks of the circumstances in which he himself lived, of the captivity and return or of the future Messianic deliverance of the covenant people. Here there is no doubt. The enemies of the people have been destroyed, the gathering of the faithful has been accomplished. Jehovah is in their midst. A praise and a name are theirs among all the people of the earth. The people, righteous and blessed by God, are known throughout the earth. Even the people of earths nations praise them. (cp. Act 2:47; Act 5:17, etc.).
Isaiah also spoke of a new name which God would give His own in the Messianic age. (Isa 62:1-2) The fulfillment of this promise is seen at Antioch when the covenant people are called Christian. (Act 11:26) In the intervening ages, before these promises are fulfilled, there would often be cause for sorrow. There would not be the liberty to meet together to keep the public ordinances. During the captivity, the Jews were denied what previously they had neglected. They were reproached and made the objects of derision.
Zerr: Undo all that afflict thee (Zep 3:19) denotes the overthrow of the heathen who had oppressed Israel. Her that halteth refers to the nation of God that had been held back by the chastisement from proceeding in the regular services of Jerusalem. The gist of Zep 3:20 is in the words “when I turn back your captivily.” The exile in Babylon was decreed by the Lord as a punishment upon his people for their sin of idolatry. When that event had accomplished the Lord’s purpose it was decreed and predicted that the nation would return home.
But despite the darkness of judgement, Zephaniah at last sees an end of suffering and a day of universal praise to God and of His people. The faithful will come from distant nations and the remnant will live in the presence and security of Jehovah the King.
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
shout: Ezr 3:11-13, Neh 12:43, Psa 14:7, Psa 47:5-7, Psa 81:1-3, Psa 95:1, Psa 95:2, Psa 100:1, Psa 100:2, Psa 126:2, Psa 126:3, Isa 12:6, Isa 24:14-16, Isa 35:2, Isa 40:9, Isa 42:10-12, Isa 51:11, Isa 54:1, Isa 65:13, Isa 65:14, Isa 65:18, Isa 65:19, Jer 30:19, Jer 31:13, Jer 33:11, Zec 2:10, Zec 2:11, Zec 9:9, Zec 9:10, Zec 9:15-17, Mat 21:9, Luk 2:10-14, Rev 19:1-6
O daughter of Jerusalem: Mic 4:8
Reciprocal: 1Ki 8:66 – joyful Psa 27:6 – joy Psa 35:27 – which Psa 47:1 – shout Psa 92:4 – General Psa 97:8 – Zion Psa 97:12 – Rejoice Psa 98:4 – General Psa 106:5 – rejoice Psa 108:3 – praise Psa 132:9 – shout Psa 138:5 – they shall Son 1:4 – we will be Isa 25:9 – it shall Isa 30:19 – dwell Isa 37:22 – the daughter Isa 40:1 – comfort Isa 51:3 – the Lord Isa 52:9 – Break Isa 65:16 – because Jer 29:11 – thoughts Jer 31:7 – Sing Lam 1:6 – from Eze 37:25 – even they Joe 2:23 – rejoice Joe 3:17 – shall ye Zec 1:13 – with good Zec 8:8 – and they shall dwell Zec 10:7 – their heart Mat 11:3 – Art Mat 21:5 – the daughter Luk 1:47 – God Luk 1:54 – General Act 3:19 – when Act 26:6 – the promise Phi 3:1 – rejoice
Fuente: The Treasury of Scripture Knowledge
Zep 3:14. Daughter of Zion is an endearing term tor Jerusalem and her people. She is bidden to sing and reo joice and that is because her people were to be released trom the Babylonian captivity.
Fuente: Combined Bible Commentary
Zep 3:14-15. Sing, O daughter of Zion At that time, O daughter of Zion, thou shalt break forth into loud and joyful praises to Jehovah, for his goodness toward thee; and thou mayest even now do it, for thou shalt certainly enjoy this prosperous state. The injunction here to Zion, to be thankful and joyful, is trebled, sing, shout, and rejoice, as it is elsewhere in both Testaments; and it is a sin for the people of God not to rejoice, as well as not to repent. Thus, after the promises to take away sin, here follow promises of the taking away of trouble; for when the cause is removed, the effect will cease. What makes a people holy, will make them happy of course. But the precious promises here made to Gods purified people, although in some measure fulfilled to the Jews at their return from captivity, yet, in their full propriety of meaning, belong to the times of the gospel, and have their full accomplishment only in the comforts and joyful hopes of future felicity, which are the portion of the true disciples of the Lord Jesus. The Lord hath taken away thy judgments That is, thy punishments. The prophet speaks of what was future, as though it were already past; of what God certainly would do, as if it were done already. He hath cast out thine enemy Hath taken away the power of hurting thee from those who were before injurious to thee; or, hath removed thine enemies, who were the instruments of his vengeance. The King of Israel, &c., is in the midst of thee He is returned to redeem and save thee, and gives manifest tokens of his presence in thee, and protection over thee. Thou shalt not see evil any more While thy conduct is as becomes my presence with thee, thou shalt neither feel, nor have cause to fear, such evils as thou hast formerly suffered.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. Israel’s and Yahweh’s rejoicing 3:14-17
Zephaniah arranged this psalm of joy over salvation as another chiasm.
"A Zion singing (Zep 3:14 a)
B Israel’s shouts (Zep 3:14 b)
C Jerusalem’s joy (Zep 3:14 c)
D Yahweh’s deliverance (Zep 3:15 a, b)
E Presence of Yahweh the king (Zep 3:15 c)
F No more fear (Zep 3:15 d)
G Jerusalem’s future message (Zep 3:16 a)
F’ No more fear (Zep 3:16 b, c)
E’ Presence of Yahweh the God (Zep 3:17 a)
D’ The mighty deliverer (Zep 3:17 b)
C’ God’s joy (Zep 3:17 c)
B’ Yahweh’s silence (Zep 3:17 d)
A’ Yahweh’s singing (Zep 3:17 e)" [Note: Baker, p. 87.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In view of these wonderful prospects, Zephaniah called the people of Jerusalem and all the Israelites to shout for joy with all their hearts.
"Although the command is aimed at the future Jerusalem, no doubt the message would not be lost on the godly worshipers of Zephaniah’s own day." [Note: Patterson, p. 377.]
The phrase "daughter of" is a way of referring to the citizens of Zion (Jerusalem) as the children of the city. Children born in any city are the children of that city in a metaphorical sense as well as the children of their physical parents in a literal sense. Elsewhere, "daughters of Jerusalem" sometimes refers to the villages surrounding Jerusalem, those little communities that Jerusalem spawned.