{"id":22839,"date":"2022-09-24T09:43:39","date_gmt":"2022-09-24T14:43:39","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-zephaniah-38\/"},"modified":"2022-09-24T09:43:39","modified_gmt":"2022-09-24T14:43:39","slug":"exegetical-and-hermeneutical-commentary-of-zephaniah-38","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-zephaniah-38\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Zephaniah 3:8"},"content":{"rendered":"

Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. <\/i><\/b><\/h3>\n

8<\/strong>. Therefore wait ye upon me<\/em> ] As R.V. for<\/strong> me, the words being further explained in the clause: for the day that I rise up<\/em>, &c. The expression wait for me<\/em> is not ironical (Hitz.), though it might be used in a threatening sense, like Amo 4:12<\/span>, “prepare to meet thy God, O Israel.” Most probably, however, though the verse contains anew the announcement of the coming universal judgment (ch. Zep 1:2<\/span> ff.), the promise of Zep 3:9-13<\/span> is already in the prophet’s mind. The judgment is not the last act of the drama; behind the storm of universal judgment rises clear the day of universal salvation. The exhortation to wait for Jehovah is parallel to ch. Zep 2:1-3<\/span>.<\/p>\n

Until the day that I rise up to the prey<\/em> ] for<\/strong> the day, continuing for me<\/em>. If this meaning be accepted, the impending judgment of God is expressed figuratively as a hostile attack by Him, and the question what is meant by the “prey” must not be asked: the “prey” is merely part of the metaphor. Both Sept. and Syr., however, interpreted, “rise up for a witness” (reading le‘d<\/em> for Heb. le‘ad<\/em>), and this sense is followed by many commentators. Comp. Mic 1:2<\/span>, “let the Lord God be witness against you;” Psa 50:7<\/span>; Mal 3:5<\/span>. On the expression “rise up” in reference to a witness cf. Psa 27:12<\/span>; Psa 35:11<\/span>; Deu 19:15<\/span>; Job 16:8<\/span>.<\/p>\n

to gather the nations<\/em> ] It is not implied that the nations shall be gathered to Jerusalem to be judged, as in later writings, e.g. Joe 3:2<\/span>; Isa 66:18<\/span>; Zec 14:2<\/span>; Zec 14:12<\/span> ff.; the “gathering” merely expresses the idea that they shall be universally and simultaneously judged. The judgment is one embracing the whole earth, as ch. Zep 1:18<\/span>, and falls on Israel as well as on the nations.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Therefore wait ye upon – <\/B>(for) Me God so willeth not to punish, but that all should lay hold of His mercy, that He doth not here even name punishment. Judah had slighted His mercies; He was ready to forgive all they had sinned, if they would now receive instruction; they in return set themselves to corrupt all their doings. They had wholly forsaken Him. Therefore – we should have expected, as elsewhere, Therefore I will visit all your iniquities upon you. But not so. The chastisement is all veiled; the prophet points only to the mercy beyond. Therefore wait ye for Me. All the interval of chastisement is summed up in these words; that is, since neither My mercies toward you, nor My chastisement of others, lead you to obey Me, therefore the time shall be, when My Providence shall not seem to be over you, nor My presence among you (see Hos 3:3-5<\/span>); but then, wait ye for Me earnestly, intensely, perseveringly, until the day, that I rise up to the prey. The day is probably in the first instance, the deliverance from Babylon. But the words seem to be purposely enlarged, that they may embrace other judgments of God also.<\/P>

For the words to gather the nations, assemble the kingdoms, describe some array of nations against God and His people; gathering themselves for their own end at that time, but, in His purpose, gathering themselves for their own destruction, rather than the mere tranquil reunion of those of different nations in the city of Babylon, when the Medes and Persians came against them. Nor again are they altogether fulfilled in the destruction of Jerusalem, or any other event until now. For although then a vast number of the dispersed Jews were collected together, and were at that time broken off Rom 11:20<\/span> and out of covenant with God, they could hardly be called nations, (which are here and before Zeph. 5:6 spoken of in contrast with Judah), much less kingdoms. In its fullest sense the prophecy seems to belong to the same events in the last struggle of Anti-Christ, as at the close of Joel Joe 3:2<\/span>, Joe 3:9-16<\/span> and Zechariah Zech. 14<\/span>.<\/P>

With this agrees the largeness of the destruction; to pour out upon them, in full measure, emptying out so as to overwhelm them, Mine indignation, even all My fierce anger, for all the earth shall be devoured with the fire of My jealousy (see Psa 69:24<\/span>; Psa 79:6<\/span>; Jer 6:11<\/span>; Jer 10:25<\/span>; Jer 14:16<\/span>; Eze 21:31<\/span>; Rev 16:1<\/span>). The outpouring of all Gods wrath, the devouring of the whole earth, in the fullest sense of the words, belongs to the end of the world, when He shall say to the wicked, Depart from Me, ye cursed, into everlasting fire. In lesser degrees, and less fully, the substance of the prophecy has again and again been fulfilled to the Jewish Church before Christ, at Babylon and under the Maccabees; and to the Christian, as when the Muslims hemmed in Christendom on all sides, and the waves of their conquests on the east and west threatened to meet, overwhelming Christendom. The Church, having sinned, had to wait for a while for God who by His Providence withdrew Himself, yet at last delivered it.<\/P>

And since the whole history of the Church lies wrapt up in the Person of the Redeemer, the day that I rise up to the prey, is especially the Day in which the foundation of His Church was laid, or that in which it shall be completed; the Day whereon He rose again, as the first-fruits, or that Day in which He shall stand again on the earth , to judge it; so coming even as He went up into heaven Act 1:11<\/span>. Then, the prey must be, what God vouch-safes to account as His gain, the prey which is taken from the mighty Isa 49:24-25<\/span>, and the lawful captivity, the prey of the terrible one, which shall be delivered; even that spoil which the Father bestowed on Him Who made His soul an offering for sin Isa 53:10<\/span>, Isa 53:12<\/span>, the goods of the strong man Mat 12:29<\/span> whom He bound, and spoiled us, His lawful goods and captives, since we had sold (Rom 7:14<\/span>, coll; Isa 50:1<\/span>; Isa 52:3<\/span>) ourselves under sin to him. Cyril: Christ lived again having spoiled hell, because it was not possible (as it is written) that He, being by nature Life, should be holden of death Act 2:24<\/span>.<\/P>

Here, where spoken of with relation to the Church, the jealousy of Almighty God is that love for His people (see the note at Nah 1:2<\/span>), which will not endure their ill-treatment by those who (as all anti-Christian power does) make themselves His rivals in the government of the world.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Zep 3:8-10<\/span><\/p>\n

Therefore wait ye upon Me, saith the Lord, until the day that I rise up to the prey.<\/em><\/p>\n<\/p>\n

The encouraging aspects of Gods judgments<\/strong><\/p>\n

In <\/em>this latter portion of his prophecy, in language pathetic, awe-inspiring, and sublime, Zephaniah foretells the restitution of all things, when all the ends of the earth shall remember themselves, and turn unto the Lord.<\/p>\n


I. <\/strong>the beneficent end which the Almighty has in view in sending the judgments referred to.<\/p>\n

1. <\/strong>The conversion of the heathen.<\/p>\n

2. <\/strong>The bringing back of the dispersed of Judah, by the Gentiles.<\/p>\n


II. <\/strong>The great effects which will follow the conversion and restoration as here predicted.<\/p>\n

1. <\/strong>God will turn to the nations a pure language (Hebrews, a pure lip ). And<\/p>\n

2. <\/strong>The nations of the world shall all call upon the name of the Lord, and serve Him with one consent (Hebrews, with one shoulder).<\/p>\n


III. <\/strong>The lessons to be drawn from the declared purpose of almighty God. These are–<\/p>\n

1. <\/strong>Patience under the judgments of God.<\/p>\n

2. <\/strong>Faith in the promises of God.<\/p>\n

3. <\/strong>Encouragement from the partial fulfilment of the different judgments and promises of God. (C. Appleyard, B. A.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 8. Wait ye upon me<\/B><\/I>] Expect the fulfilment of all my promises and threatenings: I am God, and change not.<\/P>

<\/P>

For all the earth<\/B><\/I>] All the land of Judah.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Therefore, <\/B>since you will not be amended by all, sines you grow worse and worse, wait ye upon me; ye refractory and incorrigible Jews, rulers, and people, attend my resolution, for I am resolved what I will do, and have set a day for it. <\/P>

Until the day that I rise up to the prey; <\/B>until I, as an enemy, rise up to destroy first, and next to take the spoil: you by your sins continue to be mine enemies, and I will by my judgments, by the Chaldeans, who shall rise up against you, and destroy and spoil you, show myself in arms against you, as all enemy to you. <\/P>

My determination<\/B> my fixed purpose, that which I have unalterably resolved upon. <\/P>

The nations; <\/B>all that are subjects to the Chaldean monarchy. <\/P>

The kingdoms, <\/B>which are confederate with or tributary to the Chaldeans: these thus gathered, listed, and marshalled in a mighty army, <\/P>

to pour upon them mine indignation; <\/B>upon the obstinate, incorrigible, and impious Jews first; (afterwards I will punish Babylon;) <\/P>

even all my fierce anger, <\/B>which by their sins they have kindled against themselves. <\/P>

All the earth, <\/B>the whole land of Judea and her cities, shall be devoured, consumed as if burnt up, <\/P>

with the fire of my jealousy; <\/B>that jealousy wherewith God is jealous for his own glory, for his ordinances and statutes, which Jewish people, princes, and their prophets and their priests had notoriously violated. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

8. wait ye upon me<\/B>HereJehovah turns to the pious Jews. Amidst all these judgments on theJewish nation, look forward to the glorious time of restoration to beushered in by God’s precious outpouring of wrath on all nations, Isa30:18-33<\/span>; where the same phrase, “blessed are all they thatwait for<\/I> Him,” is used as to the same great event. CALVINerroneously makes this verse an address to the ungodly; and soMAURER, “Ye shall nothave to wait for Me in vain”; I will presently come armed withindignation: I will no longer contend with you by My prophets. <\/P>

until the day<\/B>that is,waiting for the day (Hab 2:3<\/span>). <\/P>

rise up to the prey<\/B>likea savage beast rising from his lair, greedy for the prey (compare Mt24:28<\/span>). Or rather, as a warrior leading Israel to certainvictory,<\/I> which is expressed by “the prey,” or booty,<\/I>which is the reward of victory. The Septuagint<\/I> and Syriac<\/I>versions read the Hebrew,<\/I> “I rise up as a witness<\/I>“(compare Job 16:8<\/span>; Mal 3:5<\/span>).Jehovah being in this view witness,<\/I> accuser, and judge.English Version<\/I> is better (compare Isa33:23<\/span>). <\/P>

gather the nations<\/B>againstJerusalem (Zec 14:2<\/span>), to pourout His indignation upon them there (Joe 3:2<\/span>;Zec 12:2<\/span>; Zec 12:3<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Therefore wait ye upon me, saith the Lord<\/strong>,…. Or “nevertheless” f: this is said to the disciples and followers of Christ among the Jews; for there were some few that did fear the Lord, and received his doctrine, and submitted to his ordinances, and walked in his ways; and these are encouraged to wait upon the Lord; upon the Word of the Lord, as the Targum; or for him, and to expect that he would appear, and work salvation and deliverance for them, when distress should come upon the unbelieving Jews:<\/p>\n

until the day that I rise up to the prey<\/strong>: until the day that he rose from the dead, quickly after which he ascended to heaven, leading captivity captive; Satan, and his principalities and powers, which he made a prey and spoil of upon the cross: or, till I rise “up for a testimony”, or witness g; of his being the true Messiah; for his resurrection from the dead was the signal he gave as a testimony of it,<\/p>\n

Mt 12:39<\/span>. Some render it, “till I rise up to perpetuity”: or, “for ever” h; for, when Christ rose from the dead, he rose to an immortal life, never to die more; and ever live he does to make intercession for his people, to secure their happiness for them, and to preserve them unto it; and therefore they have great encouragement to wait upon him, and for him:<\/p>\n

for my determination [is] to gather the nations, that I may assemble the kingdoms<\/strong>; not the Chaldeans or Babylonians, as some; nor the armies of Gog and Magog, as Kimchi; but the Romans under Titus Vespasian, with whom were people of many nations, who came against Jerusalem, according to the decree, will, and appointment of God:<\/p>\n

to pour upon them mine indignation, [even] all my fierce anger<\/strong>; not upon the nations and kingdoms assembled; but by them upon the inhabitants of Jerusalem and Judea, against whom they would be gathered; who had corrupted their doings, and provoked the Lord to stir up and pour out all his wrath upon them, in utterly destroying their nation, city, and temple: and the apostle, speaking of the same thing, at least of the beginning of it, calls it “wrath upon them to the uttermost”: and which answers to the expressions of the Lord’s indignation, and all his fierce anger, here used, 1Th 2:16<\/span>:<\/p>\n

for all the earth shall be devoured with the fire of my jealousy<\/strong>; not the whole world, and the several nations of it; but the whole land of Judea, and its inhabitants. The same phrase is used of the destruction of it by the Babylonians, Zep 1:18<\/span> and which shows, that not that destruction, but the destruction by the Romans, is here meant; or otherwise a tautology is here committed; but the following words show clearly that this respects, not the former, but the latter destruction of Jerusalem; since a pure language was not given to the nations or Gentiles after the destruction of Jerusalem by the Babylonians; but has been since it was destroyed by the Romans; and which was in a few years after Christ’s resurrection from the dead, predicted in the beginning of this verse; by which may be observed the connection of things in this prophecy.<\/p>\n

f , as in Hos. ii. 14. See Noldius. g , Sept. h “In futurum”, V. L. “in perpetuum”, some in Calvin; so Abendana; “in perpetuitatem”, Cocceius.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Judgment and Mercy; Promises of Mercy.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 612.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      8 Therefore wait ye upon me, saith the LORD<\/B>, until the day that I rise up to the prey: for my determination is<\/I> to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even<\/I> all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.   9 For then will I turn to the people a pure language, that they may all call upon the name of the LORD<\/B>, to serve him with one consent.   10 From beyond the rivers of Ethiopia my suppliants, even<\/I> the daughter of my dispersed, shall bring mine offering.   11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.   12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD<\/B>.   13 The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them<\/I> afraid.<\/P>

      Things looked very bad with Jerusalem in the foregoing verses<\/span>; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver;<\/I> since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man’s badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. “Since the law,<\/I> it seems, will make nothing perfect,<\/I> the bringing in of a better hope shall.<\/I> Let those that lament the corruptions of the church wait upon God,<\/I> till he send his Son into the world, to save his people from their sins,<\/I> till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles.” And there were those who, according to this direction and encouragement, waited for redemption,<\/I> for this redemption in Jerusalem; and long-looked-for came at last, Luke ii. 38<\/span>. For judgment<\/I> Christ will come into this world,<\/I> John ix. 39<\/I><\/span>.<\/P>

      I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God’s people, in the Old-Testament times, was a type, and would be a happy presage. He will rise up to the prey,<\/I> to lead captivity captive<\/I> (Ps. lxvii. 18<\/span>), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed;<\/I> he will break them with a rod of iron<\/I> (Psa 2:5<\/span>; Psa 2:9<\/span>; Psa 11:5<\/span>; Psa 11:6<\/span>); his determination is to gather the nations<\/I> and to assemble the kingdoms.<\/I> By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation,<\/I> for he that believes not is condemned already.<\/I> At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity<\/I> (Luke xxi. 25<\/span>), great tribulation,<\/I> such as never was, nor ever shall be,<\/I> Matt. xxiv. 21<\/I><\/span>. Then God pours upon the nations his indignation, even all his fierce anger,<\/I> for their indignation and fierce anger against the Messiah and his kingdom, Psa 2:1<\/span>; Psa 2:2<\/span>. Then all the earth shall be devoured with the fire of his jealousy;<\/I> both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly,<\/I> and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things,<\/I> after God has set up the kingdom of heaven<\/I> among men, shall be destruction<\/I> (Phil. iii. 19<\/span>); they shall be devoured with the fire of God’s jealousy.<\/I><\/P>

      II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God’s method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation<\/I> in which we live, Heb. ix. 10<\/span>.<\/P>

      1. It is promised that there shall be a reformation in men’s discourse, which had been generally corrupt, but should now be with grace seasoned with salt (v.<\/I><\/span> 9<\/span>): “Then will I turn to the people a pure language;<\/I> I will turn the people to such a language from that evil communication<\/I> which has almost ruined all good manners<\/I> among them.” Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod (Neh. xiii. 24<\/span>), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language<\/I> (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words.<\/I> Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips.<\/I><\/P>

      2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord.<\/I> Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language.<\/I> We are utterly unfit to take God’s name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter<\/I> come out of the same fountain?<\/I> James iii. 9-12<\/I><\/span>. It is likewise promised that their language being thus purified they shall serve God with one consent,<\/I> with one shoulder<\/I> (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable.<\/I><\/P>

      3. That those that were driven from God shall return to him and be accepted of him (v.<\/I><\/span> 10<\/span>): From beyond the rivers of Ethiopia,<\/I> that is, from Egypt (so described, Isa. xviii. 1<\/span>) or from some other very remote country–my suppliants, even the daughter of my dispersed, shall bring my offering.<\/I> Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father’s house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed,<\/I> that is afar off,<\/I> will be found among those whom the Lord our God shall call;<\/I> and, though they are dispersed, he will own them for his; his calling them my dispersed<\/I> puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants.<\/I> Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge<\/I> (Job ix. 15<\/span>); and wherever they are, though beyond the rivers of Ethiopia,<\/I> a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering,<\/I> shall bring themselves as spiritual sacrifices to God (Rom. xii. 1<\/span>); the conversion of the Gentiles is called the offering up of the Gentiles<\/I> (Rom. xv. 16<\/span>); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.<\/P>

      4. That sin and sinners shall be purged out from among them, v.<\/I><\/span> 11<\/span>. God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings.<\/I> They shall be ashamed as penitents, and shall continue to be so (see Ezek. xvi. 63<\/span>), but they shall not be ashamed as sinners that return to folly again. “Thou shalt not be ashamed,<\/I> that is, thou shalt no more do a shameful thing, as thou hast done.” The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner’s own conscience, that being purified,<\/I> and pacified,<\/I> and cleansed from dead works.<\/I> When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: “I will take away out of the midst of thee,<\/I> not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride,<\/I> in the holy city, the holy house.” These were indeed Israel’s glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord<\/I> (Jer. vii. 4<\/span>); they were haughty because of the holy mountain,<\/I> were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men’s pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away.<\/P>

      5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him (v.<\/I><\/span> 12<\/span>): I will leave in the midst of thee an afflicted and poor people.<\/I> When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen,<\/I> a type and figure of God’s distinguished remnant, whom he sets apart for himself. They are afflicted<\/I> and poor,<\/I> low in the world; such God has chosen,<\/I> James ii. 5<\/I><\/span>. The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God’s leaving, for it is a remnant according to the election of grace. I have reserved them to myself,<\/I> says God (Rom 11:4<\/span>; Rom 11:5<\/span>), and they shall trust in the name of the Lord.<\/I> Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1 Tim. v. 5<\/span>.<\/P>

      6. That this select remnant shall be blessed with purity and peace, v.<\/I><\/span> 13<\/span>. (1.) They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies.<\/I> Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth,<\/I> not in the mouth of any of them; not the least equivocation shall come from them. (2.) They shall be blessed with peace. They shall, as the sheep of God’s pasture, feed<\/I> and lie down, and none shall make them afraid.<\/I> They shall not be fearful themselves, nor shall any about them be frightful to them. Note, Those that are careful not to do iniquity need not be afraid of any calamity, for it cannot hurt them, and therefore should not terrify them.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Verses 8-13:<\/p>\n

Judgment Of The Nations<\/strong><\/p>\n

Verse 8 recounts <\/strong>God’s call to Judah to wait upon Him until the day that He shall rise up to prey (to judge the nations) for He announces a fixed determination to gather or assemble all nations (races) and all kingdoms (organized civil governments) before Him, to pour out all His fiery indignation and fierce anger, Isa 30:18-33<\/span>; Hab 2:3<\/span>. For their impenitent, obstinate rebellion against His word and ways, He announces that all the earth shall be devoured with the fire of His jealousy. He shall sift and convert all people who are penitent from all nations and destroy the impenitent wicked at the hour as described Joe 3:2<\/span>; Zec 12:1-9<\/span>; Rev 16:14<\/span>; Rev 19:11-21<\/span>; 2Th 1:7-9<\/span>.<\/p>\n

Verse 9 pledges <\/strong>that God will then, at that time, give to the converted Gentiles a pure language of devotion, springing from a new heart. In order that they might all, redeemed Jew and Gentile, be in one accord, harmony, or unanimity, Jer 32:39<\/span>; This is prefigured by two bearers of the grapes of Eschol, Num 23:23<\/span>; Mat 11:30<\/span>; Act 15:28<\/span>; Eph 4:1-5<\/span>.<\/p>\n

Verse 10 declares <\/strong>that in that day His dispersed, chosen people of Israel, shall come to, and be presented to, God by the redeemed from among the Gentiles, those of His church, whom He called from among the Gentiles for His name’s sake, called the church, custodian of His message of redemption and acceptable worship and praise in this and all succeeding ages, Isa 66:20<\/span>; Joh 15:27<\/span>; Act 10:37<\/span>; Act 15:13-17<\/span>; Eph 3:21<\/span>. In this Golden millennial era, the twelve apostles of the church, called from among the Gentiles, shall sit on twelve thrones, judging the twelve tribes of Israel, Luk 22:28-30<\/span>.<\/p>\n

Verse 11 pledges <\/strong>to Judah and Israel that in that day of His judgment of the nations they shall not be ashamed, or be caused to be humiliated any more before Him, because of their past transgressions. All cause for shame shall be removed when they are sanctified and restored to His favor, Isa 66:2<\/span>; Isa 66:10<\/span>. Haughty, proud, princes and priests will no more be among them to exult in false pride, as they once did, Jer 7:4<\/span>; Mic 3:11<\/span>; Mat 3:9<\/span>; Because of His Holy name and government.<\/p>\n

Verse 12 announces <\/strong>that the Lord will also leave in the midst of regathered penitent Israel a lowly, humble, afflicted and poor people. And they will trust in the name of the Lord, or be subject to do His will, humbly, Psa 2:12<\/span>; Pro 3:3-5<\/span>. Trust exists only when selfish boasting is abandoned, Zec 11:11<\/span>.<\/p>\n

Verse 13 describes <\/strong>this remnant of restored Israel as a people who will do no iniquity (lawless deed) or speak lies to deceive, Hag 1:14<\/span>; Isa 1:9<\/span>; Rom 11:5<\/span>. Nor shall a deceitful tongue or testimony longer be found in the mouth of any. For they shall be (exist as) an holy nation, sanctified, to the Lord, Exo 19:6<\/span>; They shall then feed in peace, undisturbed, with no unjust rulers or foreign foes to disturb them, Rev 14:4-5<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable. <\/p>\n

Look for me, he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you— Look for me: I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you. <\/p>\n

Look then for me, until I shall rise —for what purpose? to the prey. Some render the word לעד, laod, forever; but the Prophet means, that God was so offended with the contumacy of the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them—I shall come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said—I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very different from what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast. <\/p>\n

He afterwards adds— For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb אסף, asaph; it is the same in Hebrew as the French trousser. It is then my purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1Pe 4:17<\/span>; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. (113) He afterwards adds— <\/p>\n

(113) This verse is considered by Newcome and Henderson to be addressed to the godly, to encourage them at the approaching calamities, while Piscator, Grotius, Marckius, and Dathius, agree with Calvin that it is an awful warning to the wicked Jews, spoken of in the preceding verse. Differing somewhat from Calvin, they regard the “nations” and “kingdoms” to be the Babylonians, who were composed of various nations and kingdoms, and “upon them” to be the Jews, and “the whole land” to be that of Judea. This view, no doubt, is the most consistent with the context. The objection made by Henderson, that the words expect, or wait for me, are ever used in a good sense, seems to have no force, for these words by themselves can mean neither what is good nor what is bad, the whole depends on the context. The verb [ חכה ] simply means to tarry, to wait —μενειν. The word “therefore” seems to connect this with the preceding verse, and there is nothing in the foregoing part of the chapter that alludes to the godly. Besides, the words which follow “wait for me” explain them, as will be seen by the following literal rendering of the whole verse— <\/p>\n

8. Therefore wait for me, saith Jehovah, For the day of my rising to the prey! For my purpose is to gather nations, To assemble kingdoms, In order to pour on them my indignation, All the heat of my anger; For by the fire of my jealousy Shall be consumed the whole land. <\/p>\n

The “fire of God’s jealousy” sufficiently proves that what is meant is the land of Judea. (See chapter 1:18.)— Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES.] <\/strong><\/p>\n

Zep. 3:8<\/span><\/strong>. Wait<\/strong>] The prophecy returns to its starting-point in Zep. 3:2-3<\/span>, to bring it to a close [Keil<\/em>], Prey<\/strong>] (cf. Gen. 49:27<\/span>; Isa. 33:23<\/span>). Determination<\/strong>] is fixed, or my right or justice to do this (Zep. 3:5<\/span>). My justice, i.e.<\/em> the justice which I shall bring to the light, consists in the fact that I pour my fury upon all nations, to exterminate the wicked by judgments, and to convert the penitent to myself, and prepare myself worshippers out of all nations [Keil<\/em>]. Gather<\/strong>] To sift and convert them by judgments. <\/p>\n

HOMILETICS<\/em><\/p>\n

THE WAITING ATTITUDE OF GODS PEOPLE IN TIMES OF TROUBLE.Zep. 3:8<\/span><\/em><\/p>\n

The prophecy now returns to its starting-point. The faithful are called upon to wait upon God, as formerly they were exhorted to repentance (ch. Zep. 2:3<\/span>). Judgments had thundered forth in terror, the impenitent were to be swept away, and the fire of Divine wrath to consume the whole earth. But after the storm comes a calm. Consolation is given in calamity. The judgments upon the enemies will issue in the salvation of the sons of Israel, the purification of the earth, and the glory of the Lord. Good, not evil, will spring out of present trials. Therefore wait<\/em> a little longer, the day will surely come. Gods people must hope in him.<\/p>\n

I. The basis of hope<\/strong>. Wait ye upon me, saith the Lord. Salvation could not come from the people, even of favoured Israel, who had corrupted themselves. Princes plundered, and judges bribed, to get wealth; prophets deceived, and priests consecrated themselves to idols. There was no hope in the government nor in the priesthood. All were silent and all were guilty. Law makes nothing perfect, Christ alone brings in a better hope. <\/p>\n

II. The discouragements of hope<\/strong>. Sad must have been the heart of Gods people under their oppression. Many things would tend to weaken their faith in God. <\/p>\n

1. Inward decay<\/em>. Leaders became unfaithful. When those upon whom we depend for help, and who should be examples of virtue, become faithless, we doubt all men and call them liars (Psa. 116:11<\/span>). <\/p>\n

2. Foreign invasion<\/em>. The enemies came, like wave after wave, and swept the land. The innocent suffered with the guilty, and none escaped. <\/p>\n

3. Long delay of help<\/em>. How can God be holy<\/em>, when vice unfolds itself and pollutes the whole nation? How can God be kind<\/em>, when the righteous are overwhelmed with the wicked? Where is Gods providence<\/em> in punishing the evil and rewarding the good? Disappointment and dejection seize the mind, and we forget to wait upon God. It is not the intenseness, but the length of trials, which test our patience. The patience of hope, says one, will end in the full assurance of hope<\/p>\n

Our lives, discolourd with our present woes,
May still grow white, and smile with happier hours [Addison<\/em>].<\/p>\n

III. The rewards of hope<\/strong>. Wait for me, the day is at hand; I will seize my prey, and accomplish my purpose (Zep. 3:9-20<\/span>). <\/p>\n

1. The enemy would be subdued<\/em>. Gathered together for cruel ends, God would snatch the prey out of their mouth, and crush their opposition. <\/p>\n

2. They would be sheltered in the day of wrath<\/em>. God not only overthrows hostility to his people in its powerful juncture of circumstances, but makes a complete destruction of heathenism and a full salvation to his chosen. <\/p>\n

3. A purified earth would be created<\/em>. The earth would be consumed with the fire of insulted love, and out of it would spring a new order of things. Christendom will yet become pure in life, united in effort, and all with one mind and one mouth shall glorify God (Rom. 15:6<\/span>).<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

Zep. 3:8<\/span>. Prey<\/em>. Divine justice, like eagles, ready to fall upon the prey, the carcase of corruption (Mat. 24:28<\/span>). Taking prey as booty, we have the picture of the warrior leading to victory. Hence<\/p>\n

1. Danger from sin and enemies. <\/p>\n

2. Divine power in deliverance. Through the judgment Jehovah obtains from among the nations those who will confess his name, so that the souls from among the nations which desire salvation fall to Him as prey (cf. Isa. 53:12<\/span>, with Isa. 52:15<\/span>, and Isa. 49:7<\/span>) [Keil<\/em>].<\/p>\n

Fierce anger<\/em>, or Gods judgments, a fire. <\/p>\n

1. To consume; or
2. To cleanse. The wicked are exterminated, the penitent are converted, and worshippers are prepared out of all nations. In the first<\/em> place, there is a work of judgment<\/em>, as purifying, struggling, and demolishing to the last. In the second<\/em> place, there is a work of salvation<\/em>, a new-creating work, so that the same history is presented as a progressive communication of the Divine life-germ, advancing to the complete re-creation of that which has become corrupt by sin. These views cannot be separated; each receives its internal form by the irradiating lines of the other [Lange<\/em>].<\/p>\n

ILLUSTRATIONS TO CHAPTER 3<\/p>\n

Zep. 3:8<\/span>. The terrors of the Lord are great, but they do not exercise supreme sway in a human heart, and lead all its affections whithersoever they will. His anger is not a ruling, leading, drawing power. It is mighty, but not to save [W. Arnot<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

(8-10) This is an enlargement of the consolation addressed to the meek of the earth in Zep. 2:3<\/span>, and of the prediction of Zep. 2:11<\/span>. The great day of the Lord, which shall overthrow all that opposes itself to His sovereignty, shall also introduce an extension of religious knowledge to the nations.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

THE WORLD JUDGMENT AND ITS EFFECTS, Zep 3:8-13<\/span>.<\/p>\n

Since all warnings have failed, the judgment is inevitable. But in the midst of the rebellious nation there is a faithful remnant (Zep 2:3<\/span>); to it are addressed Zep 3:8<\/span> ff. It is exhorted to remain loyal in the midst of the calamity, for the future has brighter things in store.<\/p>\n

8<\/strong>. <\/strong> Therefore wait ye <\/strong> The faithful remnant is exhorted not to despair, but to wait patiently for the manifestation of Jehovah that will result in its exaltation. <\/p>\n

Upon me <\/strong> Better, R.V., “for me,” that is, for my manifestation, as described in the succeeding clauses. <\/p>\n

Until the day <\/strong> The preposition is the same as the one translated “for” in the preceding clause, and should be rendered so here. <\/p>\n

Rise up to the prey <\/strong> The meaning of “to the prey” is obscure. Davidson says, “If this meaning be accepted, the impending judgment of God is expressed figuratively as a hostile attack upon him, and the question what is meant by the ‘prey’ must not be asked: the prey is merely part of the metaphor.” A more satisfactory reading, requiring the change of only one vowel point, is offered by LXX. and Peshitto, “for a witness” instead of “to the prey.” Jehovah will rise up as accusing witness (Mic 1:2<\/span>) and judge. <\/p>\n

Determination <\/strong> Literally, judgment, <\/em> which may be used in the sense of judicial decision <\/em> or sentence; <\/em> if so, the thought is that Jehovah has determined to execute judgment. Or it may mean judicial right <\/em> or prerogative; <\/em> as the judge of all the earth, Jehovah has the right to summon the nations before the judgment bar. The former is preferable. The contents of the determination are brought out in the rest of Zep 3:8<\/span> and in the following verses. <\/p>\n

That I may assemble the kingdoms <\/strong> Following LXX. the pro-nominal suffix should be omitted from the second verb and the two clauses should be co-ordinated: “to gather the nations, to assemble the kingdoms,” that is, to judgment. The thought is not implied that they will be summoned to one locality, that is, to Jerusalem, where the judgment is to be executed (compare Joe 3:2<\/span>; Zec 14:2<\/span>). <\/p>\n

Pour indignation, fierce anger <\/strong> Aroused by the sin and rebellion of the nations (see on Zep 1:15<\/span>, and references there; also on Hos 5:10<\/span>). <\/p>\n

All the earth <\/strong> Including Judah and Jerusalem. <\/p>\n

The fire of my jealousy <\/strong> See on Zep 1:18<\/span>, and reference there.<\/p>\n

Most recent commentators doubt the originality of Zep 3:9-10<\/span>, chiefly because these verses are thought to interrupt the connection between 8 and 11. Even Davidson thinks that the omission of at least Zep 3:10<\/span> would add force and dignity to the utterance. That there is much uncertainty about the meaning of these verses must be admitted, and yet it is not quite clear that Zep 3:11<\/span> is the natural continuation of Zep 3:8<\/span>, or that the thought of Zep 3:9-10<\/span> is foreign to the context. Zep 3:8<\/span> contains, along with an announcement of an impending world judgment, an exhortation to a remnant, to remain faithful in the midst of the impending calamity. The succeeding verses, beginning with Zep 3:9<\/span>, may be understood as supplying the reason why the remnant may safely trust in Jehovah. The judgment about to fall is not sent by a wrathful God who delights in destruction, but by one who has at heart the best interests of mankind; and when it has served its disciplinary purpose its beneficent effects will be seen in the conversion of many. Zep 3:9-10<\/span> speak of the effects upon the nations, Zep 3:11-13<\/span> of those upon Judah. When interpreted in this manner, Zep 3:9-13<\/span>, just as they stand, seem to make a good continuation of Zep 3:8<\/span>, which announces the coming of the judgment.<\/p>\n

If the verses are retained they express the thought that by means of the judgment many will be converted to Jehovah; even far-distant nations will bring their offerings to him. <\/p>\n

To the people <\/strong> Literally, to peoples; <\/em> that is, people among all nations of the earth (Zep 3:8<\/span>). <\/p>\n

Will I turn a pure language <\/strong> Literally, a pure lip <\/em> (compare 1Sa 10:9<\/span>). The expression is equivalent to “I will turn their impure lip into a pure lip,” so that they will be fit to worship Jehovah (Isa 6:5<\/span>). Lip <\/em> does not stand for language, <\/em> as the English translators seem to have thought. Since thoughts proceed from the heart, the purity or impurity of the lip depends upon the purity or impurity of the heart; therefore, the purification of the lips presupposes the purification of the heart (compare Isa 6:7<\/span>). When heart and lip are cleansed they will “call upon Jehovah,” that is, worship him. <\/p>\n

Serve him with one consent <\/strong> Literally, with one shoulder, <\/em> which LXX. interprets “under one yoke.” The figure is that of animals working together, with a single yoke placed over their shoulders. The converted people will co-operate heartily in the service of Jehovah (Jer 32:39<\/span>).<\/p>\n

Zep 3:10<\/span> <\/strong> is obscure. <\/p>\n

Ethiopia <\/strong> See on Zep 2:12<\/span>. Here it is mentioned as a representative of far-distant countries. <\/p>\n

My suppliants, even the daughter of my dispersed <\/strong> If this is the correct translation, the home-coming of the dispersed Jews to bring offerings to their God is predicted here. Another possible translation of Zep 3:10<\/span> is, “From beyond the rivers of Ethiopia shall they (the converted people of Zep 3:9<\/span>) bring my suppliants, the daughter of my dispersed, as mine offering.” With this translation the thought is that far-distant peoples will bring back the dispersed Jews as an offering to Jehovah. The correctness of the present Hebrew text has been questioned, however, chiefly for two reasons: 1. Up to this point there has been no reference to a dispersion (but compare Zep 3:19<\/span>). 2. The expression “daughter of my dispersed” is peculiar. Combinations like “daughter of Zion,” “daughter of Babylon,” etc., are quite common, but in all such phrases “daughter” is connected with a place name. Three very slight alterations would give what many consider a very much better text: “From beyond the rivers of Ethiopia devotees of the daughter of Put will bring offerings to me.” The devotees are people of the land of Put who have been won to the service of Jehovah in the manner indicated in Zep 3:9<\/span>. Put <\/em> is to be identified with the Punt <\/em> of the Egyptian inscriptions, the name given to the territory comprising the whole African coast from the desert east of Upper Egypt to the modern Somali country, which brings it near Ethiopia. If this emendation is accepted, Zep 3:10<\/span> must be considered the continuation of Zep 3:9<\/span>. From the very ends of the earth the people will come and pay homage to Jehovah.<\/p>\n

In Zep 3:11-13<\/span> the prophet explains what the effect of the judgment will be upon Judah and Jerusalem. <\/p>\n

In that day <\/strong> The day of judgment and purification (8-10). <\/p>\n

Shalt thou not be ashamed for all thy doings <\/strong> R.V., “shalt thou not be put to shame.” With the former translation the meaning is that they will no longer feel shame, either because they will no longer do anything for which they need to be ashamed, or because their former sins have so completely passed away that sense of guilt or self-condemnation for them is no longer called for; with the other the thought is that Jerusalem and Judah will not be put to shame completely, that is, will not be destroyed completely; only the proud and arrogant will be cut off, while the rest will be preserved and exalted. The latter thought fits better in the context. <\/p>\n

Wherein thou hast transgressed <\/strong> See on Zep 1:4-6<\/span>; Zep 1:8-9<\/span>; Zep 3:1-4<\/span>. <\/p>\n

Then <\/strong> In that day. <\/p>\n

I will take away <\/strong> Exterminate. <\/p>\n

Them that rejoice in thy pride <\/strong> Better, R.V., “thy proudly exulting ones.” In Isa 13:3<\/span>, the phrase is applied to the divinely commissioned hosts, here to the self-righteous in Judah who in pride and arrogance exalt themselves above Jehovah, and glory in their own wisdom and power (Isa 5:21<\/span>; compare Amo 6:13<\/span>). Only the humble in spirit will be hidden in the day of judgment (Zep 2:3<\/span>). <\/p>\n

Thou <\/strong> The purified remnant. <\/p>\n

Shalt no more be haughty <\/strong> When the manifestation of the divine power is seen the remnant will recognize its own weakness and will not again exalt itself in proud arrogance. The prophet evidently considers pride the root of all sin, and rightly so, for when a person comes to disregard the authority and rule of Jehovah he is apt to be reckless about his life and conduct (compare Isa 3:16<\/span>; Isa 9:8<\/span>).<\/p>\n

Because of my holy mountain <\/strong> Better, R.V., “in my holy mountain” (see on Joe 2:1<\/span>). The temple mount represents here the entire city.<\/p>\n

12<\/strong>. <\/strong> The “proudly exulting ones” will be exterminated, but a remnant of a different character will be left. <\/p>\n

In the midst of thee <\/strong> Jerusalem. <\/p>\n

Afflicted and poor <\/strong> There is no special virtue in poverty or affliction, and the two English words fail to reproduce the thought of the prophet. Afflicted <\/em> is the opposite of proud <\/em> (Zep 3:11<\/span>); the proud man boasts in his own strength, the afflicted is one who is bowed down by a recognition of his own weakness; “lowly” would be a more appropriate rendering (Zec 9:9<\/span>; compare Isa 14:32<\/span>; Mat 11:29<\/span>). A better word for poor <\/em> would be “weak” or “helpless.”<\/p>\n

Zep 3:12<\/span> b is more closely connected with 13 than with 12a. The latter part of Zep 3:12<\/span> and Zep 3:13<\/span> describe the piety and peace of the remnant. The translation would be improved if “the remnant of Israel” were made the subject of “trust,” which the Hebrew permits: “And trust in the name of Jehovah shall the remnant; it shall not do iniquity. “ <\/p>\n

Trust in the name of Jehovah <\/strong> The recognition of their weakness and helplessness will keep them humble and lead them to rely fully upon Jehovah. For the importance of faith in religion see on Hab 2:4<\/span>; on name, Amo 2:7<\/span><\/em>; Mic 5:4<\/span>. <\/p>\n

The remnant of Israel <\/strong> Identical with the “afflicted and poor people” of Zep 3:12<\/span> (see on Amo 5:15<\/span>). <\/p>\n

Shall not do iniquity <\/strong> The converted remnant will do nothing that is not in accord with the spirit of the new covenant between it and Jehovah. In this respect the remnant will resemble Jehovah (see on Zep 3:5<\/span>). Lying and deceitfulness, condemned so frequently by the prophets, will disappear. How different it will be from the prophet’s present! <\/p>\n

Deceitful tongue <\/strong> Literally, tongue of deceit; <\/em> a tongue that practices deceit. <\/p>\n

For <\/strong> Does not introduce a causal clause, as if the peace and security were responsible for the transformation in character; 13b rather describes a new aspect of the life of the remnant, and might be introduced by “verily” or “yea” or “but rather” (G.-K., 148d.). <\/p>\n

Feed and lie down <\/strong> The picture is that of a flock which feeds and rests in perfect security under the watchful eye of the shepherd (Mic 5:4<\/span>; Mic 7:14<\/span>). <\/p>\n

None shall make them afraid <\/strong> Undisturbed they will enjoy the presence and blessing of Jehovah (compare Mic 4:4<\/span>; Isa 17:2<\/span>).<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Future Hope Will Follow Judgment ( Zep 3:8-13<\/strong><\/span><\/strong> ).<\/p>\n

Zep 3:8<\/strong><\/span><\/p>\n

<\/strong><\/p>\n

“Therefore wait for me,” says YHWH,<\/p>\n

“Until the day that I rise up for a witness.<\/p>\n

For my considered decision is to gather the nations,<\/p>\n

That I may assemble the kingdoms,<\/p>\n

To pour on them my indignation,<\/p>\n

even all my fierce anger.<\/p>\n

For all the earth will be consumed,<\/p>\n

With the fire of my jealous wrath.”<\/p>\n

‘Wait for me.’ There will be delay. The world will have to await His timing. But God has determined that He will one day arise as a witness against the nations. He will gather them together so as to exact His anger on them, and all nations will experience His jealous wrath. Compare for this Joe 3:12-14<\/span> which depicts a similar idea (see also Zep 1:2-3<\/span>; Zec 14:2<\/span>). He will call the world into judgment. For God is the God of all nations, and all of them are accountable to Him.<\/p>\n

His anger will be on them because of their worship of other things (compare Rom 1:18-23<\/span>), of idols, of wealth, of prestige and position, with the result that they have not acknowledged God, and have ignored His commandments. He is jealous for all that His name stands for, and will judge accordingly.<\/p>\n

These pictures of judgment are all worded in terms of the understanding of those days, but are rather to be seen as depicting the reality and universality of God’s judgment than as literal descriptions of what will happen. The reality will be greater than the conception. Some of what happens in the future may, of course, come somewhere near to what is being described, nations may gather against Jerusalem, there may be catastrophes which come on those nations, but that is secondary. Such things are not required for the fulfilment of the idea. It is the idea that is important. It is God’s final judgment on all nations that is in mind, not some comparatively local battlefield.<\/p>\n

Zep 3:9<\/strong><\/span><\/p>\n

“For then I will turn to the peoples a pure mouth,<\/p>\n

That they may call on the name of YHWH,<\/p>\n

To serve him with one consent (literally ‘shoulder’).”<\/p>\n

And the purpose of this judgment is to turn the nations to God, to make their mouths pure so that they truly call on the name of YHWH, and serve Him as one man (contrast Isa 6:5<\/span>).<\/p>\n

The prophets, with their limited vision and perspective, had no way of knowing, nor would they have understood, how this would be accomplished in ways beyond their imagination, as the good news of the Kingly Rule of God went out to the nations, bringing them to Christ in partial fulfilment of these promises, resulting one day in the nations dwelling in His presence in the glory of a new heaven and earth.<\/p>\n

What Zephaniah saw ahead was like a series of mountains in the distance. First the nearest one, clear to the vision, the coming judgment on Judah and Jerusalem, and then the more distant ones, with no realisation of the plains and distances that might lie between them, the fact of the facing up of the nations to the word and judgment of God, of the conversion of many in those nations, and of God’s final judgment, followed by the everlasting relationship of peace between God and man.<\/p>\n

Zep 3:10<\/strong><\/span><\/p>\n

“From beyond the rivers of Ethiopia my suppliants,<\/p>\n

Even the daughter of my dispersed ones, will bring my offering.”<\/p>\n

‘Beyond the rivers of Ethiopia’ (compare Isa 18:1<\/span>) represented a world unknown from which traders occasionally came, i.e. from beyond the furthest tributaries of the Nile. But even the people ‘out there’, converted to the true God by the witness of His dispersed ones, distant colonists, (compare the Ethiopian eunuch who was a God-fearer – Act 8:27<\/span>) will come to God with their offerings. For all the world will come to know of His glory.<\/p>\n

This vision of the missionary movement, first of the dispersed Jews, preparing the way for the Gospel, then of the early church, ‘the new Israel’, (and indeed of the late one of the last two centuries, also by missionaries of ‘the new Israel’), reveals wonderful insight. And today around the world such converts daily bring their offerings of worship, praise and thanksgiving to Him, just as Zephaniah describes.<\/p>\n

Zep 3:11<\/strong><\/span><\/p>\n

“In that day you will not be ashamed for all your doings,<\/p>\n

By means of which you have transgressed against me,<\/p>\n

For then will I take away out of your midst,<\/p>\n

Those who proudly exult in their behaviour,<\/p>\n

And you will no more be haughty in my holy mountain,<\/p>\n

But I will leave among you an afflicted and poor people,<\/p>\n

And they will trust in YHWH.”<\/p>\n

The work of God will bring about a transformation among His people. They will no longer need to be ashamed of their doings. For those who in their pride misbehave, and glory in the fruits of their misbehaviour, will be no more, and those who remain will be ‘an afflicted and poor people’. In the Old Testament ‘the poor’ were often the equivalent of the godly and pious and paralleled with ‘the meek’, those who were humble before God (Isa 11:4<\/span>; Isa 25:4<\/span>; Amo 2:7<\/span>), on the grounds that in a society like Israel’s it was the violent, the dishonest and the ungodly who accumulated riches.<\/p>\n

‘You will no more be haughty in my holy mountain.’ To be haughty in God’s holy mountain was a contradiction in terms. Man can have no pride in the presence of God. He can only confess his sinfulness and need. It was indeed a strange contradiction, only possible among human beings, that Israel could delight in having in their midst the holy mountain of God, and the awesomeness of His presence, and yet at the same time set themselves up against Him by worshipping idols and living contrary to His law. It is only paralleled by the way that today people can speak loudly of, and even exult in, the wonderful holiness of God and then go away and behave like devils. For the concept of ‘the holy mountain’ compare Psa 2:6<\/span>; Isa 65:11<\/span>; Isa 65:25<\/span>; Jer 31:23<\/span>; Dan 9:16<\/span>; Dan 11:45<\/span>; Joe 2:1<\/span>; Joe 3:17<\/span>; Oba 1:16<\/span>.<\/p>\n

‘But I will leave among you an afflicted and poor people, and they will trust in YHWH.’ The sufferings of Israel (and of the world) had in it a good purpose (Isa 48:10<\/span>; Mal 3:2-3<\/span>), that through its afflictions a people of God might result whose trust would be fully in God, a humble and lowly people made strong in God. They may seem unimportant to the world, but they are God’s jewels.<\/p>\n

But as the New Testament shows us, when we hear of Israel, we must not just think in terms of the old Israel in the land, but in terms of the full Israel which includes all who call on His name, whether ex-Jew or ex-Gentile (Eph 2:19<\/span>, compare 12; Gal 3:29<\/span>; Gal 6:16<\/span>; Rom 11:17<\/span>; Jas 1:1<\/span>).<\/p>\n

Zep 3:13<\/strong><\/span><\/p>\n

“The remnant of Israel will not do iniquity, nor speak lies,<\/p>\n

Nor will a deceitful tongue be found in their mouths,<\/p>\n

For they will feed and lie down,<\/p>\n

And none will make them afraid.”<\/p>\n

‘The remnant of Israel.’ It is a regular stress in the Old Testament that only a remnant of those who profess to be God’s people will actually prove to be so ( Isa 6:13 ; 1Ki 19:18<\/span>; Zec 13:9<\/span>; Oba 1:17<\/span>).<\/p>\n

Once the suffering is finally over there will be a pure remnant who will for ever done with sin (Isa 60:21<\/span>), who will speak only truth and be totally honest (compare Rev 14:5<\/span>; Psa 32:2<\/span>; Isa 63:8<\/span>; Joh 1:47<\/span>). This can only happen in the new heaven and the new earth.<\/p>\n

‘For they will feed and lie down, and none will make them afraid.’ They will be like sheep under a good shepherd (Mic 5:4<\/span>; Isa 40:11<\/span>). It is a picture of perfect serenity, and applies to all His people.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> The Salvation of the Daughter of Zion<\/p>\n

v. 8. Therefore wait ye upon Me, saith the Lord,<\/strong> this merciful invitation being extended to all who will still listen to His words, until the day that I rise up to the prey,<\/strong> when He pours out His wrath upon the nations; for My determination is to gather the nations,<\/strong> to carry out His punishment upon them, that I may assemble the kingdoms, to pour upon them Mine indignation, even all My fierce anger,<\/strong> all the burning wrath which He has stored tip against them; for all the earth shall be devoured with the fire of My jealousy,<\/strong> by the zeal which He would show on His great Day of Judgment. That is the promise of the Messianic period, the elimination of the enemies as a factor in interfering with the progress of the Lord’s kingdom. <\/p>\n

v. 9. For then will I turn to the people a pure language,<\/strong> by purifying their sinful lips and thereby enabling them to call upon Him with pure lips, that they may all call upon the name of the Lord,<\/strong> in the true unity of a common faith which is described in John 17 and Ephesians 4, to serve Him with one consent,<\/strong> literally, “with one shoulder,” all bearing together the pleasant yoke of Jehovah. <\/p>\n

v. 10. From beyond the rivers of Ethiopia,<\/strong> from the remotest corners of the earth, My suppliants,<\/strong> those who would worship Jehovah in spirit and in truth, even the daughter of My dispersed,<\/strong> gained for the Lord from the midst of a strange nation, shall bring Mine offering,<\/strong> turning to Him with true worship. <\/p>\n

v. 11. In that day shalt thou,<\/strong> the restored Israel, the Church of the New Testament, not be ashamed for all thy doings wherein thou hast transgressed against Me,<\/strong> there being no more occasion for such a feeling; for then I will take away out of the midst of thee them that rejoice in thy pride,<\/strong> the wicked and blasphemous whom the prophet had described at the beginning of the Chapter, and thou shalt no more be haughty because of My holy mountain,<\/strong> all boastfulness and pride being eliminated in favor of a meek and humble submission to Jehovah’s reign of mercy. <\/p>\n

v. 12. I will also leave in the midst of thee an afflicted and poor people,<\/strong> one fully conscious of its absolute dependence upon the grace and mercy of the covenant God, and they shall trust in the name of the Lord,<\/strong> placing all their confidence in Him alone. <\/p>\n

v. 13. The remnant of Israel,<\/strong> the nucleus of the Jewish Church, which would become the stock of the Church of the New Testament, shall not do iniquity,<\/strong> not willfully serve wickedness, nor speak lies,<\/strong> becoming guilty of deliberate falsehood, neither shall a deceitful tongue be found in their mouth,<\/strong> particularly so far as false doctrine is concerned; for they shall feed,<\/strong> of the rich pasture offered by the Good Shepherd, and lie down,<\/strong> in calm satisfaction, and none shall make them afraid. <\/strong> Cf Mic 7:14<\/span>; Psalms 23. <\/p>\n

v. 14. Sing, O daughter of Zion,<\/strong> the Church of the New Testament; shout, O Israel,<\/strong> namely, the spiritual Israel; be glad and rejoice with all the heart, O daughter of Jerusalem,<\/strong> for the communion of the saints is established in the Jerusalem which is above. Cf Gal 4:26<\/span>. <\/p>\n

v. 15. The Lord hath taken away thy judgments,<\/strong> the sentences of condemnation which had rightly been spoken upon her on account of her sins; He hath cast out thine enemy,<\/strong> sweeping away the world-power which personified all the hostile forces of the world. The King of Israel, even the Lord, is in the midst of thee,<\/strong> namely, in the person of Messiah; thou shalt not see evil any more,<\/strong> His blessings removing everything that might bring evil. <\/p>\n

v. 16. In that day,<\/strong> in the great Messianic period, it shall be said to Jerusalem, Fear thou not,<\/strong> this being the fundamental note of the Gospel-message, as both the Christmas and the Easter stories show; and to Zion, Let not thine hands be slack,<\/strong> namely, in terror at the prospect of danger and affliction from without. <\/p>\n

v. 17. The Lord, thy God, in the midst of thee is mighty,<\/strong> not at a dim distance, but in the closest proximity, and powerful to help; He will save,<\/strong> He is the Savior; He will rejoice over thee with joy,<\/strong> in His delight over the renewal of the marriage covenant between Himself and His Church; He will rest in His love,<\/strong> in quiet satisfaction; He will joy over thee,<\/strong> after His meditation has proved so satisfactory, with singing. <\/strong> Moreover, the Lord will let all humble and afflicted partake of His joy. <\/p>\n

v. 18. I will gather them that are sorrowful for the solemn assembly,<\/strong> mourning far from the festive gathering when the Lord would make His salvation known, who are of thee,<\/strong> they were of the same family and descent, but were now far removed from the visible congregation of the Lord, to whom the reproach of it was a burden,<\/strong> who felt the weight of their captivity among the heathen nations. <\/p>\n

v. 19. Behold, at that time,<\/strong> in the Messianic period, I will undo all that afflict thee,<\/strong> dealing with the oppressors according to His justice; and I will save her that halteth,<\/strong> heal the limping, and gather her that was driven out,<\/strong> those who were dispersed; and I will get them praise and fame in every land where they have been put to shame,<\/strong> so that the name of the Lord’s people would be celebrated everywhere. <\/p>\n

v. 20. At that time will I bring you again,<\/strong> the calling of the Lord to join His Church being an act of His mercy, even in the time that I gather you,<\/strong> in His Church; 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. <\/strong> The fulfillment of this prophecy is clearly found in the gathering of the Christian Church, its members being called from the various nations of the earth, and the consummation and climax will be reached in the eventual complete deliverance from this present evil world as the Kingdom of Glory opens its portals. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Zep 3:8<\/span><\/em><\/strong>. <\/strong>Therefore<\/em><\/strong><\/strong> Nevertheless. <\/em>“Notwithstanding these provocations, I exhort the pious among you to expect the accomplishment of the promises which I have made of restoring the Jewish nation to my favour: in order to which, I will execute remarkable judgments upon the unbelievers and disobedient.” It is very common with the prophets to subjoin the most comfortable promises to the most fearful threatenings, and, after having denounced the captivity, to foretel the deliverance of the people; but the prophet here seems to look farther; even to the Gospel times, and perhaps to the future and final restoration of the Jews. See the following verses. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

THE SALVATION<\/p>\n

Zep 3:8-20<\/span><\/p>\n

Zep 3:8<\/span> Therefore wait for me is the saying of Jehovah,<\/p>\n

For the day when I rise up to the prey;1<\/span><\/p>\n

For it is my right to gather nations together,
To assemble kingdoms;
To pour upon them my fury,
All the heat of my anger;
For by the fire of my zeal
The whole earth shall be consumed.<\/p>\n

9 For then I will turn to the nations a pure lip,<\/p>\n

That they may all call upon the name of Jehovah;
That they may serve Him with one shoulder.2<\/span><\/p>\n

10 From beyond the rivers of Cush<\/p>\n

My worshippers,3<\/span> the daughter of my dispersed ones<\/p>\n

Will present my offering.<\/p>\n

11 In that day thou wilt not be ashamed<\/p>\n

On account of all thy doings,
By which thou hast transgressed against me,
For then will I remove from the midst of thee
Thy proud exulting ones, [or, those that exult in thy pride],
And thou shalt no more carry thyself proudly in my holy mountain.<\/p>\n

12 And I will leave in the midst of thee<\/p>\n

A people poor and bowed down,
And they shall trust in the name of Jehovah.<\/p>\n

13 The remnant of Israel will not commit wickedness;<\/p>\n

They will not speak lies;
And in their mouth will not be found a tongue of deceit;
But they will feed and lie down
And none will make them afraid.<\/p>\n

14 Exult, thou Daughter Zion;<\/p>\n

Shout4<\/span> O Israel;<\/p>\n

Rejoice, and exult with all the heart,
O Daughter, Jerusalem.<\/p>\n

15 Jehovah has removed thy judgments;<\/p>\n

He has cleared5<\/span> away thine enemy;<\/p>\n

The King of Israel, Jehovah, is in the midst of thee;
Thou wilt see evil no more.<\/p>\n

16 In that day it shall be said to Jerusalem:<\/p>\n

Fear not Zion, let not thy hands be feeble.<\/p>\n

17 Jehovah, thy God, is in the midst of thee,<\/p>\n

A Mighty One, who saves;
He rejoices over thee with gladness;
He is silent in his love;
He exults over thee with rejoicing.<\/p>\n

18 I gather together those that mourn for the festivals;6<\/span><\/p>\n

They are of thee;
Reproach presses upon them.<\/p>\n

19 Behold, at that time, I will deal with all thy oppressors,<\/p>\n

And I will save the limping,
And gather the outcasts,
And make them a praise and a name
In every land of their shame.<\/p>\n

20 At that time I will bring you,<\/p>\n

Yea, at the time I will gather you;
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.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

The Way to the Accomplishment of the Salvation opened by the Judgment.<\/em><\/p>\n

Zep 3:8-10<\/span>. The Salvation of the Heathen following the Judgment.<\/em> Directly at the close of the first threatening proclamation begins the address (Zep 3:8<\/span>), directed to the meek of the earth (Zep 2:3<\/span>), the second cheerful address stretching over the intermediate statement of the causes.<\/p>\n

What we should expect according to the course of thought at the close of Zep 3:7<\/span>,therefore I will rise to the judgment upon Jerusalem,was already said, chap. 1; now comes the consolation by which that threatening of judgment is tolerable.<\/p>\n

Zep 3:8<\/span>. (According to the remark of the Masorah the only verse of the O. T., in which all the letters of the alphabet, inclusive of the five finals, occur.) Therefore<\/strong> is employed, as it often is, in prophetical language, to indicate not exactly the immediate consequence of what precedes, but the link of the connection, i.e.<\/em>, of the transition from threatening to promise (comp. Isa 10:24<\/span>; Isa 27:9<\/span>; and other passages in Ges., Thes<\/em>., s. v.): but therefore still wait upon me<\/strong>, ye humble, thou remnant of the promise (Zep 2:3<\/span>; Zep 2:7<\/span>; Zep 2:9<\/span>; comp. Isa 8:17<\/span>; Hab 2:3<\/span>), saith Jehovah until the day that I rise up to the prey<\/strong> (so Drusius, Clln, Strauss, Keil, following the Masoretic text, translate it. On the contrary, LXX., Syr., Hitz., following the reading , render it for a witness. The sequel favors the former translation) for it is my right<\/strong>, my fixed sentence uttered against the earth, not to be retracted, to gather the nations together<\/strong>. There is no intimation here that the language refers to a gathering together of the heathen, in the sense that those among the heathen desirous of salvation fall to Jehovah as a prey (Strauss, Keil); the intervention of a judgment, which is a necessary condition of the salvation, previously fixes the connection. The last act of the judgment, as it is a fixed element of the prophetic eschatology, the final gathering of the heathen nations before Jerusalem, in order to be destroyed in the decisive struggle (comp. above, Introd. p. 9), is here represented under the point of view, that God, after He has subdued the separate powers that resisted Him, each in its own land (Zep 2:4<\/span> ff.), now causes the collective mass of nations to flock together, in order to shatter in one last decisive struggle everything opposed to God, in one day (comp. Mic 4:12<\/span>). That is an object of hope for the meek of the land, and therefore the prophet proceeds: wait for me until I (the and the suffix in – require, what interpreters have overlooked, that this infinitive, like , must be construed with ), bring the kingdoms in crowds, and pour out upon them my fury, all my burning wrath<\/strong>. Theodorus Mopsu. makes the language to be addressed to the exiles: , , This view has, at the first glance, something in its favor: the consolatory moment intended for Israel in the prophecy of the judgment, Zep 3:8<\/span>, comes out very plainly in it. Notwithstanding it is hardly correct, though Strauss assents to it; since Zephaniah does not predict the exile, but everywhere addresses the people in Jerusalem, and the thought introduced by Theodorus into this verse from the restoration of the captives first occurs Zep 3:18<\/span> ff., but even there in such a way, that the flower of the congregation are supposed to be remaining in Jerusalem, and the captives are supposed to come as scattered apart from these (also in a similar way the seems to be employed in the oldest prophets), comp. the , Zep 3:20<\/span>. For by the fire of my zeal the whole earth shall be devoured<\/strong>: everything, which is not from God; the day of judgment, which comes after the separate acts of judgment, which turned to the advantage of Israel, is entirely general; as He judges the incorrigible Israel, chap. 1, so He also judges the degenerate nations: only the Anavim [meek], who are enjoined to wait for Him, are excepted. But it lies in the nature of the case that that for which they are to wait, is properly not the day of judgment itself (Amo 5:18<\/span>), but the result, of which it is the conditio sine qua non<\/em>.<\/p>\n

Zep 3:9<\/span>. For then<\/strong>, after the destruction of the power antagonistic to God upon earth, first of all of the power antagonistic to Him in the heathen world, whose judgment, according to what follows, is not considered as a destruction of the substance of life, but as a destruction of the under heaven alienating the life from God (comp. Zep 2:11<\/span>), will I turn to the nations<\/strong>, which have hitherto with unclean lip called upon their idols (Hos 2:19<\/span>; Psa 16:4<\/span>), a pure lip<\/strong>; I will give it to them, I will create it in them. This act of grace, which, in Isaiah 6<\/span>., is represented under the view of the expiating act of God, is here exhibited under that of the new creative act.<\/p>\n

The two views [Momente<\/em>] complete one another. [Many interpreters understand the pure lips of the lip of God Himself, which He will employ in friendly language to the nations (Luth., Cocc., Marck, Hofmann). But that Gods lip is pure is self-evident; it will not be pure then for the first time, but it is always pure. Our translation (comp. Theodoret: ) is required by the connection, and is also given by the oldest versions (Chald., Syr., Aq., Symm., Vulg.). For the expression [i.e.<\/em>, turn, etc.], comp. 1Sa 10:9<\/span>; Mal. 3:23, in A. V. Mal 4:6<\/span>.C. E.]<\/p>\n

The purity of the lips proves itself by the fact that they all call upon the name of Jehovah<\/strong>the unity of the children of God existing before the flood, at the beginning of the history of revelation, is restored, Gen 4:26<\/span>That they serve Him with one shoulder<\/strong>; compare the expression with one mouth, 1Ki 22:13<\/span>. The unity is restored by means of all of them bearing the same yoke, i.e.<\/em>, the yoke of Jehovah, Jer 2:20<\/span>. Hitzig. Compare also Isa 9:3<\/span>. Those who escape from the great slaughter of the judgment (Zep 3:8<\/span>), are dispersed into their own lands, and there Jehovahs new work of grace reaches them: compare the fuller expansion of the same thought, Isa 66:19<\/span> f.<\/p>\n

Zep 3:10<\/span>. Even from beyond the rivers of Cush<\/strong>from the southern extremity of the known world, which also appeared to be (Zep 2:12<\/span>) the southern terminus of the judgments will my worshippers<\/strong> (the signification of fragrance, which Ges, Ew., Maur., give to the word , is untenable), my dispersed people (on , comp at Micah 4:14), bring my meat-offering; the<\/strong> saved heathen become like a wide diaspora, after they have received pure lips, join themselves to the organism of the people of God [Heilsgemeinde<\/em>, the congregation of salvation], as Isaiah had prophesied, chap. 18., to which Zephaniah refers by repeating the words (comp. Isa 18:7<\/span>). [The Vulg., Luth., in his Comm., Marck, Hitzig, consider the words and as two cordinate nominatives. Not only the parallel, Isa 28:7<\/span>, decides in favor of this construction, but also the context, which, in ver, 11, applies only to Israel. Compare also Mal 1:11<\/span>. De Wette, Hengstenberg, Strauss, Keil, with Luthers translation, take the words as accusatives: from beyond the rivers of Cush<\/em> will they bring my worshippers, my dispersed ones, as my meat-offering. But this thought is introduced into this passage only from the reference to Isa 66:20<\/span>. The devotional-allegorical turn, which is combined with this view, that the heathen will convert again to God the Israelites dispersed among them (Hengstenb., Keil), is entirely foreign to the passage, since the dispersed, according to the entire connection, even though Israelites were to be understood by them, could not after all be considered as unconverted; and the act of bringing them, according to the usage of prophetic language (comp. Isa 49:22<\/span>, and above), is an act of homage, and not of conversion. There are other interpretations, namely, the old versions, which seem to rest, in part, on different readings, comp. in Clln, p. 56]. My<\/em> meat-offering, is that which is due to me, comp. thy<\/em> vows (Psa 56:13<\/span> [12]).<\/p>\n

Zep 3:11-13<\/span>. The Restoration of the Righteous Remnant in Israel.<\/em> In that day, thou<\/strong>, the congregation of Israel, wilt not be ashamed of all thy doings, by which thou hast transgressed against me,<\/strong> and on account of which it is impossible for thee to enter, as thou art, into the perfected salvation (Zep 3:7<\/span>): for then will I remove,<\/strong> this prediction is proved by the whole connection to be fut. exactum<\/em>; then will I have removed from thee those that rejoice in thy pride (comp. Isa 13:3<\/span>), so that only the meek are left, and thou wilt no more pride thyself (, fern. inf.,Ges., 45, 1, b) upon my holy mountain. Pride would certainly bring shame after it (Isaiah 3<\/span>), but it will be destroyed.<\/p>\n

Zep 3:12<\/span>. And I leave in the midst of thee a people bowed down and poor<\/strong>, which, because it consists of , afflicted, are in the right disposition to become . [In themselves the words and , which, besides this, occurs only once in the singular, do not point out the antithesis of the external pressure and of the internal humility, but they meet in the same fundamental meaning; compare, in opposition to Hengstenberg and the interpreters that follow him, the proof given by Hupfeld at Psa 9:13<\/span>; but in both the passages of our prophet (Zep 2:3<\/span>; Zep 3:12<\/span>) that antithesis is required by the connection and parallelism]. They will trust in the name of Jehovah<\/strong>: antithesis to Zep 3:2<\/span>.<\/p>\n

Zep 3:13<\/span>. The remnant of Israel will do no wrong<\/strong>, like God Himself, Zep 3:5<\/span>; Lev 19:2<\/span>, and one shall not find in their mouth the tongue of deceit, which is now found even in the mouth of their prophets (Zep 3:4<\/span>). But they will feed<\/strong>, in the undisturbed enjoyment of the fulfilled promise they live and rejoice in the good shepherd (Mic 7:14<\/span>), and lie down<\/strong>, comp. Zep 2:7<\/span>, and no one terrifies them<\/strong>, as it is promised, Lev 26:6<\/span>.<\/p>\n

Zep 3:14-20<\/span>. The New Jerusalem<\/em>. As in Mic 7:14<\/span> ff., the prophecy here takes a turn. It has from the beginning, and especially in this concluding promise, the tenor of the discourse in Mic 6:7<\/span>, a tenor removed from the empirical present and raised to a jubilation over the accomplishment; with dithyrambic psalm-tones to the end, in such a manner, however, that by means of the expression, in that day, Zep 3:16<\/span>; Zep 3:19<\/span> f., the prophetic character is maintained: Confirmat superiorem doctrinam exhortans fidcles ad gaudium, quasi jam pr oculis exstaret, quod antea pollicitus est.<\/em> Calvin. Exult thou daughter Zion (comp. Zech<\/strong>. 2:14; Zec 9:9<\/span>).<\/p>\n

Zep 3:15<\/span>. Jehovah has removed the judgments<\/strong>: everything that He appoints concerning them, the judgments, which were held out in prospect for the great day, Zep 3:7<\/span>; Zep 3:5<\/span>; swept away thine enemy<\/strong>, as in Mic 7:8<\/span>, a common designation of the world-power (Babylon, Nimrod, comp. Com. on Micah, p. 51) in all its relations. The King of Israel is Jehovah in the midst of thee<\/strong>, as Obadiah had promised for this time of salvation, Zep 3:20<\/span>, comp. Zech. 2:14 f. (Strauss, Keil: the King of Israel, Jehovah, is in the midst of thee; but this method of placing the [noun in] apposition before is not Old Testament, but modern usage.) Thou wilt see evil no more<\/strong>, neither evil, but Him alone, in whom is all good, Hos 3:5<\/span>, nor sin, Zep 3:11<\/span>, for the Holy One does not suffer it in his presence, Deu 23:15<\/span> (14). Therefore thou canst be fearless, Zep 3:16<\/span> f.: On that day will men say to Jerusalem, fear not, Zion<\/strong>!Zion is in the vocativelet not thy hands sink down<\/strong>, in slackness and despondency. The understanding of the address as a designation of the new name (they shall call Jerusalem: Fear not Zion; let not thy hands sink down! Ewald), is certainly entirely in accordance with the prophetic spirit, but it is introduced into this passage from Isa 62:11<\/span> ff., and is not indicated by anything. According to this view Zion should be construed, like Jerusalem, with . The hands have become slack at the approach of the day of Jehovah, Isa 13:7<\/span> : Omnis vigor ita concidit metu, ut nullum membrum suo fungatur officio.<\/em> Calvin. The requirement that the slackness shall cease, shows that the judgment is past.<\/p>\n

Zep 3:17<\/span>. Jehovah, thy God, is in the midst of thee, a mighty one, who is a Saviour<\/strong>; comp. Jer 14:9<\/span>. The , Isa 19:5<\/span> (6), promised by the prophets, is Jehovah Himself, comp. Isa 10:21<\/span>. He rejoices over thee in delight<\/strong>, since. He sees no more anything impure, and the old marriage covenant is gloriously restored anew, Isa 62:5<\/span>, comp. Hos 2:19<\/span>. He is silent<\/strong> (Anton, Hitzig, following the LXX. read instead of : He does a new thing) in his love: a silence arising no longer from forbearance, in order to punish at last (Psa 1:2<\/span>); but because He has nothing more to reprehend, comp. Zep 3:5<\/span>; Zep 3:11<\/span>. His love is, then, a blessed enjoyment and nurturing. A beautiful anthropopathy. Calvin: Deus ergo tuus quietus erit in amore suo<\/em>, i.e., erunt h summ delici; hc erit prcipua Dei tui voluptas, ubi te fovebit; quemadmodum si quis uxorem dilectissimam foveat: ita etiam Deus tuus quiescet in amore tuo.<\/em> He will rejoice over thee with rejoicing. <\/strong>Isa 65:19<\/span><\/strong>. Bucer<\/strong>: Cum amor Dei ergasuos verbis humanis explicari nequeat, quicquid omnino in amore vehemens est et flagrans, illi se dominus comparat. Hinc modo patris, nunc matris tunc et mariti affectum sibi sumit.<\/em> Both silence and rejoicing belong to love, as salvation is called an eternal rest and an eternal praising of God. And in this rejoicing the whole Church is to have a part.<\/p>\n

Zep 3:18<\/span>. Those that mourn<\/strong>, instead of part. Niph. from =, Olsh., 192 a. Rem. 266 a; so also , Lam 1:4<\/span>; Vulg.: nug<\/em>!] far from the festive assembly<\/strong>, the great festival of the accomplishment of salvation in the New Jerusalem, which, in accordance with Hos 12:10<\/span> (9), is also represented, in Zec 14:16<\/span> ff., under the figure of the Feast of Tabernacles as being the most joyful, I will gather together<\/strong>, I will gather [them] from the dispersion, comp. Zep 3:20<\/span> (for the constr. comp. Ges., 116, 1): they are of thee<\/strong> (, as in Ezr 2:59<\/span>) [see also Isa 58:12<\/span>; Psa 68:27<\/span>, expressing descent or originC. E.], reproach presses upon them<\/strong>, literally, as a burden does. The suffix in refers to the collective idea or existing in (Hitzig). In order that they may be disburdened and set free, the destruction of the enemies, in whose fetters the mourners are held, is necessary.<\/p>\n

Zep 3:19<\/span>. Behold at that time I will deal with<\/strong> ( intransitive with emphatic meaning as in Eze 23:25<\/span>; Eze 27:17<\/span>; Jer 18:23<\/span>) all thine oppressors, and<\/strong> that in such a way that I will heal the limping and gather together the dispersed<\/strong>, (designations of the Church tried with suffering, from Mic 4:6<\/span>, comp. at the passage) and make them a praise and a name<\/strong> (as it was promised in Deu 26:19<\/span>) in every land of their shame.<\/strong> Praise and name, hendiadys for a celebrated name, which is praised, so that the original promise, Genesis 12<\/span>, is fulfilled, and all nations long to be invested with the citizenship of the new community. Psalms 87<\/span>. Comp. also Zec 8:23<\/span> and Isa 4:1<\/span>.<\/p>\n

Zep 3:20<\/span>. At that time will I bring you<\/strong>,the sentence, like all the statements of the verse, has something compendious, abbreviatory. , in itself, signifies neither to bring to a possession, to rank and condition (Ewald), nor to lead out and in (Keil). Rather the whole sentence becomes clear only from the reference to Deu 30:3<\/span> ff., which passage the prophet quotes as one known to the hearers. To this, , Zep 3:19<\/span>, comp. Deu 30:4<\/span>, which accords nearly quite with Micah, has already pointed; likewise and , which soon follow, point to it. And thence the elliptical receives also (Deu 30:5<\/span>) the signification to lead home. It certainly does not have the same meaning in the passage Isa 14:2<\/span>, from which Hitzig and Strauss derive this meaning,there the object of the action is directly added [to the verb],but it appears in closer correlation to this verse [20] in Jer 31:8<\/span>. And at that time I will gather you.<\/strong> Instead pf the verb fin. the infin. with the suffix is chosen as in Dan 11:1<\/span>, probably to produce a conformity of sound with (Hitzig). For I will make you a name before your eyes, saith Jehovah<\/strong>. The conclusion of Zephaniahs prediction of judgment reaches back to the beginning of that of Obadiah.<\/p>\n

[Keil: A fresh reason is 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.<\/em>, when God shall abolish the misery of his people, and turn it into salvation (turn the captivity, as in chap. 2. <\/span>Zep 3:7<\/span>), and that before your eyes ; i.e.<\/em>, 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 contextbut 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<\/span>; cf. Luk 2:30<\/span>). This will assuredly take place, for Jehovah has spoken it.C. E.]<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

The ways of God lead not to death, but to life; for He is a faithful God. But just because He is faithful, He adheres not only to the promises, which He has made, but also to the conditions of salvation, which exist in his holiness, and whose substance is embodied in the law. Accordingly the revealed agency of God and its progress to accomplishment have a twofold fundamental character. In the first place there is a work of judgment, so that the whole history of the kingdom is exhibited as a process of judgment, as a purifying, cleansing, struggling, and demolishing to the last. In the second place there is a work of salvation, a new-creating work, so that the same history is presented as a progressive communication of the divine life-germ, advancing to the complete recreation of that which has become corrupt by sin. To represent only one of these views as the central one is wrong; yea they do not in reality allow themselves to be so much as wholly separated; each receives its internal form by (the irradiating lines of the other. As by the process of judgment salvation shines throughout as expiation, forgiveness, amnesty to the elect, so by the process of salvation the judgment appears as sifting, removing, and pronouncing death upon that which is unholy. Both views form a perfect complex, so that one cannot be conceived without the other. As they form in this complexity the foundation of all prophetic preaching, so do they also that of prophetic eschatology. Hence their separate elements are clear in their internal organic connection.<\/p>\n

In his judicial proceeding it is not enough that God should overthrow the hostility against his kingdom just at the point where it becomes directly actual by a temporal juncture of circumstances; that He should punish the heathen powers only so far as they come successively and singly into historical contact with the Church; there must be a complete breaking up of heathenism, so far as it is a system of positive opposition to Him: in this the judgment culminates. This final conflict of the judgment, briefly announced by Zephaniah, Zep 3:8<\/span>, more fully exhibited by Ezekiel 38 f., and Zechariah 12 f., supposes a concentrated gathering together against the kingdom of God of all the powers, which have not yet been added to it. If this march is elsewhere indicated by the announcement that the nations of the remotest distance will be incited to rush against Jerusalem, Zephaniah indicates it by the simple emphasis of the words, gather together.<\/p>\n

It is not incomprehensible that this gathering together, so far as its occurrence is a necessity required by the history of the kingdom, does not lie in the sphere of free-will, and that on this account its ultimate cause is referred to God. (Acts of the Apostles Act 4:28<\/span>). It was potentially fulfilled by the struggle of Christ with the combined powers of heathenism, and of Judaism dissevered from the kingdom of God, of fanaticism, epicureanism and skepticism (Pharisees, and priests, Sadducees, Herod, and Pilate), avarice and inconstancy (Judas, Peter, and the multitude), death, and the Evil One. These are the idols of the world, and its centralized power is destroyed by the work of redemption (1Jn 3:8<\/span>). But the realization of this ideal in history which the prophecy requires possibly not only in accordance with its form, but also in accordance with its substance, and which cannot be conceived without the actual taming of all these powers in the kingdom of God, is still unaccomplished. The prophetic representation of the victory over the antitheocratic central powers reaches into the most distant time, and we must carefully guard against any weakening by rash interpretation. Beck. To the form of the prophecy, on the other hand, belongs the expression, to gather, so far as it seems to contain a local reference. That it treats of a gathering on the field of spiritual conflict is evident from the fact, that after this decisive battle, the separate central heathen powers, which have been subdued, experience and become partakers of Gods work of grace in their lands.<\/p>\n

This work of grace is the restoration of the people [der Vlker<\/em>, the peoples] of God to the kingdom of God by the most ancient and most peculiar mark of Gods children, calling upon the name of Jehovah (Gen 4:26<\/span>). The Word is the central idea of all revelation: the Word on the part of God is revelation itself in the widest extent: the Word on the part of man is the concentrated symbol of the life of the human soul. (Comp. Oehler<\/em>, art., Name in Herzog, Real-Encyc<\/em>., 10:193 ff.). The purity of the lips manifested and effected by the calling upon the name of God, is at the same time purity of the inner man (Mat 15:18<\/span>). The other constitutive elements of divine worshipbowing and sacrificefall in with the expression. And indeed the bloody sacrifice is abolished after the offering of the great sacrifice Zep 1:6<\/span>, with which the reconciliation is connected (comp. Zep 3:9<\/span> with Isa 6:7<\/span>; also Zec 13:1<\/span>). The offerings of the heathen world joining themselves to God are represented by the mention of the meat-offering. (Comp. Mal 1:11<\/span>.) There is at least tacitly promised thereby an essential change of the Mosaic worship for the time of salvationas it is connected solidarily with the demolition of the barrier of the law between Israel and the nations, between Canaan and the distant lands. It can be nothing else than an entirely new order of things, in which the worshippers of Jehovah, the congregation of his dispersed ones, even beyond the rivers of Ethiopia, are found among the sons of Ham. The beginning of the fulfillment is related by Luke in the Acts of the Apostles Act 8:26<\/span> ff., and the entire prophecy of this book chimes in with his narrative throughout. (Comp. Zep 2:5<\/span> with Acts of the Apostles Act 8:26<\/span>; Act 3:10<\/span> with Act 8:27<\/span>; Act 3:9<\/span> with Act 8:37<\/span>; Act 3:17<\/span> with Act 8:39<\/span>).<\/p>\n

If an entirely new creation is necessary in the heathen world to effect the salvation, then the matter of moment in Israel is to restore by purification the pure heart of the poor in spirit, of the humble life of faith, which procures righteousness before God. The new Israel will be essentially different from the present in so far as they will be no more liable to punishment. As in the case of the heathen so also here the fact of reconciliation, of purification, and of forgiveness is tacitly presupposed (comp. however, Zep 3:14<\/span> \ud83d\ude42 although they have sinned as Israel, as a nation, yet in the time of salvation there will be a remnant (comp. Com. on Micah, p. 32; Com. on Nahum, p. 36; ante<\/em>, Introd. p. 9), which is not swept off together with the others in the judgment, which has also obtained forgiveness and accepted it in humility, and which now places its confidence and hope only in the name of Jehovah. But the proud, who place their confidence in themselves, who little consider that the mountain, on which they celebrate their self-sufficiency, is the abode of the Holy God, will be swept away in the purification. It also belongs to the complete humility of Israel, that they should abandon the narrowness of their particularistic pride. In this way this fact is connected with the former, by which it is worthy of consideration, that the conversion of the heathen is placed before the restoration of Israel.<\/p>\n

Both are works of grace<\/em>: in the case of the heathen the grace lies in the entirely new beginning; in the case of Israel, in the fact, that after they have become, according to human view, a wretched miserable remnant, as such they obtain favor. Such has been Gods way from the beginning: the younger sons are his chosen in the history of the patriarchs and kings; when Israel had pined away in the bondage of Egypt, Moses arose; when toward the end of the time of the judges they had almost ceased to be a nation (1Sa 13:19<\/span>), Samuel came. So will it be also at the time of the consummation.<\/p>\n

So also the marks of the work of grace in Israel and among the heathen agree. The signature of the new Israel is given with the word of truth<\/em>, as the signature of the dispersed congregation, gathered from the heathen, is given with the word of confession. What precedes the times of the consummation are on the one hand the times of ignorance; and on the other the times of falsehood. Falsehood is the mortal enemy, which resists the development of the kingdom of God from within; and so long as it is not removed, so long the consummation is delayed. Joh 8:44<\/span>. And as among the heathen, so also in Israel the form of the new kingdom of God is a perfect worship of God<\/em>: the consummation bears the character of a festival. So had Isaiah, chap. 4, already described, after the type of the Feast of Tabernacles, the achievement of salvation, which is allotted to the remnant of Israel after the judgment and reconciliation.<\/p>\n

But this is the preminence of Israel over the heathen, that they are the centre of the new kingdom, and that Jehovah dwells in the midst of them as a Mighty One and a Saviour. The heathen come into, but salvation comes from the Jews, and the new congregation, although the heathen (under the supposition, that they acknowledge this privileged position of Israel with praise) are added to it, is essentially the continuation and completion of the O. T. Church. It is indeed nothing else than the fulfillment of the promises which were made to the fathers, and which are chartered and sealed in the Torah Only that this continuation and completion pass through the deep rupture, which discloses itself in the name of the lame and the outcasts; and that the covenant of a holy and blessed love between God and the Israel, whom He has abandoned in all lands to deserved shame, must be a new covenant<\/em>. And indeed the complete and most peculiar nature of this new covenant was not exhibited in the time of the prophet: it will itself be a revelation and that a visible one: before the eyes<\/em> of his own, God will carry it into effect. The Word of God, which was communicated to Moses and the prophets, and which his Church has heard with the ear, will appear to the eye in the fullness of times. Heb 1:1<\/span> ff.; Joh 1:5<\/span>; Joh 1:9<\/span> f.<\/p>\n

Concerning the double relation, in which this prophecy places the heathen to salvation (Joh 8:19<\/span>; John 9, 10<\/span>) compare at Nahum 1<\/span>.<\/p>\n

HOMILETICAL<\/strong><\/p>\n

What is the mission of the church, which God has made meet for the inheritance of the saints in light?<\/em> (Zep 3:15<\/span>).<\/p>\n

1. We should in the immovable unity of the Spirit, who is mighty in us, stand fast against the assembled powers of darkness, until they are overcome (Zep 3:8<\/span>).<\/p>\n

2. We should carry on the contest in the name of God and with pure lips. The purity of the lip is acquired and preserved by the constant calling upon God (Zep 3:9<\/span>, a, b).<\/p>\n

3. Those who believe should not press shoulder against shoulder, nor should they wish to be one higher than another, but to become one in humble adoration (Zep 3:9<\/span> c.).<\/p>\n

4. We should not fix our hearts on the possessions of the world, but remember that, in this world, we are a scattered church of God, and prepare the offering of the soul for the eternal home (Zep 3:10<\/span>).<\/p>\n

5. We should, in everything hold fast to the one thing needful. Namely, that we have no right to glory through ourselves, but through grace against judgment (Zep 3:11-12<\/span>).<\/p>\n

6. We should keep silent at the purifications, by which grace qualifies individuals for the inheritance purchased once for all (Zep 3:11-19<\/span> a, b).<\/p>\n

7. We should wage the contest of the light with the weapons of the light and of righteousness on the right hand and on the left, Zep 3:13<\/span> a, and with perfect fearlessness, as the flock of the good shepherd, whom all enemies are too few to resist (Zep 3:13<\/span> b, 16<\/span>, 17<\/span> a).<\/p>\n

8. We should always be joyful in the Lord (Zep 3:14-18<\/span>). For after the acts of reconciliation He takes delight in man (Zep 3:17<\/span> b).<\/p>\n

9. We should walk for the honor of God, as those who know that it is Gods will, that his name should not be reviled in us, but praised by the nations (Zep 3:19<\/span> c).<\/p>\n

10. We should keep our eyes open to the past and present proofs of the powerful manifestation of God, and to the signs of his coming (Zep 3:20<\/span>. Luk 12:35<\/span>).<\/p>\n

Gods purpose is a missionary purpose.<\/em><\/p>\n

Zep 3:1<\/span>. A purpose of external missions (Zep 3:8-10<\/span>).<\/p>\n

Zep 3:2<\/span>. A purpose of internal missions (Zep 3:11-20<\/span>).<\/p>\n

All prophecies are fulfilled in Christ.<\/em><\/p>\n

In the holiness and veracity, in the struggles and sufferings, in the humiliation and, exaltation of the historical Christ everything meets, which the prophets recorded of the deeds, experiences, and successes of Israel, as the mediator of salvation, and of the coming of God for the accomplishment of salvation. He has struggled with the united powers of darkness and vanquished them: He was the poor and humble remnant, who did no wrong and in whom God was present, and whom the Father loved with perfect satisfaction.<\/p>\n

Zep 3:2<\/span>. In the advancing acts of salvation, by which the exalted Christ brings his eternal acts in his body, the Church, to their temporal realization and form, is fulfilled continuously what the prophets predicted concerning them, that not merely an individual, but a congregation of the dispersed people of God should be the heir of the promise.At Zep 3:8<\/span> f. It is Gods right to gather together the heathen for wrath. But because He is God grace is the end of his righteous way. Only those who are near to Him thus know Him, and hence wait confidently upon Him, however He may walk abroad in his power spreading terror. A pure lip is the mark of the work of Gods grace. If those who belong to Him would think of this, how much less, not merely of filthy speech and buffoonery, which are not becoming, but also of contention, quarreling, anger, and unrighteousness would there be in the world. From the impurity of the lips it comes, that Christendom, instead of serving Him with one consent [mit einer Schulter<\/em>, with one shoulder] becomes more unsettled and rent from day to day.<\/p>\n

Zep 3:10<\/span>. There were and are Christians, so-called worshippers of God, who go up the Nile to sell the heathen as slaves to Christians. A meat-offering of abomination (Isa 1:11<\/span> ff.). Missions should make amends for this.<\/p>\n

Zep 3:11<\/span>. The most dangerous desecration of the holy place and of the holy congregation takes place through pride.<\/p>\n

Zep 3:12<\/span>. It is painful to the human heart, that it must first become completely poor and humble, before it learns to trust entirely in the name of the living God. This is the reason that the hearts rich in the opinion of the world are richest in dead idols.<\/p>\n

Zep 3:13<\/span>. Behold there the marks of the true Church, congregationes Sanctorum<\/em>, Aug. vii. Truly the holiness of the saints comes from the grace of God, and so long as they carry in themselves the flesh of sin their perfection is piece-work. But whoever he be that knowingly and willingly offends and lies and deceives from the bottom of his heart, him the word of God excommunicates, though his lips may be full of hypocritical profession. The pure lip is the lip of the heart. Such sanctification follows, when a soul feeds tranquilly in the pasture, which God has given to it in his Word. Such souls no one alarms. In proportion to the internal separation from the Word, in that proportion are there much anxious looking around and despondency.<\/p>\n

Zep 3:14<\/span> f. The enemy of the Church is in the last instance only one: he, whose works God, who was in Christ and reconciled the world to Himself, has destroyed. The legal practice [Praxis<\/em>] produces in souls fear of the devil as a conqueror; the prophetic and evangelic inspires in them courage against him as a vanquished [enemy].<\/p>\n

Zep 3:16<\/span> f. Zion, let not thy hands become slack. How much is there everywhere to do! and how must it invigorate our alacrity for work, when we know that God, the Mighty One and Saviour, is with us, and that He looks upon our work with heartfelt delight.<\/p>\n

Zep 3:18<\/span>. Such work is not a trouble, but a feast. It is a disgrace to him, who does not engage in it. Pray everywhere that God may turn the disgrace of the afflicted, who perish far from work in his kingdom, and gather them.<\/p>\n

Zep 3:19<\/span>. We cannot certainly avoid the necessity of bearing for a short time the derision and abuse of the world for the Lords sake. But it is a paltry view to set this as the final object and result of living Christianity upon earth. By doing so we close our eyes. The final object which we must always keep present to ourselves, is that men should learn to glorify God in his own. But for that active Christianity is necessary. He who strives after the object in another self-chosen way, whether, whilst abandoning the Gospel, he seeks to gain the praise of the crowd, whether whilst turning his back upon his brethren, only hinders the work of God and impedes it.<\/p>\n

Zep 3:20<\/span>. How many who belong to the Israel of God by baptism are prisoners in the world. Cease not to pray for your brethren that He may restore them before your eyes. For this the word of promise is given, that the faith of those who labor in this work may be strengthened by it; and that we who are so ready to say, their destruction is at hand, may learn to take shame to ourselves in view of the faithfulness and long-suffering following of God, who speaks there.<\/p>\n

Luther: Zep 3:8<\/span>. The gathering together of the kingdoms and nations is effected through the word of the Gospel, which has been proclaimed to every one throughout the world.<\/p>\n

Zep 3:12<\/span>. He describes .the Christian Church with few, but yet with most beautiful words; namely, that it is a poor, needy, and oppressed little people, that calls upon the Lord and trusts in Him, which is the highest righteousness and the most exalted worship. This is the true glory of the kingdom of Christ, that we are joyfully and in peace reconciled to God through Jesus Christ. Not that there is no longer any cross reserved for us; not that the world and Satan will not lie in wait for us; but, provided that against all this our conscience is preserved secure, we need not care for it. This is the work of the power of God in us.<\/p>\n

Zep 3:20<\/span>. Also the apostles and martyrs came at last to honor before God and the world, who before were considered by the world a despised people; now their memory sounds with thanksgiving, like that of John Huss, and of all who have suffered persecution and death for the glory of God. But the memory of the ungodly perishes.<\/p>\n

Starke: The fulfillment of this text is generally placed in the times of the Apostles. Though indeed this interpretation in part is not to be denied, yet it cannot be granted that these prophecies attained their full measure of fulfillment at that time.<\/p>\n

Zep 3:8<\/span>. If we are a long time chastised for our sins, we should remember, that we also were a long time disobedient to God, when He warned us against sin; and also that it is no wonder, if He does not soon answer us, because we would not listen soon to Him.<\/p>\n

Zep 3:10<\/span>. Believers present themselves as a gift, when they put themselves entirely under obedience to God and mortify the old man. Although the unbelieving Jews still continue in such pride of their relation to God, yet those objects of pride will be put away from them at the time of their conversion, and they will perish with Antichrist, to whom they belong. Though pride is displeasing to God everywhere, yet it is particularly repugnant to Him, when we are proud in the service of God.<\/p>\n

Zep 3:12<\/span>. The Christian Church is not to be estimated according to its external appearance.<\/p>\n

Zep 3:13<\/span>. Although the pious have their infirmity in them, nevertheless they have, according to the inward man, pleasure in Gods law. Where true faith exists, good works also must infallibly follow. Those who have been justified by faith have peace with God and with his creatures.<\/p>\n

Zep 3:14<\/span>. The kingdom of God is not meat and drink, but righteousness, etc., Rom 14:17<\/span>.<\/p>\n

Zep 3:17<\/span>. There is joy in heaven over one sinner that repenteth, much more over the fact that entire Christendom is reconciled to God. He will be silent in his love, i.e.<\/em>, He will be no crier; He will not deal harshly with and utterly cast down the terrified consciences of those who make a false step; He will not magnify trifling faults; in a pharisaic manner make camels out of gnats, and for that reason make the erring to be ill spoken of, that every one may fear to associate with them; but his care will be exercised to raise them up again and to win their heart to him. As He dealt with Peter, the thief, etc., would that all teachers would also deal with poor erring sinners.<\/p>\n

Rieger: Zep 3:8<\/span> ff. When causes of judgment greatly multiply on one side, then God grants largely on the other side much that is conducive to a clear understanding of his word. In the most doubtful times we must also not just consider ourselves and our own as merely a purifying offering of the judgments that befall us, for God can also thence prepare for himself fit instruments for his purposes.<\/p>\n

Zep 3:11<\/span> ff. O, that all the trouble to establish their own righteousness, O that all glorying in the flesh, were brought to an end; that we may enjoy rest without fear, when the father of lies shall be imprisoned, and his [power of] seducing shall be put down with him!<\/p>\n

Zep 3:14<\/span>. It is something great when the joy in God and in his grace of those that are pardoned, and Gods joy in the fulfillment of his counsel, shall coincide. He to whom all this seems too great, let him only look at the great seal, which is appended to the whole: thus saith the Lord. He can do great things and execute them speedily, when the unbelief of men or weak faith sees yet no preparation for them. Remember, Lord, this Thy word to Thy servants, upon which thou hast caused us to hope.<\/p>\n

Bucer: At Zep 3:8<\/span>. Things, whose intrinsic nature it is to go far from God, of which one properly says, when they perish, that they are gathered again to Him.<\/p>\n

Zep 3:9<\/span>. Whoever acknowledges God in truth can do nothing else than love and proclaim Him.<\/p>\n

Hcker: Heart, mouth, and works meet in the appellation, pure lips. So long as there is agreement among these three hypocrisy has no place in men. But if the heart is not purified, then the lips and works are also unclean, Mat 6:22-23<\/span>.<\/p>\n

Burck: The concordant worship of God corresponds to the pure lip. As once a counterfeit unanimity produced multiplicity and confusion of languages, so unity and purity of speech are about to produce and maintain true unity.<\/p>\n

Pfaff: Zep 3:11<\/span>. Those who glory in the true church and are still unconverted, are proud saints, who are an abomination to the Lord.<\/p>\n

Augustine: Zep 3:13<\/span>. There is a difference between peccantes and peccatores<\/em>, just as there is between scribentes<\/em> and scriptores.<\/em><\/p>\n

Bucer: Zep 3:15<\/span>. What we suffer is nothing but judgment, i.e.<\/em>, merited evil, and no one can turn it from us, but the Lord, who sends it. He who apprehends this by faith will learn to bear injuries and will be broken by no suffering.<\/p>\n

Calvin: Zep 3:16<\/span>. On that day He says. But we must wait as long as it pleases God to disicipline his people under the cross. All men might have rest from nature and suffer nothing bad, therefore He sets right the too great precipitation, which we are accustomed to have under chastisement.<\/p>\n

Bucer: Zep 3:17<\/span>. All blessings are in God. He dwells in the Church, so it has nothing further to desire.<\/p>\n

Calvin: What seems more alien to the glory of God, than to exult like a man in the pleasure of love. But we would rest in Him, and, as He weans us from the world, strive after this one thing, that He would vouchsafe to us his favor: this is no derogation from, but a proof of his honor and glory. This is his chief gloryhis unending and transcendent goodness, by which He has embraced us and conducted us to the end.<\/p>\n

Bucer: Zep 3:19<\/span>. As a virtuous wife, who loves her husband sincerely, would a thousand times rather die than forsake him, or violate her fidelity to him, and yet does many things which she knows are displeasing to him, so it is with the hearts of the pious: they cannot apostatize from God, and they love Him above everything else, and yet the flesh is not entirely delivered from its weakness. There is no one, whom thou wouldst not be obliged to censure for many faults, no one, who does not constantly need the physician Christ, no one to whom we must not preach repentance. The more the truly pious apprehend that they are constantly in need of Christ, the more ardent will be their love to Him.<\/p>\n

Schmieder: The lame and the cast out are the wretched and scattered, who limping after the flock, remain behind, or are driven into flight and scattered by the inroad of the wolf.<\/p>\n

Zep 3:20<\/span>. Thus has God spoken.<\/p>\n

Augustine: So great is the depth of the Holy Scriptures, that if one would apply himself to their study alone from childhood to declining age with the use of all his time and the greatest industry, he would be able to speak of daily progress. Not as though any one by diligence, however great, attained to know that which is necessary to salvation. But if one has grasped this by faith, and holds it fast, without which a pious and correct life is impossible, there always remains still for those who continue advancing farther such a great fullness of is mysterious and veiled, such an exalted wisdom in the matter and words, that precisely the longer, the more zealously, and with the more ardent desire for learning, one continues in them, the better he understands what Sirach has said (Sir 18:6): a man when he has even done his best, has scarcely begun; and if he thinks that he has completed his task, he is still far from it.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>[Zep 3:8<\/span>.The LXX., the other Greek Versions, and the Syriac, render by trstimony or witness<\/em>; but when it has this meaning it is pointed . Comp. Gen 49:27<\/span>; Gen 32:23<\/span>. It is derived from , to rush upon, to attack<\/em>. See Ges. s. v.<\/em><\/p>\n

[2]<\/span>[Zep 3:9<\/span>. , one shoulder<\/em>, i.e., with unanimity. The figure is taken from those who carry burdens with even shoulders.<\/p>\n

[3]<\/span>[Zep 3:10<\/span>., from , to burn incense, to pray<\/em> as a suppliant. Some interpreters make it the subject of the verb bring; others, the object. See Exeget.<\/p>\n

[4]<\/span>[Zep 3:14<\/span>. is plural, because Israel is addressed as a plurality.<\/p>\n

[5]<\/span>[Zep 3:15<\/span>., piel<\/em>, signifies to clear<\/em> from impediments, to put in order to prepare<\/em>, e. g., a house. Gen 24:31<\/span>; Lev 14:36<\/span>; a way, Isa 40:3<\/span>; Isa 57:14<\/span>; Isa 62:10<\/span>; Mal 3:1<\/span>.<\/p>\n

[6]<\/span>[Zep 3:18<\/span>., the time of the feast, when all Israel gathered together to rejoice before Jehovah. It also signifies an assembly<\/em>, and place of assembly<\/em>.C. E.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

“Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. (9) For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. (10) From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.”<\/p>\n<\/p>\n

If I mistake not, here is a corresponding prophecy to that of our Lord’s, concerning Jerusalem; and which we know took place in the appointed season, when the city was given up to the destruction of the Roman army, agreeable to our Lord’s account. Mat 24:21<\/span> . And when we consider how the Lord, by the pure language of his gospel, then beginning to spread among all nations, and by the outpouring of the Holy Spirit, caused the work of his grace to prosper, even from beyond the rivers of Ethiopia; his people being brought to him from all the varieties of the earth, as the first fruits of a glorious harvest of souls, I think the subject of the Prophet’s prediction may well be supposed to have respect to those blessed times.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Zep 3:8 Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.<\/p>\n

Ver. 8. Therefore wait ye upon me, saith the Lord, &c.<\/strong> ] Stand forth, and hear your doom; which that ye may know that I do not precipitate or rashly pass upon you, “Wait ye upon me,” &c.; and yet, that ye may not presume upon my patience, know that there is a day set, a determination settled for your full payment. <\/p>\n

“ Nostra Deus subitis non damnat crimina poenis:<\/p>\n

Compensat longas sed gravitate moras. ”<\/p>\n

<\/em><\/p>\n

<\/p>\n

To gather the nations<\/em><\/strong> ] To put them up, as it were sheep, into a pound for slaughter. See more of this, Jer 25:15-33<\/span><\/em> <\/p>\n

<\/em><\/p>\n

<\/p>\n

To pour upon them mine indignation<\/em><\/strong> ] Here is mention made of God’s prey, of his indignation, fierce anger, fire of jealousy against nations and kingdoms; the better to persuade people to that which they are so hardly drawn to believe, viz. that God is not made all of mercy; but, though fury be not in him, to speak properly, Isa 27:4<\/span><\/em> , yet that he will not by any means “clear the guilty,” Exo 34:7<\/span><\/em> , but punish them severely, taking vengeance of their inventions, Psa 99:8<\/span><\/em> .<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Therefore, &c. The Massorah (App-30and App-93) calls attention to the fact that this verse (Zep 3:8) contains all the letters of the Hebrew alphabet, including the five final letters. This implies that the verse takes in the whole purpose of Jehovah concerning Israel. <\/p>\n

upon: or, for. <\/p>\n

saith the Lord = [is] Jehovah’s oracle. <\/p>\n

to the prey. Septuagint and Syriac read “as a witness”, reading ‘ed instead of ‘ad. Compare Mic 2:2. <\/p>\n

gather = gather in. Not the same word as in Zep 2:1. <\/p>\n

assemble = gather out. <\/p>\n

for all the earth. See Zep 1:18; and compare the Structure, p. 1272. <\/p>\n

the fire of My jealousy. Reference to Pentateuch (Deu 4:24). <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

CHAPTER 3:8-20 <\/p>\n

Judgment and Glory<\/p>\n

1. The waiting for the end (Zep 3:8) <\/p>\n

2. The glory that follows (Zep 3:9-20) <\/p>\n

Zep 3:8. Therefore wait for me, saith Jehovah, for the day when I arise for the prey; for my determination is to gather the nations, to assemble the kingdoms, to pour upon them mine indignation, all my fierce anger; for all the earth shall be devoured with the fire of my jealousy. This verse leads us back to the opening exhortation of this chapter. They are as a nation to wait for Him, till the day comes in which He arises to execute the judgment of the nations. It has been a long waiting. Centuries have come and gone; His earthly people have been the wanderers among the nations of the world, where they have been a byword and a curse, yet witnesses for Him also. Still they are waiting for that day, the day which closes the times of the Gentiles, when the stone strikes the great man image and becomes a mountain filling the whole earth Dan 2:1-49.<\/p>\n

Zep 3:9-20. The opening verse of this glory section has been variously interpreted. It has been used by the Pentecostal-delusion as being a prophecy concerning their imagined gift of tongues restoration. In the first place it must be noticed that in the Hebrew the word people is in the plural. We read therefore this verse as follows: For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Luther paraphrased this verse in the following way: Then will I cause that nations to be preached to otherwise, with friendly lips, that they may call upon the name of the Lord. But this interpretation is not sustained by the text. It means that the nations which escaped the judgment-wrath of the day of the Lord will be converted, and as a result of their conversion they will call upon the Lord with pure lips; all idolatry will cease and all serve the Lord as one man.<\/p>\n

While the peoples in Zep 3:9 are the Gentiles, the suppliants in Zep 3:10 are Jews brought back from the dispersion. They are brought back by the converted Gentiles as an offering unto the Lord Isa 66:20. When that takes place the restored nation will not have need to be ashamed for all their doings, for the Lord in infinite grace will have cleansed them from their iniquity, and now they are no longer proud and haughty, but a remnant humbled, trusting in the Lord. The great chapter in Ezekiel tells us of the conversion of this remnant Eze 36:1-38. They will then be a righteous nation, do no iniquity, nor speak lies. The speaking of lies, the use of deceit, is one of the traits of the Jews today, and has often been responsible for their sufferings among the Gentiles. But when that day comes the deceitful tongue will not be found in their mouth. They will feed and lie down and none shall make them afraid. They have become once more the sheep of His pastures, gathered by the Good Shepherd. The time of singing and rejoicing has come.<\/p>\n

Sing, O daughter of Zion! Shout, O Israel! Be glad and rejoice With all thy heart, O Daughter of Jerusalem.<\/p>\n

Jehovah has removed thy judgments; He has cast out thine enemy; The King of Israel, Jehovah, Is in the midst of thee, Thou wilt see evil no more.<\/p>\n

In that day it shall be said to Jerusalem, Fear not, Zion, let not thy hands be feeble.<\/p>\n

Jehovah, thy God is in the midst of thee, A mighty One who saves; He rejoices over thee with gladness; He rests in His love; He rejoices over thee with singing.<\/p>\n

What a glorious day that will be! It will be glory for Him and glory for His people. The great prophetic song recorded by Isaiah (chapter 12) will then be heard in the midst of His redeemed people. The great Psalms of praise and worship will fill Jerusalem. Judgments are forever gone; no enemy will threaten them again. He Himself is in their midst, none other but He whom their fathers delivered once into the hands of the Gentiles, over whom they cried, His blood be upon us and our children. He is King. The throne of His father David is now filled. The Mighty One saves, and rejoices over His redeemed people. He has the travail of His soul to the full and is satisfied.<\/p>\n

Then He will make them a name and a praise among all the peoples of the earth. Thus ends the great message of Zephaniah, the great-great-grandson of the pious King Hezekiah. <\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

wait: Psa 27:14, Psa 37:7, Psa 37:34, Psa 62:1, Psa 62:5, Psa 123:2, Psa 130:5, Psa 130:6, Pro 20:22, Isa 30:18, Lam 3:25, Lam 3:26, Hos 12:6, Mic 7:7, Jam 5:7, Jam 5:8 <\/p>\n

rise: Psa 12:5, Psa 78:65, Psa 78:66, Isa 42:13, Isa 42:14, Isa 59:16-18 <\/p>\n

to gather: Eze 38:14-23, Joe 3:2, Joe 3:9-16, Mic 4:11-13, Zec 14:2, Zec 14:3, Mat 25:32, Rev 16:14, Rev 19:17-19 <\/p>\n

for all: Zep 1:18, Deu 32:21, Deu 32:22, Son 8:6, Eze 36:5, Eze 36:6, Eze 38:19, 2Pe 3:10 <\/p>\n

Reciprocal: Num 5:14 – General Num 25:11 – that I Deu 4:24 – a jealous God Psa 9:19 – Arise Psa 78:49 – cast Psa 79:5 – jealousy Psa 82:8 – Arise Isa 30:27 – heavy Isa 31:2 – arise Isa 33:10 – Now will I rise Isa 34:2 – the indignation Isa 59:19 – shall they Jer 25:32 – and a Jer 45:5 – I will bring Eze 38:15 – and many Joe 3:11 – Assemble Zep 2:2 – the decree Hag 2:22 – overthrow Zec 2:13 – for Heb 10:27 – fiery 2Pe 3:7 – the heavens<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

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

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Zep 3:8. Therefore Rather, Nevertheless, wait ye upon me, saith the Lord Notwithstanding these provocations, saith God, I exhort the godly among you to expect the fulfilment of the promises I have made, of restoring the Jewish nation to my wonted favour in the latter ages of the world: in order to which great crisis, I will execute remarkable judgments upon the unbelievers and disobedient. Thus Lowth. It is very common with the prophets to subjoin the most comfortable promises to the most fearful threatenings, and, after having denounced the captivity, to foretel the deliverance of his people; but the prophet here seems to look further, even to the gospel times, and perhaps to the future and final restoration of the Jews. Until the day that I rise up to the prey Until, as an enemy, I rise up to destroy first, and next to take the spoil: as if he had said, Since you, by your sins, continue to be mine enemies; so I will, by my judgments, show myself in arms against you as your enemy, namely, by the Chaldeans, who shall invade your country, and destroy and spoil you. For my determination My fixed purpose, that which I have unalterably resolved on; is to gather the nations, &c. All that are subject to the Chaldean monarchy; with all that are confederate with, or tributary to, the king of Babylon; to pour upon them Upon the obstinate, incorrigible, and impious Jews first; mine indignation Which by their sins they have kindled against themselves; for all the earth Or, all the land, namely, the whole land of Judea, and her cities; shall be devoured Consumed, as if burned up; with the fire of my jealousy That jealousy wherewith God is concerned for his own glory, for his ordinances and statutes, which the Jewish people, their princes, prophets, and priests, had notoriously violated. Lowth thinks this may perhaps be meant of the same general summons which Joel speaks of, whereby the nations of the earth shall be gathered into the valley of Jehoshaphat: see notes on Joe 3:2; Joe 3:12.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Zep 3:8-20. The Deliverance of Jerusalem, and Renown of Redeemed Israel.<\/p>\n

Zep 3:8; Zep 3:11-13. Let Yahwehs faithful people wait patiently till the day when He shall stand as a witness against the nations that oppress them. For it is His purpose to assemble them together for judgment, to pour out the fire of His jealousy upon them, and out of the depths of shame to bring the remnant of Israel to honour and glory, and to abiding righteousness and peace. For on the day of judgment Yahweh will remove from their midst all the proud and haughty ones that caused their dishonour, leaving a people humble and poor, trusting only in the name of Yahweh.<\/p>\n

Zep 3:8. For lead, to the prey, read leed, for a witness (LXX, Syr.). On the conception of Yahweh as witness cf. Mic 1:2, Mal 3:5.<\/p>\n

Zep 3:12. A people humble and poor: in the later literature a technical phrase for the pious in Israel.<\/p>\n

Zep 3:13. An idyllic picture of pastoral peace and security (cf. Eze 34:25 ff.).<\/p>\n

Zep 3:9 f. An interpolation in which the redemption of Israel is extended to all the nations (cf. Isa 19:18 ff., Zec 14:16 ff.).<\/p>\n

Zep 3:9. turn: i.e. give in exchange for their present idolatrous speecha pure lip (mg.): one that shall take upon it only the name of Yahweh.with one shoulder (mg.): like oxen working harmoniously together under the common yoke.<\/p>\n

Zep 3:10. The text here is hopelessly corrupt. From a mass of conjectural emendations we may select Halvys as the simplest and most satisfactory, From beyond the rivers of Ethiopia the princes of the daughter of Put shall bring mine offering (bring me the offering worthy of my sovereignty).<\/p>\n

Zep 3:14-20. Yahweh having now assumed the kingdom, Jerusalem is bidden sing aloud for joy; for the Kings heart is full of joy in His city, and He will constantly renew His love for her. All shame and reproach will He remove from her midst, bringing together her halt and outcast flock, and making her an object of praise and renown through all the earth.<\/p>\n

Zep 3:15. For mish\/paayik, thy judgments, read mesho-pheayik, thine adversaries (in the judgment-court). In the parallel clause read the plural, thine enemies (LXX, etc.).<\/p>\n

Zep 3:17. For yaarish, He will be silent (mg.), read probably yeaddesh, He will renew.<\/p>\n

Zep 3:18. The opening words should be attached to Zep 3:17, and amended to read, as on the day of festival (LXX). The rest of the verse may have originally run as follows, I will remove from thee (all) shame, and will lift (the burden of) reproach from off thee (cf. Kittels note).<\/p>\n

Zep 3:19. The feminine collectives halt and outcast refer to the Dispersion as a whole.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

3:8 Therefore {f} wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.<\/p>\n

(f) Seeing that you will not repent, you can expect my vengeance as well as other nations.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

E. Judgment on all nations 3:8<\/span><\/p>\n

The people of Jerusalem needed to wait a little longer. The Lord would soon rise up as a devouring animal to consume His prey. He had determined to gather nations and kingdoms that were wicked, including Judah, and pour His burning indignation and wrath on them. Yahweh’s fiery zeal would devour all nations because the world would again become thoroughly corrupt (as in the days of Noah, cf. Gen 6:5-7; Zep 1:2-3). According to Charles Feinberg, this is the only verse in the Old Testament that contains all the letters of the Hebrew alphabet. [Note: Charles L. Feinberg, Habakkuk, Zephaniah, Haggai, Malachi, p. 66.] <\/span><\/p>\n

The world is still waiting for the Lord to pour out His wrath on all nations. He has not done so yet because He is patient and is giving people time to repent (cf. 2Pe 3:9). Yet that day will surely come (2Pe 3:10). In view of its coming, Christians need to be holy in conduct and godly in character looking for and hastening that day (by our prayers and preaching, 2Pe 3:11). The great outpouring of divine wrath on the earth predicted here will take place during the Tribulation, before our Lord returns to set up His kingdom (cf. Zep 2:2; Zec 14:2; Rev 16:14; Rev 16:16).<\/p>\n

Zephaniah’s final reference to the destruction of nations all over the world (Zep 3:8) brings the section of his prophecy that deals with judgment (Zep 1:2 to Zep 3:8) full circle.<\/p>\n

A<\/span>    Judgment on the world Zep 1:2-3<\/p>\n

B<\/span>    Judgment on Judah Zep 1:4 to Zep 2:3<\/p>\n

C<\/span>    Judgment on Israel’s neighbors Zep 2:4-15<\/p>\n

B’<\/span>    Judgment on Jerusalem Zep 3:1-7<\/p>\n

A’<\/span>    Judgment on all nations Zep 3:8<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my … Continue reading “Exegetical and Hermeneutical Commentary of Zephaniah 3:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22839","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22839","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22839"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22839\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22839"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22839"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22839"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}