Exegetical and Hermeneutical Commentary of Zephaniah 3:18
I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden.
18. The language is very obscure. Perhaps: I will gather (lit. have gathered) those sorrowing far away from the solemn assembly, who are of thee (belong to thee), thou on whom reproach lay heavy. The term “sorrowing” is found Lam 1:4. The sense, those removed away from the solemn assembly, might be supported by 2Sa 20:13. The reference in any case is to the dispersed among the nations, far from the sanctuary and the feasts. The “reproach” is just that arising from the national calamities and humiliation. Isa 54:4, “the reproach of thy widowhood (the time of exile) shalt thou remember no more.”
Fuente: The Cambridge Bible for Schools and Colleges
I will gather them that are sorrowful – for the solemn assembly, in which they were to rejoice Lev 23:40; Deu 12:12, Deu 12:18; Deu 16:11; Deu 27:7 before God and which in their captivity God made to cease. They were of thee Lam 1:4; Lam 2:6, the true Israel who were grieved for the affliction of Joseph; to whom the reproach of it was a burden Amo 6:6 (rather , on whom reproach was laid): for this reproach of Christ is greater riches than the treasures of Egypt, and such shall inherit the blessing, Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you and east out your name as evil, for the Son of Mans sake; rejoice ye in that day, and leap for joy, for, behold your reward is great in heaven Luk 6:22-23.
Fuente: Albert Barnes’ Notes on the Bible
Zep 3:18
I will gather them that are sorrowful.
Comfort to mourners for the loss of solemn assemblies
I. God doth sometimes suffer the solemn assembly to lie under reproach.
1. When does it lie under reproach?
(1) When the presence of God is departed from the public ordinances.
(2) When a reformation has been intended, and cannot be accomplished, but is stayed and hindered.
(3) When the ways of Zion mourn and are unfrequented.
(4) When the members are scattered and driven from one another, that they cannot meet together.
(5) When its state and condition is such as that no man seeks it, or cares for it.
2. Why doth God suffer it to lie under reproach at any time? That He may roll away the reproach. There is a sinful reproach and a penal reproach of the solemn assembly. Sometimes the members are accessary to the reproach. Sometimes they are exceeding barren and unfruitful under the enjoyment of the solemn assembly. Sometimes the members do bear themselves out in their sins upon their enjoyment of the solemn assembly. There is a bearing of ourselves in opposition to false worshippers.
II. How should the members be affected under reproach? There are two sorts of members, false and true. They will not be so affected as to be incapable of the teachings of God. Nor so as to be unthankful for what they have. Nor will they be so affected as if it were barely their own concernment. They look upon this as their great affliction. The saints and people of God will search into their own ways, and turn from the evil of those ways which have had a hand in bringing in this reproach, what is there in this reproach that the saints and people of God should be so much affected by it?
1. There is a darkness upon the greatest organ of light.
2. The name of the Lord is dishonoured.
The whole generation of the righteous are afflicted. The world is scandalised. The devil gets up again. There is a certain presage of a famine of hearing the Word. And God is departed. When the members are sensible of the reproach and carry it as a burthen, the Lord will turn former sorrow into future comforts. He will cause their after comforts to run parallel with their former trouble. (W. Bridge, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. I will gather – sorrowful] This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See Ps 137:1-9: “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. For there they that carried us away captive required of us a song,” &c. This very circumstance may be the reference here.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This promise removes an objection which might be made by dispersed ones: How can we return? I will gather you, saith God.
That are sorrowful for the solemn assembly; mourn in their distance from the solemn worship of God, as David, Psa 42; that are troubled more for want of Gods ordinances than for any thing; which three times every year in great solemnity they celebrated, but now for seventy years had wanted them.
Are of thee; these longing mourners are thy children indeed, Israelites in whom is no guile.
The reproach; the taunts of enemies and triumphs over God and religion, such as Psa 42:3,10.
A burden; heaviest burden, or a sword in their bowels.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. sorrowful for the solemnassemblypining after the solemn assembly which they cannotcelebrate in exile (Lam 1:4;Lam 2:6).
who are of theethatis, of thy true citizens; and whom therefore I will restore.
to whom the reproach of itwas a burdenthat is, to whom thy reproach (“thereproach of My people,” Mic6:16; their ignominious captivity) was a burden. “Of it”is put of thee, as the person is often changed. Those whoshared in the burden of reproach which fell on My people. Compare Isa25:8, “the rebuke of His people shall He take away from offall the earth.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will gather [them that are] sorrowful for the solemn assembly,…. Who are grieved and troubled, because they cannot meet at the time and place of religious worship, or attend the word and ordinances of the Lord; either through distance of place, or infirmity of body; or through the menaces and persecutions of men: and to be prevented the use of the means of grace, upon any account, is a great concern of mind to truly gracious souls: or who are filled with grief and sorrow “for the appointed time” u; for the time of the Jews’ deliverance from their present exile, and return to their own land, which seems to be delayed, and thought long; and so it may seem to some of them in distant parts, after they are converted; and for whose encouragement this is said, that the Lord will in his own due time and way gather such out of all places where they are, into his church, and among his people, to join with them in religious worship, and partake of all the ordinances and privileges of his house; and also gather them into their own land, and comfortably settle them there:
[who] are of thee; belong to the church of Christ; or however have a right to, and meetness for, a place in it; are her true and genuine children, being born again; and which appears by the taste they have for, and their desire after, the word and ordinances:
[to whom] the reproach of it [was] a burden; it being grievous and burdensome to them to hear the enemy reproach them with their exile and dispersion; with their distance from the place of worship, and their want of opportunity of attending to it: this was intolerable, a burden too heavy for them; it was like a sword in their bones, when they were asked, where is your God? and where are the ordinances of divine worship? and when will it ever be that you will attend them? see
Ps 42:1.
u “propter tempus, [sub.] diuturnum exsilii”, Vatablus; “ex tempore statuto [judiciorum poenarumque]”, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
“I gather together those that mourn for the festive meeting; they are of thee; reproach presses upon them. Zep 3:19. Behold, at that time I will treat with all thine oppressors, and will save the limping, and gather together that which is dispersed, and make them a praise and a name in every land of their shame. Zep 3:20. At that time will I bring you and gather you in time; for I will make you a name and a praise among all the nations of the earth, when I turn your captivity before your eyes, saith Jehovah.” The salvation held up in prospect before the remnant of Israel, which has been refined by the judgments and delivered, was at a very remote distance in Zephaniah’s time. The first thing that awaited the nation was the judgment, through which it was to be dispersed among the heathen, according to the testimony of Moses and all the prophets, and to be refined in the furnace of affliction. The ten tribes were already carried away into exile, and Judah was to share the same fate immediately afterwards. In order, therefore, to offer to the pious a firm consolation of hope in the period of suffering that awaited them, and one on which their faith could rest in the midst of tribulation, Zephaniah mentions in conclusion the gathering together of all who pine in misery at a distance from Zion, and who are scattered far and wide, to assure even these of their future participation in the promised salvation. Every clause of Zep 3:18 is difficult. is a niphal participle of , with instead of , as in Lam 1:4, in the sense of to mourn, or be troubled. Moed , the time of the feast, when all Israel gathered together to rejoice before Jehovah, as in Hos 12:10, except that the word is not to be restricted to the feast of tabernacles, but may be understood as relating to all the feasts to which pilgrimages were made. The preposition min is taken by many in the sense of far from; in support of which Hitzig appeals to Lam 1:4. But that passage is rather opposed to the application of the meaning referred to, inasmuch as we have there, in which min denotes the cause. And this causal signification is to be retained here also, if only because of the close connection between and , according to which the dependent word can only denote the object or occasion of the nogah . Those who are troubled for the festal meeting are they who mourn because they cannot participate in the joy of assembling before the face of the Lord, namely, on account of their banishment into foreign lands. Mimmekh hayu , from thee were they, i.e., they have been thine ( min expressing descent or origin, as in Isa 58:12; Ezr 2:59; Psa 68:27; and the whole clause containing the reason for their meeting). The explanation given by Anton and Strauss is unsuitable and forced: “They will be away from thee, namely, separated from thee as mourners.” In the last clause it is a matter of dispute to what the suffix in refers. The explanation of Strauss, that it refers to Zion, is precluded by the fact that Zion is itself addressed, both in what precedes and what follows, and the thought does not require so rapid a change of persons. It is more natural to refer it to , in which case the singular suffix is used collectively as a neuter, like the feminines and ; and the meaning takes this form: a burden upon them, viz., those who mourned for the feasts, was the reproach, sc. of slavery among the heathen (compare Zep 3:19, at the close). Consequently the clause assigns a still further reason for the promise, that they are to be gathered together.
In Zep 3:19, with signifies neither to handle in an evil sense, nor comprimere, conculcare , but to treat or negotiate with a person, as in Eze 23:25 and Eze 17:17, where , according to a later usage of the language, is a preposition, and not a sign of the accusative. The more precise definition of the procedure, or of the kind of negotiation, is evident from the context. The reference is to a punitive procedure, or treating in wrath. as in Ps. 60:14, the heathen nations who had subjugated Israel. What follows is taken almost verbatim from Mic 4:6; and the last clause points back to Deu 26:19, to tell the people that the Lord will assuredly realize the glorification promised to the people of His possession, and make Israel an object of praise to the whole earth. , in all lands, where they have suffered shame. Boshtam is epexegetical of ha’arets , which governs it; this explains the use of the article with the nomen regens (cf. Ewald, 290, d). In order to paint the glory of the future salvation in still more vivid colours before the eyes of the people, the Lord ends by repeating this promise once more, with a slight change in the words. At that time will I lead you. The indefinite might be expounded from the context, by supplying the place to which God will lead them, after such passages as Isa 14:2; Isa 43:5. But it is more natural to think of the phrase, to lead out and in, according to Num 27:17, and to take as an abbreviation of , picturing the pastoral fidelity with which the Lord will guide the redeemed. The following words point to this: compare Isa 40:11, where the gathering of the lambs is added to the feeding of the flock, to give prominence to the faithful care of the shepherds for the weak and helpless. is the infinitive: my gathering you, sc. will take place. The choice of this form is to be traced, as Hitzig supposes, to the endeavour to secure uniformity in the clauses. A fresh reason is then assigned for the promise, by a further allusion to the glorification appointed for the people of God above all the nations of the earth, coupled with the statement that this will take place at the turning of their captivity, i.e., when God shall abolish the misery of His people, and turn it into salvation (“turn the captivity,” as in Zep 2:7), and that “before your eyes;” i.e., not that “ye yourselves shall see the salvation, and not merely your children, when they have closed your eyes” (Hitzig) – for such an antithesis would be foreign to the context – but as equivalent to “quite obviously, so that the turn in events stands out before the eye,” analogous to “ye will see eye to eye” (Isa 52:8; cf. Luk 2:30). This will assuredly take place, for Jehovah has spoken it.
On the fulfilment of this promise, Theodoret observes that “these things were bestowed upon those who came from Babylon, and have been offered to all men since then.” This no doubt indicates certain points of the fulfilment, but the principal fulfilment is generalized too much. For although the promise retains its perfect validity in the case of the Christian church, which is gathered out of both Jews and Gentiles, and will receive its final accomplishment in the completion of the kingdom of heaven founded by Christ on the earth, the allusion to the Gentile Christians falls quite into the background in the picture of salvation in Zep 3:11-20, and the prophet’s eye is simply directed towards Israel, and the salvation reserved for the rescued . But inasmuch as Zephaniah not only announces the judgment upon the whole earth, but also predicts the conversion of the heathen nations to Jehovah the living God (Zep 3:9-10), we must not restrict the description of salvation in Zep 3:11-20 to the people of Israel who were lineally descended from Abraham, and to the remnant of them; but must also regard the Gentiles converted to the living God through Christ as included among them, and must consequently say that the salvation which the Lord will procure through the judgment for the daughter Zion or the remnant of Israel, commenced with the founding of the Christian church by the apostles for Judah and the whole world, and has been gradually unfolded more and more through the spread of the name of the Lord and His worship among all nations, and will be eventually and fully realized at the second coming of Christ, to the last judgment, and to perfect His kingdom in the establishment of the New Jerusalem (Revelation 21 and 22). It is true that both the judgment and the salvation of the remnant of Israel seeking Jehovah and His righteousness commenced even before Christ, with the giving up of Judah, together with all the tribes and kingdoms falling within the horizon of Old Testament prophecy, into the hand of Nebuchadnezzar and the imperial rulers who followed him; but so far as the question of the fulfilment of our prophecy is concerned, these events come into consideration merely as preliminary stages of and preparations for the times of decision, which commenced with Christ not only for the Jews, but for all nations.
Fuente: Keil & Delitzsch Commentary on the Old Testament
He proceeds here with the same subject, but in different words; for except some consolation had been introduced, what the Prophet has hitherto said would have been frigid; for he had promised them joy, he had exhorted the chosen of God to offer praise and thanksgiving; but they were at the same time in a most miserable state. It was hence necessary to add this declaration respecting the exiles being gathered.
But he says at the time. Some read, in respect to time; but this is obscure and strained. Others render it, at the time; but it means strictly from the time; though מ, mem, may sometimes be rendered as a particle of comparison. Interpreters do not seem to me rightly to understand the Prophet’s meaning: for I do not doubt but that he points out here the fixed time of deliverance, as though he had said, I will again gather thine afflicted, and those who have endured thy reproach. When? at the time, ממועד, memuod; that is, at the determined or fixed time: for מועד, muod, is not taken in Hebrew for time simply, but for a predetermined time, as we say in French, Un terme prefix I will then gather thine afflicted, but not soon. Our Prophet then holds the faithful here somewhat in suspense, that they might continue in their watch tower, and patiently wait for God’s help; for we know how great is our haste, and how we run headlong when we hope for anything; but this celerity, according to the old proverb, is often delay to us. Since, then, men are always carried away by a certain heat, or by too much impetuosity, to lay hold on what may happen, the Prophet here lays a restraint, and intimates that God has his own seasons to fulfill what he has promised, that he will not do so soon, nor according to the will of men, but when the suitable time shall come. And this time is that which he has appointed, not what we desire.
He then adds, Who have sustained reproach for her. In this second clause the Prophet no doubt repeats the same thing; but at the same time he points out, not without reason, their condition—that the Jews suffered reproach and contumely at the time of their exile, and that on account of being the Church; that is, because they professed to worship their own God; for on account of his name the Jews were hated by all nations, inasmuch as their religion was different from the superstitions of all heathens. It could not hence be, but that the unbelieving should vex them with many reproaches, when they were carried away into exile, and scattered in all directions. (123)
He had said before, I will gather the afflicted; but he now adds, I will gather those who have sustained reproach. I have stated that some read, A burden upon her is reproach; but no sense can be elicited from such words. The Prophet does here no doubt obviate a temptation which awaited God’s children, who would have to experience in exile what was most grievous to be borne; for they were to be exposed to the taunts and ridicule of all nations. Hence he seasonably heals their grief by saying, that though for a time they would be laughed at by the ungodly, they would yet return to their own country; for the Lord had resolved to gather them. But we must ever remember what I have said—that God would do this in his own time, when he thought it seasonable. It follows—
(123) This verse presents considerable difficulties, and has been variously rendered. The Septuagint and the Targum differ as much from one another, as they do from the Hebrew. None regard the former as at all suitable; but some, as Grotius and Dathius, take the meaning of the latter, though to reconcile it with the Hebrew is difficult. Marckius seems to have given the most probable meaning—
Remotos a festivitate collegi, Ex to sunt, onus super eam opprobrium.
Those driven away from festivity have I gathered, From thee they are — a burden on her is reproach.
The word [ נוגי ], he derives from [ הגה ]. In this case it is literally, “my driven away,” or, “my removed” ones. [ מועד ] is assembling or meeting, as well as a fixed time or season; and the assembling was that on festal days: it may therefore be rendered, “festivals.” “From thee” is “Sion” in verse 16. Instead of “on her,” more than ten copies, as well as the Targum, have “on thee,” [ עליך ]; but an abrupt change of person is of frequent occurrence in the Prophets.
Following the sense of the Targum, we may, perhaps, give the following version—
The grieved for the festivals have I gathered from thee; They were a burden on thee, a reproach.
The paraphrase of the Targum, as given by Dathius, is the following—
Those who among thee have impeded the seasons of thy festivity, I will expel from thee; woe to them who have carried arms against thee, and loaded thee with reproaches.
The “grieved for the festivals” were those who disliked them, who grudged the offerings that were to be made. The words are in the past tense, but future as to what is said; for the Prophets declare things as exhibited to them in a vision.— Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Zep. 3:18.] Those who pined in distance at the time of festivities, shall be gathered together. Of thee] The people are of thy origin and descent (Isa. 58:12; Ezr. 2:59; Psa. 68:27). Reproach] Presses upon them as a burden [cf. Lange].
Zep. 3:19. Undo] Lit. I will deal with all oppressors; heal the limping. Her that halteth] Weakness no barrier to restoration; gather together the dispersed, and will get] Lit. make them a praise and fame in lands where they have been reproached.
Zep. 3:20. Captivity] Lit. captivities of every age and kind shall end. God will lead them, finish the work begun, and, incredible as it may appear, their glorification shall be seen with their own eyes (Luk. 24:41).
HOMILETICS
MOURNING FOR THE SOLEMN ASSEMBLY.Zep. 3:18
The prophet concludes with the promise that all the dispersedall who mourn because they do not share the joy of festal meetings in the templeshall be restored to ancient privileges, and gathered into one fold. We have not to sorrow because deprived of Christian ordinances. Our temples stand, our Sabbaths are not taken away, yet there is reason to mourn for the condition of Zion.
I. Mourn when deprived of personal attendance. Domestic affliction, accidents, and trials may detain from its solemnities. Then the soul is cast down within us. God thus teaches us to value the means more highly, quickens our relish for the provisions of his house, and draws us nearer to himself. When shall I come and appear before God? (Psa. 42:2).
II. Mourn when neglected by others. Many entirely forsake the assembling of themselves together (Heb. 10:25). They do not see the utility and necessity of public worship. Others are kept away by most trifling excuses. In vain are all pretences to religion if the means of grace have no attraction. Resolve with Nehemiah and his friends, We will not forsake the house of our God.
III. Mourn when dishonoured by its attendants. It is dishonoured by a worldly spirit. Many have no serious heart in worship. If familiarity does not breed contempt, says one, it must always tend to reduce veneration. In thy fear will I worship towards thy holy temple.
2. It is dishonoured by inconsistent conduct. The apostasies, backslidings, and disgraceful conduct of professors bring reproach upon the house and the people of God. The enemies blaspheme, the way of truth is evil spoken of, and the Redeemer is wounded in the house of his friends. Gods people bear the reproach, and grieve at the dishonour cast upon solemn assemblies. To them, this is a lamentation, and shall be for a lamentation.
IV. Mourn for its lack of spiritual prosperity. Its members lack fervour and power. They are faithless, unhappily divided, and do not heartily work together. Its agencies are few, and fail in their design. Sinners are not converted to God, and the world is prejudiced against Christianity. When the ways of Zion mourn, the sons of Zion are sorrowful also. God will not forget their distress, but gather them
(1) to feasts on earth, and
(2) to the assembly in heaven. Pray for the peace of Jerusalem; they shall prosper that love thee.
THE WONDERFUL RESTORATION.Zep. 3:19-20
God confirms his promise of restoration by removing all impediments. The prophecy closes with the final reversal of all which in this imperfect state of things seems turned upside down, when those who now mourn shall be comforted, they who now bear reproach and shame shall have glory, and those who now afflict the people of God shall be undone [Pusey].
I. A restoration glorious in its character. It will be a most signal day for Israel. What they could not do for themselves God will do for them.
1. It will be Divinely performed. At that time will I bringI gather youI turn back, &c. God manifests his interest in his people, and the greatest difficulties should not lead us to doubt the certainty of the promise.
2. It will be completely performed. God will bring home all banished ones, and recover all captives. (a) All infirmities within shall be healed. Their weakness and unworthiness only sets forth the freeness and fulness of Divine love. Not for your sakes do I this, saith the Lord (Eze. 36:22). (b) All dangers without shall be removed. The enemies will be repressed and rooted up, judged by God, to prepare for the restoration of Israel (Isa. 66:15-16). Dignity for disgrace, mercy for misery, and honour for insult. In every land where they have been reproached shall they be praised by the foe. They will then be high above all nations which he hath made in praise, and in name, and in honour, &c. (Deu. 26:19; Deu. 30:3).
3. It will be visibly performed. Before your eyes, saith the Lord. However incredible, it shall be quite obvious to the sense. The testimony of the senses shall convince you. Believers will see the end of all their sufferings, realize all their hopes, and soon partake of the fulness of their redemption.
II. A restoration certain in its accomplishment. The promise is repeated to make the assurance greater. One act of God makes way for another. When he begins he will finish his work.
1. Unimpeded by outward enemies. I will undo all that afflict thee. God may be silent, but will not always sit still. He will deal with all according to their deserts.
2. Unimpeded by internal weakness. None can detain them in bondage. All difficulties will be easily surmounted. (a) The weak shall be strengthened. I will save her that halteth. (b) The outcast shall be restored. And gather her that was driven out. (c) The captives shall be recovered. When I turn back your captivity. What a sublime prospect to Gods people! They shall be redeemed from oppression, called together from the utmost ends of the earththe maimed and the halt, the peasant and the priestto be owned, guided, and fixed in their kingdom. Jew and Gentile, Barbarian and Scythian, shall become one fold, become the praise of the earth, and the glory of the universe. At that time, the Christian Church will be a type of the Church of the first-born, which in the great day will be admired and glorified in Christ, and he in them. Then his kingdom will be established and perfected in the new Jerusalem. And the redeemed out of every tribe and tongue and people and nation shall become kings and priests to God.
HOMILETIC HINTS AND SUGGESTIONS
Zep. 3:20. The period of restoration distinctly prominent by pointed reference. The manner also remarkable. I will bring you in. I will lead you like a shepherd going before his flock, and gather you in due season, like the shepherd putting his flock into the fold. For even these weak and helpless ones, who limp, and are burdened, and have been dispersed, are of the flock of the Lord, and will experience the faithful tender care of the Great Shepherd and Bishop of souls. That time is the whole time of the gospel; the one day of salvation, in which all who shall ever be gathered, shall be brought into the New Jerusalem. The words were fulfilled, when at our Lords first coming the remnant of the true Israel, those ordained to eternal life, were brought in. It shall be fulfilled again, when the fulness of the Gentiles shall be come in, and so all Israel shall be saved (Rom. 11:25-26). It shall most perfectly be fulfilled at the end, when there shall be no going out of those once brought in, and those who have gathered others into the Church shall be a name and a praise among all people of the earth [Pusey].
Your captivity, lit. captivities of different ages and countries in Jewish and gospel history. All personal and social captivities will be turned back like a stream. Turn our captivity, O Lord, as the rivers of the south (Psa. 126:5); they will all flow into the Church of Christ. (See Isa. 2:2; Mic. 4:1). All nations shall flow into it [Wordsworth].
ILLUSTRATIONS TO CHAPTER 3
Zep. 3:18-20. So with this scene of quiet pastoral felicity the poem closes; and Zephaniah, whose earlier words seemed to bespeak a veritable son of thunder, proves himself to be a true son of consolation, even as the judgment he was sent to denounce proves to be an act of sovereign and Divine mercy. Harsh and severe in husk, in outward seeming, its heart is made of tenderness. It is like one of those fairy nuts in which, when they could be broken, there were found lustrous gems of price [S. Cox].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(18) The festival of the accomplishment of salvations is represented under the figure of the joyous Feast of Tabernacles, as in Zec. 14:16. None shall be impeded from attending on this joyous occasion, for the oppressors shall be overthrown (Zep. 3:19-20).
To whom the reproach of it was a burden.Or, on whom reproach was a burdeni.e., on whom their exile, and consequent inability to attend at Jerusalem, had brought derision. On the construction, the Hebrew student may consult Hitzig or Kleinert.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zep 3:18-20 do not contain the song of rejoicing sung by Jehovah, but rather a series of promises made by him to the redeemed community. Zep 3:18 is very obscure. The translation of the present Hebrew text is uncertain. R.V. differs but slightly from A.V.: “I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach.” Both translations make the verse a promise of the restoration of the dispersed, who, far from the holy city, are in deep sorrow because they can no longer gather in the temple, and who have suffered reproach (see on Joe 2:17) because of the national calamity that has fallen upon them. The thought suggested by the translation in the margin, “They have been sorrowful for the solemn assembly which I took away from thee, for the lifting up of reproach against her,” is less appropriate. The meaning of the verb translated “sorrow” is uncertain; it occurs in the same construction in 2Sa 20:13, in the sense of “thrust away,” or “remove.” The first clause might be translated, therefore, “I will gather them that are thrust away from the solemn assembly,” which would give acceptable sense. While the translation of the English versions may, perhaps, be had from the present Hebrew text, the latter is very awkward and may have suffered in the course of transmission. The ancient versions differ from it and from one another. LXX. presents a reading which, in part at least, is thought by many to be original. It joins the first two words of Zep 3:18 to Zep 3:17 and reads them “as on a feast day” the whole clause, “he will joy over thee with singing as on a feast day”; then continues, “I will gather thy crushed ones; woe unto him who utters mockery against her.” Zep 3:17 is not improved by the addition; Zep 3:18 gives good sense, but it cannot be affirmed with certainty that it is original. Instead of the pronoun of the third person we should probably read, with margin, “thee.” Marti proposes to read Zep 3:18, “Removed have I ( prophetic perfect) from thee the reproach; taken away have I from thee the shame.” With this he compares Zep 3:11 a (see further on Zep 3:19).
19. At that time When the promise made in Zep 3:18 will be fulfilled.
I will undo all that afflict thee The verb is literally do, sometimes in the sense of “to deal with,” either in a good or in an evil sense; here the latter, so that A.V. is right in rendering “undo.” If the LXX. rendering of Zep 3:18 is correct the first clause of Zep 3:19 is an expansion of 18b; but since “at that time” seems to mark a new beginning, and since the rest of Zep 3:19 and Zep 3:20 speak only of the blessings to be showered upon the remnant, it is not impossible that the first clause of Zep 3:19 also speaks of a blessing intended for the afflicted children of Jehovah. An alteration in the vocalization would change “they that afflict thee” into “thy afflicted ones.” If this change is made, “to deal with” is used in a favorable sense: “At the time when I will deal with all thy afflicted ones.” How he will deal with them is stated in the rest of Zep 3:19 and in Zep 3:20.
Save From oppression, suffering, and disease.
Halteth, driven out See on Mic 4:6 (compare Eze 34:16).
I will get them praise and fame Better, R.V., “I will make them a praise and a name.” The wonderful things Jehovah will do for his people will so impress the nations by whom they have been oppressed that even they will recognize that “Jehovah hath done great things for them” (Psa 126:2); then they will reproach them no more (see on Joe 2:17), but will praise and glorify them (compare Deu 26:19, margin; Isa 62:7; Jer 33:9).
In every land where they have been put to shame R.V., “whose shame hath been in all the earth”; literally, in the whole earth their shame. It is difficult to get from this the translation of A.V. or even of R.V. LXX. differs from the Hebrew but does not relieve the difficulty. The omission of “their shame” would simplify matters “I will make them a praise and a fame in the whole earth” (compare Zep 3:20). Some omit the pronoun after “make” (in Hebrew one letter) and take “their shame” as the object of the verb, “I will make (or, turn) into praise and fame in all the earth their shame.”
Zep 3:20 expresses essentially the same thought as Zep 3:19.
Will I bring you again R.V., more literally, “bring you in,” for which LXX. reads “will do good,” which may be original.
Even in the time that I gather you R.V. co-ordinates this clause with the preceding, “and at that time will I gather you.” Both translations are based on an emended text. The present Hebrew text cannot be correct; the only question is whether A.V. or R.V. has made the proper correction probably A.V. Combining the emendation of A.V. with the reading of LXX., 20a may be read, “At that time I will do good to you, even at the time when I shall gather you together.” I will do good is explained by, “For I will make you a name and a praise among all people (R.V., “all the peoples”) of the earth” (see on Zep 3:19), and when I shall gather you together by “when I turn back (R.V., “bring back”) your captivity” (see on Zep 2:7, and references there).
Before your eyes Within your own lifetime.
Saith Jehovah A seal upon the promises. Since they are uttered by Jehovah, they will surely be fulfilled.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zep 3:18 I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden.
Ver. 18. I will gather them that are sorrowful for the solemn assembly ] Which now they cannot celebrate, as being in captivity; and are therefore in great heaviness; as was David, Psa 42:2-3 ; Psa 42:5 . Nothing goes nearer to a good heart than to be debarred the benefit of God’s holy ordinances, than to hear the sabbaths mocked at by the enemies, as these good souls did, Lam 2:7 , and to be asked, as David was, “Where is now thy God,” Psa 42:3 . All outward comforts in this case are mere Ichabods. When the ark was taken Eli could live no longer; that word struck him down backward, and killed him in the fall. No sword of a Philistine could have slain him more painfully; neither is it easy to say whether his neck or heart were first broken.
Who are of thee
To whom the reproach of it was a burden
a One of the larger and more ornamental beads placed between the decades of ‘aves’ in a rosary. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
sorrowful for. Supply the Ellipsis = “sorrowful for [the cessation of]”.
solemn assembly = appointed season.
a burden. Some codices, with one early printed edition (Rabbinic, margin), Aramaean, and Syriac, read “aburden on thee”.
Fuente: Companion Bible Notes, Appendices and Graphics
gather: Zep 3:20, Jer 23:3, Jer 31:8, Jer 31:9, Eze 34:13, Eze 36:24, Hos 1:11, Rom 11:25, Rom 11:26
sorrowful: Psa 42:2-4, Psa 43:3, Psa 63:1, Psa 63:2, Psa 84:1, Psa 84:2, Psa 137:3-6, Lam 1:4, Lam 1:7, Lam 2:6, Lam 2:7, Hos 9:5
the reproach of it was a burden: Heb. the burden upon it was reproach.
Reciprocal: Neh 1:4 – I sat down Isa 56:8 – which
Fuente: The Treasury of Scripture Knowledge
Zep 3:18. Solemn assembly pertaIns to the national gathering in the name of the Lord. And such meetings had heen discontinued during the captivity.
Fuente: Combined Bible Commentary
Zep 3:18-20. I will gather them that are sorrowful for the solemn assembly I will collect together those Israelites who are dispersed in their several captivities, both that of Babylon, and those of following times; who mourn for the loss of the public ordinances, and are grieved at the reproaches wherewith their enemies upbraid them, as if they were utterly forsaken of God. Behold Mark well; at that time I will undo all that afflict thee I will break the power, and dissolve the kingdom of thy enemies and oppressors, particularly of the Babylonians. And I will save her that halteth Who is in trouble, and ready to fall; and gather her that was driven out Into remote countries. And I will get them praise, &c., where they have been put to shame I will cause them to have fame, even in those places where they have been scoffed at and held in contempt. I will make you a name, &c., when I turn back your captivity When I cause you to return out of captivity, I will make your name great, and ye shall be the subject of mens praise among all the nations around. So the Christian Church was, when it was made to flourish in the world, for there is that truth and grace, that piety and virtue 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 and through him, before angels and men. Then will Gods Israel be a name and a praise to all eternity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:18 I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of {o} it [was] a burden.
(o) That is, those that were held in hatred and reviled for the Church, and because of their religion.
Fuente: Geneva Bible Notes
3. Israel’s regathering 3:18-20
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In the past, Jews who lived far from Jerusalem were very sad because they could not travel to Jerusalem to observe Israel’s annual feasts. They suffered a certain criticism from their fellow Jews for living far away from Jerusalem. But in this time of blessing (the Millennium) the Lord will enable them to come to Jerusalem to celebrate the feasts. The feasts of Israel during the Millennium will be somewhat different from those that the Old Covenant specified, but there will be annual feasts in Jerusalem in the Millennium (cf. Eze 45:9 to Eze 46:24).
"Why would the Lord restore religious practices that have now been fulfilled? Possibly as a means of teaching Israel the meaning of the doctrine of salvation through Jesus Christ." [Note: Wiersbe, p. 432.]