The document presents a prophetic denunciation of Jerusalem as an oppressive, rebellious, and polluted city, emphasizing its moral corruption and failure to heed divine guidance. It critiques the city's leaders, including princes, judges, prophets, and priests, who embody vice and hypocrisy, exacerbating the city's sinful state despite its historical status as a holy site. Ultimately, the prophecy highlights the urgent need for Jerusalem's repentance and the promise of divine intervention for restoration.

1. ZEPHA IAH 3 COMME TARY
EDITED BY GLE PEASE
Jerusalem
1 Woe to the city of oppressors,
rebellious and defiled!
BAR ES, "The “woe,” having gone round the pagan nations, again circles round
where it began, the “Jerusalem that killed the prophets and stoned those that were sent
unto her” Mat_23:37. Woe upon her, and joy to the holy Jerusalem, the “new Jerusalem
Rev_3:12; Rev_21:10, the Jerusalem which is from above, the mother of us all,” close
this prophecy; both in figure; destruction of her and the whole earth, in time, the
emblem of the eternal death; and the love of God, the foretaste of endless joy in Him.
Woe - “Rebellious and polluted;” “thou oppressive city!” . The address is the more
abrupt, and bursts more upon her, since the prophet does not name her. He uses as her
proper name, not her own name, city of peace,” but “rebellious,” “polluted;” then he
sums up in one, thou “oppressive city.”
Jerusalem’s sin is threefold, actively rebelling against God; then, inwardly defiled by
sin; then cruel to man. So then, toward God, in herself, toward man, she is wholly turned
to evil, not in passing acts, but in her abiding state:
(1) rebellious
(2) defiled
(3) oppressive
She is known only by what she has become, and what has been done for her in vain.
She is rebellious, and so had had the law; defiled, and so had been cleansed; and
therefore her state is the more hopeless.
CLARKE, "Wo to her that is filthy - This is a denunciation of Divine judgment
against Jerusalem.
GILL, "Woe to her that is filthy, and polluted,.... Meaning the city of Jerusalem,
and its inhabitants; not as before the Babylonish captivity, but after their return from it,
under the second temple, as Abarbinel owns; and even as in the times before and at the
coming of Christ, and the preaching of his apostles among them; as the whole series of
the prophecy, and the connection of the several parts of it, show; and there are such
plain intimations of the conversion of the Gentiles, and of such a happy state of the Jews,

2. in which they shall see evil no more, as can agree with no other times than the times of
the Gospel, both the beginning and latter part of them. The character of this city, and its
inhabitants, is, that it was "filthy", and polluted with murders, adulteries, oppression,
rapine, and other sins: our Lord often calls them a wicked and an adulterous generation;
and yet they pretended to great purity of life and manners; and they were pure in their
own eyes, though not washed from their filthiness; they took much pains to make clean
the outside of the cup, but within were full of impurity, Mat_23:25. In the margin it is,
"woe to her that is gluttonous". The word is used for the craw or crop of a fowl, Lev_1:16
hence some render it (t) "woe to the craw"; to the city that is all craw, to which
Jerusalem is compared for its devouring the wealth and substance of others. The Scribes
and Pharisees in Christ's time are said to devour widows' houses, Mat_23:14 and this
seems to be the sin with which they were defiled, and here charged with. Some think the
word signifies one that is publicly, infamous; either made a public example of, or openly
exposed, as sometimes filthy harlots are; or rather one "that has made herself infamous"
(u); by her sins and vices:
to the oppressing city! that oppressed the poor, the widow, and the fatherless. This
may have respect to the inhabitants of Jerusalem stoning the prophets of the Lord sent
unto them; to the discouragements they laid the followers of Christ under, by not
suffering such to come to hear him that were inclined; threatening to cast them out of
their synagogues if they professed him, which passed into a law; and to their killing the
Lord of life and glory; and the persecution of his apostles, ministers, and people: see
Mat_23:13. Some render it, "to the city a dove" (w); being like a silly dove without heart,
as in Hos_7:11. R. Azariah (x) thinks Jerusalem is so called because in its works it was
like Babylon, which had for its military sign on its standard a dove; See Gill on Jer_
25:38, Jer_46:16, Hos_11:11 but the former sense is best.
HE RY 1-2, "One would wonder that Jerusalem, the holy city, where God was
known, and his name was great, should be the city of which this black character is here
given, that a place which enjoyed such abundance of the means of grace should become
so very corrupt and vicious, and that God should permit it to be so; yet so it is, to show
that the law made nothing perfect; but if this be the true character of Jerusalem, as no
doubt it is (for God's judgments will make none worse than they are), it is no wonder
that the prophet begins with woe to her. For the holy God hates sin in those that are
nearest to him, nay, in them he hates it most. A sinful state is, and will be, a woeful state.
I. Here is a very bad character given of the city in general. How has the faithful city
become a harlot! 1. She shames herself; she is filthy and polluted (Zep_3:1), has made
herself infamous (so some read it), the gluttonous city (so the margin), always
cramming, and making provision for the flesh, to fulfil the lusts of it. Sin is the filthiness
and pollution of persons and places, and makes them odious in the sight of the holy God.
2. She wrongs her neighbours and inhabitants; she is the oppressing city. Never any
place had statutes and judgments so righteous as this city had, and yet, in the
administration of the government, never was more unrighteousness. 3. She is very
provoking to her God, and in every respect walks contrary to him, Zep_3:2. He had
given his law, and spoken to her by his servants the prophets, telling her what was the
good she should do and what the evil she should avoid; but she obeyed not his voice, nor
made conscience of doing as he commanded her, in any thing. He had taken her under
an excellent discipline, both of the word and of the rod; but she did not receive the
instruction of the one nor the correction of the other, did not submit to God's will nor
answer his end in either. He encouraged her to depend upon him, and his power and
promise, for deliverance from evil and supply with good; but she trusted not in the Lord;

3. her confidence was placed in her alliances with the nations more than in her covenant
with God. He gave her tokens of his presence, and instituted ordinances of communion
for her with himself; but she drew not near to her God, did not meet him where he
appointed and where he promised to meet her. She stood at a distance, and said to the
Almighty, Depart.
II. Here is a very bad character of the leading men in it; those that should by their
influence suppress vice and profaneness there are the great patterns and patrons of
wickedness, and those that should be her physicians are really her worst disease. 1. Her
princes are ravenous and barbarous as roaring lions that make a prey of all about them,
and they are universally feared and hated; they use their power for destruction, and not
for edification. 2. Her judges, who should be the protectors of injured innocence, are
evening wolves, rapacious and greedy, and their cruelty and covetousness both
insatiable: They gnaw not the bones till the morrow; they take so much delight and
pleasure in cruelty and oppression that when they have devoured a good man they
reserve the bones, as it were, for a sweet morsel, to be gnawed the next morning, Job_
31:31. 3. Her prophets, who pretend to be special messengers from heaven to them, are
light and treacherous persons, fanciful, and of a vain imagination, frothy and airy, and
of a loose conversation, men of no consistency with themselves, in whom one can put no
confidence. They were so given to bantering that it was hard to say when they were
serious. Their pretended prophecies were all a sham, and they secretly laughed at those
that were deluded by them. 4. Her priests, who are teachers by office and have the
charge of the holy things, are false to their trust and betray it. They were to preserve the
purity of the sanctuary, but they did themselves pollute it, and the sacred offices of it,
which they were to attend upon - such priests as Hophni and Phinehas, who by their
wicked lives made the sacrifices of the Lord to be abhorred. They were to expound and
apply the law, and to judge according to it; but, in their explications and applications of
it, they did violence to the law; they corrupted the sense of it, and perverted it to the
patronising of that which was directly contrary to it. By forced constructions, they made
the law to speak what they pleased, to serve a turn, and so, in effect, made void the law.
JAMISO , "Zep_3:1-20. Resumption of the denunciation of Jerusalem, as being
unreformed by the punishment of other nations: After her chastisement Jehovah will
interpose for her against her foes; His worship shall flourish in all lands, beginning at
Jerusalem, where He shall be in the midst of His people, and shall make them a praise
in all the earth.
filthy — Maurer translates from a different root, “rebellious,” “contumacious.” But
the following term, “polluted,” refers rather to her inward moral filth, in spite of her
outward ceremonial purity [Calvin]. Grotius says, the Hebrew is used of women who
have prostituted their virtue. There is in the Hebrew Moreah; a play on the name
Moriah, the hill on which the temple was built; implying the glaring contrast between
their filthiness and the holiness of the worship on Moriah in which they professed to
have a share.
oppressing — namely, the poor, weak, widows, orphans and strangers (Jer_22:3).
K&D 1-4, "To give still greater emphasis to his exhortation to repentance, the prophet
turns to Jerusalem again, that he may once more hold up before the hardened sinners
the abominations of this city, in which Jehovah daily proclaims His right, and shows the
necessity for the judgment, as the only way that is left by which to secure salvation for

4. Israel and for the whole world. Zep_3:1. “Woe to the refractory and polluted one, the
oppressive city! Zep_3:2. She has not hearkened to the voice; not accepted discipline;
not trusted in Jehovah; not drawn near to her God. Zep_3:3. Her princes are roaring
lions in the midst of her; her judges evening wolves, who spare not for the morning.
Zep_3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is
holy, to violence to the law.” The woe applies to the city of Jerusalem. That this is
intended in Zep_3:1 is indisputably evident from the explanation which follows in Zep_
3:2-4 of the predicates applied to the city addressed in Zep_3:1. By the position of the
indeterminate predicates ‫ה‬ፎ ְ‫מוֹר‬ and ‫ה‬ ָ‫ל‬ፎְ‫ג‬ִ‫נ‬ before the subject to which the hōi refers, the
threat acquires greater emphasis. ‫ה‬ፎ ְ‫מוֹר‬ is not formed from the hophal of ‫ה‬ፎ ָ‫ר‬ (ᅚπιφανής,
lxx, Cyr., Cocc.), but is the participle kal of ‫א‬ ָ‫ר‬ ָ‫מ‬ = ‫ה‬ ָ‫ר‬ ָ‫מ‬ or ‫ר‬ ָ‫ר‬ ָ‫,מ‬ to straighten one's self, and
hold one's self against a person, hence to be rebellious (see Delitzsch on Job, on Job_
33:2, note). ‫ה‬ ָ‫ל‬ፎְ‫ג‬ִ‫,נ‬ stained with sins and abominations (cf. Isa_59:3). Yōnâh does not
mean columba, but oppressive (as in Jer_46:16; Jer_50:16, and Jer_25:38)), as a
participle of yânâh to oppress (cf. Jer_22:3). These predicates are explained and
vindicated in Zep_3:2-4, viz., first of all ‫ה‬ፎ ְ‫מוֹר‬ in Zep_3:2. She gives no heed to the voice,
sc. of God in the law and in the words of the prophets (compare Jer_7:28, where ‫ה‬ָ‫ּו‬‫ה‬ְ‫י‬ ‫קוֹל‬
occurs in the repetition of the first hemistich). The same thing is affirmed in the second
clause, “she accepts no chastisement.” These two clauses describe the attitude assumed
towards the legal contents of the word of God, the next two the attitude assumed
towards its evangelical contents, i.e., the divine promises. Jerusalem has no faith in
these, and does not allow them to draw her to her God. The whole city is the same, i.e.,
the whole of the population of the city. Her civil and spiritual rulers are no better. Their
conduct shows that the city is oppressive and polluted (Zep_3:3 and Zep_3:4). Compare
with this the description of the leaders in Mic_3:1-12. The princes are lions, which rush
with roaring upon the poor and lowly, to tear them in pieces and destroy them (Pro_
28:15; Eze_19:2; Nah_2:12). The judges resemble evening wolves (see at Hab_1:8), as
insatiable as wolves, which leave not a single bone till the following morning, of the prey
they have caught in the evening. The verb gâram is a denom. from gerem, to gnaw a bone,
piel to crush them (Num_24:8); to gnaw a bone for the morning, is the same as to leave
it to be gnawed in the morning. Gâram has not in itself the meaning to reserve or lay up
(Ges. Lex.). The prophets, i.e., those who carry on their prophesying without a call from
God (see Mic_2:11; Mic_3:5, Mic_3:11), are pōchăzım, vainglorious, boasting, from
pâchaz, to boil up or boil over, and when applied to speaking, to overflow with frivolous
words. Men of treacheries, bōge
dōth, a subst. verb, from bâgad, the classical word for
faithless adultery or apostasy from God. The prophets proved themselves to be so by
speaking the thoughts of their own hearts to the people as revelations from God, and
thereby strengthening it in its apostasy from the Lord. The priests profane that which is
holy (qoodesh, every holy thing or act), and do violence to the law, namely, by treating
what is holy as profane, and perverting the precepts of the law concerning holy and
unholy (cf. Eze_22:26).
CALVI , "The Prophet speaks here again against Jerusalem; for first, the Jews

5. ought ever to have been severely reproved, as they were given to many sins; and
secondly, because there was always there some seed which needed consolation: and
this has been the way pursued, as we have hitherto seen, by all the Prophets. But we
must also bear in mind, that the books now extant were made up of prophetic
addresses, that we might understand what was the sum of the doctrine delivered.
The Prophet here makes this charge against the Jews, that they were polluted and
become filthy. And he addresses Jerusalem, where the sanctuary was; and it might
therefore seem to have been superior to other cities; for God had not in vain chosen
that as the place for his worship. But the Prophet shows how empty and fallacious
was any boasting of this kind; for the city which God had consecrated for himself
had polluted itself with many sins. The Prophet seems to allude to the ancient rites
of the law, which, though many, had been prescribed, we know, by God, that the
people might observe a holy course of life: for the ceremonies could not of
themselves wash away their filth; but the people were instructed by these external
things to worship God in a holy and pure manner. As then they often washed
themselves with water, and as they carefully observed other rites of outward
sanctity, the Prophet derides their hypocrisy, for they did not regard the real design
of the ceremonies. Hence he says, that they were polluted, though in appearance
they might be deemed the most pure; for they were defiled as to their whole life.
(106)
He adds that the city was ‫,היונה‬ eiune; some render it the city of dove, or, a dove; for
the word has this meaning: and they take it metaphorically for a foolish and
thoughtless city, as we find it to be so understood in Hosea 7:11; where Ephraim
was said to be a dove, because the people were void of reason and knowledge, and of
their own accord exposed themselves to traps and snares. Some then consider this
place to have this meaning,—that Jerusalem, which ought to have been wise, was yet
wholly fatuitous and foolish. But it may be easily gathered from the context, that the
Prophet means another thing, even this,—that Jerusalem was given to plunder and
fraud; for the verb ‫,ינה‬ ine, signifies to defraud and to take by force what belongs to
another; and it means also to circumvent as well as to plunder. He therefore means
no doubt, that Jerusalem was a city full of every kind of iniquity, as he had before
called it a polluted city; and then he adds an explanation.
The Prophet in the first verse seems to have in view the two tables of the law. God,
we know, requires in the law that his people should be holy; and then he teaches the
way of living justly and innocently. Hence when the Prophet called Jerusalem a
polluted city, he meant briefly to show that the whole worship of God was there
corrupted, and that no regard for true religion flourished there; for the Jews
thought that they had performed all their duty to God, when they washed away
their filth by water. Such was the extremely foolish notion which they entertained:
but we know and they ought to have known that the worship of God is spiritual. He
afterwards adds, that the city was rapacious, under which term he includes every
kind of injustice.
It follows, She heard not the voice, she received not correction. The Prophet now

6. explains and defines what the pollution was of which he had spoken: for true
religion begins with teachableness; when we submit to God and to his word, it is
really to enter on the work of worshipping him aright. But when heavenly truth is
despised, though men may toil much in outward rites, yet their impiety discovers
itself by their contumacy, inasmuch as they suffer not themselves to be ruled by
God’s authority. Hence the Prophet shows, that whatever the Jews thought of their
purity at Jerusalem, it was nothing but filth and pollution. He says, that they were
unteachable, because they did not hear the Prophets sent to them by God.
This ought to be carefully noticed; for without this beginning many torment
themselves in the work of serving God, and do nothing, because obedience is better
than sacrifice. If, then, we wish our efforts to be approved by God, we must begin
with faith; for except the word of God obtains credit with us, whatever we may offer
to him are mere human inventions. It is, in the second place, added, that they did
not receive correction; and this was no superfluous addition. For when God sees
that we are not submissive, and that we do not willingly come to him when he calls
us, he strengthens his instruction by chastisements. He allures us at first to himself,
he employs kind and gentle invitations; but when he sees us delaying, or even going
back, he begins to treat us more roughly and more severely: for teaching without the
goads of reproof would have no effect. But when God teaches and reproves in vain,
it then appears that our disposition is wicked and perverse. So the Prophet intended
here to show the wickedness of his people as extreme, by saying, that they heard not
the voice nor received correction; as though he had said, that the wickedness of his
people was unhealable, for they not only rejected the doctrine of salvation, when
offered, but also obstinately rejected all warnings, and would not bear any
correction.
But we must bear in mind, that the Prophet had to do with that holy people whom
God had chosen as his peculiar treasure. There is therefore no reason why those
who profess the name of Christians at this day should exempt themselves from this
condemnation; for our condition is not better than the condition of that people.
Jerusalem was in an especial manner, as we have already said, the sanctuary, as it
were, of God: and yet we see how severely the Prophet reproves Jerusalem and all
its inhabitants. We have no cause to flatter ourselves, except we willingly submit to
God, and suffer ourselves to be ruled by his word, and except we also patiently bear
correction, when his teaching takes no suitable effect, and when there is need of
sharp goads to stimulate us.
He afterwards adds, that it did not trust in the Lord, nor draw nigh to its God. The
Prophet discovers here more clearly the spring of impiety—that Jerusalem placed
not the hope of salvation in God alone; for from hence flowed all the mass of evils
which prevailed; because if we inquire how it is that men burn with avarice, why
they are insatiable, and why they wantonly defraud and plunder one another, we
shall find the cause to be this—that they trust not in God. Rightly then does the
Prophet mention this here, among other pollutions at Jerusalem, as the chief—that
it did not put its trust in God. The same also is the cause and origin of all
superstitions; for if men felt assured that God alone is enough for them, they would

7. not follow here and there their own inventions. We hence see that unbelief is not
only the mother of all the evil deeds by which men willfully wrong and injure one
another, but that it is also the cause of all superstitions.
He says, in the last place, that it did not draw nigh to God. The Prophet no doubt
charges the Jews that they willfully departed from God when he was nigh them; yea,
that they wholly alienated themselves from him, while he was ready to cherish them,
as it were, in his own bosom. This is indeed a sin common to all who seek not God;
but Jerusalem sinned far more grievously, because she would not draw nigh to God,
by whom she saw that she was sought. For why was the law given, why was
adoption vouchsafed, and in short, why had they the various ordinances of religion,
except that they might join themselves to God? ‘And now Israel,’ said Moses, ‘what
does the Lord thy God require of thee, except to cleave to him?’ God thus intended
his law to be, as it were, a sacred bond of union between him and the Jews. ow
when they wandered here and there, that they might not be united to him, it was a
diabolical madness. Hence the Prophet here does not only accuse the Jews of not
seeking God, but of withdrawing themselves from him; and thus they were
ungovernable. The Lord sought to tame them; but they were like wild beasts. It now
follows—
Woe to the arrogant and polluted,
The city, which is an oppressor!
Then follows a specification as to her conduct,—
She has not hearkened to the voice,
She has not received instruction;
In Jehovah has she not trusted,
To her God has she not drawn nigh.
To “obey the voice,” as given in our version and by ewcome, is not quite correct;
she was too arrogant even to hear or attend to the voice. “Correction,” as in our
version, and by Calvin, is rendered “instruction” by ewcome and Henderson; for
[ ‫מוסר‬ ] has often this meaning. The Septuagint have ‫נביהביבם‬‫נביהביבם‬‫נביהביבם‬‫—נביהביבם‬——— discipline. But thediscipline. But thediscipline. But thediscipline. But the
same phrase occurs in versesame phrase occurs in versesame phrase occurs in versesame phrase occurs in verse 7777, where the word necessarily means instruction, by way of, where the word necessarily means instruction, by way of, where the word necessarily means instruction, by way of, where the word necessarily means instruction, by way of
warning, communicated by the example of others.warning, communicated by the example of others.warning, communicated by the example of others.warning, communicated by the example of others.————Ed.Ed.Ed.Ed.
COFFMAN, "This chapter contains the glorious climax of Zephaniah's great prophecyCOFFMAN, "This chapter contains the glorious climax of Zephaniah's great prophecyCOFFMAN, "This chapter contains the glorious climax of Zephaniah's great prophecyCOFFMAN, "This chapter contains the glorious climax of Zephaniah's great prophecy
in the last paragraph (Zephaniahin the last paragraph (Zephaniahin the last paragraph (Zephaniahin the last paragraph (Zephaniah 3333::::9999----20202020). The first paragraph details the reason for the). The first paragraph details the reason for the). The first paragraph details the reason for the). The first paragraph details the reason for the
judgment of Jerusalem (Zephaniahjudgment of Jerusalem (Zephaniahjudgment of Jerusalem (Zephaniahjudgment of Jerusalem (Zephaniah 3333::::1111----7777), with Zephaniah), with Zephaniah), with Zephaniah), with Zephaniah 3333::::8888 forming a bridgeforming a bridgeforming a bridgeforming a bridge
between two sections and relating both to the eternal judgment at the last day, thebetween two sections and relating both to the eternal judgment at the last day, thebetween two sections and relating both to the eternal judgment at the last day, thebetween two sections and relating both to the eternal judgment at the last day, the
judgment of Jerusalem being a token of it, and the Messianic Age (Zephaniahjudgment of Jerusalem being a token of it, and the Messianic Age (Zephaniahjudgment of Jerusalem being a token of it, and the Messianic Age (Zephaniahjudgment of Jerusalem being a token of it, and the Messianic Age (Zephaniah 3333::::9999----20202020))))

8. being climaxed by it.being climaxed by it.being climaxed by it.being climaxed by it.
No serious commentator on the Bible can ignore the arrogant denials of criticalNo serious commentator on the Bible can ignore the arrogant denials of criticalNo serious commentator on the Bible can ignore the arrogant denials of criticalNo serious commentator on the Bible can ignore the arrogant denials of critical
scholars who bluntly declare that, "Only the first few verses of the chapter are ascholars who bluntly declare that, "Only the first few verses of the chapter are ascholars who bluntly declare that, "Only the first few verses of the chapter are ascholars who bluntly declare that, "Only the first few verses of the chapter are a
genuine work of Zephaniah."[genuine work of Zephaniah."[genuine work of Zephaniah."[genuine work of Zephaniah."[1111] One has a right to expect that such assertions should] One has a right to expect that such assertions should] One has a right to expect that such assertions should] One has a right to expect that such assertions should
be supported by some hard evidence; but this is never the case, simply because nobe supported by some hard evidence; but this is never the case, simply because nobe supported by some hard evidence; but this is never the case, simply because nobe supported by some hard evidence; but this is never the case, simply because no
evidence of any kind has ever been available. We are thankful for the forthrightevidence of any kind has ever been available. We are thankful for the forthrightevidence of any kind has ever been available. We are thankful for the forthrightevidence of any kind has ever been available. We are thankful for the forthright
honesty of Graham who gave the reason allegedly supporting such radical conclusions.honesty of Graham who gave the reason allegedly supporting such radical conclusions.honesty of Graham who gave the reason allegedly supporting such radical conclusions.honesty of Graham who gave the reason allegedly supporting such radical conclusions.
"The clearest indication that Zephaniah did not write the passage (Zephaniah"The clearest indication that Zephaniah did not write the passage (Zephaniah"The clearest indication that Zephaniah did not write the passage (Zephaniah"The clearest indication that Zephaniah did not write the passage (Zephaniah 3333::::14141414----20202020))))
lies in the contrast (with this) and the rest of the book."[lies in the contrast (with this) and the rest of the book."[lies in the contrast (with this) and the rest of the book."[lies in the contrast (with this) and the rest of the book."[2222] Thus, the only objection that] Thus, the only objection that] Thus, the only objection that] Thus, the only objection that
scholars have to the passage is that it does not fit (in their view) the fiercescholars have to the passage is that it does not fit (in their view) the fiercescholars have to the passage is that it does not fit (in their view) the fiercescholars have to the passage is that it does not fit (in their view) the fierce
denunciations found in the rest of Zephaniah. Why doesn't it fit? Answer: the olddenunciations found in the rest of Zephaniah. Why doesn't it fit? Answer: the olddenunciations found in the rest of Zephaniah. Why doesn't it fit? Answer: the olddenunciations found in the rest of Zephaniah. Why doesn't it fit? Answer: the old
critical bias invented in the nineteenth century to the effect that the same prophetcritical bias invented in the nineteenth century to the effect that the same prophetcritical bias invented in the nineteenth century to the effect that the same prophetcritical bias invented in the nineteenth century to the effect that the same prophet
could not prophecy both doom and salvation! Such a falsehood was never true, eithercould not prophecy both doom and salvation! Such a falsehood was never true, eithercould not prophecy both doom and salvation! Such a falsehood was never true, eithercould not prophecy both doom and salvation! Such a falsehood was never true, either
in the eighteenth century or now. The greatest prophet of all, Jesus Christ, prophesiedin the eighteenth century or now. The greatest prophet of all, Jesus Christ, prophesiedin the eighteenth century or now. The greatest prophet of all, Jesus Christ, prophesiedin the eighteenth century or now. The greatest prophet of all, Jesus Christ, prophesied
both doom and salvation, sometimes in the same breath. Who has never heard ofboth doom and salvation, sometimes in the same breath. Who has never heard ofboth doom and salvation, sometimes in the same breath. Who has never heard ofboth doom and salvation, sometimes in the same breath. Who has never heard of
heaven and hell? Furthermore, no less an authority than the apostles found Christ inheaven and hell? Furthermore, no less an authority than the apostles found Christ inheaven and hell? Furthermore, no less an authority than the apostles found Christ inheaven and hell? Furthermore, no less an authority than the apostles found Christ in
all the prophets. Twice in three verses, the apostle Peter declared that "all of theall the prophets. Twice in three verses, the apostle Peter declared that "all of theall the prophets. Twice in three verses, the apostle Peter declared that "all of theall the prophets. Twice in three verses, the apostle Peter declared that "all of the
prophets" spoke of Jesus Christ and of his glorious kingdom (Actsprophets" spoke of Jesus Christ and of his glorious kingdom (Actsprophets" spoke of Jesus Christ and of his glorious kingdom (Actsprophets" spoke of Jesus Christ and of his glorious kingdom (Acts 3333::::18181818,,,,20202020). The). The). The). The
inspired apostles, schooled in the wisdom of Christ himself, therefore found Messianicinspired apostles, schooled in the wisdom of Christ himself, therefore found Messianicinspired apostles, schooled in the wisdom of Christ himself, therefore found Messianicinspired apostles, schooled in the wisdom of Christ himself, therefore found Messianic
import in Zephaniah, as in all the others; and it could be only the arrogance andimport in Zephaniah, as in all the others; and it could be only the arrogance andimport in Zephaniah, as in all the others; and it could be only the arrogance andimport in Zephaniah, as in all the others; and it could be only the arrogance and
conceit of evil men that would dare to oppose their subjective imaginations against thatconceit of evil men that would dare to oppose their subjective imaginations against thatconceit of evil men that would dare to oppose their subjective imaginations against thatconceit of evil men that would dare to oppose their subjective imaginations against that
which is flatly declared to be a fact in the word of God. As a matter of truth, if menwhich is flatly declared to be a fact in the word of God. As a matter of truth, if menwhich is flatly declared to be a fact in the word of God. As a matter of truth, if menwhich is flatly declared to be a fact in the word of God. As a matter of truth, if men
allowed the opponents of Holy Scripture to remove the Messianic portion ofallowed the opponents of Holy Scripture to remove the Messianic portion ofallowed the opponents of Holy Scripture to remove the Messianic portion ofallowed the opponents of Holy Scripture to remove the Messianic portion of
Zephaniah from his prophecy, it would vitiate and contradict the very purpose of thoseZephaniah from his prophecy, it would vitiate and contradict the very purpose of thoseZephaniah from his prophecy, it would vitiate and contradict the very purpose of thoseZephaniah from his prophecy, it would vitiate and contradict the very purpose of those
prophecies.prophecies.prophecies.prophecies.
It should be noted that the two scholars just quoted are before the first third of thisIt should be noted that the two scholars just quoted are before the first third of thisIt should be noted that the two scholars just quoted are before the first third of thisIt should be noted that the two scholars just quoted are before the first third of this
century (Smith,century (Smith,century (Smith,century (Smith, 1896189618961896, and Graham,, and Graham,, and Graham,, and Graham, 1929192919291929). Most of the current generation of scholars). Most of the current generation of scholars). Most of the current generation of scholars). Most of the current generation of scholars
have rejected such radical views; and those still parroting them may be considered ashave rejected such radical views; and those still parroting them may be considered ashave rejected such radical views; and those still parroting them may be considered ashave rejected such radical views; and those still parroting them may be considered as
uninformed. Every believer in the Word of God should resist with all of his strengthuninformed. Every believer in the Word of God should resist with all of his strengthuninformed. Every believer in the Word of God should resist with all of his strengthuninformed. Every believer in the Word of God should resist with all of his strength

9. the efforts of Satan (through his spokesman) to eliminate all references to thethe efforts of Satan (through his spokesman) to eliminate all references to thethe efforts of Satan (through his spokesman) to eliminate all references to thethe efforts of Satan (through his spokesman) to eliminate all references to the
Messianic kingdom of Jesus Christ from Zephaniah and other prophets of God. WeMessianic kingdom of Jesus Christ from Zephaniah and other prophets of God. WeMessianic kingdom of Jesus Christ from Zephaniah and other prophets of God. WeMessianic kingdom of Jesus Christ from Zephaniah and other prophets of God. We
are happy indeed that many of the present generation of scholars are flatly rejectingare happy indeed that many of the present generation of scholars are flatly rejectingare happy indeed that many of the present generation of scholars are flatly rejectingare happy indeed that many of the present generation of scholars are flatly rejecting
the radical criticisms of the first half of this century.the radical criticisms of the first half of this century.the radical criticisms of the first half of this century.the radical criticisms of the first half of this century.
Therefore, we receive this chapter of Zephaniah, along with the totality of it, as theTherefore, we receive this chapter of Zephaniah, along with the totality of it, as theTherefore, we receive this chapter of Zephaniah, along with the totality of it, as theTherefore, we receive this chapter of Zephaniah, along with the totality of it, as the
true and inspired Word of God.true and inspired Word of God.true and inspired Word of God.true and inspired Word of God.
ZephaniahZephaniahZephaniahZephaniah 3333::::1111----3333
"Woe to her that is rebellious and polluted! to the oppressing city! She obeyed not the"Woe to her that is rebellious and polluted! to the oppressing city! She obeyed not the"Woe to her that is rebellious and polluted! to the oppressing city! She obeyed not the"Woe to her that is rebellious and polluted! to the oppressing city! She obeyed not the
voice; she received not correction; she trusted not in Jehovah; she drew not near tovoice; she received not correction; she trusted not in Jehovah; she drew not near tovoice; she received not correction; she trusted not in Jehovah; she drew not near tovoice; she received not correction; she trusted not in Jehovah; she drew not near to
God. Her princes in the midst of her are roaring lions; her judges are evening wolves;God. Her princes in the midst of her are roaring lions; her judges are evening wolves;God. Her princes in the midst of her are roaring lions; her judges are evening wolves;God. Her princes in the midst of her are roaring lions; her judges are evening wolves;
they leave nothing till the morrow."they leave nothing till the morrow."they leave nothing till the morrow."they leave nothing till the morrow."
"No city is mentioned by name, but it is quite clear that Jerusalem is intended."["No city is mentioned by name, but it is quite clear that Jerusalem is intended."["No city is mentioned by name, but it is quite clear that Jerusalem is intended."["No city is mentioned by name, but it is quite clear that Jerusalem is intended."[3333]]]]
The fashionable attitude today has led some to criticize Zephaniah because he did notThe fashionable attitude today has led some to criticize Zephaniah because he did notThe fashionable attitude today has led some to criticize Zephaniah because he did notThe fashionable attitude today has led some to criticize Zephaniah because he did not
denounce such sins as oppression and exploitation of the poor with the same emphasisdenounce such sins as oppression and exploitation of the poor with the same emphasisdenounce such sins as oppression and exploitation of the poor with the same emphasisdenounce such sins as oppression and exploitation of the poor with the same emphasis
as that found in Amos; but Zephaniah dealt more with the "cause" of such sins thanas that found in Amos; but Zephaniah dealt more with the "cause" of such sins thanas that found in Amos; but Zephaniah dealt more with the "cause" of such sins thanas that found in Amos; but Zephaniah dealt more with the "cause" of such sins than
with the particular excesses themselves. "The supreme sin of man's inhumanity to manwith the particular excesses themselves. "The supreme sin of man's inhumanity to manwith the particular excesses themselves. "The supreme sin of man's inhumanity to manwith the particular excesses themselves. "The supreme sin of man's inhumanity to man
is the inevitable consequence of false religion dealt with in Zephaniah's first twois the inevitable consequence of false religion dealt with in Zephaniah's first twois the inevitable consequence of false religion dealt with in Zephaniah's first twois the inevitable consequence of false religion dealt with in Zephaniah's first two
chapters."[chapters."[chapters."[chapters."[4444] In this light, perhaps the supreme sin should be understood as "false] In this light, perhaps the supreme sin should be understood as "false] In this light, perhaps the supreme sin should be understood as "false] In this light, perhaps the supreme sin should be understood as "false
religion ? In any case, Zephaniah certainly dealt with the evils of injustice andreligion ? In any case, Zephaniah certainly dealt with the evils of injustice andreligion ? In any case, Zephaniah certainly dealt with the evils of injustice andreligion ? In any case, Zephaniah certainly dealt with the evils of injustice and
exploitation in these very verses.exploitation in these very verses.exploitation in these very verses.exploitation in these very verses.
"Polluted ..." "This word is a term usually connected with blood (Isaiah"Polluted ..." "This word is a term usually connected with blood (Isaiah"Polluted ..." "This word is a term usually connected with blood (Isaiah"Polluted ..." "This word is a term usually connected with blood (Isaiah 59595959::::3333;;;;
LamentationsLamentationsLamentationsLamentations 4444::::14141414)."[)."[)."[)."[5555]]]]
TRAPP, "ZephaniahTRAPP, "ZephaniahTRAPP, "ZephaniahTRAPP, "Zephaniah 3333::::1111 Woe to her that is filthy and polluted, to the oppressing city!Woe to her that is filthy and polluted, to the oppressing city!Woe to her that is filthy and polluted, to the oppressing city!Woe to her that is filthy and polluted, to the oppressing city!

10. Ver.Ver.Ver.Ver. 1111. Woe to her that is filthy and polluted] Meaning Jerusalem, once a faithful city,. Woe to her that is filthy and polluted] Meaning Jerusalem, once a faithful city,. Woe to her that is filthy and polluted] Meaning Jerusalem, once a faithful city,. Woe to her that is filthy and polluted] Meaning Jerusalem, once a faithful city,
now an harlot, Isaiahnow an harlot, Isaiahnow an harlot, Isaiahnow an harlot, Isaiah 1:211:211:211:21, faedissimum prostibulum, of the kind of those sordid men, faedissimum prostibulum, of the kind of those sordid men, faedissimum prostibulum, of the kind of those sordid men, faedissimum prostibulum, of the kind of those sordid men
who are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumeniuswho are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumeniuswho are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumeniuswho are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumenius
speak of. The word (speak of. The word (speak of. The word (speak of. The word ( ‫ראי‬ ) here rendered filthy comes from a word that signifieth
dung, or that signifieth an example ( ‫נבסבהוידלב‬‫נבסבהוידלב‬‫נבסבהוידלב‬‫;)נבסבהוידלב‬ and so it is a metaphor taken from); and so it is a metaphor taken from); and so it is a metaphor taken from); and so it is a metaphor taken from
light women that are carted in a disgraceful way and made a public example, anlight women that are carted in a disgraceful way and made a public example, anlight women that are carted in a disgraceful way and made a public example, anlight women that are carted in a disgraceful way and made a public example, an
infamous instance. It is rendered also gluttonous, or all craw, as Leviticusinfamous instance. It is rendered also gluttonous, or all craw, as Leviticusinfamous instance. It is rendered also gluttonous, or all craw, as Leviticusinfamous instance. It is rendered also gluttonous, or all craw, as Leviticus 1:161:161:161:16....
“ Ingluvies et tempestas, barathrumque macelli. ”“ Ingluvies et tempestas, barathrumque macelli. ”“ Ingluvies et tempestas, barathrumque macelli. ”“ Ingluvies et tempestas, barathrumque macelli. ”
To the oppressing city!] Praedatrici, that maketh a prey of others (either by force orTo the oppressing city!] Praedatrici, that maketh a prey of others (either by force orTo the oppressing city!] Praedatrici, that maketh a prey of others (either by force orTo the oppressing city!] Praedatrici, that maketh a prey of others (either by force or
fraud), as the silly dove is made a prey to the hawk and other ravenous birds.fraud), as the silly dove is made a prey to the hawk and other ravenous birds.fraud), as the silly dove is made a prey to the hawk and other ravenous birds.fraud), as the silly dove is made a prey to the hawk and other ravenous birds.
CONSTABLE, "VerseCONSTABLE, "VerseCONSTABLE, "VerseCONSTABLE, "Verse 1111
Zephaniah pronounced another "woe" (cf. ZephaniahZephaniah pronounced another "woe" (cf. ZephaniahZephaniah pronounced another "woe" (cf. ZephaniahZephaniah pronounced another "woe" (cf. Zephaniah 2222::::5555) this time on Jerusalem,) this time on Jerusalem,) this time on Jerusalem,) this time on Jerusalem,
which he described as rebellious, defiled, and tyrannical. Rebels are those who refusewhich he described as rebellious, defiled, and tyrannical. Rebels are those who refusewhich he described as rebellious, defiled, and tyrannical. Rebels are those who refusewhich he described as rebellious, defiled, and tyrannical. Rebels are those who refuse
to submit to God"s will. The defiled are those polluted by sinful practices. Tyrantsto submit to God"s will. The defiled are those polluted by sinful practices. Tyrantsto submit to God"s will. The defiled are those polluted by sinful practices. Tyrantsto submit to God"s will. The defiled are those polluted by sinful practices. Tyrants
disregard the rights of others, particularly those whom they can take advantage of.disregard the rights of others, particularly those whom they can take advantage of.disregard the rights of others, particularly those whom they can take advantage of.disregard the rights of others, particularly those whom they can take advantage of.
VersesVersesVersesVerses 1111----7777
D. Judgment on JerusalemD. Judgment on JerusalemD. Judgment on JerusalemD. Judgment on Jerusalem3333::::1111----7777
Having announced that divine judgment would come on the nations around Judah (Having announced that divine judgment would come on the nations around Judah (Having announced that divine judgment would come on the nations around Judah (Having announced that divine judgment would come on the nations around Judah (
ZephaniahZephaniahZephaniahZephaniah 2222::::4444----15151515), the prophet returned to the subject of Yahweh"s judgment on the), the prophet returned to the subject of Yahweh"s judgment on the), the prophet returned to the subject of Yahweh"s judgment on the), the prophet returned to the subject of Yahweh"s judgment on the
Chosen People (cf. ZephaniahChosen People (cf. ZephaniahChosen People (cf. ZephaniahChosen People (cf. Zephaniah 1111::::4444 to Zephaniahto Zephaniahto Zephaniahto Zephaniah 2222::::3333), but this time he focused more), but this time he focused more), but this time he focused more), but this time he focused more
particularly on Jerusalem. Though he did not mention Jerusalem by name, it is clearlyparticularly on Jerusalem. Though he did not mention Jerusalem by name, it is clearlyparticularly on Jerusalem. Though he did not mention Jerusalem by name, it is clearlyparticularly on Jerusalem. Though he did not mention Jerusalem by name, it is clearly
in view.in view.in view.in view.
"Like Isaiah and Micah , he is a prophet of the city, open"Like Isaiah and Micah , he is a prophet of the city, open"Like Isaiah and Micah , he is a prophet of the city, open"Like Isaiah and Micah , he is a prophet of the city, open----eyed to its faults; unlike them,eyed to its faults; unlike them,eyed to its faults; unlike them,eyed to its faults; unlike them,
his focus is almost wholly civic and religious. But he draws the fundamental dividinghis focus is almost wholly civic and religious. But he draws the fundamental dividinghis focus is almost wholly civic and religious. But he draws the fundamental dividinghis focus is almost wholly civic and religious. But he draws the fundamental dividing

11. line in the same place: whatever the basis on which the world is judged, the people ofline in the same place: whatever the basis on which the world is judged, the people ofline in the same place: whatever the basis on which the world is judged, the people ofline in the same place: whatever the basis on which the world is judged, the people of
God are judged for turning from revealed truth ( AmosGod are judged for turning from revealed truth ( AmosGod are judged for turning from revealed truth ( AmosGod are judged for turning from revealed truth ( Amos 2222::::4444) and for neglecting) and for neglecting) and for neglecting) and for neglecting
proffered spiritual privileges ( Isaiahproffered spiritual privileges ( Isaiahproffered spiritual privileges ( Isaiahproffered spiritual privileges ( Isaiah 65656565::::2222).).).).
"Like Amos , Zephaniah uses the rhetorical device of condemning surrounding nations,"Like Amos , Zephaniah uses the rhetorical device of condemning surrounding nations,"Like Amos , Zephaniah uses the rhetorical device of condemning surrounding nations,"Like Amos , Zephaniah uses the rhetorical device of condemning surrounding nations,
but all the whilebut all the whilebut all the whilebut all the while----unannounced to his hearersunannounced to his hearersunannounced to his hearersunannounced to his hearers----bringing their own condemnation everbringing their own condemnation everbringing their own condemnation everbringing their own condemnation ever
closer." [Note: Ibid, pcloser." [Note: Ibid, pcloser." [Note: Ibid, pcloser." [Note: Ibid, p941941941941.].].].]
BENSON, "VerseBENSON, "VerseBENSON, "VerseBENSON, "Verse 1111----2222
ZephaniahZephaniahZephaniahZephaniah 3:13:13:13:1----2222. Wo to her that is filthy. Wo to her that is filthy. Wo to her that is filthy. Wo to her that is filthy ———— (Bishop Newcome reads, rebellious, and(Bishop Newcome reads, rebellious, and(Bishop Newcome reads, rebellious, and(Bishop Newcome reads, rebellious, and
the Vulgate, provoking,) and pollutedthe Vulgate, provoking,) and pollutedthe Vulgate, provoking,) and pollutedthe Vulgate, provoking,) and polluted ———— That is, defiled with various crimes; to theThat is, defiled with various crimes; to theThat is, defiled with various crimes; to theThat is, defiled with various crimes; to the
oppressing cityoppressing cityoppressing cityoppressing city ———— It is well deserving of our notice, that the oppression of the poor isIt is well deserving of our notice, that the oppression of the poor isIt is well deserving of our notice, that the oppression of the poor isIt is well deserving of our notice, that the oppression of the poor is
always ranked by God among those things which are most offensive to him. She obeyedalways ranked by God among those things which are most offensive to him. She obeyedalways ranked by God among those things which are most offensive to him. She obeyedalways ranked by God among those things which are most offensive to him. She obeyed
not the voicenot the voicenot the voicenot the voice ———— Namely, of God’s messengers, the prophets. She received notNamely, of God’s messengers, the prophets. She received notNamely, of God’s messengers, the prophets. She received notNamely, of God’s messengers, the prophets. She received not
correctioncorrectioncorrectioncorrection ———— Or instruction, asOr instruction, asOr instruction, asOr instruction, as ‫מוסר‬ may be rendered: she did not attend to it; was
not amended by it. She trusted not in the Lord — Did not place her confidence and
hopes in the power and goodness of God, but in other things. She drew not near to
God — In prayer and praise, and other acts of worship.
COKE, "Zephaniah 3:1. Woe to her that is filthy, &c.— Woe to her that provoketh
wrath, and is defiled; to the oppressed city; or city of oppressors. Zephaniah 3:2.
Which heareth not the voice, nor receiveth instruction, nor hath hope in Jehovah,
nor approacheth to her God. Zephaniah 3:3. Whose princes, &c.—They do not
gnaw the bones or, they leave no bones to gnaw in the morning; or, they rest not
even till the morning. Houbigant; who observes, that the prophet in this verse
compares the judges of Jerusalem to evening wolves, because they begin to hunt for
their prey in the evening, yet they continue to do so throughout the whole night, and
even till the morning.
EXPOSITOR'S BIBLE COMME TARY, "Verses 1-20
SO AS BY FIRE
Zephaniah 3:1-20
THE third chapter of the Book of Zephaniah consists of two sections, of which only
the first, Zephaniah 3:1-13, is a genuine work of the prophet; while the second,
Zephaniah 3:14-20, is a later epilogue such as we found added to the genuine
prophecies of Amos. It is written in the large hope and brilliant temper of the
Second Isaiah, saying no word of Judah’s sin or judgment, but predicting her
triumphant deliverance out of all her afflictions.

12. In a second address to his city (Zephaniah 3:1-13) Zephaniah strikes the same notes
as he did in his first. He spares the king, but denounces the ruling and teaching
classes. Jerusalem’s princes are lions, her judges wolves, her prophets braggarts,
her priests pervert the law, her wicked have no shame. He repeats the proclamation
of a universal doom. But the time is perhaps later. Judah has disregarded the many
threats. She will not accept the Lord’s discipline; and while in Zephaniah 1:1-18 -
Zephaniah 2:3 Zephaniah had said that the meek and righteous might escape the
doom, he now emphatically affirms that all proud and impenitent men shall be
removed from Jerusalem, and a humble people be left to her, righteous and secure.
There is the same moral earnestness as before, the same absence of all other
elements of prophecy than the ethical. Before we ask the reason and emphasize the
beauty of this austere gospel, let us see the exact words of the address. There are the
usual marks of poetic diction in it-elliptic phrases, the frequent absence of the
definite article, archaic forms, and an order of the syntax different from that which
obtains in prose. But the measure is difficult to determine, and must be printed as
prose. The echo of the elegiac rhythm in the opening is more apparent than real: it is
not sustained beyond the first verse. Zephaniah 3:9 and Zephaniah 3:10 are
relegated to a footnote, as very probably an intrusion, and disturbance of the
argument.
"Woe, rebel and unclean, city of oppression! She listens to no voice, she accepts no
discipline, in Jehovah she trusts not, nor has drawn near to her God.
Her princes in her midst are roaring lions; her judges evening wolves, they not till
morning; her prophets are braggarts and traitors; her priests have profaned what is
holy and done violence to the Law. Jehovah is righteous in the midst of her, He does
no wrong. Morning by morning He brings His judgment to light: He does not let
Himself fail-but the wicked man knows no shame. I have cut off nations, their
turrets are ruined; I have laid waste their broad streets, till no one passes upon
them; destroyed are their cities, without a man, without a dweller. I said, Surely she
will fear Me, she will accept punishment, and all that I have visited upon her shall
never vanish from her eyes. But only the more zealously have they corrupted all
their doings.
Wherefore wait ye for Me-oracle of Jehovah-wait for the day of My rising to testify,
for ‘tis My fixed purpose to sweep nations together, to collect kingdoms, to pour
upon them all the heat of My wrath-yea, with the fire of My jealousy shall the whole
earth be consumed."
"In that day thou shalt not be ashamed of all thy deeds, by which thou hast rebelled
against Me: for then will I turn out of the midst of thee all who exult with that
arrogance of thine, Jill and thou wilt not again vaunt thyself upon the Mount of My
Holiness. But I will leave in thy midst a people humble and poor, and they shall
trust in the name of Jehovah. The Remnant of Israel shall do no evil, and shall not
speak falsehood, and no fraud shall be found in their mouth, but they shall pasture
and they shall couch, with none to make them afraid."

13. Such is the simple and austere gospel of Zephaniah. It is not to be overlooked amid
the lavish and gorgeous promises which other prophets have poured around it, and
by ourselves, too, it is needed in our often unscrupulous enjoyment of the riches of
grace that are in Christ Jesus. A thorough purgation, the removal of the wicked, the
sparing of the honest and the meek; insistence only upon the rudiments of morality
and religion; faith in its simplest form of trust in a righteous God, and character in
its basal elements of meekness and truth, -these and these alone survive the
judgment. Why does Zephaniah never talk of the Love of God, of the-Divine
Patience, of the Grace that has spared and will spare wicked hearts if only it can
touch them to penitence? Why has he no call to repent, no appeal to the wicked to
turn from the evil of their ways? We have already seen part of the answer.
Zephaniah stands too near to judgment and the last things. Character is fixed, the
time for pleading is past; there remains only the separation of bad men from the
good. It is the same standpoint (at least ethically) as that of Christ’s visions of the
Judgment. Perhaps also an austere gospel was required by the fashionable temper
of the day. The generation was loud and arrogant; it gilded the future to excess, and
knew no shame. The true prophet was forced to reticence; he must make his age feel
the desperate earnestness of life, and that salvation is by fire. For the gorgeous
future of its unsanctified hopes he must give it this severe, almost mean, picture of a
poor and humble folk, hardly saved but at last at peace.
The permanent value of such a message is proved by the thirst which we feel even
today for the clear, cold water of its simple promises. Where a glaring optimism
prevails, and the future is preached with a loud assurance, where many find their
only religious enthusiasm in the resurrection of mediaeval ritual or the singing of
stirring and gorgeous hymns of secondhand imagery, how needful to be recalled to
the earnestness and severity of life, to the simplicity of the conditions of salvation,
and to their ethical, not emotional, character! Where sensationalism has so invaded
religion, how good to hear the sober insistence upon God’s daily
commonplaces-"morning by morning He bringeth forth His judgment to light"-and
to know that the acceptance of discipline is what prevails with Him. Where national
reform is vaunted and the progress of education, how well to go back to a prophet
who ignored all the great reforms of his day that he might impress his people with
the indispensableness of humility and faith. Where Churches have such large
ambitions for themselves, how necessary to hear that the future is destined for "a
poor folk," the meek and the honest. Where men boast that their religion-Bible,
Creed, or Church-has undertaken to save them, "vaunting themselves on the Mount
of My Holiness," how needful to hear salvation placed upon character and a very
simple trust in God.
But, on the other hand, is any one in despair at the darkness and cruelty of this life,
let him hear how Zephaniah proclaims that, though all else be fraud, "the Lord is
righteous in the midst" of us. "He doth not let Himself fail," that the resigned heart
and the humble, the just, and the pure heart, is imperishable, and in the end there is
at least peace.

14. PETT, "Zephaniah 3:1-2
‘Woe to her who is rebellious and polluted,
To the oppressing city.
She did not obey the voice.
She did not receive correction.
She did not trust in YHWH.
She did not draw near to her God.’
Zephaniah returns to God’s verdict on Jerusalem, and pronounces a woe against
her. She is a city of oppression, oppressing her people. She is rebellious against God
and the covenant she has made with Him, and polluted through her disobedience.
She is no more a holy city. Four reasons are given,
· ‘She did not obey the voice.’ Central to all YHWH’s requirements is
obedience. He had spoken, but she had refused to obey His voice, and had gone her
own way.
· ‘She did not receive correction.’ The prophets had been sent by God to
rebuke her and turn her back into the right way, but she had refused even to listen.
She was determined to go her own way and ignore all warnings.
· ‘She did not trust in YHWH.’ She turned to other gods and other ways. Her
eyes were taken off Him, and He was no longer central. She trusted rather to these
strange gods, and to strange allies. Indeed it would be one of these who came against
her.
· ‘She did not draw near to her God.’ YHWH had become to her an
irrelevance, a God of the past Who was no longer important. Her worship of Him
was perfunctory, and for all practical purposes He was ignored
PULPIT, "Woe to her! This is addressed to Jerusalem, as is seen by Zephaniah 3:2-
4. Filthy; rather, rebellious, i.e. against God. The LXX; mistaking the word, renders
‫́ע‬‫ח‬‫̓ניצבם‬‫ו‬, "notable." So the Syriac. Jerome has provocatrix. The true sense is seen by
the expansion of the term in Zephaniah 3:2. polluted by her many sins. Jerome,
following the Septuagint ‫́םח‬‫ו‬‫̓נןכוץפסשל‬‫ב‬, "ransomed," has, redempta, which he
explains, "Captivitatibus traditia, et rursum redempta." The oppressing city, that
acts unjustly and cruelly to the weak and poor. So the three sins for which she is
here denounced are that she is rebellious against God, defiled with sin in herself,
and cruel to others. The Septuagiut and Vulgate translate jonah ("oppressing")
"dove," which seems singularly inappropriate here, though some try to explain it as
applied to Jerusalem in the sense of "silly" or "stupid" (Hosea 7:11)
BI 1-5, "Woe to her that is filthy and polluted, to the oppressing city!
A religious city terribly degenerate
I.
A professedly religious city terribly degenerated.
1. The princes are mentioned. They are “roaring lions.”
2. The judges are mentioned. They are “evening wolves.”

15. 3. The prophets are mentioned. They are “light and treacherous persons.”
4. The priests are mentioned.
These “polluted the sanctuary,” by desecrating the sacred, and outraged the “law,” by
distorting its meaning and misrepresenting its genius and aim.
II. A professedly religious city terribly degenerated although God was specially working
in its midst. “The just Lord is in the midst thereof; He will not do iniquity: every
morning doth He bring His judgment to light, He faileth not; but the unjust knoweth no
shame.”
1. The wonderful freedom which the Almighty allows to wicked men on this earth.
Though He strives to improve them, He does not coerce them. He makes no invasion
of their moral agency.
2. The tremendous force of human depravity. What a power sin gains over man!
(1) Do not hinder Christian propagandism from entering a city because it is
nominally Christian. The Gospel is wanted there perhaps more than anywhere
else.
(2) Do not expect that the world will be morally renovated by miraculous agency.
Almighty Goodness does not coerce. There is no way by which mere force can
travel to a man’s soul. (Homilist.)
2 She obeys no one,
she accepts no correction.
She does not trust in the Lord,
she does not draw near to her God.
BAR ES, "She obeyed not the Voice - Of God, by the law or the prophets,
teaching her His ways; and when, disobeying, He chastened her, “she received not
correction,” and when He increased His chastisements, she, in the declining age of the
state and deepening evil, turned not unto Him, as in the time of the judges, nor ceased to
do evil.
In the Lord she trusted not - But in Assyria or Egypt or her idols. Our practical
relation to God is summed up in the four words, “Mis-trust self; trust God.” Man
reverses this, and when “self-trust” has of course failed him, then he “mistrusts God” .
“Such rarely ask of God, what they hope they may obtain from man. They strain every

16. nerve of their soul to obtain what they want; canvass, flatter, fawn, bribe, court favor;
and betake themselves to God when all human help fails. They would be indebted, not to
God, but to their own diligence. For the more they receive of God, the less, they see, can
they exalt their own diligence, the more they are bound to thank God, and obey Him the
more strictly.”
To her God she drew not nigh - Even in trouble, when all draw near unto Him,
who are not wholly alien from Him; she drew not near by repentance, by faith hope or
love, or by works meet for repentance, but in heart remained far from Him. And yet He
was “her” own “God,” as He had shown Himself in times past, who changes not, while we
change; is faithful to us, while we fail Him; is still our God, while we forget Him; “waits,
to have mercy upon us;” shines on us while we interpose our earth-born clouds between
us and Him. Dionysius: “Not in body nor in place, but spiritually and inwardly do we
approach to the uncircumscribed God,” owning Him as our Father, to whom we daily say
“Our Father.”
CLARKE, "She obeyed not the voice - Of conscience, of God, and of his prophets.
She received not correction - Did not profit by his chastisements; was uneasy and
ill-tempered under her afflictions, and derived no manner of good from these
chastisements.
She trusted not in the Lord - Did not consider him as the Fountain whence all
help and salvation should come; and rather sought for support from man and herself,
than from God.
She drew not near to her God - Did not worship him; did not walk in his ways;
did not make prayer and supplication to him.
GILL, "he obeyed not the voice,.... Of his servants the prophets, as the Targum, by
way of explanation, adds, who warned her of her sins and of her ruin. The inhabitants of
Jerusalem hearkened not to the voice of John the Baptist, the forerunner of Christ, who
gave notice of his coming; nor to the voice of Christ himself, who stretched out his hand
all the day to a disobedient and gainsaying people; nor to the voice of his apostles, whose
doctrines they contradicted and blasphemed; and put away the word of God from them,
thereby judging themselves unworthy of eternal life:
she received not correction; by the rod, by the judgments of God upon her: or
"instruction" (y); by the Gospel preached to her inhabitants. So the Targum interprets it,
"she received not doctrine;''
the doctrine of baptism, repentance, and remission of sins, preached by John; but
rejected the counsel of God by him against themselves, Luk_7:31 nor the doctrine and
instruction of Christ and his apostles, though of more worth than gold and silver; but, on
the contrary, slighted and despised it, and rejected it with the utmost contempt:
she trusted not in the Lord; not in the Word of the Lord, as the Targum; the
essential Word, Christ Jesus; the Word made flesh, and dwelling among them; they
trusted in the law of Moses, and in their obedience to it; in their rites and ceremonies,
and in the observance of them, and the traditions of their elders; they trusted in the

17. flesh, in their carnal privileges; in their own legal righteousness, and in themselves, that
they were righteous, and despised others; and particularly the righteousness of Christ
they submitted not unto; they trusted not in him, nor in that; though they were told,
that, if they believed not that he was the Messiah, they should die in their sins:
she drew not near to her God; Immanuel, God manifest in the flesh, who was
promised to the Jews, and sent unto them, whom their fathers expected, and whose God
he was, and theirs also; being in his human nature of them, and God over all blessed for
ever; so far were they from drawing near to him, and embracing, him, that they hid, as it
were, their faces from him; they would not come to him for life and light, for grace,
righteousness, and salvation; nor even to hear him preach, nor suffer others to do the
same; but, as much as in them lay, hindered them from attending his ministry, word,
and ordinances. The Targum is,
"she drew not nigh to the worship of her God.''
JAMISO , "received not correction — Jerusalem is incurable, obstinately
rejecting salutary admonition, and refusing to be reformed by “correction” (Jer_5:3).
trusted not in ... Lord — Distrust in the Lord as if He were insufficient, is the
parent of all superstitions and wickednesses [Calvin].
drew not near to her God — Though God was specially near to her (Deu_4:7) as
“her God,” yet she drew not near to Him, but gratuitously estranged herself from Him.
COFFMA ,"Zephaniah 3:2 carries a four-fold indictment of the proud and wicked
Jerusalem:
She obeyed not the voice (of God).
She received not correction (by the true prophets).
She trusted not in Jehovah (but in the false gods).
She drew not near to God (but went farther and farther from him).
TRAPP, "Zephaniah 3:2 She obeyed not the voice; she received not correction; she
trusted not in the LORD she drew not near to her God.
Ver. 2. She obeyed not the voice] sc. Of her teachers, nor inclined her ear to them
that instructed her, as Proverbs 5:13. Hence she was so filthy and oppressive; who,
if she had hearkened to wholesome counsel, and hidden the word of God’s grace in
her heart, would have purified herself even as he is pure, 1 John 3:3, and not have
exacted money and grain, but have left off that usury, ehemiah 5:10.
She received not correction] Or discipline, as being incurable or incorrigible, pining
away in her iniquity, Leviticus 26:39, and not accepting the chastisement of her sin.

18. She trusted not in the Lord] But knocked at the creature’s door for help in her
distress, and made flesh her arm, her heart departed from the Lord, Jeremiah 17:5.
This God taketh very ill, Jeremiah 2:12-13, as he hath very great reason; confidence
being the least and yet the best we can render to him for all his benefits.
She drew not near to her God] Though he were her God, yet she went as far from
him as she could; and, like a wild beast, would not be tamed nor managed by him.
ow, if these be undoubted arguments of a filthy and polluted state, as surely they
are, what shall we think of ourselves, who are as deeply guilty as ever Jerusalem was
in the promises? what shall the Lord do, or what shall he not do, rather, to a nation
so incorrigibly flagitious, so obliged, so warned, so shamelessly, so lawlessly wicked?
PULPIT, "The voice; i.e. of God, as heard in the Law and at the mouth of his
prophets (comp. Jeremiah 7:24, etc.; Jeremiah 9:13). Received not correction. They
took not to heart the chastisements sent upon them, and did not profit by them. She
trusted not in the Lord, but in man. When danger threatened, she relied on human
aid, made alliances with the heathen, or else had recourse to idols and prayed for
help to false gods, as the next clause complains. She drew not near to her God. She
broke the covenant which she had made, would not avail herself of the privilege
bestowed upon her, and had no intercourse with the Lord in prayer and worship.
BI, "She obeyed not the voice; she received not correction; she trusted not in the Lord.
God’s lamentations of His people’s incorrigibleness
There can be no doubt that the city mentioned in the first verse of this chapter is
Jerusalem; and if we duly consider the whole description of its moral state, as detailed
from Zep_3:1-4 inclusive, we shall be constrained to exclaim, “How is the faithful city
become an harlot!” And to confirm this statement, we only need refer to the historical
records of the two preceding reigns, to that of Josiah, at the beginning of the latter of
which Zephaniah prophesied. Manasseh and Amen, the two preceding kings of Judah
referred to, were flagrant idolaters, and filled Jerusalem with impiety, violence, and
blood (2Ki_21:3-6; 2Ki_21:11; 2Ki_21:16; 2Ki_21:19; 2Ki_21:22). What a change in that
city which had been called “a city of righteousness!” Well, indeed, might Jehovah say,
“Shall I not visit far these things, and shall not my soul be avenged on such a nation as
this?” Yes; and He assures them in verse 8 that He will punish them in an exemplary
manner. The timely reformation of good King Josiah, however, averted the stroke for a
time; but ultimately “wrath came upon them to the uttermost.”
I. That the four facts affirmed in the text are applicable to sinners of the present time, as
well as to the Jews of old time. The facts alleged are the following—
1. Inattention to instruction, “She obeyed not the voice.” During the reign of
Manasseh, God sent His prophets to remonstrate with the idolatrous king and His
people, but they would not hear (2Ch_33:10). Their conduct in this matter seems to
have disappointed Jehovah Himself, as is evident from verse 7: “I said thou wilt fear
Me, for thou wilt receive instruction, but they rose early, and corrupted all their
doings.” Truly, then, “They obeyed not the voice.” The fact is asserted concerning
them, Jer_22:21: “I spake unto thee in thy prosperity, but thou saidst I will not hear.
This hath been thy manner from thy youth, that thou obeyedst not My voice.”

19. Ministers preach, conscience reproves, the Holy Spirit strives, and Providence pleads
against men; yet do they not hearken nor consider. Furthermore, the text alleges
against them—
2. Incorrigibleness. “She received not correction.” For the confirmation of this part
of the charge let us hear the prophet Jeremiah, Jer_5:3: “O Lord, are not Thine eyes
upon the truth? Thou hast stricken them, but they have not grieved; Thou hast
consumed them, but they have refused to receive correction; they have made their
faces harder than a rock; they have refused to return.” And if you would know how
severely and repeatedly He had stricken them, read Amo_4:6-11, There you will find
that Jehovah had stricken them by want of bread, scarcity of water, blasting mildew,
palmer worms, pestilence, the sword, fire, and destruction; and yet, after all, had to
say, “Yet have ye not returned unto Me, saith the Lord.” How impervious must have
been their hearts to withstand all these corrective measures. Call to mind, “ye
hitherto incorrigible sinners, the afflictions, privations, losses, and troubles that have
come upon you; still many of you have not yet heard the rod, nor Him that appointed
it. Can all these things have come upon you by chance? Is there no meaning in them?
He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and
that without remedy.” “Hear, therefore, and your souls shall live.” Again, our text
alleges against them—
3. Perfidy, or faithlessness towards God—“She trusted not in the Lord.” This stroke
makes their moral portraiture darker still. In the days of their fidelity to the God of
their forefathers, in seasons of perplexity, they had confided in the all-sufficiency of
His wisdom, love, power, and faithfulness. But when they turned aside after other
gods, in their straits and national troubles, they looked to man alone for succour and
deliverance. Hence they are reproved for this by the prophet Isaiah (Isa_30:1; Isa_
30:3; Isa_30:15-16, and Jer_2:18-36). Ah, how anxiously did they rely upon Egypt,
Assyria, or any other heathen nation, in time of invasion, instead of trusting in their
God. And, alas! is not this the conduct pursued by multitudes in the present day? In
times of afflictive visitations they know not God, nor put their trust in Him. They
look alone to human prudence and prowess; they “weary themselves in the fire”; but
seek not unto Him who alone can save or deliver. But how frequently are they
ashamed of their confidence, as was Israel of Egypt. No language can sufficiently
describe the turpitude of this defection, from God. Finally, our text alleges against
them—
4. Neglect of His worship. “She drew not near to her God.” There can be no doubt
that by “drawing near to God,” His worship is meant (1Sa_4:36;. Psa_73:28; Heb_
10:22). It appears that in the days of the prophet Isaiah “they drew near with their
lips”; but now they had entirely relinquished the worship of Jehovah. Manasseh, and
Amon his son, had uprooted the worship of the living and true God, and established
the worship of idols instead thereof, having placed images and altars in the very
house of the Lord (chap. Zep_1:4-5; 2Ki_21:3-7). Thus they “forsook the Lord, and
lightly esteemed the Rock of their salvation.” Solemn feasts and daily sacrifices to her
God no longer graced this city. Well, indeed, might He say, I will go and return to My
place till they acknowledge their iniquity” (Hos_5:15). “I will forsake you” (Jer_
23:33). But what did these backsliders more than is done by multitudes in the
present day? Have we need to go far to find those who walk in the same footsteps?
First look at the scanty attendance at every place of worship; then visit those
synagogues of Satan which abound in our land, and mark the crowds, the bustle, and
the business there. We need not ask, do these draw near to God?

20. II. Give a general view of what is implied in this case.
1. An awful manifestation of wilful disobedience. The very facts here stated, as well
as the manner of their being stated, demonstrate that all this was done by the
Israelites contrary to the will of God. The doctrine of human free-agency is here, as
in many other places of sacred writ, and also in the daily deportment of millions of
transgressors, most decisively and irrefragably demonstrated.
2. A state of dreadful impiety. The allegations contained in the text are at variance
with every thing like duty to God. There is no docility, reverence, affiance, nor
devotion. Notwithstanding all God had done for that people, thus did they requite
Him with hatred and disobedience. So enormous was their guilt that Jehovah
exclaims, “Hear, O heavens, and give ear, O earth,—I have nourished and brought up
children, and they have rebelled against Me.” But what shall be said concerning the
flagrant impiety of vast numbers in our times? If possible, the latter outdoes the
former. If we reflect on the vastly increased facilities we enjoy for knowing and
serving God, can we hesitate to entertain this fact?
3. A view of the gradations of apostasy from God. When men depart from God, He
reproves them secretly by His Spirit; if they proceed, He chastens them by various
means; if they fly from Him still, and put their trust in men, He withdraws His Spirit,
and frequently confirmed apostasy is the result. Let this serve as a warning beacon to
us; for assuredly it is written for our admonition. Would we avoid this disgraceful
conduct we must beware of turning away our ear from the warning voice of the
Spirit.
4. A rational vindication of those signal acts of retribution which have fallen on
incorrigible sinners at sundry times. Certainly the most appalling calamities have
befallen the Jews at sundry times, especially by the Chaldeans and others of their
surrounding nations, as well as the Romans. Yes, whenever God has arisen to shake
terribly the nations, or sections of His Church, there has certainly been a cause; nor
could that cause be other than what is indicated in our text. Apart from the necessary
exercises of a probationary state, the unerring wisdom, pure benevolence, and
impartial justice of our Sovereign God, necessarily prevent Him from wanton
displays of His omnipotent power and terrible majesty. “The just Lord,” it was said of
old, “is in the midst of us, and He will not do iniquity.” Rather than complain,
therefore, when “God cometh out of His place to punish the inhabitants of the earth,”
be it our care to “stand in awe and sin not”; “to humble ourselves under His mighty
hand.” Remark—
1. What a caution we have here against apostasy: in effect it says to professors of
religion, “awake to righteousness, and sin not.”
2. What care and concern does the Almighty manifest in using so many endeavours
for the preservation of His followers.
3. What an inducement for sinners to avail themselves of the mercy and forbearance
of God.
4. How affecting the expressions of God’s regret at the infidelities and apostasies of
His people. How pathetic His apostrophy, “Why will ye die, O house of Israel?” (G.
W. Armitage.)

21. 3 Her officials within her
are roaring lions;
her rulers are evening wolves,
who leave nothing for the morning.
BAR ES, "The prophet having declared the wickedness of the whole city, rehearses
how each in Church and state, the ministers of God in either, who should have corrected
the evil, themselves aggravated it. Not enemies, without, destroy her, but
Her princes within her - In the very midst of the flock, whom they should in God’s
stead “feed with a true heart,” destroy her as they will, having no protection against
them. “Her judges are evening wolves” (see Hab_1:8); these who should in the Name of
God redress all grievances and wrongs, are themselves like wild beasts, when most
driven by famine. “They gnaw not the bones until the morrow or on the morrow”
(literally, in the morning). They reserve nothing until the morning light, but do in
darkness the works of darkness, shrinking from the light, and, in extreme rapacity,
devouring at once the whole substance of the poor. As Isaiah says, “Thy princes are
rebellious and companions of thieves” Isa_1:23, and “The Lord will enter into judgment
with the ancients of His people and the princes thereof: for ye have eaten up the
vineyard: the spoil of the poor is in your houses” Isa_3:14. And Ezekiel, “Her princes in
the midst thereof are like wolves, ravening the prey to shed blood, to destroy souls, to get
dishonest gain” Eze_22:27.
CLARKE, "Her princes - are roaring lions - Tearing all to pieces without
shadow of law, except their own despotic power.
Her judges are evening wolves - Being a little afraid of the lion-like princes, they
practice their unjust dealings from evening to morning, and take the day to find their
rest.
They gnaw not the bones till the morrow - They devour the flesh in the night,
and gnaw the bones and extract the marrow afterwards. They use all violence and
predatory oppression, like wild beasts; they shun the light, and turn day into night by
their revellings.
GILL, "Her princes within her are roaring lions,.... Or, "as roaring lions"; there

22. being a defect of the note of similitude; which is supplied by the Targum, Septuagint,
Vulgate Latin, Syriac, and Arabic versions. This is to be understood, not of the princes of
the blood; but of civil magistrates in common; the members of the grand sanhedrim; the
princes of the Jewish world, that crucified the Lord of glory; and who gaped upon him
with their mouths like ravening and roaring lions, as is foretold they should, Psa_22:12
and who breathed out threatenings and slaughter against the disciples of Christ; and by
their menaces endeavoured to frighten and deter them from preaching in his name, and
from a profession of him; see 1Co_2:8,
her judges are evening wolves; or, like them, cruel, voracious, never satisfied;
especially are very ravenous in the evening, having had no food all day; not daring to go
abroad in the daytime to seek their prey; see Jer_5:6. The Septuagint and Arabic
versions read "wolves of Arabia"; but wrongly; See Gill on Hab_1:8 such rapacious
covetous judges were there in Christ's time; who gives us an instance in one, by which we
may judge of the rest, who feared not God, nor regarded men, Luk_18:2 such as these
were hungry and greedy after gifts and bribes to pervert judgment, and to devour the
poor, the widow, and the fatherless, on whom they had no mercy:
they gnaw not the bones till the morrow; or rather, "in the morning" (z); that is,
either they leave not the bones till the morning, as Jarchi and Kimchi interpret it; they
are so hungry, that they eat up bones and all at once, and reserve nothing for the next
day; which expresses both the greediness of these judges, and the total consumption of
the estates of men made by them: or else the sense is, that not having gnawn any bones
in the morning, or eaten anything that day, hence they are so greedy in the evening; and
so this last clause gives a reason why evening wolves are so voracious; for which such
cruel judges are compared to them.
JAMISO , "roaring — for prey (Pro_28:15; Eze_22:27; Amo_3:4; Mic_2:2).
evening wolves — which are most ravenous at evening after being foodless all day
(Jer_5:6; Hab_1:8).
they gnaw not the bones till the morrow — rather, “they put not off till to-
morrow to gnaw the bones”; but devour all at once, bones and flesh, so ragingly
ravenous are they [Calvin].
CALVI , "The Prophet now explains what we have stated respecting plunder and
fraud. He confirms that he had not without reason called Jerusalem ‫,היונה‬ eiune, a
rapacious city, or one given to plunder; for the princes were like lions and the
judges like wolves. And when he speaks of judges, he does not spare the common
people; but he shows that all orders were then corrupt: for though no justice or
equity is regarded by the people, there will yet remain some shame among the
judges, so as to retain the people at least within some limits, that an extreme
licentiousness may not prevail: but when robbery is practiced in the court of justice,
what can be said of such a city? We hence see that the Prophet in these words
describes an extreme confusion: The princes of Jerusalem, he says, are lions. And
we have elsewhere similar declarations; for the Prophets, when it was their object to
condemn all from the least to the greatest, did yet direct their discourse especially to
the judges.
And this is worthy of being noticed, for there was then no Church of God, except at

23. Jerusalem. Yet the Prophet says, that the judges, and prophets, and priests, were all
apostates. What comfort could the faithful have had? But we hence see that the fear
of God had not wholly failed in his elect, and that they firmly and with an invincible
heart contended against all offenses and trials of this kind. Let us also learn to
fortify ourselves at this day with the same courage, so that we may not faint,
however much impiety may everywhere prevail, and all religion may seem extinct
among men.
But we may also hence learn, how foolishly the Papists pride themselves in their
vain titles, as though they thought that God was bound as it were to them, because
they have bishops and pastors. But the Prophet shows, that even those who
performed the ordinary office of executing the laws could yet be the wicked and
perfidious despisers of God. He also shows, that neither prophets nor priests ought
to be spared; for when God sets them over his Church, he gives them no power to
tyrannize, so that they might dare to do anything with impunity, and not be
reproved. For though the priesthood under the law was sacred, we yet see that it
was subject to correction. So let no one at this day claim for himself a privilege, as
though he was exempt from all instruction and reproof, while occupying a high
station among the people of God.
He distinguishes between princes and judges; and the reason is, because the
kingdom was as yet standing. So the courtiers, who were in favor and authority with
the king, drew a part of the spoil to themselves, and the judges devoured another
part. Though Scripture often makes no difference between these two names, yet I
doubt not but he means by ‫,שרים‬ sherim, princes, the chiefs who were courtiers; and
he calls them ‫,שפטים‬ shepthim, judges, who administered justice. And he says that
the judges were evening wolves, that is, hungry, for wolves become furious in the
evening when they have been roaming about all day and have found nothing. As
their want sharpens the savageness of wolves, so the Prophet says that the judges
were hungry like evening wolves, whose hunger renders them furious. And for the
same purpose he adds, that they broke not the bones in the morning; that is, they
waited not till the dawn to break the bones; (107) for when they devoured the flesh
they also employed their teeth in breaking the bones, because their voracity was so
great. We now apprehend the Prophet’s meaning. It afterwards follows—
COFFMA , "Zephaniah 3:3 begins the detail of wickedness on the part of the
princes, judges, prophets, and priests who led the city in its corruption.
The princes and judges "practiced the violence and predatory oppression of wild
beasts."[6] The princes were compared to lions and the judges to "evening wolves,"
a comparison that has lived throughout history. "That leave nothing till the
morrow" is added for the purpose of indicating that the false judges were even
worse than wolves. The wolf, after killing the prey, will retain enough of it for him
to gnaw on the remains during the next day until nightfall, the time for another kill.
The false judges, however, made a clean end of their victims as soon as possible,
leaving nothing "till the morrow."

24. TRAPP, "Zephaniah 3:3 Her princes within her [are] roaring lions; her judges [are]
evening wolves; they gnaw not the bones till the morrow.
Ver. 3. Her princes within her are roaring lions] Roaring over the meaner sort, and
tearing them with their claws. {See Trapp on "Micah 3:1"} {See Trapp on "Micah
3:2"} {See Trapp on "Micah 3:3"}
Her judges are evening wolves] See Habakkuk 1:8. This rapacity and bribery they
had learned (likely) under Manassah and Amon; and exercised under good Josiah,
who either knew it not, or could not redress it. Est ergo periculi plena reipublicae
forma, quae ab uno dependet, saith Gualther here. And Tertullian telleth us, that
one special thing the primitive Christians prayed for the emperor was, that God
would send him Senatum fidelem, a faithful senate, pious councillors, good
subordinates. Of Aurelian’s council it was said, that by them the good emperor, who
might know nothing but as they informed him, was even bought and sold.
Alphonsus, King of Aragon, said that princes were for this in a worse condition than
other people; because they could seldom hear the truth of things. Augustus bitterly
bewailed the death of Varus; because now, said he, I have none about me that will
deal truly with me. The Grand Signior goes often abroad that he may receive poor
men’s petitions, and right them upon the greatest beshaws, who, bewitched by
bribery, have denied them justice. And hence it hath been ever observed, that few of
his chief officers die in their beds. These evening wolves many times have not a
morrow left them to gnaw the bones in.
BE SO , "Verse 3-4
Zephaniah 3:3-4. Her princes are roaring lions — Are like devouring lions, who
roar in the act of seizing their prey. Her judges are evening wolves — Like so many
beasts of prey. The princes and judges devour the people by injustice and
oppression. They gnaw not the bones till the morrow — That is, they greedily
devour every thing immediately, as soon as they lay hold on it. This expresses very
forcibly the violence and oppression of which the great men in Jerusalem were
guilty toward the poor, and their greediness after gain. Her prophets are light and
treacherous persons — This is to be understood of the false prophets, who seduced
the people by lying pretences to inspiration. Her priests have polluted the sanctuary,
&c. — They have presumed to attend upon my service in the temple, after they had
polluted themselves with idolatry, and thereby have profaned my holy place, (see
chap. Zephaniah 1:4,) and have broken the ordinances of my law in many things.
PETT, "Zephaniah 3:3
‘Her princes in her midst are roaring lions,
Her judges are evening wolves,
They leave nothing until the next day.’
The description is vivid. Her leaders are like animal seeking the prey, and the people
are the prey. Her princes are like roaring lions, frightening with their roars,

25. pouncing on their victims. Her judges are like wolves in the evening, hungry,
unsatisfied, descending on the people to tear them apart, and so ravenous that they
leave nothing for the next day (literally ‘did not gnaw bones in the morning’).
PULPIT, "Roaring lions. The princes, who ought to protect the people, are ready to
tear them in pieces and devour them (Proverbs 28:15). Probably the violence and
arrogance of the chiefs had increased during the minority of the king. This must
have been written before the great reformation. Evening wolves (see note on
Habakkuk 1:8). The judges, whose duty it was to administer justice and to set an
example of equity and virtue, are themselves most cruel and rapacious. They gnaw
not the bones till tomorrow; they gnaw no bones in the morning; that is, they are so
greedy that they eat up all their prey at once and leave nothing till the morning. The
versions drop the metaphor, and render, "They leave not to the morning" (comp.
Ezekiel 22:27).
4 Her prophets are unprincipled;
they are treacherous people.
Her priests profane the sanctuary
and do violence to the law.
BAR ES, "Her prophets are light - , boiling and bubbling, up, like water boiling
over , empty boasters claiming the gift of prophecy, which they have not; “boldly and
rashly pouring out what they willed as they willed;” promising good things which shall
not be. So they are “her” prophets, to whom they “prophesy smooth things” (see Mic_
2:11), “the prophets of this people” not the prophets of God; “treacherous persons”
(literally, men of treacheries) wholly given to manifold treacheries against God in whose
Name they spake and to the people whom they deceived. Jerome: “They spake as if from
the mouth of the Lord and uttered everything against the Lord.” “The leaders of the
people,” those who profess to lead it aright, Isaiah says, “are its misleaders” (Isa_9:15
(Isa_9:16 in English)). “Thy prophets,” Jeremiah says, “have seen vain and foolish
things for thee; they have seen for thee false visions and causes of banishment” Lam_
2:14.
Her priests have polluted her sanctuary - Literally, “holiness,” and so holy rites,
persons Ezr_8:28, things, places (as the sanctuary), sacrifices. All these they polluted,
being themselves polluted; they polluted first themselves, then the holy things which
they handled, handling them as they ought not; carelessly and irreverently, not as
ordained by God; turning them to their own use and self-indulgence, instead of the glory
of God; then they polluted them in the eyes of the people, “making them to abhor the

26. offering of the Lord” 1Sa_2:17, since, living scandalously, they themselves regarded the
Ministry entrusted to them by God so lightly. Their office was to “put difference between
holy and unholy and between clean and unclean, and to teach the children all the
statutes which the Lord hath spoken unto them by Moses” Lev_10:10-11; that they
“should sanctify themselves and be holy, for I the Lord your God am holy” (Lev_11:44;
Lev_19:2, etc.). But they on the contrary, God says by Ezekiel, “have done violence to My
law and have profaned My holy things; they have made no difference between holy and
profane, and have taught none between clean and unclean” Eze_22:26. “Holy” and
“unholy” being the contradictory of each other, these changed what God had hallowed
into its exact contrary. It was not a mere short-coming, but an annihilation (so to speak),
of God’s purposes.
Cyril: “The priests of the Church then must keep strict watch, not to profane holy
things. There is not one mode only of profaning them, but many and divers. For priests
ought to be purified both in soul and body, and to cast aside every form of abominable
pleasure. Rather should they be resplendent with zeal in well-doing, remembering what
Paul saith, ‘walk in the Spirit and ye shall not fulfill the lust of the flesh’ Gal_5:16.”
They have oppressed, done violence, to the law - Openly violating it ; or
straining it, or secretly wresting and using its forms to wrong and violence, as in the case
of Naboth and of Him, of whom Naboth thus far bore the Image. “‘We have a law, and by
our law He ought to die’ Joh_19:7. Law exists to restrain human violence; these reversed
God’s ordinances; violence and law changed places: first, they did violence to the majesty
of the law, which was the very voice of God, and then, through profaning it, did violence
to man. Forerunners herein of those, who, when Christ came, “transgressed the
commandment of God, and made it of none effect by their traditions” Mat_15:6;
omitting also the weightier matters of the law, judgment and mercy and faith; full of
extortion and excess!” Mat_23:23, Mat_23:25.
CLARKE, "Her prophets are light and treacherous persons - They have no
seriousness, no deep conviction of the awful nature of their office, no concern for the
immortal souls of the people. Treacherous persons - they betray the souls of the people
for the sake of worldly honor, pleasure, and profit. Even in our own enlightened country
we find prophets who prefer hunting the hare or the fox, and pursuing the partridge and
pheasant, to visiting the sick, and going after the strayed, lost sheep of the house of
Israel. Poor souls! They know neither God nor themselves; and if they did visit the sick,
they could not speak to them to exhortation, edification, or comfort. God never called
them to his work; therefore they know nothing of it. But O, what an account have these
pleasure-taking false prophets to render to the Shepherd of souls!
They have done violence to the law - They have forced wrong constructions on it
in order to excuse themselves, and lull the people into spiritual slumber. So we find that
it was an ancient practice for men to wrest the Scriptures to their own destruction.
GILL, "Her prophets are light and treacherous persons,.... The false prophets,
as the Targum and Kimchi explain it: these seem to design the lawyers spoken of in the
New Testament, whose business it was to interpret the law to the people; these were
"light" men, good for nothing, of no worth and value; light in knowledge, as Kimchi gives
the sense of the word; men of no brains; empty headed men, that had no substantial
knowledge; giddy, unstable, and inconstant, and compliant with the humours and vices
of the people; men of no gravity in their countenance, speech, and conversation.

27. Schultens (a), from the use of the word in the Arabic language, renders it "proud", as
these men were, proud boasters; for, though they had but a superficial knowledge of
things, they boasted of much, and carried it with a haughty and insolent air to the
common people: and they were "treacherous" to God, and to his truths, and to the souls
of men, and took away the key of knowledge from them; and particularly were so to
Christ, of whom they were the betrayers and murderers, delivering him up into the
hands of the Gentiles to be scourged and crucified, Mat_20:18,
her priests have polluted the sanctuary; the temple; by selling, or suffering to be
sold in it, various things, whereby it became a den of thieves, which once was called a
house of prayer, Mat_21:12 and also our Lord Jesus Christ, of whom the sanctuary or
temple was a type, by denying, blaspheming, and reproaching him, and by shedding his
blood:
they have done violence to the law; by not teaching it as they should; and by their
false glosses, senses, and interpretations of it; and by the traditions of the elders they
preferred unto it, and whereby they made it void; see Mat_5:1 and Mat_15:1.
JAMISO , "light — in whose life and teaching there is no truth, gravity, or
steadiness.
treacherous — false to Jehovah, whose prophets they profess to be (Jer_23:32; Eze_
22:28).
polluted ... sanctuary — by their profane deeds.
CALVI , "The Prophet again reverts to the pollution and filth of which he has
spoken in the first verse. He shows that he had not without reason cried against the
polluted city; for though the Jews used their washings, they could not yet make
themselves clean in this manner before God, as the whole of religion was corrupted
by them.
He says that the Prophets were light. He alone speaks here, and he condemns the
many. We hence see that there is no reason why the ungodly should allege their
great number, when God by his word accuses them, as the Papists do at this day,
who deny it to be right in one or two, or few men, to speak against their impiety,
however bad the state of things may be; there must be the consent of the whole
world, as though the Prophet was not alone, and had not to contend with a great
many. It is indeed true that he taught at the same time with the Prophet Jeremiah,
as we have elsewhere seen; but yet hardly two or three did then discharge faithfully
their office of teaching; and from this and other places we learn that the false
Prophets, relying on their number, were on that account bolder. But Zephaniah did
not for this reason cease to cry against them. However much then the false Prophets
raged against him, and terrified him by the show of their number, he still exercised
his liberty in condemning them. So at this day, though the whole world should unite
in promoting impiety, there is yet no reason why the few should be disheartened
when observing the worship of God perverted; but they ought on the contrary to
encourage themselves by this example, and strenuously to resist thousands of men if
necessary; for no union formed by men can possibly lessen the authority of God.

28. It now follows that they were men of transgressions. What we render light, others
render empty; (vacuous;) but the word ‫,פוחזים‬ puchezim, means strictly men of
nought, and also the rash, and those who are void of judgment as well as of all
moderation. In short, it is the same as though the Prophet had said that they were
stupid and blind; and he says afterwards that they were fraudulent, than which
there is nothing more inconsistent with the Prophetic office. But Zephaniah shows
that the whole order was then so degenerated among the people, that the thickest
darkness prevailed among those very leaders whose office it was to bring forth the
light of celestial truth. And he makes a concession by calling them Prophets. The
same we do at this day when we speak of Popish bishops. It is indeed certain that
they are unworthy of so honorable a title; for they are blinder than moles, so that
they are far from being overseers. We also know, that they are like brute beasts; for
they are immersed in their lusts: in short, they are unworthy to be called men. But
we concede to them this title, in order that their turpitude may be more apparent.
The Prophet did the same, when he said, that the Jews did not draw nigh to their
God; he conceded to them what they boasted; for they ever wished to be regarded as
the holy and peculiar people of God: but their ingratitude did hence become more
evident, because they went back and turned to another object, when God was ready
to embrace them, as though they designedly meant to show that they had nothing to
do with him. It is then the same manner of speaking, that Zephaniah adopts here,
when he says, that the Prophets were light and men of transgressions. (108)
He then adds, The priests have polluted the holy place. The tribe of Levi, we know,
had been chosen by God; and those who descended from him, were to be ministers
and teachers to others: and for this reason the Lord in the law ordered the Levites
to be dispersed through the whole country. He might indeed have given them as to
the rest, a fixed habitation; but his will was, that they should be dispersed among
the whole population, that no part of the land should be without good and faithful
ministers. The Prophet now charges them, that they had polluted the holy place. By
the word ‫,קדש‬ kodash the Prophet means whatsoever is holy; at the same time he
speaks of the sanctuary. Moreover, since the sanctuary was as it were the dwelling-
place of God, when the Prophets speak of divine worship and religion, they include
the whole under the word, Temple, as in this place. He says then that the sanctuary
was polluted by the priests, and then that they took away or subverted the law. (109)
We here see how boldly the Prophet charges the priests. There is then no reason
why they who are divinely appointed over the Church should claim for themselves
the liberty of doing what they please; for the priests might have boasted of this
privilege, that without dispute everything was lawful for them. But we see that God
not only calls them to order by his Prophets, but even blames them more than
others, because they were less excusable. ow the Papists boast, that the clergy, even
the very dregs collected from the filthiest filth, cannot err; which is extremely
absurd; for they are not better than the successors of Aaron. But we see what the
Prophet objects now to them,—that they subverted the law: he not only condemns
their life, but says also, that they were perfidious towards God; for they strangely
corrupted the whole truth of religion. The Papists confess, that they indeed can sin,
but that the sin dwells only in their moral conduct. They yet seek to exempt

29. themselves from all the danger of going astray. Though the Levitical priests were
indeed chosen by the very voice of God, we yet see that they were apostates. But God
confirms the godly, that they might not abandon themselves to impiety, though they
saw their very leaders going astray, and rushing headlong into ruin. For it behaved
the faithful to fortify themselves with constancy, when the priests not only by their
bad conduct withdrew the people from every fear of God, but also perverted every
sound doctrine; it behaved, I say, the faithful to remain then invincible. Though
then at this day those who hold the highest dignity in the Church neglect God and
even despise every celestial truth, and thus rush headlong into ruin, and though they
attempt to turn God’s truth into falsehood, yet let our faith continue firm; for John
has not without reason declared, that it ought to be victorious against the whole
world. 1 John 5:4. It follows—
Her prophets are vainglorious, hypocritical men.—Henderson.
The word rendered “light,” as a river, and not “unstable,” as in our version. It is
applied as a participle in Jude 9:4, to designate persons overflowing in wickedness,
dissolute, licentious, dissipated; and as a noun in Jeremiah 23:32, to set forth the
licentious conduct of the false prophets, who like the priests under the Papacy, were
given to lasciviousness, and “committed adultery with their neighbors’ wives,”
Jeremiah 29:23. See also Jeremiah 23:14. As Zephaniah was contemporary with
Jeremiah, his description of the Prophets is thus seen to be the same, “Her Prophets
are licentious,” or lascivious.
Men of dissimulations or deceits, [ ‫בגדות‬ ‫אנשי‬ ], signify, that under the pretense of
telling the truth, they delivered what was false; or in the words of Jeremiah, they
“caused the people to err by their lies,” while they pretended to deliver true
messages from God: so that Jeremiah 23:32, contains an explanation of this clause.
“Deceiving men” would perhaps be the best rendering. Though they were licentious,
yet they deceived men, and made them to believe that they were true Prophets. They
were impostors, and notwithstanding their immoral character, they persuaded
deluded men that they were true and faithful.—Ed.
The words, [ ‫תורה‬ ‫חמסו‬ ], have been taken to mean,—either, “They violated the law,”
as the words are rendered in Ezekiel 12:26, that is, transgressed it by acting
contrary to it; or, “They perverted the law,” forcing it, as it were, out of its plain
meaning by subtle glosses. The Septuagint render the verb ‫—חטופחףבם‬ set aside or
abolished, in Ezekiel, and here ἀ‫—ףוגןץףי‬ act impiously. “Trangressed,” says
Grotius; “Do violence to,” say Piscator and Drusius, that is, by wresting its words. It
occurs much oftener as a noun than as a verb, and it commonly means a wrong or
injustice done in an outrageous and violent manner. According to this general idea,
we may render the phrase here, “they have outraged the law,” either by their
conduct, or by their comments. It was in either case a wrong done to the law, that
was enormous, passing all reason and decency. So that to transgress or to violate, or
to do violence to, or to pervert the law, does not convey the full meaning.—Ed.
COFFMA , ""Her prophets are light and treacherous persons; her priests have

30. profaned the sanctuary, they have done violence to the law."
"Her prophets ..." The ew English Bible renders this concerning the prophets of
Jerusalem as, "Her prophets were reckless, no true prophets."[7] Carson said of the
priests and prophets:
"The prophets trimmed their message to court popularity; and the priests profaned
their sacred task of teaching the law, violently altering its precepts ... They were
extravagant and arrogant in their own conceits."[8]
This word from Carson is especially appropriate today, when God's people must
again struggle with the arrogant and conceited imagination of God's enemies.
"They have done violence to the law ..." Thus, in Zephaniah, as in all the prophets,
there is the most emphatic evidence of the prior existence of the Pentateuch, the
Torah, as being not merely in existence, but generally known by all the Hebrews. In
fact, as repeatedly stated in this series, none of the prophets makes any sense at all
apart from the certainty that all of them presuppose the existence of a covenant
relationship between God and Israel, a relationship that had long existed, and which
through centuries of neglect and abuse, Israel was in the process of rejecting.
TRAPP, "Zephaniah 3:4 Her prophets [are] light [and] treacherous persons: her
priests have polluted the sanctuary, they have done violence to the law.
Ver. 4. Her prophets are light] Rash, headlong, futilous, debauched (as the French
translateth it), aerial, fantastic, weightless, worthless men, such as in whose doctrine
there is no authority, in whose life no gravity, staidness, severity, constancy
(Rodulphus, Archbishop of Canterberry next after Anselm, was surnamed ugax
for his jesting and toying): like the planet Mercury, they can be good in conjunction
with good, and bad with bad; like that French apostate of whom Beza saith that he
had religionem ephemeram, for every day a new religion, ab his ad illos, ab illis ad
hos leviter iens et levius transiens, double-minded and unstable in all his ways,
James 1:8.
And treacherous persons] Viri perfidiarum, most perfidious persons. This is their
true title, whom the world counteth and calleth facile, facetious, fair conditioned,
comporting, condescending, people pleasing preachers. Can there be a worse
treachery than to betray men’s souls, as your Aiones and egones do, that cry
peace, peace, and so betray men to hell.
Her priests have polluted the sanctuary] Or holy services.
“ Cum coelum terrae commiscent sacra profanis. ”
God looks to be sanctified in all those that draw nigh unto him, Leviticus 10:3, that
they should be singularly holy, handling the word, sancte magis quam scite with

31. greater reverence than knowledge, (as one once told the wanton vestal), and living
so that malice itself may be silenced. God of old appointed both the weights and
measures of the sanctuary to be twice as large as those of the commonwealth; to
show that he expects much more of those that serve him there than he doth of
others. See 1 Kings 7:15 cf. 2 Chronicles 3:15.
They have done violence to the law] sc. By their crafty and perverse glosses, setting
it on the rack, as it were, and so making it speak more than it would; tawing it with
their teeth, as shoemakers do their upper leather, forcing it two miles when it would
go but one, yea, murdering it, as Tertullian saith of some, quod caedem
scripturarum faciant, that they slaughter the Scriptures to serve their own
purposes; for which cause also he calleth Marcion the heretic, Murem Ponticum, the
Rat of Pontus, for his arroding and gnawing the text.
PETT, "Zephaniah 3:4
‘Her prophets are light and treacherous people.
Her priests have profaned the sanctuary,
They have done violence to the law.’
The people had no word from YHWH, for the prophets were unreliable. They
received no true vision. They treated all their great responsibilities lightly. They
treated the truth lightly. They said what men wanted to hear, especially those in
authority. They were men-pleasers. That was why Zephaniah had been raised up, so
that at least someone would speak the truth and not what people wanted to hear.
The priests profaned the sanctuary. They were careless, or worse, in their approach
to YHWH, ignoring the rules of ‘cleanness’, and the requirements of sacrifice, and
many served other gods as well. They failed to follow and teach the requirements of
the Mosaic law passed down by tradition and word of mouth. (The actual book of
the Law would be discovered later in the temple, which suggests that it was not
being read).
PULPIT, "Her prophets. These are the false prophets, who have no true mission
from God (comp. Micah 2:11; Micah 3:5). Light; either, frivolous or empty boasters.
The word means properly, "boiling over," like water. Vulgate, vesani; Septuagint,
‫́סןי‬‫ן‬‫,נםוץלבפןצ‬ which means, probably, not "inspired by an (evil) spirit," but "carried
away by the wind," "light" (comp. Matthew 11:7). Treacherous persons; literally,
men of treacheries, who uttered their own fancies as if they were commissioned by
God, and so really opposed him whom they professed to represent (Jeremiah 23:32).
Her priests have polluted the sanctuary (what is holy). ot the temple only, but all
that has to do with God's service, worship, rites, sacrifices; they make no distinction
between what is sacred and what is profane (Ezekiel 22:26). They have done
violence to the Law. Chiefly, doubtless, by distorting its meaning, and neither
observing it themselves nor teaching others to keep it.

32. 5 The Lord within her is righteous;
he does no wrong.
Morning by morning he dispenses his justice,
and every new day he does not fail,
yet the unrighteous know no shame.
BAR ES, "But, beside these “evening wolves in the midst of her,” there standeth
Another “in the midst of her,” whom they knew not, and so, very near to them although
they would not draw near to Him. But He was near, to behold all the iniquities which
they did in the very city and place called by His Name and in His very presence; He was
in her to protect, foster her with a father’s love, but she, presuming on His mercy, had
cast it off. And so He was near to punish, not to deliver; as a Judge, not as a Saviour.
Dionysius: “God is everywhere, Who says by Jeremiah, ‘I fill heaven and earth’ Jer_
23:24. But since, as Solomon attesteth, ‘The Lord is far from the wicked’ Pro_15:29, how
is He said here to be in the midst of these most wicked men? Because the Lord is far
from the wicked, as regards the presence of love and grace; still in His Essence He is
everywhere, and in this way He is equally present to all.”
The Lord is in the midst thereof; He will not do iniquity - Dionysius: “Since
He is the primal rule and measure of all righteousness; therefore from the very fact that
He doeth anything, it is just, for He cannot do amiss, being essentially holy. Therefore
He will give to every man what he deserves. Therefore we chant, ‘The Lord is upright,
and there is no unrighteousness in Him’ Psa_92:15.” justice and injustice, purity and
impurity, cannot be together. God’s presence then must destroy the sinners, if not the
sin. He was “in the midst of them,” to sanctify them, giving them His judgments as a
pattern of theirs; “He will not do iniquity:” but if they heeded it not, the judgment would
fall upon themselves. It were for God to become “such an one as themselves” Psa_50:21,
and to connive at wickedness, were He to spare at last the impenitent.
Every morning - (Literally, in the morning, in the morning) one after the other,
quickly, openly, daily, continually, bringing all secret things, all works of darkness, to
light, as He said to David, “Thou didst it secretly, but I will do this thing before all Israel,
and before the sun” 2Sa_12:12. Doth He bring His judgments to light,” so that no sin
should be hidden in the brightness of His Light, as He said by Hosea, “Thy judgments
are a light which goeth forth.” Cyril: “Morning by morning, He shall execute His
judgments, that is, in bright day and visibly, not restraining His anger, but bringing it
forth in the midst, and making it conspicuous, and, as it were, setting in open vision
what He had foreannounced.” Day by day God gives some warning of His judgments. By
chastisements which are felt to be His on this side or on that or all around, He gives

33. ensamples which speak to the sinner’s heart. “He faileth not.” As God said by Habakkuk,
that His promises, although they seem to “linger,” were not “behind” Hab_2:3 the real
time, which lay in the Divine Mind, so, contrariwise, neither are His judgments. His
hand is never missing at the appointed time. “But the unjust,” he, whose very being and
character, “iniquity,” is the exact contrary to what he had said of the perfection of God,
“Who doth not iniquity,” or, as Moses had taught them in his song, “all His ways are
judgment, a God of truth and without iniquity, just and right is He” Deu_32:4.
“Knoweth no shame,” as God saith by Jeremiah, “Thou refusedst to be ashamed” Jer_
3:3. They were not at all ashamed, neither could they blush” Jer_6:15; Jer_8:12. Even
thus they would not be ashamed of their sins, “that they might be converted and God
might heal them” Isa_6:10.
CLARKE, "The just Lord is in the midst thereof - He sees, marks down, and
will punish all these wickednesses.
Every morning doth he bring his judgment to light - The sense is, says Bp.
Newcome, “Not a day passes but we see instances of his goodness to righteous men, and
of his vengeance on the wicked.”
GILL, "The just Lord is in the midst thereof,.... In the midst of the city of
Jerusalem, where those princes, judges, prophets and priests, were, that behaved so ill,
and saw and observed all their evil actions; and yet they were not deterred from them by
his presence, even though he is the "just" and Holy One, who loves righteousness, and
hates iniquity, and will punish for it; nor were they directed and allured to do what is
righteous and good by his example. This character of the just Lord well agrees with
Christ, who is perfectly righteous in both his natures, and in the execution of his offices;
and is the author of righteousness to his people; and this is to be understood of his
incarnation and personal presence in human nature in Jerusalem, and in the temple,
where he taught his doctrine, and wrought his miracles:
he will not do iniquity; Christ was holy in his nature, harmless in his life; he knew no
sin; he did not commit any; no violence was done by him, or guile found in him; he was
not guilty of sin against God, nor of doing any injury to men; and should have been
imitated by the men of the age in which he lived, as well as by others; and should have
been valued and esteemed, and not traduced and vilified as he was, as if he had been the
worst of men:
every morning doth he bring his judgment to light; the doctrine of the Gospel,
which he set in the clearest light, and preached with the greatest constancy, day after
day, morning by morning, and very early in the morning, when the people came to hear
him in the temple; and he continued in it all the day; he waking morning by morning to
this service, as was predicted of him, Isa_1:4 see Luk_21:37,
he faileth not; in this work of preaching the word, with the greatest evidence and
assiduity:
but the unjust knoweth no shame: those unjust persons, who aspersed the
character of Christ, and traduced his doctrine and miracles; though there was nothing in
his life, nor in his ministry, that could be justly blamed, yet they blushed not at their sin
and wickedness; and though they were sharply reproved by him, and their errors in

34. principle, and sins in practice, were exposed by him, yet they were not ashamed; such
were the hardness and obduracy of their hearts.
HE RY, "We have here the aggravations of this general corruption of all orders and
degrees of men in Jerusalem.
1. They had the tokens of God's presence among them, and all the advantages that
could be of knowing his will, with the strongest inducements possible to do it, and yet
they persisted in their disobedience, Zep_3:5. (1.) They had the honour and privilege of
the Shechinah, God's dwelling in their land, so as he dwelt not with any other people:
“The just Lord is in the midst of thee, to take cognizance of all thou doest amiss and give
countenance to all thou doest well; he is in the midst of thee as a holy God, and therefore
thy pollutions are the more offensive, Deu_23:14. He is in the midst of you as a just God,
and therefore will punish the affronts you put upon him, and the wrongs and injuries
you do to one another.” (2.) They had God's own example set before them, in the
discovery he made of himself to them, that they might conform to it: “He will not do
iniquity, and therefore you should not;” for this was the great rule of their institution,
“Be you holy, for I am holy. God will be true to you; be not you then false to him.” (3.)
He sent to them his prophets, rising up early and sending them: Every morning he
brings his judgment to light, as duly as the morning comes; he fails not. He shows them
plainly what the good is which he requires of them, and puts them in mind of it; he
wakens morning by morning (Isa_50:4), wakens his prophets with the rising sun, to
bring to light the things which belong to their peace. So that, upon the whole matter,
what more could have been done to his vineyard, to make it fruitful? Isa_5:4. And yet,
after all, the unjust know no shame; those that have been unjust are unjust still, and are
not ashamed of their unrighteousness, neither can they blush. If they had any sense of
honour, any shame left in them, they would not go so directly contrary to their
profession and to the instructions given them. But those that are past shame are past
cure.
JAMISO 5-7, "The Jews regard not God’s justice manifested in the midst of them,
nor His judgments on the guilty nations around.
The just Lord — Why then are ye so unjust?
is in the midst thereof — He retorts on them their own boast, “Is not the Lord
among us” (Mic_3:11)? True He is, but it is for another end from what ye think [Calvin];
namely, to lead you by the example of His righteousness to be righteous. Lev_19:2, “Ye
shall be holy: for I the Lord your God am holy” [Maurer]. But Calvin, “That ye may feel
His hand to be the nearer for taking vengeance for your crimes: ‘He will not do iniquity’
by suffering your sins to go unpunished” (Deu_32:4).
every morning — literally, “morning by morning.” The time in the sultry East for
dispensing justice.
bring ... to light — publicly and manifestly by the teaching of His prophets, which
aggravates their guilt; also by samples of His judgments on the guilty.
he faileth not — He is continually setting before you samples of His justice, sparing
no pains. Compare Isa_5:4; Isa_50:4, “he wakeneth morning by morning.”
knoweth no shame — The unjust Jews are not shamed by His justice into
repentance.

35. K&D 5-6, "Jerusalem sins in this manner, without observing that Jehovah is constantly
making known to it His own righteousness. Zep_3:5. “Jehovah is just in the midst of
her; does no wrong: morning by morning He sets His justice in the light, not failing;
but the unjust knoweth no shame. Zep_3:6. I have cut off nations: their battlements are
laid waste; I have devastated their streets, so that no one else passeth over: their cities
are laid waste, that there is no man there, not an inhabitant more.” Zep_3:5 is attached
adversatively to what precedes without a particle, in this sense: And yet Jehovah is just
beqirbâh, i.e., in the midst of the city filled with sinners. The words recal to mind the
description of the divine administration in Deu_32:4, where Jehovah is described as ‫ין‬ ֵ‫א‬
‫ל‬ֶ‫ו‬ ָ‫ע‬ and ‫ר‬ ָ‫שׁ‬ָ‫.י‬ It follows from this that tsaddıq is not to be referred to the fact that God does
not leave the sins of the nation unpunished (Ros.), but to the fact that He commits no
wrong: so that ‫ה‬ ָ‫ל‬ְ‫ו‬ ַ‫ע‬ ‫ה‬ ֶ‫שׂ‬ ֲ‫ע‬ַ‫י‬ ‫ּא‬‫ל‬ is only a negative paraphrase of tsaddıq. His justice, i.e., the
righteousness of His conduct, He puts in the light every morning (babbōqer babbōqer,
used distributively, as in Exo_16:21; Lev_6:5, etc.), not by rewarding virtue and
punishing wickedness (Hitzig, Strauss, after the Chaldee, Jerome, Theodoret, and Cyril),
according to which mishpât would signify judgment; but by causing His law and justice to
be proclaimed to the nation daily “by prophets, whose labour He employs to teach the
nation His laws, and who exert themselves diligently by exhorting and admonishing
every day, to call it to bring forth better fruit, but all in vain (Ros., Ewald, etc.; cf. Hos_
6:5). It is at variance with the context to take these words as referring to the judgments
of God. These are first spoken of in Zep_3:6, and the correspondence between these two
verses and Zep_3:7 and Zep_3:8 shows that we must not mix up together Zep_3:5 and
Zep_3:6, or interpret Zep_3:5 from Zep_3:6. Just as the judgment is threatened there
(Zep_3:8) because the people have accepted no correction, and have not allowed
themselves to be moved to the fear of Jehovah, so also in Zep_3:5 and Zep_3:6 the
prophet demonstrates the righteousness of God from His double administration: viz.,
first, from the fact that He causes His justice to be proclaimed to the people, that they
may accept correction; and secondly, by pointing to the judgments upon the nations. ‫ּא‬‫ל‬
‫ר‬ ַ ְ‫ע‬ֶ‫נ‬ paraphrases the idea of “infallibly;” the literal meaning is, that there is no morning
in which the justice is wanting. Hitzig, Strauss, and others have rendered it quite
unsuitably, “God does not suffer Himself to be wanting,” i.e., does not remain absent.
But the perverse one, viz., the nation sunk in unrighteousness, knows no disgrace, to
make it ashamed of its misdeeds. In Zep_3:6 Jehovah is introduced as speaking, to set
before the nations in the most impressive manner the judgments in which He has
manifested His righteousness. The two hemistichs are formed uniformly, each consisting
of two clauses, in which the direct address alternates with an indefinite, passive
construction: I have cut off nations, their battlements have been laid waste, etc. Gōyım
are neither those nations who are threatened with ruin in Zep_2:4-15, nor the
Canaanites, who have been exterminated by Israel, but nations generally, which have
succumbed to the judgments of God, without any more precise definition. Pinnōth, the
battlements of the fortress-walls and towers (Zep_1:16), stand per synecdochen for
castles or fortifications. Chūtsōth are not streets of the city, but roads, and stand
synecdochically for the flat country. This is required by the correspondence of the
clauses. For just as the cities answer to the castles, so do chūtsōth to the nations. Nitsdū,

36. from tsâdâh, not in the sense of waylaying (Exo_21:13; 1Sa_24:12), but in accordance
with Aramaean usage, to lay waste, answering to nâshammū, for which Jeremiah uses
nitte
tsū in Jer_4:26.
CALVI , "Here the Prophet throws back against hypocrites what they were wont
to pretend, when they sought wickedly to reject every instruction and all warnings;
for they said, that God dwelt in the midst of them, like the Papists at the present
day, who raise up this as their shield against us,—that the Church is the pillar of the
truth. Hence they think that all their wicked deeds are defended by this covering. So
the Jews at that time had this boast ever on their lips,—We are notwithstanding the
holy people of God, and he dwells in the midst of us, for he is worshipped in the
Temple, which has been built, not according to men’s will, but by his command; for
that voice proceeded not from earth, but came from heaven, ‘This is my rest for
ever, here will I dwell.’ Psalms 132:14. Since then the Jews were inflated with this
presumption, the Prophet concedes what they claimed, that God dwelt among them;
but it was for a far different purpose, which was, that they might understand, that
his hand was nigh to punish their sins. This is one thing.
Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city;
for he has commanded a temple to be built for him on Mount Sion, he has ordered a
holy altar for himself; but why does God dwell among you, and has preferred this
habitation to all others? Surely, he says, he will not do iniquity. Consider now what
the nature of God is; for when he purposed to dwell among you, he certainly did not
deny himself, nor did he cease to be what he is. There is therefore no reason for you
to imagine, as though God intended, for the sake of those to whom he bound
himself, to throw aside his own justice, or intended to pollute himself by the
defilements of men. He warns the Jews, that they absurdly blended these things
together. God then who dwells in the midst of you, will not do iniquity; that is, He
will not approve of your evil deeds; and though he may for a time connive at them,
he will not yet bear with them continually. Do not therefore foolishly flatter
yourselves, as though God were the approver of your wickedness.
Some apply this to the people,—that they ought not to have done iniquity; but this is
a strained exposition, and altogether foreign to the context. Most other interpreters
give this meaning, that God is just and will do no iniquity, for he had sufficient
reasons for executing his vengeance on a people so wicked. They hence think, that
the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel
or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a
most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in
vain contend with him, for he will ever be found to be a righteous judge. But this
also is a very frigid explanation. Let us bear in mind what I have already said,—that
the Prophet here, by way of irony, concedes to the Jews, that God dwelt among
them, but afterwards brings against them what they thought was a protection to
them,— God dwells in the midst of you; I allow it, he says; but is not he a just God?

37. Do not then dream that he is one like yourselves, that he approves of your evil deeds.
God will not do iniquity; ye cannot prevail with him to renounce himself, or to
change his own nature. Why then does God dwell in the midst of you? In the
morning, in the morning, he says, his judgment will he bring forth to light; the Lord
will daily bring forth his judgment. How this is to be understood, we shall explain
tomorrow.
COFFMA , "Jehovah in the midst of her is righteous, he will not do iniquity; every
morning doth he bring his justice to light, he faileth not; but the unjust knoweth no
shame."
Jehovah had not hidden his word from the people. It was known to all, from the
least to the greatest of them. The very existence of false priests and prophets was
predicated upon the certainty of there having been at one time true priests and
prophets. The alteration of God's law by the false priests could not have been
successful without the concurrence of popular support. The people simply did not
wish to retain the knowledge of God and his word in their lives. "It was visible to all
except those determined not to see ... God's standards of righteousness are as
constant and visible as the natural law that ushers in the dawn every morning."[9]
"Jehovah ... is righteous ..." One purpose of introducing this thought is to warn
Israel, that even if they do change, God is righteous still; he will punish evil.
TRAPP, "Zephaniah 3:5 The just LORD [is] in the midst thereof; he will not do
iniquity: every morning doth he bring his judgment to light, he faileth not; but the
unjust knoweth no shame.
Ver. 5. The just Lord is in the midst thereof] The unjust princes were said to be in
the midst of Jerusalem as roaring lions, Zephaniah 3:3. Here the just Lord is also
said to be in the midst of her, as a sin revenging judge. He sitteth as God in the
midst of those uncircumcised vicegods (as I may in the worst sense best term them),
he sets a jealous eye upon all their unrighteous proceedings, and is with them in the
judgment. either eyeth he them only, but all others in like sort; as the king in the
Gospel came in to see his guests. His eye, like a well drawn picture, taketh view of all
that come into the room. Oh that we could be in his fear all the day! Oh that we
would ever walk in the sense of his presence, and light of his countenance! oli
peccare, nam Deus videt, angeli astant, diabolus accusabit, conscientia testabitur,
Infernus cruciabit. Sin not; for God sees you, the good angels stand about you,
Satan will accuse you, conscience will give in evidence against you, hell will torment
you. A reverend and religious man had this written before his eyes in his study.
He will not do iniquity] i.e. He will not let enormities go unpunished, nor pass by the
infirmities of his people without a sensible check, Psalms 99:8. See Habakkuk 1:13.
Every morning doth he bring his judgment to light] Daily and diligently doth he

38. both threaten by his prophets and execute with his hand the menaces of his mouth
upon those that will not be warned, that refuse to be reformed. He hath in a
readiness to revenge all disobedience, 2 Corinthians 10:6. Maturely he will do it, and
accurately; it is his morning’s work, Psalms 101:8, like as it is theirs to rise early,
and corrupt all their doings, Zephaniah 3:7. He will be up and at it as soon as they.
He faileth not] As he may seem to do when he forbeareth. on deest, he will not be
wanting to his office to proceed against the uncounsellable.
But the unjust knoweth no shame] He can blush no more than a sackbut, as the
proverb is. Such an impudence hath sin woaded (a) in his face, that he basheth
nothing. Et pudet non esse impudentem, he is past all grace, as we say, and as good
at resisting the Holy Ghost as ever those Jews were that had a whore’s forehead,
Jeremiah 3:3, sinews of iron and brows of brass, Isaiah 48:4. When neither fear of
God nor shame of the world will rein men in, what hope is there of such? Illum ego
periisse dico cui periit pudor, saith Curtius, a heathen. He is an undone man that
knoweth no shame. Prevent it in time; for the modest beginnings of sin at first will
make way for immodest proceedings. The thickest ice that will bear a cart beginneth
with a thin trembling cover, that will not bear a pebble.
BE SO , "Verse 5
Zephaniah 3:5. The just Lord is in the midst thereof — amely, of Jerusalem, and
sees all these things. He will not do iniquity — He is just and holy, and will do
nothing but what is right; nor will he suffer wickedness to pass unpunished. Every
morning doth he bring his judgment to light — “The sense is, not a day passes but
we see instances of his goodness to righteous men, and of his vengeance on the
wicked.” — ewcome. The expression, every morning, alludes to the custom of the
Jews and neighbouring nations, who passed judgment only in the morning. He
faileth not — He never omits thus to act. But the unjust knew not shame — The
wicked continue to be hardened in their sins, and will not be induced to forsake
them by any consideration, either of the baseness and evil of their conduct, or of the
judgments of God continually inflicted on transgressors.
PETT, "Zephaniah 3:5
‘YHWH in the midst of her is righteous.
He will not do what is wrong.
Every morning he brings his judgment to light,
But the unrighteous know no shame.’
God is revealed as the opposite of all this. He is among them in His dwellingplace
but is totally righteous. He will not behave in a wrong or unseemly way. He is
completely open. Each day what He has done can be scanned in the light of day
without anyone finding anything amiss. He does not need to hide anything. The
picture would appear to be that of the steward or administrator who each morning
produces details of what he has done and how he has looked after what he controls.

39. He is not afraid to do so because he is totally honest and has acted only for good. So
God is completely righteous in all His doings.
In contrast the unrighteous do not bring what they have done into the light of day.
That is how they avoid knowing shame. They are secretive and dishonest. Sadly
most men would not like their fellows to know the truth about some of the things
that they have done. They are done in darkness, and that is where they want them to
remain. Others are so wicked that they know no shame. They are even worse.
We are reminded of Jesus’ words ‘he who does truth comes to the light that his
deeds may be revealed, that they are wrought in God’ (John 3:21). We too are to
‘walk in the light’ (1 John 1:7).
PULPIT, "In the midst of this congregation of sinners God is continually
manifesting his righteousness; he leaves not himself without witness; and therefore
their iniquities are without excuse. The just Lord is in the midst thereof; or, the
Lord in the midst of her is righteous (Deuteronomy 32:4). His presence was
associated with the temple; his moral government was always being manifested. He
would not be "just" if he left sinners unpunished. Every morning; Hebrew," in the
morning, in the morning." The phrase is rightly explained in our version (comp.
Exodus 16:21; Psalms 87:5). Doth he bring his judgment to light. His prophets
proclaim his perfect justice; his judgments on the heathen manifest it (Zephaniah
3:8; Hosea 6:5). It is not from ignorance of the Law that the people sin. He faileth
not; or, it faileth not; Vulgate, non abscoudetur. God never ceases thus to act; or, his
justice is clear as (lay. But the unjust knoweth no shame. In spite of this hourly
manifestation of God's justice, and the enactments of the Law so well known, the
perverse nation will not amend its ways, feels no shame at its backslidings (Jeremiah
3:3; Jeremiah 6:15). The Septuagint Version, according to the Vatican manuscript,
is curious here, and in the latter part somewhat like St. Matthew's rendering of
Isaiah 42:3, ‫́ףוי‬‫ח‬‫̓נביפ‬‫ב‬ ‫̓ם‬‫ו‬ ‫́בם‬‫י‬‫̓היך‬‫ב‬ ‫́דםש‬̓‫ו‬ ‫̓ך‬‫ץ‬‫ן‬ ̀‫י‬‫ךב‬,‫́בם‬‫י‬‫̓היך‬‫ב‬ ‫͂ךןע‬‫י‬‫םו‬ ‫̓ע‬‫י‬‫ו‬ ‫̓ך‬‫ץ‬‫ן‬ ́‫י‬‫ךב‬ (comp.
Matthew 12:20), which Jerome translates, " escit iniquitatem in exactione, nec
insempiternum injustitiam," and explains, "When God exacts from every man the
sum he has committed to him, he will not be unjust, nor allow injustice to prevail."
Jerusalem Remains UnrepentantJerusalem Remains UnrepentantJerusalem Remains UnrepentantJerusalem Remains Unrepentant
6 “I have destroyed nations;
their strongholds are demolished.

40. I have left their streets deserted,
with no one passing through.
Their cities are laid waste;
they are deserted and empty.
BAR ES, "I have cut off the nations - God appeals to His judgments on pagan
nations, not on any particular nation, as far as we know; but to past history, whether of
those, of whose destruction Israel itself had been the instrument, or others. The
judgments upon the nations before them were set forth to them, when they were about
to enter on their inheritance, as a warning to themselves. “Defile not ye yourselves in any
of these things, for in all these have the nations defiled themselves, which I cast out
before you: and the land is defiled; therefore I do visit the iniquity thereof upon it, and
the land vomiteth out her inhabitants. And ye, ye shall keep My statutes and My
judgements and shall not commit any of these abominations - And the land shall not
spue you out when ye defile it, as it spued out the nations which were before you” (Lev_
18:24-26, Lev_18:28, add Lev_20:23). The very possession then of the land was a
warning to them; the ruins, which crowned so many of its hilltops , were silent preachers
to them; they lived among the memories of God’s visitations; if neglected, they were an
earnest of future judgments on themselves.
Yet God’s judgments are not at one time only. Sennacherib appealed to their own
knowledge, “Behold, thou hast heard what the kings of Assyria have done to all lands by
destroying them utterly. Have the gods of the nations delivered them which my fathers
have destroyed?” Isa_37:11, Isa_37:13. Hezekiah owned it as a fact which he knew: “Of a
truth, Lord, the kings of Assyria have laid waste all the nations and their land” Isa_
37:18. And God owns him as His instrument: “Now I have brought it to pass, that thou
shouldest be to lay waste defensed cities into ruinous heaps” Isa_37:26 : and, “I will
send him against an ungodly nation, and against the people of My wrath will I give him a
charge, to take the spoil and to take the prey, and to tread them down as the mire of the
streets,” and says of him, “It is in his heart to destroy and to cut off nations not a few” .
The king of Babylon too he describes as “the man that made the earth to tremble, that
did shake kingdoms. that made the world as a wilderness, and destroyed the cities
thereof” Isa_14:16-17. Habakkuk recently described the wide wasting by the
Babylonians, and the helplessness of nations before him Hab_1:14-16.
Their towers, corner towers - o, the most carefully fortified parts of their fortified
cities, “are desolate; I made their streets waste.” The desolation is complete, within as
well as without; ruin itself is hardly so desolate as the empty habitations and forsaken
streets, once full of life, where
“The echoes and the empty tread
Would sound like voices from the dead.”

41. CLARKE, "I have cut off the nations - Syria, Israel, and those referred to, Isa_
36:18, Isa_36:20. - Newcome.
GILL, "I have cut off the nations,.... Utterly destroyed them, as the Philistines,
Moabites, Ethiopians, and Assyrians, as in the preceding chapters; all which were done
before the coming of Christ in the flesh; and by which instances the Jews should have
took warning, lest by their sins they should provoke the Lord to destroy their nation,
city, and temple:
their towers are desolate; built on their frontiers, or on the walls of their cities, to
defend them; these were demolished, and laid waste, and of no use: or, "their corners"
(b); towers being usually built on the angles or corners of walls. Some interpret this of
their princes, nobles, and great men, who were destroyed; see Zec_10:4,
I made their streets waste, that none passeth by; the streets of their cities, the
houses being pulled down by the enemy, the rubbish of them lay in the streets, so that
there was no passing for any; and indeed, the houses being demolished, the streets were
no more in form:
their cities are destroyed, so that there is no man, that there is none
inhabitant; the houses being burnt with fire, or pulled down, and plundered of the
goods and substance in them, and the people cut off by famine, pestilence, or sword; and
the rest carried captive, there was scarce a man or inhabitant left; so general was the
destruction.
HE RY, " God had set before their eyes some remarkable monuments of his justice,
which were designed for warning to them (Zep_3:6): I have cut off the nations, the
seven nations of Canaan, which the land spewed out for their wickedness, upon which
they had this caution given them, to take heed lest it spew them out also, Lev_18:28. Or
it may refer to some of the neighbouring nations that were made desolate for their
wickedness, especially to the nations of Israel, the ten tribes. Their towers were
desolate, their high towers, their strong towers, their pride and power broken; their
streets were wasted, so that none passed along through them; their cities were
destroyed and laid in ruins; no man was to be found in them, no inhabitant, all were
slain or carried into captivity. The enemies did it, but God avows it: I cut them off, says
he. And God designed this for an admonition to Jerusalem (Eze_23:9, Eze_23:11): “I
said, Surely thou wilt fear me; surely these judgments upon others will deter thee from
the like wicked practices; surely thou wilt receive instruction by these providences; it
ought to be expected that thou wouldst not continue to sin like the nations when thou
seest the ruin which their sin brought upon them.” They could not but see their own
house in danger when their neighbour's was on fire; and, when we are frightened, God
should be feared.
3. He had set before them life and death, good and evil, both in his word and in his
providence. (1.) He had assured them of the continuance of their prosperity if they
would fear him and receive instruction, for so their dwelling would not be cut off as their
neighbour's was; if they took the warning given them, and reformed, what was past

42. should be pardoned, and their tranquility lengthened out. (2.) He had made them feel
the smart of the rod, though he reprieved them from the sword: Howsoever I punished
them, that, being chastened, they might not be condemned. Such various methods did
God take with them, to reclaim them, but all in vain; they were not won upon by gentle
methods, nor had severe ones any effect, for they rose early, and corrupted all their
doings; they were more resolute and eager in their wicked courses than ever, more
studious and solicitous in making provision for their lusts, and let slip no opportunity
for the gratification of them. God rose up early, to send them his prophets, to reduce
and reclaim them, but they were up before him, to shut and bolt the door against them.
Their wickedness was universal: All their doings were corrupted; and it was all owing to
themselves; they could not lay the blame upon the tempter, but they alone must bear it;
they themselves wilfully and designedly corrupted all their doings; for every man is
tempted when he is drawn aside of his own lust and enticed.
JAMISO , "I had hoped that My people by My judgments on other nations would be
led to amendment; but they are not, so blinded by sin are they.
towers — literally, “angles” or “corners”; hence the towers built at the angles of their
city walls. Under Josiah’s long and peaceful reign the Jews were undisturbed, while the
great incursion of Scythians into Western Asia took place. The judgment on the ten
tribes in a former reign also is here alluded to.
BI 6-8, "I have cut off the nations.
Terrible calamities in human history
In these verses the prophet sums up all that he had said in the preceding verses of this
chapter, and thus closes his admonition to repentance with the announcement of
tremendous judgments. These verses remind us of the following great truths—
I. That there is a sense in which the most terrible calamities in human history may be
ascribed to God. Here He is represented as cutting off the nations, destroying their
“towers,” making their “streets waste,” so that “there is no man,” and “none inhabitant.”
II. That the grand design of such calamities is the promotion of moral improvement
amongst mankind. As the storms, the snows, the frosts, and the cutting winds of winter
help to bring on the luxuriant spring, so the calamities in human life contribute to the
moral regeneration of mankind.
III. That the non-realisation of this design amongst a people exposes them to terrible
retribution. “But they rose early, and corrupted all their doings.” The men of Jerusalem,
instead of getting better for these terrible calamities, grew worse. They “corrupted all
their doings.” This they did with assiduity. (Homilist.)
CALVI , "Here the Prophet shows in another way that there was no hope for a
people, who could not have been instructed by the calamities of others, to seek to
return to God’s favor. For God here complains that he had in vain punished
neighboring nations, and made them examples, in order to recall the Jews to
himself. Had they been of a sane mind they might have been led, by their quiet state,
while God spared them, to consider what they had deserved—If this is done in the
green tree, what at length will be done in the dry? They might then have thought

43. within themselves, that a most grievous calamity was at hand, except they
anticipated God’s wrath, which had grown ripe against them; and God also testified
that he intended by such examples to stay the judgment which he might have
already justly executed on them. As they then even hastened it, it is evident that
their wickedness was past remedy. This is the sum of the whole.
He says first, I have cut off nations; by which words he shows that he warned the
Jews to repent, not only by one example, but by many examples; for not one
instance only of God’s wrath had appeared, but God had on all sides manifested
himself to be a judge, in inflicting punishment on one nation after another. Since
then they had been so often warned, we may hence learn that they were wholly
blinded by their wickedness.
He now enhances the atrocity of the punishment inflicted, and says, that citadels had
been demolished and streets cut off, that no one passed through; and then, that
cities had been reduced to solitude, so that there was no inhabitant. For when
punishment is of an ordinary kind, it is wont, for the most part, to be disregarded;
but when God showed, by so remarkable proofs, that he was displeased with the
nations, that is, with the ignorant, who in comparison with the Jews were innocent,
how could such an instance as this be disregarded by the Jews, whom God thus
recalled to himself, except that they were of a disposition wholly desperate and
irreclaimable? We now then see why the Prophet enlarges on the punishments
which, having been inflicted on the nations, ought to have been considered by the
Jews. (111)
He now subjoins the object which God had in view, I said, Surely thou wilt fear me.
Here God assumes the character of man, as he does often elsewhere: for he does not
wait for what is future, as though he was doubtful; but all things, as we know, are
before his eyes. Hence God was not deceived, as though something had happened
beyond his expectation; but as I have already said, he undertakes here the character
of man; for he could not otherwise have sufficiently expressed how inexcusable the
Jews were who had despised all his warnings. For what was God’s design when he
punished the heathens, one nation after another, except that the Jews might be
awakened by the evils of others, and not provoke his wrath against themselves? Paul
makes use of the same argument.
‘On account of these things,’ he says,
‘the wrath of God comes upon all the unbelieving.’
Romans 1:17.
Inasmuch as men for the most part deceive themselves by self-flatteries and cherish
with extreme indulgence their own wickedness, Paul says, that the wrath of God
comes on the unbelieving: and it is a singular proof of God’s love, that he does not
immediately assail us, but sets before us the examples of others. As when any one
lays hold of his servant in the presence of his son, and punishes him severely, the son
must be moved by the sight, except he be wholly an abandoned character: however,
in such a case the father’s love manifests itself; for he withholds his hand from his

44. son and inflicts punishment on the servant, and this for the benefit of his son, that
he may learn wisdom by what another suffers. God declares in this place that he
had done the same; but he complains that it had been without benefit, for the Jews
had frustrated his purpose.
It may be here asked, whether men so frustrate God that he looks for something
different from what happens. I have already said, that God speaks after the manner
of men, and in a language not strictly correct: and hence we ought not here to enter
or penetrate into the secret purpose of God, but to be satisfied with this reason,—
that if we profit nothing when God warns us either by his word or by his scourges,
we are then equally guilty, as though he was deceived by us: and hence also the
madness of those is reproved, who are unwilling to ascribe anything to God but
what is conveyed in these common forms of speech: God says, that he wills the
salvation of all, 1 Timothy 2:4;) hence there is no election, which makes a distinction
between one man and another; but the Lord leaves the whole human race to their
free-will, so that every one may provide for himself as he pleases; otherwise the will
of God must be twofold. So unlearned men vainly talk; and such not only show their
ignorance in religion, but are also wholly destitute of common sense. For what is
more absurd than to conclude, that there is a twofold will in God, because he speaks
otherwise with us than is consistent with his incomprehensible majesty? God’s will
then is one and simple, but manifold as to the perceptions of men; for we cannot
comprehend his hidden purpose, which angels adore with reverence and humility.
Hence the Lord accommodates himself to the measure of our capacities, as this
passage teaches us with sufficient clearness. For if we receive what the fanatics
imagine, then God is like man, who hopes well, and finds afterwards that he has
been deceived: but what can be more alien to his glory? We hence see how these
insane men not only obscure the glory of God, but also labor, as far as they can, to
reduce his whole essence to nothing. But this mode of speaking ought to be
sufficiently familiar to us,—that God justly complains that he has been deceived by
us, when we do not repent, inasmuch as he invites us to himself, and even stimulates
us, I said, Surely thou wilt fear me
This word said, ought not then to be referred to the hidden counsel of God, but to
the subject itself, and that is, that it was time to repent. Who would not have hoped
but that you would have returned to the right way? When the next house was on
fire, how was it possible for you to sleep, except ye were extremely stupid? And
when so many examples were presented before your eyes without any advantage, it
is evident that there is no more any hope of repentance. Thou, then, wilt fear me;
that is, God might have hoped for some amendment, though he had not yet touched
you even with his smallest finger; for ye beheld, while in a tranquil state, how
severely he punished the contempt of his justice as to the heathens. He uses a similar
language in Isaiah 5:4,
‘My vine, what have I done to thee? or what could I have done to thee more than
what I have done? I expected thee to bring forth fruit; but, behold, thou hast
brought forth wild grapes.’

45. God in that passage expostulates with the Jews as though they had by their
perfidiousness deceived him. But we know, that whatever happens was known to
him before the creation of the world: but, as I have already said, the fact itself is to
be regarded by us, and not the hidden judgment of God.
He afterwards adds, Thou wilt receive correction; that is, thou wilt be hereafter
more tractable: for monstrous is our stupidity, when we fear not God’s vengeance;
when yet it evidently appears that we are warned, as I have already said, to repent,
by all the examples of judgments which are daily presented to us. But if we proceed
in our wickedness, what else is it but to kick against the goad, as the old proverb is?
In short, we here see described an extreme wickedness and obstinacy, which
admitted of no remedy.
Hence the Prophet adds again, And cut off should not be her habitation, howsoever
I might have visited her; that is, though the Jews had already provoked me, so that
the punishment they have deserved was nigh; yet I was ready to withdraw my hand
and to forgive them, if they repented: not that God ever turns aside from his
purpose, for there is no shadow of turning in him; but he sets before them the fact
as it was; for the subject here, as I have said, is not respecting the secret purpose of
God, but we ought to confine ourselves to the means which he employs in promoting
our salvation. God had already threatened the Jews for many years; he had as yet
deferred to execute what he had threatened. In the meantime his wrath had been
manifested through the whole neighborhood; the heathen nations had suffered the
severest judgments. God here declares, that he had been so lenient to his people as to
give time to repent; and he complains that he had delayed in vain, for they had gone
on in their wickedness, and had mocked, as it were, his patience. When, therefore,
he says, Cut off should not be her habitation, howsoever I might have visited her, or
have visited her, he pursues still the same mode of speaking, that is, that he was
prepared to forgive the Jews, though he had before destined them to destruction;
not that he, as to himself, would retract that sentence; but that he was still
reconcilable, if the Jews had been touched by any feeling of repentance. (112)
He at last adds, Surely, (some render it, but,) surely they have hastened. The verb
‫,שכם‬ shecam, means properly to rise early, but is to be taken metaphorically in the
sense of hastening; as though he had said, They run headlong to corrupt their ways.
God had said that he had been indulgent to them for this end—that he might lead
them by degrees to repentance: now he complains, that they on the contrary had run
another way, when they saw that he suspended his judgments, as though it was their
designed object to accelerate his wrath. Thus they hastened to corrupt their ways.
The meaning, then, is that this people were not only irreclaimable in their obstinacy,
but that they were also sottish and presumptuous, as though they wished to hasten
the judgment, which the Lord was ready for a time to defer. It now follows—
I have cut off nations;
Desolate are become their towers;
I have made solitary their streets, without a passenger;
Deserted are become their cities,

46. Without a man, without an inhabitant.
It is not the destruction. The nations being cut off, then the towers became desolate,
the streets empty, and the cities forsaken. The last line but one is literally—“Hunted
have been their cities,” so that no man was left behind.—Ed.
;">That her habitation might not be cut off,
According to all that I had appointed concerning her.
ewcome differs as to the last line—
After all the punishment withwhich I had visited her.
one of these are satisfactory. Grotius, taking the sense of the Targum, means to
have given the best meaning. He says that [ ‫פקד‬ ], followed by [ ‫על‬ ], means
sometimes to appoint or constitute, and refers to 2 Chronicles 36:23, “All the good
which I have appointed to her,” or promised; but he unnecessarily supposes “shall
come” to be understood; for the word, “all which,” may be considered to be in
apposition with “habitation.” I give the following version of this whole verse—
I said, “Surely thou wilt fear me,
Thou wilt receive instruction;”
Then cut off should not be her habitation —
All that I have committed to her:
Yet they rose up early, they corrupted all their doings.
To rise up early is a Hebrew phrase, which means a resolved and diligent attention
to a thing. The import of the line is, that they with full-bent purpose and activity
corrupted all their doings.—Ed.
COFFMA , ""I have cut off nations; their battlements are desolate; I have made
their streets waste, so that none passeth by; their cities are destroyed, so that there is
no man, so that there is no inhabitant."
"I have cut off nations ..." It had been only a hundred years since God had cut off
the northern kingdom, an event still fresh in the memory of Judah. Furthermore,
throughout history, there had been many other examples of God's displeasure with
great and wicked civilizations, cut off forever by the divine displeasure due to their
sins. This was introduced as a warning to Judah. As Hailey said:
"When God gave them the land of Canaan, he had told the people that it was not
because of their righteousness but because of the wickedness of the inhabitants
whom he was casting out (Deuteronomy 9:4,5), and that if they would forget him, he
would likewise cast them out (Leviticus 26; Deuteronomy 28)."[10]
Israel was called "Canaan" twice in this prophecy, meaning that they had become
one in vile character with the pagans whom they had displaced, carrying the stern
implication that what God had already done once to the old Canaan, he would do

47. again to Israel (Zephaniah 1:11; 3:5).
TRAPP, "Zephaniah 3:5 The just LORD [is] in the midst thereof; he will not do
iniquity: every morning doth he bring his judgment to light, he faileth not; but the
unjust knoweth no shame.
Ver. 5. The just Lord is in the midst thereof] The unjust princes were said to be in
the midst of Jerusalem as roaring lions, Zephaniah 3:3. Here the just Lord is also
said to be in the midst of her, as a sin revenging judge. He sitteth as God in the
midst of those uncircumcised vicegods (as I may in the worst sense best term them),
he sets a jealous eye upon all their unrighteous proceedings, and is with them in the
judgment. either eyeth he them only, but all others in like sort; as the king in the
Gospel came in to see his guests. His eye, like a well drawn picture, taketh view of all
that come into the room. Oh that we could be in his fear all the day! Oh that we
would ever walk in the sense of his presence, and light of his countenance! oli
peccare, nam Deus videt, angeli astant, diabolus accusabit, conscientia testabitur,
Infernus cruciabit. Sin not; for God sees you, the good angels stand about you,
Satan will accuse you, conscience will give in evidence against you, hell will torment
you. A reverend and religious man had this written before his eyes in his study.
He will not do iniquity] i.e. He will not let enormities go unpunished, nor pass by the
infirmities of his people without a sensible check, Psalms 99:8. See Habakkuk 1:13.
Every morning doth he bring his judgment to light] Daily and diligently doth he
both threaten by his prophets and execute with his hand the menaces of his mouth
upon those that will not be warned, that refuse to be reformed. He hath in a
readiness to revenge all disobedience, 2 Corinthians 10:6. Maturely he will do it, and
accurately; it is his morning’s work, Psalms 101:8, like as it is theirs to rise early,
and corrupt all their doings, Zephaniah 3:7. He will be up and at it as soon as they.
He faileth not] As he may seem to do when he forbeareth. on deest, he will not be
wanting to his office to proceed against the uncounsellable.
But the unjust knoweth no shame] He can blush no more than a sackbut, as the
proverb is. Such an impudence hath sin woaded (a) in his face, that he basheth
nothing. Et pudet non esse impudentem, he is past all grace, as we say, and as good
at resisting the Holy Ghost as ever those Jews were that had a whore’s forehead,
Jeremiah 3:3, sinews of iron and brows of brass, Isaiah 48:4. When neither fear of
God nor shame of the world will rein men in, what hope is there of such? Illum ego
periisse dico cui periit pudor, saith Curtius, a heathen. He is an undone man that
knoweth no shame. Prevent it in time; for the modest beginnings of sin at first will
make way for immodest proceedings. The thickest ice that will bear a cart beginneth
with a thin trembling cover, that will not bear a pebble.

48. BE SO , "Verse 6-7
Zephaniah 3:6-7. I have cut off the nations — I have executed vengeance upon that
great city ineveh, Zephaniah 2:15, and have brought my judgments nearer to you,
by giving up your brethren of the ten tribes into the hands of Shalmaneser; who
hath put an end to that kingdom, and hath carried its inhabitants captive into a
strange land: see 2 Kings 17:6. I said, Surely thou wilt fear me, thou wilt receive
instruction — This is addressed to the city of Jerusalem. And God is here
introduced as speaking after the manner of men, and signifying what effect it was
reasonable to conclude the execution of his judgments upon the ten tribes would
have had upon the inhabitants of Jerusalem; that it would have caused them to fear
him, and to have taken example, from the destruction of their brethren, to avoid
similar crimes, and obey the laws which God had given them. So their dwelling
should not be cut off — In order that by that means their city and country might be
saved from destruction. But they rose early, and corrupted all their doings — But
they, as it were with diligence and assiduity, corrupted their ways, and daily
proceeded to greater and greater acts of wickedness. The expression, to rise early to
do a thing, signifies to do it with assiduity, and with a great inclination, or good-will
toward it.
PETT, "Zephaniah 3:6
“I have cut off nations,
Their battlements are desolate,
I have made their streets waste,
So that no one travels on them,
Their cities are destroyed so that they are deserted (‘there is no man’),
There is no one living in them.’
God gives the examples from the past of nations who were once powerful, but whose
cities are now desolate wastes, totally unused by man. They should be acting as a
warning to the people of Judah.
PULPIT, "Zephaniah 3:6
God speaks, showing why he has sent these judgments. I have cut off the nations.
The reference is to facts well known to the hearers (though not specified here); such
as the rain of Pentapolis, the destruction of the Canaanites, the defeat of the
Chaldeans in Hezekiah's time, the conquest of cities and countries by the Assyrians,
and the devastation of Israel itself. Their towers are desolate. Their towers (see note
on Zephaniah 1:16), in which they trusted for defence, are overthrown and lie in
ruins. Others translate, "street corners," where people most do congregate. Streets;
perhaps, roads; signifying the open country. So Keil. one inhabitant (comp.
Jeremiah 4:7).

49. 7 Of Jerusalem I thought,
‘Surely you will fear me
and accept correction!’
Then her place of refuge[a] would not be
destroyed,
nor all my punishments come upon[b] her.
But they were still eager
to act corruptly in all they did.
BAR ES, "I said, surely thou wilt fear Me - God speaks of things here, as they
are in their own nature. “It could not but be,” that in the very presence of the Hand of
God, destroying others but as yet sparing them, they must learn to fear Him; they must
stand in awe of Him for His judgments on others; they must be in filial fear of Him for
His loving longsuffering toward themselves. “Thou ‘wilt’ receive instruction,” corrected
and taught through God’s correction of others and the lighter judgments on themselves,
as Solomon says, “I looked, I set my heart: I saw, I received instruction” Pro_24:32. He
saith, “receive,” making it man’s free act. God brings it near, commends it to him,
exhorts, entreats, but leaves him the awful power to “receive” or to refuse. God speaks
with a wonderful tenderness. “Surely thou ‘wilt’ stand in awe of Me; thou ‘wilt’ receive
instruction; thou wilt now do what hitherto thou hast refused to do.” There was (so to
speak) nothing else left for them, in sight of those judgments. He pleads their own
interests. The lightning was ready to fall. The prophet had, in vision, seen the enemy
within the city. Yet even now God lingers, as it were, “If thou hadst known in this thy
day, the things which are for thy peace” Luk_19:42.
So their - (her) dwelling should not be cut off His own holy land which He had given
them. A Jew paraphrases , “And He will not cut off their dwellings from the land of the
house of My Shechinah” (God’s visible presence in glory). Judah, who was before
addressed “thou,” is now spoken of in the third person, “her;” and this also had
wonderful tenderness. It is as though God were musing over her and the blessed fruits of
her return to Him; “it shall not be needed to correct her further.” “Howsoever I punished
them:” literally, “all” (that is, ‘all’ the offences) “which I visited upon her,” as God saith
of Himself, “‘visiting’ the ‘sins’ of the fathers ‘upon’ the children” Exo_20:5; Exo_34:7;
Num_14:18, and this is mostly the meaning of the words “visit upon.” Amid and not
withstanding all the offences which God had already chastised, He, in His love and
compassion, still longeth, not utterly to remove them from His presence, if they would
but receive instruction “now;” but they would not. “How often,” our Lord says, “would I
have gathered thy children together, even as a hen gathereth her chickens under her
wings, and ye would not” Mat_23:37. “But indeed,” “probably, Of a truth” (it is a word

50. strongly affirming what follows) “they rose early, they corrupted all their doings;” God
gave them His warnings, awaited the result; they lost no time, they began with morning
light; they hasted to rise, burdened themselves, made sure of having the whole day
before them, to - seek God as He had sent His prophets, “rising early and sending
them?” Jer_7:13, Jer_7:25; Jer_11:7; Jer_26:5; Jer_29:19.
No, nor even simply to do ill, but of set purpose. to do, not this or that corruptly, but
“to corrupt all their doings.” Jerome: “They with diligence and eagerness rose early, that,
with the same haste wherewith they ought to have returned to Me, they might shew forth
in deed what they had conceived amiss in their mind.” There are as many aggravations of
their sin as there are words. The four Hebrew words bespeak eagerness, willfulness,
completeness enormity, in sin. They “rose early,” themselves deliberately “corrupted,” of
their own mind made offensive, “all” their “doings,” not slight acts, but “deeds,” great
works done with a high hand .
CLARKE, "Surely thou wilt fear me - After so many displays of my sovereign
power and judgments.
But they rose early - And instead of returning to God, they practiced every
abomination. They were diligent to find out times and places for their iniquity. This is
the worst state of man.
GILL, "I said, Surely thou wilt fear me,.... This is spoken after the manner of men;
as if God should say within himself, and reason in his own mind, upon a view of things,
surely the people of the Jews will take notice of my judgments executed on other nations,
and will stand in awe of me on account of them; and fear to offend me, lest the same
calamities should come upon them; this, humanly speaking, might be reasonably
thought would be the case:
thou wilt receive instruction; by these judgments, taking warning by them; repent,
reform, and amend, and thereby escape the like:
so their dwelling should not be cut off; or, "its dwelling"; the dwelling of the city of
Jerusalem, the houses in it; the dwelling places of the inhabitants of it; the singular
being put for the plural; unless the temple should be meant, as Abendana interprets it;
and so it may be rendered "his dwelling" (c); their house, which was left desolate to
them, because they feared not the Lord; nor received instruction by the example of
others; nor repented of their sins, and altered their course of life; which, if done, their
dwelling would have been preserved, Mat_23:38,
howsoever I punished them; or "visited" (d) them; chastised them in a gentle
manner, in order to reform them, but in vain. Some render it, "all which I committed to
them" (e); the oracles of God, his word and ordinances, his promises, and the blessings
of his goodness, which he deposited with them, in order to do them good, and bring
them to repentance. The Targum is,
"all the good things which I have said unto them (or promised them), I will bring unto
them;''

51. and to the same sense Jarchi. The goodness of God should have brought them to
repentance, yet it did not:
but they rose early, and corrupted all their doings; they were diligent and
industrious eager and early, in the commission of sins, in doing corrupt and abominable
works; receiving and tenaciously adhering to the traditions of the elders; seeking to
establish their own righteousness, not submitting to Christ's; rejecting him the true
Messiah; blaspheming his doctrines, despising his ordinances, and persecuting his
people; besides other vices, which abounded among them; for which the wrath of God
came upon them to the uttermost, as expressed in the following verse, Zep_3:8.
JAMISO , "I said, Surely, etc. — God speaks after the manner of men in
condescension to man’s infirmity; not as though God was ignorant of the future
contingency, but in their sense, Surely one might have expected ye would under such
circumstances repent: but no!
thou — at least, O Jerusalem! Compare “thou, even thou, at least in this thy day”
(Luk_19:42).
their dwelling — the sanctuary [Buxtorf]. Or, the city. Compare Jesus’ words (Luk_
13:35), “Behold, your house is left unto you desolate” (Lev_26:31, Lev_26:32; Psa_
69:25); and used as to the temple (Mic_3:12). “Their” is used instead of “thy”; this
change of person implies that God puts them to a greater distance.
howsoever I punished them — Howsoever I might have punished them, I would
not have cut off their dwelling. Calvin, “Howsoever I had marked them out for
punishment” because of their provocations, still, if even then they had repented, taught
by My corrections, I was ready to have pardoned them. Maurer, “Altogether in
accordance with what I had long ago decreed (ordained) concerning you” (Deu_28:1-14,
and, on the other hand, Deu_28:15-68; Deu_27:15-26). English Version, or Calvin’s
view, is better.
rose early, and corrupted, etc. — Early morning is in the East the best time for
transacting serious business, before the relaxing heat of midday comes on. Thus it
means, With the greatest earnestness they set themselves to “corrupt all their doings”
(Gen_6:12; Isa_5:11; Jer_11:7; Jer_25:3).
K&D, "In Zep_3:7 and Zep_3:8 the prophet sums up all that he has said in Zep_3:1-6,
to close his admonition to repentance with the announcement of judgment. Zep_3:7. “I
said, Only do thou fear me, do thou accept correction, so will their dwelling not be cut
off, according to all that I have appointed concerning them: but they most zealously
destroyed all their doings. Zep_3:8. Therefore wait for me, is the saying of Jehovah, for
the day when I rise up to the prey; for it is my right to gather nations together, to bring
kingdoms in crowds, to heap upon them my fury, all the burning of my wrath: for in
the fire of my zeal will the whole earth be devoured.” God has not allowed instruction
and warning to be wanting, to avert the judgment of destruction from Judah; but the
people have been getting worse and worse, so that now He is obliged to make His justice
acknowledged on earth by means of judgments. ‫י‬ ִ ְ‫ר‬ ַ‫מ‬ፎ, not I thought, but I said. This
refers to the strenuous exertions of God to bring His justice to the light day by day (Zep_
3:5), and to admonitions of the prophets in order to bring the people to repentance.

52. ‫י‬ ִ‫א‬ ְ‫יר‬ ִ and ‫י‬ ִ‫ח‬ ְ‫ק‬ ִ dna ִ are cohortatives, chosen instead of imperatives, to set forth the
demand of God by clothing it in the form of entreating admonition as an emanation of
His love. Lâqach mūsâr as in Zep_3:2. The words are addressed to the inhabitants of
Jerusalem personified as the daughter of Zion (Zep_3:11); and ָ‫עוֹנ‬ ְ‫,מ‬ her dwelling, is the
city of Jerusalem, not the temple, which is called the dwelling-place of Jehovah indeed,
but never the dwelling-place of the nation, or of the inhabitants of Jerusalem. The clause
which follows, and which has been very differently interpreted, ָ‫יה‬ ֶ‫ל‬ ָ‫ע‬ ‫י‬ ִ ְ‫ד‬ ַ‫ק‬ ָ ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ ‫ּל‬ⅴ, can
hardly be taken in any other way than that in which Ewald has taken it, viz., by rendering
kōl as the accusative of manner: according to all that I have appointed, or as I have
appointed everything concerning them. For it is evidently impracticable to connect it
with what precedes as asyndeton, because the idea of ‫בוֹא‬ָ‫י‬ cannot be taken per zeugma
from ‫ת‬ ֵ‫ר‬ ָⅴִ‫,י‬ and we should necessarily have to supply that idea. For hikkârēth does not in
any way fit in with ‫י‬ ִ ְ‫ד‬ ֵ‫ק‬ ָ ‫ר‬ ֶ‫שׁ‬ ֲ‫,א‬ whether we take ‫ל‬ ַ‫ע‬ ‫ד‬ ַ‫ק‬ ָ in the sense of charge, command,
appoint (after Job_34:13; Job_36:23), or in that of correct, punish. For the thought that
God will cut off all that He has appointed concerning Jerusalem, would be just as
untenable as the thought that He will exterminate the sins that have been punished in
Jerusalem. But instead of repenting, the people have only shown themselves still more
zealous in evil deeds. Hishkım, to rise early, then in connection with another verb,
adverbially: early and zealously. Hishchıth, to act corruptly; and with ‛ălılōth, to complete
corrupt and evil deeds (cf. Psa_14:1). Jehovah must therefore interpose with
punishment.
COFFMA , ""I said; Only fear thou me; and receive correction; so her dwelling
shall not be cut off, according to .all that I have appointed concerning her: but they
rose early and corrupted all their doings."
"Only fear thou me ..." These are the words of God. His desire is that all men
should fear and obey him. "Only the fear of God will bring about the correction of
the evil against which judgment must otherwise come."[11]
"One can only shudder today at the church member whose twisted misinformation
about the love of God has led him to a contemptuous familiarity which does not
believe that one should or must fear Jehovah."[12]
As Deane said, "The fear of God is the one condition of salvation."[13] This should
be interpreted as meaning that with the proper fear of God one will not hesitate to
obey the commandments which are antecedent to the forgiveness of sins and to
maintain such obedience to the best of one's ability all the days of life. Anything else,
is eternal death.
TRAPP, "Zephaniah 3:7 I said, Surely thou wilt fear me, thou wilt receive
instruction; so their dwelling should not be cut off, howsoever I punished them: but
they rose early, [and] corrupted all their doings.
Ver. 7. I said, surely thou wilt fear me] As in a school, when one boy is whipped the

53. rest tremble; and as in the commonwealth, poena ad paucos, metus ad omnes;
punishment for the few, fear for everybody so it should be in the Church. Other
men’s woes should be our warnings; others’ sufferings our sermons; others’ lashes
our lessons; God’s house of correction a school of instruction, where we should hear
and fear, and do no more so, Deuteronomy 17:13. He that trembleth not in hearing
shall be crushed to pieces in feeling, said that martyr.
And receive instruction] This I promised myself of thee, but am disappointed,
Jeremiah 15:3. See Zephaniah 3:2, thou art therefore ripe for destruction.
So their dwelling should not be cut off] They should have redeemed their sorrows
and saved their city. And this God speaks to others, as weary of speaking any longer
to them to so little purpose.
But they rose early and corrupted, &c.] Manicabant, they made haste, that no time
might be lost; they woefully wasted that best part of the day, the morning (which ‫נבם‬
‫ןצוככוי‬ ‫,וסדןם‬ furthereth every business), in corrupting their practices, doing evil as
they could. Once (saith a reverend man) Peter’s argument was more than probable;
These men are not drunk, for it is but the third hour of the day. ow, men are
grown such husbands, as that by that time they will return their stocks, and have
their brains crowing before day.
PETT, "Zephaniah 3:7
“I said, ‘Surely you will fear me,
You will receive correction,’
And her dwelling will not be cut off,
All that I have appointed to do with her.
But they arose early,
And corrupted all their doings.’
God’s hope was that the example of these nations who had been cut off would stir
His own people to give regard to Him, to take heed to Him and hear His warnings,
to seek His guidance and walk in it. Then she would be secure in her land. All would
be well. Her own dwelling would not be cut off, her cities would prosper, she would
receive all the good that God wanted to do for her.
But they did not take notice. They enthusiastically (arose early) went about their
sinful ways. They just ignored Him, giving Him perfunctory acknowledgement. In
all they did they were deceitful and treacherous in their behaviour.
It is a warning to us that we should learn the lessons of the past. If only we would do
that how much anguish it would save us.
SIMEO , "WHAT RECOMPE CE WE MAY EXPECT FOR OUR EGLECT

54. OF GOD
Zephaniah 3:7-8. I said, Surely thou wilt fear me, thou wilt receive instruction; so
their dwelling should not be cut off, howsoever I punished them: but they rose early,
and corrupted all their doings. Therefore wait ye upon me, saith the Lord, until the
day that I rise up to the prey.
I great national calamities we are apt, for the most part, to overlook the hand of
God, and to trace events only to second causes, or to ascribe them to mere chance.
But whatever there be either of “good or evil in the city,” God must be
acknowledged as “the doer of it.” Moreover, in whatever he does, he has some fixed
design: and to answer that design should be the labour of all his creatures. ow the
general design of his judgments is, to awaken the inhabitants of the earth from their
torpor, and to teach them righteousness: and if smaller judgments produce not this
effect upon us, we may expect heavier to ensue. One very important object to be
attained by cutting off the nations around Jud ‫ז‬a, and by sending the ten tribes into
captivity in Assyria, was to reform his more peculiar people, the tribes of Benjamin
and Judah. And as his people were far from improving his judgments for that end,
he declared that he would visit them in a way suited to display the enormity of their
guilt, and the riches of that grace which they had so abused.
In order to accommodate this subject to the present occasion, we shall consider,
I. What God has been expecting from us—
Dreadful have been the judgments which God has inflicted on the surrounding
nations—
[To whatever part of Europe we direct our attention, we shall see that the different
nations have, during the last twenty years, been visited with calamities of a most
afflictive kind: but more particularly, the recent devastation of Russia, the
destruction of its ancient capital by fire, and the total annihilation of the French
army in the space of a few weeks, are events that demand particular notice at this
time [ ote: In October, 1813.]. Indeed, with the exception of our highly-favoured
land, there is scarcely a country to which, at some period of this war, we may not in
a measure apply the words preceding our text; “I have cut off the nations: their
towers are desolate; I made their streets waste, that none passeth by: their cities are
destroyed, so that there is no man, that there is none inhabitant.”]
And has not God been speaking to us by these great events?
[Yes, surely: he has sought to reclaim us from our evil ways: he has “said with
himself, Surely thou wilt fear me; thou wilt receive instruction; so that thy dwelling
shall not be cut off, howsoever I punish thee.” Of us this improvement of his
judgments might well be expected, not only on account of the peculiar protection
which has been afforded us, but on account of the transcendant advantages which
we enjoy in the knowledge of God’s word, and the ministration of his Gospel [ ote:

55. Here shew particularly wherein that improvement should have consisted; and our
additional obligation to it, arising from our religious privileges: ver. 5.] — — —
And now, I ask, was not this expectation reasonable? and is not that complaint
which God made against his people of old, in the fullest and strictest sense
applicable to us [ ote: Isaiah 5:3-4.]? — — —]
Alas! We have reason to blush and be confounded, when we reflect,
II. How we have disappointed his expectations—
Hear the accusation of God against us; “They rose early, and corrupted all their
doings”—
[There is no sin, in the commission of which we are not as eager as ever. It should
almost seem that “the goodness, and long-suffering, and forbearance of God, which
should have led us to repentance,” have produced rather the contrary effect, of
lulling us to sleep in our sins. The accusation is more fully stated in a preceding
verse [ ote: ver. 2]: let us consider it more minutely: let us make use of it as a light
by which to search and try our ways — — — exceeding heinous?]
And is not the accusation applicable to all ranks and orders amongst us, even as it
was against the Jews of old?
[We do not in general wish to speak of others: but in a view of national iniquities we
are constrained to do so, especially where the prophets lead the way. Behold then
what the prophet speaks respecting the princes, the judges, the prophets, and the
priests of his day [ ote: ver. 3, 4.]: we will not say that precisely the same iniquities
prevail amongst those different orders in our land; but we appeal to you, whether
any material change has taken place amongst the higher ranks; or whether those,
whose duty it is to instruct and reform the world, have increased in activity and
zeal, by any means to the extent that the occasion has called for? Alas! if we consult
the records of the ew Testament, and see what the Apostles preached, and how
they lived, and then compare it with the lives and ministrations of the sacred order
amongst us, we shall see cause to wonder that God has not already removed his
candlestick from us, and left us in utter darkness — — —
And well may the misconduct of these orders be more distinctly noticed, since on
them depends, in so great a degree, the state of all the other classes of society. If all
ministers would preach the Gospel with fidelity, and exemplify its holy precepts in
their lives; and if our princes and nobility would take the lead in the great work of
reformation; an immense change would soon be wrought in every quarter of the
land: but if, for want of their exertions, the whole land continue in its iniquities, let
them not wonder that their criminality is exposed, and that the judgments reserved
for them are proportioned to the guilt which they contract.]
The disappointment of God’s expectations from us leads us naturally to consider,

56. III. What we may expect from him—
On this part of our subject we shall be led to extremely different views, according to
the interpretation which we put on the concluding words of our text. Some
understand the words thus: “Ye have disappointed all my reasonable expectations;
therefore expect from me the most tremendous judgments.” Others justly observe,
that the word “therefore” may properly be translated “nevertheless [ ote: That is
evidently the true sense of the word in Micah 5:2-3.];” and that the sense is, ‘ye have
disappointed all my reasonable expectations; nevertheless that shall not induce me
to alter my gracious purposes towards Jews and Gentiles, whom I will unite under
one head, and sanctify as my peculiar people.’ In confirmation of this latter sense,
we must say, that this is the very way in which God often introduces his most
glorious promises [ ote: Isaiah 43:22-26; Isaiah 57:16-17 and Habakkuk 2:12-14.];
and that the two verses following our text seem to require it. But as we cannot
certainly determine which of the senses is the right, we include both; and shew what
we may expect from God,
1. In a way of judgment—
[Often does God denounce especial vengeance against those who have abused his
mercies [ ote: Isaiah 5:5-6. Jeremiah 5:5-6.]: and well indeed may we expect to have
it executed upon us: well may we be constrained to drink the dregs of that cup
which has been put into the hands of the surrounding nations. And how fearful will
be our state, if “God pour upon us his indignation, even all his fierce anger!” Let us
not indulge in presumptuous security. Who that had been told a few years ago that
either the ancient capital of the Russian empire, or that of the British empire, would
before this be certainly destroyed by fire, would have imagined on which the lot
should fall? O let us tremble for ourselves, and labour to fulfil the gracious designs
of God, before his wrath come upon us to the uttermost — — —]
2. In a way of mercy—
[The Jews have an idea that the Messiah’s advent was deferred on account of the
wickedness of their nation: but it was not deferred; nor shall any thing prevent the
final execution of God’s promises, in the restoration of the Jews, and the bringing in
the fulness of the Gentiles [ ote: ver. 9, 10.] — — — o: we look for those events
with full assurance that they shall be accomplished in due season. It is probable,
indeed, that great calamities will precede those events [ ote: Luke 21:25-28.]; and
there is great reason to hope, that the calamities of the present day are preparing the
way for them. May God hasten forward that glorious period! and then, grievous as
have been the distresses of the world for so many years, we shall not think we have
sustained one too much, if it has been accessary in any measure to the promotion of
so blessed an end.]
Application—
[Let us now drop all idea of national concerns, and come to those which are purely

57. personal. Let us call to mind our personal transgressions, and reflect upon the
personal judgments or mercies that await us — — — And may God reap the fruit of
all his kindness; and Christ “see of the travail of his soul, and be satisfied!”]
PULPIT, "Taught by such examples, the Jews might have learned to repent and
amend their ways. I said. God represents himself as reasoning as a man would
reason. Surely thou wilt fear me; Septuagint, "only fear me." This is the one
condition for salvation. Or, according to our version, Judah must learn experience
from my threats and visitations, and return unto me. Thou wilt.; receive instruction;
Septuagint, "receive ye discipline," accept the correction and learn the lesson which
it is meant to teach (Proverbs 24:32). Their (her) dwelling. Jerusalem or Judaea.
The temple is never called the dwelling place of the people. This sudden change of
person is very common in the prophets. Howsoever I punished them; rather,
according to all that I appointed concerning her. God had ordained certain
punishment for Jerusalem if she reformed not. The Anglican Version means that
God would never cut them off wholly, however severely he might chastise them. The
Hebrew will not carry this; nor are the Greek and Latin Versions quite correct.
Septuagint, ‫́ם‬‫ח‬‫̓פ‬‫ץ‬‫ב‬ ‫̓נ‬‫ו‬ ‫́ךחףב‬‫י‬‫̓מוה‬‫ו‬ ‫הןב‬ ‫́םפב‬‫ב‬‫נ‬ ‫͂ע‬‫ח‬‫̓פ‬‫ץ‬‫ב‬ ‫͂ם‬‫ש‬‫̓צטבכל‬‫ן‬ ‫̓מ‬‫ו‬ ‫͂פו‬‫ח‬‫̓מןכןטסוץט‬‫ו‬ ̀‫ח‬‫ל‬ ̓‫ץ‬‫,ן‬ "And
ye shall not be cut off from the face thereof for all the punishment that I inflicted
upon it;" Vulgate, Propter omnia in quibus visitavi earn. But they rose early.
Warning, reproof, and chastisement were expended in vain; the people only gave
themselves up more ardently to their evil doings. "To rise early to do a thing" is a
phrase used to signify the acting with zeal and full purpose (comp. Jeremiah 7:13,
Jeremiah 7:25; Jeremiah 11:7, etc.). Corrupted all their doings. Like the inhabitants
of the earth before the Flood (Corinthians 6:12; comp. Psalms 14:1). The Septuagint
rendering is peculiar, ̓ ‫͂ם‬‫ש‬‫̓פ‬‫ץ‬‫ב‬ ‫̀ע‬‫י‬‫̓ניצץככ‬‫ו‬ ̔‫ח‬ ‫͂ףב‬‫ב‬‫נ‬ ‫́צטבספבי‬̓‫ו‬ ‫́סטיףןם‬̓‫ן‬ ‫́זןץ‬‫ב‬‫ל‬ ‫פןי‬ֵ◌"Prepare
thyself, rise early, all their produce is spoiled." St. Jerome, moralizing on this, adds,
" isi praeparati fuerimus, non nobis orietur sol justitiae. Orto autem sole, omnes
racemi de vinea Sodomorum dissipantur et pereunt; ut non solum grandes botri, sed
etiam quod parvum esse videbatur in nobis, Christi lucerna radiante dispereat."
8 Therefore wait for me,”
declares the Lord,
“for the day I will stand up to testify.[c]
I have decided to assemble the nations,
to gather the kingdoms

58. and to pour out my wrath on them—
all my fierce anger.
The whole world will be consumed
by the fire of my jealous anger.
BAR ES, "Therefore wait ye upon - (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); 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.
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 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, Joe_3:9-16 and Zechariah Zech. 14.
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;
Psa_79:6; Jer_6:11; Jer_10:25; Jer_14:16; Eze_21:31; Rev_16:1). The outpouring of all
God’s 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

59. God” who by His Providence withdrew Himself, yet at last delivered it.
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. 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, 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, Isa_53:12, the goods of the strong man Mat_
12:29 whom He bound, and spoiled us, His lawful goods and captives, since we had
“sold” (Rom_7:14, coll; Isa_50:1; Isa_52:3) 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.
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), 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.
CLARKE, "Wait ye upon me - Expect the fulfilment of all my promises and
threatenings: I am God, and change not.
For all the earth - All the land of Judah.
GILL, "Therefore wait ye upon me, saith the Lord,.... 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:
until the day that I rise up to the prey: 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, Mat_12:39. 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:
for my determination is to gather the nations, that I may assemble the
kingdoms; 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:

60. to pour upon them mine indignation, even all my fierce anger; 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,
for all the earth shall be devoured with the fire of my jealousy; 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 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.
HE RY, "Things looked very bad with Jerusalem in the foregoing verses; 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; 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, Zep_3:8. “Since the law,
it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that
lament the corruptions of the church wait upon God, till he send his Son into the world,
to save his people from their sins, 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, for
this redemption in Jerusalem; and long-looked-for came at last, Luk_2:38. For
judgment Christ will come into this world, Joh_9:39.
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, to lead captivity captive (Psa_68:18), to
conquer and spoil the powers of darkness, and the powers on earth that set themselves
against the Lord and his anointed; he will break them with a rod of iron (Psa_2:5, Psa_
2:9; Psa_11:5, Psa_11:6); his determination is to gather the nations and to assemble the
kingdoms. 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, for he that believes not is condemned already. At the
time of the setting up of the kingdom of the Messiah, there shall be on earth distress of
nations with perplexity (Luk_21:25), great tribulation, such as never was, nor ever
shall be, Mat_24:21. Then God pours upon the nations his indignation, even all his
fierce anger, for their indignation and fierce anger against the Messiah and his kingdom,
Psa_2:1, Psa_2:2. Then all the earth shall be devoured with the fire of his jealousy; both
Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities

61. and powers shall be spoiled, and made a show of openly, and the victorious Redeemer
shall triumph over them. The end of those that continue to be of the earth, and to mind
earthly things, after God has set up the kingdom of heaven among men, shall be
destruction (Phi_3:19); they shall be devoured with the fire of God's jealousy.
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 in which we live, Heb_9:10.
JAMISO , "wait ye upon me — Here Jehovah turns to the pious Jews. Amidst all
these judgments on the Jewish nation, look forward to the glorious time of restoration to
be ushered in by God’s precious outpouring of wrath on all nations, Isa_30:18-33; where
the same phrase, “blessed are all they that wait for Him,” is used as to the same great
event. Calvin erroneously makes this verse an address to the ungodly; and so Maurer,
“Ye shall not have to wait for Me in vain”; I will presently come armed with indignation:
I will no longer contend with you by My prophets.
until the day — that is, waiting for the day (Hab_2:3).
rise up to the prey — like a savage beast rising from his lair, greedy for the prey
(compare Mat_24:28). Or rather, as a warrior leading Israel to certain victory, which is
expressed by “the prey,” or booty, which is the reward of victory. The Septuagint and
Syriac versions read the Hebrew, “I rise up as a witness” (compare Job_16:8; Mal_3:5).
Jehovah being in this view witness, accuser, and judge. English Version is better
(compare Isa_33:23).
gather the nations — against Jerusalem (Zec_14:2), to pour out His indignation
upon them there (Joe_3:2; Zec_12:2, Zec_12:3).
K&D, "Zep_3:8
With the summons chakkū lı, wait for me, the prophecy returns to its starting-point in
Zep_3:2 and Zep_3:3, to bring it to a close. The persons addressed are kol ‛anvē hâ'ârets,
whom the prophet has summoned in the introduction to his exhortation to repentance
(Zep_2:3), to seek the Lord and His righteousness. The Lord calls upon them, to wait for
Him. For the nation as such, or those who act corruptly, cannot be addressed, since in
that case we should necessarily have to take chakkū lı as ironical (Hitzig, Maurer); and
this would be at variance with the usage of the language, inasmuch as chikkâh laye
hōvâh is
only used for waiting in a believing attitude of the Lord and His help (Psa_33:20; Isa_
8:17; Isa_30:18; Isa_64:3). The lı is still more precisely defined by ‫וגו‬ ‫יוֹם‬ ְ‫,ל‬ for the day of
my rising up for prey. ‫ד‬ ַ‫ע‬ ְ‫ל‬ does not mean εᅶς µαρτύριον = ‫ד‬ ֵ‫ע‬ ְ‫ל‬ (lxx, Syr.), or for a witness
(Hitzig), which does not even yield a suitable thought apart from the alteration in the
pointing, unless we “combine with the witness the accuser and judge” (Hitzig), or, to

62. speak more correctly, make the witness into a judge; nor does ‫ד‬ ַ‫ע‬ ְ‫ל‬ stand for ‫ד‬ ַ‫ע‬ ָ‫,ל‬ in
perpetuum, as Jerome has interpreted it after Jewish commentators, who referred the
words to the coming of the Messiah, “who as they hope will come, and, as they say, will
devour the earth with the fire of His zeal when the nations are gathered together, and the
fury of the Lord is poured out upon them.” For “the rising up of Jehovah for ever”
cannot possibly denote the coming of the Messiah, or be understood as referring to the
resurrection of Christ, as Cocceius supposes, even if the judgment upon the nations is to
be inflicted through the Messiah. ‫ד‬ ַ‫ע‬ ְ‫ל‬ means “for prey,” that is to say, it is a concise
expression for taking prey, though not in the sense suggested by Calvin: “Just as lions
seize, tear in pieces, and devour; so will I do with you, because hitherto I have spared
you with too much humanity and paternal care.” This neither suits the expression chakkū
lı, according to the only meaning of chikkâh that is grammatically established, nor the
verses which follow (Zep_3:9, Zep_3:10), according to which the judgment to be
inflicted upon the nations by the Lord is not an exterminating but a refining judgment,
through which He will turn to the nations pure lips, to call upon His name. The prey for
which Jehovah will rise up, can only consist, therefore, in the fact, that through the
judgment He 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 (compare
Isa_53:12 with Isa_52:15 and Isa_49:7). It is true that, in order to gain this victory, it is
necessary to exterminate by means of the judgment the obstinate and hardened sinners.
“For my justice (right) is to gather this.” Mishpât does not mean judicium, judgment,
here; still less does it signify decretum, a meaning which it never has; but justice or
right, as in Zep_3:5. My justice, i.e., 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 for myself worshippers out of all
nations. ְ‫ּך‬ ְ‫שׁ‬ ִ‫ל‬ is governed by ‫וגו‬ ‫ּף‬‫ס‬ ֱ‫א‬ ֶ‫.ל‬ God will gather together the nations, to sift and
convert them by severe judgments. To give the reason for the terrible character and
universality of the judgment, the thought is repeated from Zep_1:18 that “all the earth
shall be devoured in the fire of His zeal.” In what follows, the aim and fruit of the
judgment are given; and this forms an introduction to the announcement of salvation.
CALVI , "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.
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

63. 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.
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.
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, 1 Peter 4:17; 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—
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.
The “fire of God’s jealousy” sufficiently proves that what is meant is the land of
Judea. (See chapter 1:18.)—Ed.
COFFMA , ""Therefore wait ye for me, saith Jehovah, 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 my indignation, even all my fierce anger; for all the

64. earth shall be devoured with the fire of my jealousy."
Despite the fact of Deane and other respected commentators understanding this
verse as a prophecy of the nations "being converted"[14] unto God, it appears to us
that the verse must refer to the eternal judgment. "All the earth shall be devoured
with the fire of my jealousy" could hardly apply to anything else. See chapter
introduction for the manner in which this verse actually ties the preceding and
succeeding paragraphs together. The great theme of Zephaniah is the judgment;
and the doom of Jerusalem for their sins soon to executed upon them by the power
of Assyria prompted this reference to the final judgment, of which Jerusalem's
judgment, like all similar judgments, was a pledge and token.
"Gather the nations ..." We agree with Bennett that this "does not mean that
Jerusalem shall be the gathering place."[15] The "gathering" of this passage is a
"harvesting" of the earth, the execution of the final judgment upon all men. This
gathering of the nations is that of Revelation 16:14; and it is "to gather them
together unto the war of the great day of God, the Almighty."
"Therefore, wait ye for me ..." Such an exhortation is directed to the righteous
remnant in all ages, who oppressed by the general wickedness of mankind and
tending ever to discouragement are admonished to wait patiently for the fulfillment
of God's purpose upon the earth. Hailey's comment on this clause is helpful:
"The exhortation `wait for Jehovah' is a favorite with Isaiah, who uses it over and
over. `They that wait for Jehovah shall renew their strength' (Isaiah 40:31); `the
isles shall wait for his law' (Isaiah 42:4); `they that wait for me shall not be put to
shame' (Isaiah 49:23); `neither hath eye seen a God besides thee, who worketh for
him that waiteth for him'" (Isaiah 64:4).[16]
"That I may assemble the kingdoms ..." This is parallel with the gathering of the
nations, the purpose for which is stated in the next clause, "that I may pour upon
them my indignation." This assembling of the kingdoms of the earth will be
orchestrated and controlled by Satan himself (the beast), as in this reference to it: "I
saw the beast, and the kings of the earth, and their armies, gathered together to
make war against him that sat upon the horse (the KI G OF KI GS; A D LORD
OF LORDS), and his army" (Revelation 19:19). The imagery of a battle so strongly
suggested here is, however, misleading. The so-called battle of Armageddon was
prophetically revealed as not a traditional struggle at all, but a summary triumph of
God. The beast and the false prophet, along with all the kings and their armies
"were cast alive into the lake of fire that burneth with brimstone" (Revelation
19:20). That will be the day when God shall indeed "rise up to the prey!"
It is noteworthy that John D. W. Watts unequivocally assigned this verse eight to
the final judgment. "The scene returns to the universal judgment with which the
book began."[17]
TRAPP, "Zephaniah 3:8 Therefore wait ye upon me, saith the LORD, until the day

65. 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.
Ver. 8. Therefore wait ye upon me, saith the Lord, &c.] 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.
“ ostra Deus subitis non damnat crimina poenis:
Compensat longas sed gravitate moras. ”
To gather the nations] To put them up, as it were sheep, into a pound for slaughter.
See more of this, Jeremiah 25:15-33
To pour upon them mine indignation] 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, Isaiah
27:4, yet that he will not by any means "clear the guilty," Exodus 34:7, but punish
them severely, taking vengeance of their inventions, Psalms 99:8.
CO STABLE, "Verse 8
E. Judgment on all nations3:8
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 oah,
cf. Genesis 6:5-7; Zephaniah 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.
[ ote: Charles L. Feinberg, Habakkuk ,, Zephaniah ,, Haggai ,, Malachi , p66.]
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. 2 Peter
3:9). Yet that day will surely come ( 2 Peter 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, 2 Peter 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. Zephaniah 2:2; Zechariah 14:2; Revelation
16:14; Revelation 16:16).
Zephaniah"s final reference to the destruction of nations all over the world (

66. Zephaniah 3:8) brings the section of his prophecy that deals with judgment (
Zephaniah 1:2 to Zephaniah 3:8) full circle.
A Judgment on the world Zephaniah 1:2-3
B Judgment on Judah Zephaniah 1:4 to Zephaniah 2:3
C Judgment on Israel"s neighbors Zephaniah 2:4-15
B" Judgment on Jerusalem Zephaniah 3:1-7
A" Judgment on all nations Zephaniah 3:8
BE SO , "Zephaniah 3:8. Therefore — Rather, evertheless, wait ye upon me,
saith the Lord — “ otwithstanding 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
Joel 3:2; Joel 3:12.
COKE, "Zephaniah 3:8. Therefore— evertheless. " otwithstanding 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

67. Gospel times, and perhaps to the future and final restoration of the Jews. See the
following verses.
PETT, "Verses 8-13
The Future Hope Will Follow Judgment (Zephaniah 3:8-13).
Zephaniah 3:8
“Therefore wait for me,” says YHWH,
“Until the day that I rise up for a witness.
For my considered decision is to gather the nations,
That I may assemble the kingdoms,
To pour on them my indignation,
even all my fierce anger.
For all the earth will be consumed,
With the fire of my jealous wrath.”
‘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 Joel 3:12-14 which depicts a similar
idea (see also Zephaniah 1:2-3; Zechariah 14:2). He will call the world into
judgment. For God is the God of all nations, and all of them are accountable to Him.
His anger will be on them because of their worship of other things (compare
Romans 1:18-23), 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.
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.
PULPIT, "Therefore. Because of the outrage done to God's "long suffering," he
must needs punish. Wait ye upon me; wait ye for me. The exhortation is addressed
to the pious among the Jews, as in Zephaniah 2:3, and is used in a good sense
(Psalms 33:20; Isaiah 8:17), urging them not to despair, but to be patient under the
affliction, in the assured hope of salvation. The same expression is used in
Habakkuk 2:3. I rise up to the prey. This is a phrase denoting effort and the
effecting of some great object. Jehovah seizes the prey when the nations, roused by
judgment inflicted, are converted unto him (Isaiah 53:12; Psalms 68:18). The LXX;

68. pointing the last word differently ( ‫עד‬ ), renders, ‫ע‬ʆ‫י‬‫ו‬ ‫לןץ‬ ‫́ע‬‫ש‬‫́ףו‬‫ב‬‫םבףפ‬ʆ‫ב‬ ‫́סבם‬‫ו‬‫ל‬ʇ‫ח‬ ‫ע‬ʆ‫י‬‫ו‬‫ע‬ʆ‫י‬‫ו‬ ‫לןץ‬ ‫́ע‬‫ש‬‫́ףו‬‫ב‬‫םבףפ‬ʆ‫ב‬ ‫́סבם‬‫ו‬‫ל‬ʇ‫ח‬ ‫ע‬ʆ‫י‬‫ו‬‫ע‬ʆ‫י‬‫ו‬ ‫לןץ‬ ‫́ע‬‫ש‬‫́ףו‬‫ב‬‫םבףפ‬ʆ‫ב‬ ‫́סבם‬‫ו‬‫ל‬ʇ‫ח‬ ‫ע‬ʆ‫י‬‫ו‬‫ע‬ʆ‫י‬‫ו‬ ‫לןץ‬ ‫́ע‬‫ש‬‫́ףו‬‫ב‬‫םבףפ‬ʆ‫ב‬ ‫́סבם‬‫ו‬‫ל‬ʇ‫ח‬ ‫ע‬ʆ‫י‬‫ו‬
‫́סיןם‬‫ץ‬‫לבספ‬‫́סיןם‬‫ץ‬‫לבספ‬‫́סיןם‬‫ץ‬‫לבספ‬‫́סיןם‬‫ץ‬‫:לבספ‬ "until the day of my rising up for testimony." Jerome, "In die resurrectionis: "until the day of my rising up for testimony." Jerome, "In die resurrectionis: "until the day of my rising up for testimony." Jerome, "In die resurrectionis: "until the day of my rising up for testimony." Jerome, "In die resurrectionis
meae in futurum." The Fathers interpreted this of the times of Messiahmeae in futurum." The Fathers interpreted this of the times of Messiahmeae in futurum." The Fathers interpreted this of the times of Messiahmeae in futurum." The Fathers interpreted this of the times of Messiah ———— some, ofsome, ofsome, ofsome, of
Christ's resurrection from the dead; some, of his rising up to divide the spoil. But suchChrist's resurrection from the dead; some, of his rising up to divide the spoil. But suchChrist's resurrection from the dead; some, of his rising up to divide the spoil. But suchChrist's resurrection from the dead; some, of his rising up to divide the spoil. But such
interpretations are Mien from the intention of the passage, however allowable asinterpretations are Mien from the intention of the passage, however allowable asinterpretations are Mien from the intention of the passage, however allowable asinterpretations are Mien from the intention of the passage, however allowable as
glosses. For my determination is; literally, my judgment (mishpat) is. My justice isglosses. For my determination is; literally, my judgment (mishpat) is. My justice isglosses. For my determination is; literally, my judgment (mishpat) is. My justice isglosses. For my determination is; literally, my judgment (mishpat) is. My justice is
displayed, as Habakkukdisplayed, as Habakkukdisplayed, as Habakkukdisplayed, as Habakkuk 2:52:52:52:5. The word, according to Keil, never means, "decree" or. The word, according to Keil, never means, "decree" or. The word, according to Keil, never means, "decree" or. The word, according to Keil, never means, "decree" or
"decision." That I may assemble the kingdoms. Not for utter extermination, but to bring"decision." That I may assemble the kingdoms. Not for utter extermination, but to bring"decision." That I may assemble the kingdoms. Not for utter extermination, but to bring"decision." That I may assemble the kingdoms. Not for utter extermination, but to bring
them to a better mind (Isaiahthem to a better mind (Isaiahthem to a better mind (Isaiahthem to a better mind (Isaiah 26:926:926:926:9; Joel; Joel; Joel; Joel 3:113:113:113:11, etc.). Fire of my jealousy (Zephaniah, etc.). Fire of my jealousy (Zephaniah, etc.). Fire of my jealousy (Zephaniah, etc.). Fire of my jealousy (Zephaniah
1:181:181:181:18). God will allow no rival anywhere (Nahum). God will allow no rival anywhere (Nahum). God will allow no rival anywhere (Nahum). God will allow no rival anywhere (Nahum 1:21:21:21:2). This is the reason of the severity). This is the reason of the severity). This is the reason of the severity). This is the reason of the severity
and universality of the judgment The Masorites note that this ' the only verse in theand universality of the judgment The Masorites note that this ' the only verse in theand universality of the judgment The Masorites note that this ' the only verse in theand universality of the judgment The Masorites note that this ' the only verse in the
Bible which contains the whole Hebrew alphabet.Bible which contains the whole Hebrew alphabet.Bible which contains the whole Hebrew alphabet.Bible which contains the whole Hebrew alphabet.
BI 8-10, "Therefore wait ye upon Me, saith the Lord, until the day that I rise up to the
prey.
The encouraging aspects of God’s judgments
In 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.”
I. the beneficent end which the Almighty has in view in sending the judgments referred
to.
1. The conversion of the heathen.
2. The bringing back of the dispersed of Judah, by the Gentiles.
II. The great effects which will follow the conversion and restoration as here predicted.
1. God will turn to the nations a pure language (Hebrews, “a pure lip “). And
2. The nations of the world shall all call upon the name of the Lord, and serve Him
with one consent (Hebrews, “with one shoulder”).
III. The lessons to be drawn from the declared purpose of almighty God. These are—
1. Patience under the judgments of God.
2. Faith in the promises of God.
3. Encouragement from the partial fulfilment of the different judgments and
promises of God. (C. Appleyard, B. A.)

69. Restoration of Israel’s Remnant
9 “Then I will purify the lips of the peoples,
that all of them may call on the name of the
Lord
and serve him shoulder to shoulder.
BAR ES, "For then - In the order of God’s mercies. The deliverance from Babylon
was the forerunner of that of the Gospel, which was its object. The spread of the Gospel
then is spoken of in the connection of God’s Providence and plan, and time is
overlooked. Its blessings are spoken of, as “then” given when the earnest was given, and
the people, from whom according to the flesh Christ was to be born, were placed anew in
the land where He was to be born. Lap.: “The prophet springs, as is his wont, to Christ
and the time of the new law.” And in Christ, the End of the Law, the prophet ends.
I will turn - Contrary to what they had before, “to the people,” literally, “peoples,” the
nations of the earth, “a pure language,” literally, “a purified lip.” It is a real conversion,
as was said of Saul at the beginning 1Sa_10:9; “God” (literally) “turned to him another
heart.” Before the dispersion of Babel the world was “of one lip,” but that, impure, for it
was in rebellion against God. Now it shall be again of “one lip;” and that, “purified.” The
purity is of faith and of life, “that they way call upon the Name of the Lord,” not as
heretofore on idols, but that every tongue should confess the one true God, Father Son
and Holy Spirit, in Whose Name they are baptized. This is purity of faith. To “call upon
the Name of the Lord Jesus” Act_22:16; Rom_10:13 is the very title of Christian
worship; “all that called upon the Name” of Jesus, the very title of Christians Act_9:14,
Act_9:21; 1Co_1:2. “To serve Him with one consent,” literally, “with one shoulder,”
evenly, steadfastly, “not unequally yoked,” but all with united strength, bearing Christ’s
“easy yoke” and “one another’s burdens, fulfilling the law of Christ.” This is purity of life.
The fruit of the lips is the “sacrifice of praise” Heb_13:15.
God gave back one pure language, when, on the Day of Pentecost, the Holy Spirit, the
Author of purity, came down in fiery tongues upon the Apostles, teaching them and
guiding them “into the whole truth” Joh_16:13, and to “speak to every one in his own
tongue, wherein he was born, the wonderful works of God” Act_2:8, Act_2:11.
Thenceforth there was to be a higher unity than that of outward language. For speech is
not the outer sound, but the thoughts which it conveys and embodies. The inward
thought is the soul of the words. The outward confusion of Babel was to hinder oneness
in evil and a worse confusion. At Pentecost, the unity restored was oneness of soul and
heart, wrought by One Spirit, whose gift is the one Faith and the one Hope of our calling,

70. in the One Lord, in whom we are one, grafted into the one body, by our baptism Eph_
4:3-6. The Church, then created, is the One Holy Universal Church diffused throughout
all the world, everywhere with one rule of Faith, “the Faith once for all delivered unto the
saints,” confessing one God, the Trinity in Unity, and serving Him in the one law of the
Gospel with one consent.
Christians, as Christians, speak the same language of Faith, and from all quarters of
the world, one language of praise goes up to the One God and Father of all. : “God
divided the tongues at Babel, lest, understanding one another, they should form a
destructive unity. Through proud men tongues were divided; through humble Apostles
tongues were gathered in one. The spirit of pride dispersed tongues; the Holy Spirit
gathered tongues in one. For when the Holy Spirit came upon the disciples, they spake
with the tongues of all, were understood by all; the dispersed tongues were gathered into
one. So then, if they are yet angry and Gentiles, it is better for them to have their tongues
divided. If they wish for one tongue, let them come to the Church, for in diversity of the
tongues of the flesh, there is one tongue in the Faith of the heart.” In whatever degree
the oneness is impaired within the Church, while there is yet one faith of the creeds, He
alone can restore it and ‘turn to her a purified language,’ who first gave it to those who
waited for Him. Both praise and service are perfected above, where the Blessed, with one
loud voice, ‘shall cry, Salvation to our God which sitteth upon the Throne and unto the
Lamb; blessing and glory and wisdom and thanksgiving and honor and power and might
be unto our God forever and ever’ Rev_7:10, Rev_7:12. And they who ‘have come out of
great tribulation and have washed their robes and made them white in the Blood of the
Lamb,” shall be ‘before the Throne of God and serve Him day and night in His Temple’
Rev_7:14-15.”
CLARKE, "Will I turn to the people - This promise must refer to the conversion
of the Jews under the Gospel.
That they may all call - That the whole nation may invoke God by Christ, and serve
him with one consent; not one unbeliever being found among them.
The pure language, ‫ברורה‬ ‫שפה‬ saphah berurah, may here mean the form of religious
worship. They had been before idolaters: now God promises to restore his pure worship
among them. The word has certainly this meaning in Psa_81:6; where, as God is the
speaker, the words should not be rendered, “I heard a language which I understood not,”
but, “I heard a religious confession, which I approved not.” See Isa_19:18; Hos_14:3;
and see Joe_2:28, where a similar promise is found.
GILL, "For then will I turn to the people a pure language,.... That is, at or about
the time of the destruction of Jerusalem by the Romans; when the Jews, both in their
own land, and in the Gentile world, would have the Gospel first preached to them, but
would reject it; upon which the apostles and first ministers of the word would turn to the
Gentiles, as the Lord commanded them; when he would turn or change his speech and
language towards them, and their speech and language towards him would be turned
and changed also: for the words may be taken either way; either of God's speech to the
Gentiles, which is his Gospel sent unto them; as it was quickly after Christ's resurrection
from the dead, and the rejection of it by the Jews; for many hundred years the Lord took
no notice of them; winked at the times of their ignorance; sent no prophet to them, nor

71. any message by anyone to instruct them; yea, he spake roughly to them, in a providential
way; in the way of his judgments; particularly they raging and imagining vain things
against his Messiah, he spake to them in his wrath, and vexed them in his sore
displeasure; see Act_17:30 but now he alters the tone of his voice, changes his language,
and sends his Gospel to them; which is a "language" of love, grace, and mercy; of peace,
pardon, righteousness, and salvation; encouraging souls to believe in Christ for those
things: and this is a "pure" speech or language; a pure doctrine, fetched out of the sacred
Scriptures; free from the dross of error; unmixed, consistent, and all of a piece; and
which has a tendency to promote purity of heart, life, and conversation: or, is a "choice
speech" (h); as some render it; it speaks of choice things, more valuable than gold and
silver, pearls, and precious stones; the doctrines of it being an inestimable treasure, the
unsearchable riches of Christ; and this, by the commission of Christ, upon his
resurrection from the dead, was ordered to be spoke unto all nations, Mat_28:19 or this
may respect the different language spoken by the converted Gentiles, when the Gospel
should come with power to them; who should speak, as all converted persons do, a
different language than they spake before; instead of swearing and cursing, lying, filthy,
and frothy speaking, now they speak the language of repentance towards God,
confessing their sins, and praying for the pardon of them; the language of faith in Christ,
first in a more weak and feeble manner, then with more strength and assurance,
believing their interest in him, and in the everlasting love of God, and the covenant of
grace; the language of love to Christ, his people, truths, and ordinances; a soul abasing,
Christ exalting, and free grace magnifying language; the language of praise and gratitude
for mercies received, temporal and spiritual; and especially for Christ, and grace and
glory by him: they then speak the language of gracious experience to one another; and in
the language of the Scriptures, in the taught words of the Holy Ghost; and, in common
conversation, their language is pure, and free from that corruption and vitiosity it was
before tainted with: this arises from pureness of heart; from a rich experience of the
grace of God; from the teachings of the Spirit of God; and which betrays a man, and
shows that he has been with Jesus; this is the language of Canaan, Isa_19:18,
that they may all call upon the name of the Lord; which sometimes takes in the
whole worship and service of God; but, since that is later expressed, it rather intends, in
particular, prayer to God; for which men are fitted and qualified, by having a pure
language turned to them; or through the Gospel coming with power on them; and by
virtue of efficacious grace converting them, and causing them to speak differently from
what they did before; and then it is their voice is heard in prayer to God; and which is
delightful and pleasant to him, Act_9:11 and this is the case of "all" such that have this
pure language; there is not a prayerless soul among them: it follows,
to serve him with one consent; or, "with one shoulder" (i); the allusion is, either to
bearers of burdens, that join together in carrying any burden, who put shoulder to
shoulder as they carry it; or else to oxen drawing in a yoke, who are yoked together
shoulder by shoulder; hence the Septuagint version renders it "under one yoke": in
which it is followed by the Syriac and Arabic versions. The phrase signifies, that the
Gentiles having the Gospel brought to them, and they called by it, and all speaking the
same language, should join in fellowship with one another, and sing the praises of God
together; agree in prayer to ask of God the same things; stand fast in the faith of the
Gospel, and strive for it, being of the same mind; meet constantly together to carry on
the several branches of religious worship, and promote the Redeemer's interest; all
drawing the same way, like a company of horses in Pharaoh's chariots; having one heart,
and one way given them to fear the Lord; and so, with one mind and one mouth, glorify

72. God; so Kimchi and Ben Melech interpret it with one heart and one mind. This passage
is applied to the times of the Messiah by the Jews, ancient and modern (k).
HE RY, "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 (Zep_3:9):
“Then will I turn to the people a pure language; I will turn the people to such a language
from that evil communication which has almost ruined all good manners 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_13:24),
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 (so
some read it); they shall not speak rashly, but with caution and deliberation; they shall
choose out their words. 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.
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. 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. 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 come out of the same fountain? Jam_3:9-12. It is likewise promised that their
language being thus purified they shall serve God with one consent, with one shoulder
(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.
JAMISO , "For — The blessed things promised in this and Zep_3:10 are the
immediate results of the punishment inflicted on the nations, mentioned in Zep_3:8
(compare Zep_3:19).
turn to the people a pure language — that is, changing their impure language I
will give to them again a pure language (literally, “lip”). Compare for this Hebrew
idiom, 1Sa_10:9, Margin. The confusion of languages was of the penalty sin, probably
idolatry at Babel (Gen_11:1-6, Margin, where also “lip” expresses language, and perhaps
also religion; Zep_3:4, “a tower whose top may reach unto heaven,” or rather, points to
heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against
God’s will. An earnest of the removal of this penalty was the gift of tongues on Pentecost
(Act_2:6-13). The full restoration of the earth’s unity of language and of worship is yet
future, and is connected with the restoration of the Jews, to be followed by the
conversion of the world. Compare Isa_19:18; Zec_14:9; Rom_15:6, “with one mind and
one mouth glorify God.” The Gentiles’ lips have been rendered impure through being the
instruments of calling on idols and dishonoring God (compare Psa_16:4; Hos_2:17).
Whether Hebrew shall be the one universal language or not, the God of the Hebrews
shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot
rightly call upon God (Isa_6:5-7).
serve him with one consent — literally, “shoulder” or “back”; metaphor from a

73. yoke, or burden, borne between two (Num_13:23); helping one another with conjoint
effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden
must fall to the earth [Calvin]. Christ’s rule is called a burden (Mat_11:30; Act_15:28;
Rev_2:24; compare 2Co_6:14 for the same image).
K&D 9-10, "“For then will I turn to the nations a pure lip, that they may all call upon
the name of Jehovah, to serve Him with one shoulder. Zep_3:10. From beyond the
rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a
meat-offering to me.” By the explanatory kı the promise is connected with the threat of
judgment. The train of thought is this: the believers are to wait for the judgment, for it
will bring them redemption. The first clause in Zep_3:9 is explained in different ways.
Many commentators understand by sâphâh bhe
rūrâh the lip of God, which He will turn to
the nations through His holy servants. According to this view, Luther has adopted the
rendering: “Then will I cause the nations to be preached to otherwise, with friendly lips,
that they may all call upon the name of the Lord.” But this view, which has been
defended by Cocceius, Mark, and Hofmann (Schriftbeweis, ii. 2, pp. 573-4), would only
be admissible if bâruur signified clear, evident, - a meaning which Hofmann assumes as
the ground of his explanation: “A clear, easily intelligible, unmistakeable language does
God turn to the nations, to call them all in the name of Jehovah, that they may serve
Him as one man.” But, apart from the inadmissible rendering of ‫יי‬ ‫ם‬ ֵ‫שׁ‬ ְ‫ב‬ ‫ּא‬‫ר‬ ְ‫,ק‬ this
explanation is proved to be erroneous by the fact that bârūr does not mean clear,
intelligible; that even in Job_33:3 it has not this meaning; but that it simply means pure,
purified, sinless; and that sâphâh bhe
rūrâh, the opposite of ‫ם‬ִ‫י‬ ַ‫ת‬ ָ‫פ‬ ְ‫שׂ‬ ‫א‬ ֵ‫מ‬ ְ‫ט‬ in Isa_6:5, cannot
be used at all of the lip or language of God, but simply of the lip of a man who is defiled
by sin. Consequently ‫ל‬ ֶ‫א‬ ְ‫ך‬ ַ‫פ‬ ָ‫ה‬ must be explained according to 1Sa_10:9, since the
circumstance that we have ְ‫ל‬ ְ‫ך‬ ַ‫פ‬ ָ‫ה‬ in this passage does not make any material difference in
the meaning. The construction in both passages is a pregnant one. God turns to the
nations a pure lip, by purifying their sinful lips, i.e., He converts them, that they may be
able to call upon Him with pure lips. Lip does not stand for language, but is mentioned
as the organ of speech, by which a man expresses the thoughts of his heart, so that purity
of the lips involves or presupposes the purification of the heart. The lips are defiled by
the names of the idols whom they have invoked (cf. Hos_2:19; Psa_16:4). The fruit of
the purification is this, that henceforth they call upon the name of Jehovah, and serve
Him. ‫יי‬ ‫ם‬ ֵ‫שׁ‬ ְ‫ב‬ ‫א‬ ָ‫ר‬ ָ‫,ק‬ when used of men, always signifies to call solemnly or heartily upon the
name of Jehovah. To serve she
khem 'echâd, with one shoulder, is to serve together or with
unanimity. The metaphor is taken from bearers who carry a burden with even shoulders;
cf. Jer_32:39.
As an example of the way in which they will serve the Lord, it is stated in Zep_3:10
that they will offer the widely scattered members of the Israelitish church as a sacrifice
to the Lord. Compare Isa_66:20, where this thought is applied to the heathen of all
quarters of the globe; whereas Zephaniah, while fixing his eye upon that passage, has
given it more briefly, and taken the expression “from beyond the rivers of Cush” from
Isa_18:1, for the purpose of naming the remotest heathen nations instar omnium. The
rivers of Cush are the Nile and the Astaboras, with their different tributaries. ‫י‬ ַ‫וּצ‬ ‫ת‬ ַ ‫י‬ ַ‫ר‬ ָ‫ת‬ ֲ‫ע‬
is the accusative of the nearest object, and ‫י‬ ִ‫ת‬ ָ‫ח‬ְ‫נ‬ ִ‫מ‬ that of the more remote. ‛Athâr does not

74. mean fragrance (Ges., Ewald, Maurer), but worshipper, from ‛âthar, to pray, to entreat.
The worshippers are more precisely defined by bath pūtsai, the daughter of my dispersed
ones (pūts, part. pass.), i.e., the crowd or congregation consisting of the dispersed of the
Lord, the members of the Israelitish congregation of God scattered about in all the
world. They are presented to the Lord by the converted Gentiles as minchâh, a meat-
offering, i.e., according to Isa_66:20, just as the children of Israel offered a meat-
offering. In the symbolism of religious worship, the presentation of the meat-offering
shadowed forth diligence in good works as the fruit of justification. The meaning is
therefore the following: The most remote of the heathen nations will prove that they are
worshippers of Jehovah, by bringing to Him the scattered members of His nation, or by
converting them to the living God. We have here in Old Testament form the thought
expressed by the Apostle Paul in Romans 11, namely, that the Gentiles have been made
partakers of salvation, that they may incite to emulation the Israelites who have fallen
away from the call of divine grace. The words of the prophet treat of the blessing which
will accrue, from the entrance of the Gentiles into the kingdom of God, to the Israelites
who have been rejected on account of their guilt, and refer not only to the missionary
work of Christians among the Jews in the stricter sense of the term, but to everything
that is done, both directly and indirectly, through the rise and spread of Christianity
among the nations, for the conversion of the Jews to the Saviour whom they once
despised. Their complete fulfilment, however, will only take place after the pleroma of
the Gentiles has come in, when the πώρωσις, which in part has happened to Israel, shall
be removed, and “all Israel” shall be saved (Rom_11:25-26). On the other hand, Mark,
Hitzig, and others, have taken ‛ăthârai bath pūtsai as the subject, and understand it as
referring to the heathen who have escaped the judgment by flying in all directions to
their own homes, for example even to Cush, and who having become converted, offer to
the Lord the gift that is His due. But, apart from the parallel passage in Isa_66:20, which
alone is quite decisive, this view is proved to be untenable by bath pūtsai, daughter of my
dispersed ones. The thought that Jehovah disperses the heathen, either at the judgment
or through the judgment, is foreign to the whole of the Old Testament, as Hitzig himself
appears to have felt, when he changed pūts, to disperse, into its very opposite - namely,
to come home. The thought, on the other hand, that God will disperse His people Israel
among all nations on account of their sins, and will hereafter gather them together again,
is a truth expressed even in the song of Moses, and one which recurs in all the prophets,
so that every hearer or reader of our prophet must think at once of the Israel scattered
abroad in connection with the expression “my (i.e., Jehovah's) dispersed ones.” The
objection, that Judah is first spoken of in Zep_3:11 (Hitzig), is thereby deprived of all its
significance, even if this really were the case. But the objection is also incorrect, since the
Judaeans have been already addressed in Zep_3:8 in the expression ‫י‬ ִ‫ל‬ ‫וּ‬ⅴ ַ‫.ח‬
CALVI , "The Prophet now mitigates the asperity of his doctrine, which might
have greatly terrified the godly; nay, it might have wholly disheartened them, had
no consolation been applied. God then moderates here what he had previously
threatened; for if the Prophet had only said this—My purpose is to gather all the
nations, and thus the whole earth shall be devoured by the fire of indignation, what

75. could the faithful have concluded but that they were to perish with the rest of the
world? It was therefore necessary to add something to inspire hope, such as we find
here.
We must at the same time bear in mind what I have reminded you of elsewhere—
that the Prophet directs his discourse one while to the faithful only, who were then
few in number, and that at another time he addresses the multitude
indiscriminately; and so when our Prophet threatens, he regards the whole body of
the people; but when he proclaims the favor of God, it is the same as though he
turned his eyes towards the faithful only, and gathered them into a place by
themselves. As for instance, when a few among a people are really wise, and the
whole multitude unite in hastening their own ruin, he who has an address to make
will make a distinction between the vast multitude and the few; he will severely
reprove those who are thus foolish, and live for their own misery; and he will
afterwards shape his discourse so as to suit those with whom he has not so much
fault to find. Thus also the Lord changes his discourse; for at one time he addresses
the ungodly, and at another he turns to the elect, who were but a remnant. So the
Prophet has hitherto spoken by reproofs and threatening, for he addressed the
whole body of the people; but now he collects, as I have said, the remnant as it were
by themselves, and sets before them the hope of pardon and of salvation.
Hence he says, But then (Hence he says, But then (Hence he says, But then (Hence he says, But then (114114114114) (for I take) (for I take) (for I take) (for I take ‫,כי‬ ki, as an adversative) will I turn to the
people a pure lip. God intimates that he would propagate his grace wider, after
having cleansed the earth; for he will be worshipped not only in Judea, but by
foreign nations, and even by the remotest. For it might have been objected, Will God
then extinguish his name in the world? For what will be the state of things when
Judea is overthrown and other nations destroyed, except that God’s name will be
exposed to reproach! It will nowhere be invoked, and all will outvie one another in
blasphemies against him. The Prophet meets this objection, and says, that God has
in his own hand the means by which he will vindicate his own glory; for he will not
only defend his Church in Judea, but will also gather into it nations far and wide, so
that his name shall be everywhere celebrated.
But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this
word he means, that the invocation of God’s name is his peculiar work; for men do
not pray through the suggestion of the flesh, but when God draws them. It is indeed
true, that God has ever been invoked by all nations; but it was not the right way of
praying, when they heedlessly cast their petitions into the air: and we also know,
that the true God was not invoked by the nations; for there was no nation then in
the world which had not formed for itself some idol. As then the earth was full of
innumerable idols, God was not invoked except in Judea only. Besides, though the
unbelieving had an intention to pray to God, yet they could not have prayed rightly,
for prayer flows from faith. God then does not without reason promise, that he
would turn pure lips to the nations; that is, that he would cause the nations to call
on his name with pure lips. We hence then learn what I have stated—that God
cannot be rightly invoked by us, until he draws us to himself; for we have profane

76. and impure lips. In short, the beginning of prayer is from that hidden cleansing of
the Spirit of which the Prophet now speaks.
But if it be God’s singular gift, to turn a pure lip to the nations, it follows that faith
is conferred on us by him, for both are connected together. As God then purifies the
hearts of men by faith, so also he purifies their lips that his name may be rightly
invoked, which would otherwise be profaned by the unbelieving. Whenever they
pretend to call on God’s name, it is certain that it is not done without profanation.
As to the word all, it is to be referred to nations, not to each individual; for it has not
been that every one has called on God; but there have been some of all nations, as
Paul also says in the first chapter of the first Epistle to the Corinthians 1
Corinthians 1:1 : for in addressing the faithful, he adds, ‘With all who call on the
name of the Lord in every place’—that is, not only in Judea; and elsewhere he says,
‘I would that men would stretch forth hands to heaven in every place.’
(1 Timothy 2:8.)
He afterwards adds, That they may serve him with one shoulder; that is, that they
may unitedly submit to God in order to do him service; for to serve him with the
shoulder is to unite together, so as to help one another. The metaphor seems to have
been derived from those who carry a burden; for except each assists, one will be
overpowered, and then the burden will fall to the ground. We are said then to serve
God with one shoulder when we strive by mutual consent to assist one another. And
this ought to be carefully noticed, that we may know that our striving cannot be
approved by God, except we have thus the same end in view, and seek also to add
courage to others, and mutually to help one another. Unless then the faithful thus
render mutual assistance, the Lord cannot approve of their service. (115)
We now see how foolishly they talk who so much extol free-will and whatever is
connected with it: for the Lord demands faith as well as other duties of religion; and
he requires also from all, love and the keeping of the whole law. But he testifies here
that his name cannot be invoked, as the lips of all are polluted, until he has
consecrated them, cleansing by his Spirit what was before polluted: and he shows
also that men will not undertake the yoke, unless he joins them together, so as to
render them willing. I must not proceed farther.
“The pure lip” is evidently not the language which God would adopt in addressing
the nations, but the language they would adopt in addressing him. What is meant is
a pure heart; what gives utterance to the heart is mentioned for the heart itself; as
the “shoulder” is afterwards used for the service that is rendered to God.
The verb [ ‫הפך‬ ], to turn, means to change the form, condition, or course of a thing,
conveying perhaps here the idea, that the pure lip is substituted for that which is
impure: “I will give them as a change, instead of what they have, a pure lip .” ´´´´
‫ופבףפסורש‬‫ופבףפסורש‬‫ופבףפסורש‬‫—ופבףפסורש‬——— “I will change,” Sept. and Sym .;“I will change,” Sept. and Sym .;“I will change,” Sept. and Sym .;“I will change,” Sept. and Sym .; ‫ףפסורש‬‫ףפסורש‬‫ףפסורש‬‫—ףפסורש‬——— “I will turn,” Aq. and Theod. It“I will turn,” Aq. and Theod. It“I will turn,” Aq. and Theod. It“I will turn,” Aq. and Theod. It

77. is rendered “reddam “ and “restituam “ by Drusius and Grotiusis rendered “reddam “ and “restituam “ by Drusius and Grotiusis rendered “reddam “ and “restituam “ by Drusius and Grotiusis rendered “reddam “ and “restituam “ by Drusius and Grotius
Newcome, following the conjecture of Houbigant, reads [Newcome, following the conjecture of Houbigant, reads [Newcome, following the conjecture of Houbigant, reads [Newcome, following the conjecture of Houbigant, reads [ ‫אשפך‬ ], “I will pour out,”
contrary to all the ancient versions, and without the countenance of a single MS.
Though the word, [ ‫עמים‬ ], peoples, most frequently means the nations, yet there are
instances in which it means the people of Israel, inasmuch as they were composed of
various tribes. See 1 Kings 22:28; Joel 2:6. And if we render the verb, “restore,”
with Drusius and Grotius, then we must adopt this meaning. Eleven MSS. have
“and,” [ ‫ו‬ ], before the verb to “serve:” and as there is no preposition before
“shoulder,” we may render the verse—
will then restore to the people a pure lip,
That they may, all of them, call on the name of Jehovah, —
And one shoulder, that they may serve him.
—Ed.
COFFMA , ""For then will I turn to the peoples a pure language, that they may all
call upon the name of Jehovah, to serve him with one consent."
"For then ..." is somewhat similar to "at that time," or "in the day," or "in the last
days," all of which are frequently used as references to the times of the Messiah.
From here to the end of the chapter lies one of the most extensive and revealing
Messianic passages in the whole Bible. "From this point forward, there is a new note
of victory in Zephaniah."[18] Like all the true prophets of God, Zephaniah bore his
witness to the coming Christ and his blessed kingdom (Acts 3:18,20). Carson went
on to characterize this dramatic change in the tone of the prophecy as "so marked
that some commentators insist that this section must belong to a much later period";
[19] but all such reasonings appear to be grounded in a phenomenal unawareness of
both Testaments. If any prophet should have omitted such encouragements as are in
this chapter, he could not have fitted either the established pattern in the Old
Testament, nor the affirmations of the ew Testament.
"I will turn to the peoples a pure language ..." The essential thought behind this is
unity of purpose and holiness of life. It is not that men may use better Hebrew, but
that their hearts and lives should conform to the will of God, a characteristic
distinctive of the redeemed "in Christ" who are "a new creation" (2 Corinthians
5:17). "The essential thought finds utterance in plain prose in Jeremiah 32:39 and in
Ezekiel 11:19,20," where they are "predicated of Israel in the Messianic age,"[20] as
indeed they are here also.
It should also not be overlooked that the focus is not here upon secular Israel at all.
It is not merely Israel that shall turn to God with a "pure language," but all men.
"This section is reminiscent of the tower of Babel (Genesis 11)."[21] "It means the

78. confusion of Babel shall be done away, and all shall speak the language of faith in
one God."[22] Deane also added that, "This, of course, points to Messianic
times."[23] In fact, the miracle of tongues on the Day of Pentecost was a token
fulfillment of this promise.
TRAPP, "Zephaniah 3:9 For then will I turn to the people a pure language, that
they may all call upon the name of the LORD, to serve him with one consent.
Ver. 9. For then will I turn to the people a pure language] "Then," when my sword
hath rid circuit, Ecclesiastes 8:17, and been bathed in the blood of all nations, for
their many and mighty sins, "I will turn to the people," I will turn mine hand upon
the little ones, mine elect, that remnant reserved for royal use. These I will bring,
not into the fire only, but through it, and will refine them as silver is refined,
Zechariah 13:7; Zechariah 13:9, so that their tongue shall be as choice silver,
Proverbs 10:20, their lip shall be a pure lip, as it is here, a lip of excellence, Proverbs
17:7, so that they shall scatter pearls, Matthew 7:6, throw abroad treasure, Matthew
12:35, even apples of gold in shrines of silver, Proverbs 25:11, they shall purify
themselves, as God is pure, 1 John 3:3. Old things shall be past with them, all things
shall become new; new constitution, new communication, new conversation. Look
how the Conqueror sought to bring the French tongue into England, commanding it
to be taught in schools, spoke in courts, &c., so doth the Lord Christ, who rideth
about the world upon his white horses, the apostles and other ministers,
"conquering and to conquer," Revelation 6:2; wherever he prevails, he turneth to
such "a pure language," even the language of Canaan; not the Hebrew tongue (as R.
Abraham senses this text) which all nations shall speak, saith he, in the kingdom of
Christ (what they do in heaven, I have not to say, some are confident), but words of
grace, Colossians 4:6, words of truth and soberness, Acts 26:25, right words, Job
6:25, spiritual speeches, Ephesians 4:29, Scripture language, 1 Peter 4:11.
That they may call upon the name of the Lord] As all God s people do, it is their
character, 1 Corinthians 1:2, he hath no dumb children, they no sooner breathe but
pray, Acts 9:11, for prayer is the breath of the spirit, Romans 8:26, and the fruit of
faith; hence it is called the prayer of faith, and under the phrase of calling upon the
name of the Lord here is meant believing in his name, and reposing upon Christ for
safety here and salvation hereafter.
To serve him with one consent] Heb. with one shoulder, that is, unanimously, and
with conjoined endeavours ( ‫,)ןלןטץלבהןם‬ a metaphor from oxen yoked and setting
their shoulders together to the work ( ‫וםב‬ ‫זץדןם‬ ‫,ץנן‬ Sept.); or else from porters, who
set their several shoulders to the same burden. The saints may the better do so
because they have the Spirit to lift with them and be over beside them, as the
apostle’s word ( ‫)ףץםבםפיכבלגבםופבי‬ importeth, Romans 8:26. Let them therefore
endeavour, by all good means, to keep the unity of the Spirit in the bond of peace,
Ephesians 4:3, that they may say, as holy Miconius did of himself and his colleagues

79. at Gotha, in Thuringia, cucurrimus, certavimus, laboravimus, pugnavimus, vicimus,
et viximus semper coniunctissimi. We ever ran together, strove, laboured, fought,
vanquished, and did all together, in much peace and concord. This is Christian-like
indeed, see Acts 1:14; Acts 2:1; Acts 2:46; Acts 4:32, animo animaque inter se
miscebantur, saith Tertullian, they were all of one heart and of one mind. The very
heathens acknowledged that no people in the world did hold together and love one
another so as Christians did. To see their travails (saith Master Fox concerning the
saints here in times of persecution), their earnest seeking, burning zeal, readings,
watchings, sweet assemblies, love, concord, godly living, faithful marrying with the
faithful, may make us now in these our days of free profession (but lamentable
divisions) to blush for shame. They served the Lord with one shoulder, we shoulder
one another: they kept unity with purity without schism, much less heresy,
glorifying the God and Father of our Lord Jesus Christ with one mind and with one
mouth, Romans 15:6, with a pure lip, as it is here; we are quot homines, tot
sententiae, so many men, so many minds. How many religions are there now among
us! saith one; old heresies new vamped! Our Saviour Christ saith, if the Son of man
come, shall he find faith? &c. Yes, sure he may find many faiths; so many men, so
many faiths. Pudet opprobria nobis, &c. It is a shame and a repraoch to us. It is not
peace but party that some men mind, saith another; their chief studies are studium
partium, et studium novarum rerum, part-taking, and novelling. But what saith the
apostle? If ye speak with several tongues will not he that comes in think ye are mad?
so when the world hears of so many dissonant opinions, will they not think we are
run wild? 1 Corinthians 14:23. Is it not a shame to us that the Turks should say, we
may sooner look that the fingers on our hands should be all of one length than that
the Christians should be all of one judgment? Why should any Julian jeer us for our
divisions? why should any Camian hit us in the teeth with our many sects and
schisms? Pardon may be gotten for our other sins by faith in Christ’s blood,
discordiam neque si sanguinem fundamus expiabimus (saith Oecolampadius to the
Lutherans of his time), our scandalous discords God will judge.
CO STABLE, "Verse 9
A. The purification of the nations3:9
"Then" signals a major change in time as well as in the focus of Zephaniah"s
prophecy. It is a hinge word that serves as a transition from judgment in the
Tribulation to blessing in the Millennium. Then, after these judgments ( Zephaniah
1:2 to Zephaniah 3:8), the Lord promised to give the peoples of the world lips that
would speak truth and grace rather than lies and defiled speech (cf. Isaiah 6:5-7).
"Lip does not stand for language, but is mentioned as the organ of speech, by which
a man expresses the thoughts of his heart, so that purity of the lips involves or
presupposes the purification of the heart." [ ote: C. F. Keil, " Zephaniah ," in The
Twelve Minor Prophets, 2:156. Cf. Isaiah 6:5-7.]
Yahweh would effect this change in all the people of the world so they would
worship Him (cf. Genesis 4:26) and serve Him as one united family of nations. This

80. event has been seen as a reversal of Babel ( Genesis 11:1; Genesis 11:6-7; Genesis
11:9). [ ote: Craigie, 2:128.] This revelation indicates that everyone living on the
earth at the beginning of the Millennium will be a believer in Jesus Christ (cf.
Matthew 25:31-46).
Verses 9-20
III. THE DAY OF YAHWEH"S BLESSI G3:9-20
Having finished the revelation dealing with God"s judgment of the world in a
coming day ( Zephaniah 1:2 to Zephaniah 3:8), Zephaniah now announced that He
would bring great blessing to all humankind after that judgment ( Zephaniah 3:9-
20). As in the section of the book on judgment, he revealed God"s plans for the
Gentile nations briefly first and then spoke extensively about His plans for Israel.
"Why did the prophets consistently close their books with messages of hope? For at
least three reasons. To begin with, hope is a great motivation for obedience, and the
prophets wanted to encourage God"s people to submit to God"s will and do what
He commanded. God"s covenant blessings come to His people only when they obey
His covenant conditions.
"A second reason is the prophets" emphasis on the faithfulness of God. The Lord
will keep His promises and one day establish the kingdom; and since God is faithful
to keep His promises, we ought to be faithful obeying His Word. ...
"Finally, the closing message of hope was an encouragement to the faithful remnant
in the land, who were true to God and suffered because of their devotion to Him.
It"s difficult to belong to that "company of the committed" who stand true to the
Lord and His Word no matter what others may do or say. Knowing that God would
one day defeat their enemies and reign in righteousness would encourage the
believers [sic] remnant to persist in their faithful walk with the Lord." [ ote:
Wiersbe, p429.]
BE SO , "Verse 9
Zephaniah 3:9. For then — Or, afterward, as the particle ‫אז‬ seems to signify here,
will I turn, or restore, to the people a pure language — I will turn them from their
idolatries, and other wickedness, (see Zephaniah 3:13,) to glorify me with one mind
and one mouth. The same thing is expressed by speaking the language of Canaan,
Isaiah 19:18. This promise seems primarily to respect the Jewish captives in
Babylon, and to imply that God would, by the captivity, and other methods of his
providence, so reform them and wean them from their idolatries and other sins, that
they should, upon their return to their own land, all join together to glorify him with
one mind and one mouth, and serve him alone in sincerity and truth. And this was
accordingly, in a great measure, accomplished. For they never after their restoration
worshipped different gods, as they had done before; but all joined, as well those of
the ten tribes that returned, as those of Judah and Benjamin, in the worship of
Jehovah alone; nor did the nation in general ever afterward fall into gross idolatry.
And it is not to be doubted that their morals in general were much more pure when

81. they returned from Babylon, than at the time they were carried thither. It is,
however, generally supposed by commentators, that the full accomplishment of this
promise is reserved for the latter days, after the conversion of the Jews, and the
coming in of the fulness of the Gentiles, when there shall be one Lord, and his name
one, Zechariah 14:9. Accordingly the word rendered people in the first clause is in
the plural, ‫,עמים‬ peoples, I will restore to the peoples a pure language: an expression
which could hardly be intended of the Jews only, but seems evidently to include the
Gentiles also. To serve him with one consent — Hebrew, with one shoulder; that is,
unanimously, and with joint endeavours. The metaphor is taken from beasts
drawing together in one yoke, or men setting their shoulders together to one burden.
COKE, "Zephaniah 3:9. For then will I turn, &c.— Houbigant renders it, For then
will I pour into the people a pure language; that they may all invoke the name of
Jehovah, and serve him with one shoulder; that is to say, with unanimity and
consent; alluding to the unanimity of the Levites in carrying the ark. The prophet
foretels the same things here with Joel, Joel 2:28. I will pour out my spirit upon all
flesh, &c.
PETT, "Verses 8-13
The Future Hope Will Follow Judgment (Zephaniah 3:8-13).
Zephaniah 3:8
“Therefore wait for me,” says YHWH,
“Until the day that I rise up for a witness.
For my considered decision is to gather the nations,
That I may assemble the kingdoms,
To pour on them my indignation,
even all my fierce anger.
For all the earth will be consumed,
With the fire of my jealous wrath.”
‘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 Joel 3:12-14 which depicts a similar
idea (see also Zephaniah 1:2-3; Zechariah 14:2). He will call the world into
judgment. For God is the God of all nations, and all of them are accountable to Him.
His anger will be on them because of their worship of other things (compare
Romans 1:18-23), 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.
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

82. 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.
PULPIT, "Zephaniah 3:9
Will I turn to the people (peoples) a pure language (lip). When his judgments have
done their work, God will bring the heathen to the knowledge of him. He will purify
their lips, which have been polluted with the names of idols and the worship offered
to false gods (Psalms 16:4; Hosea 2:17); the confusion of Babel shall be done away,
and all shall speak the language of faith in one God. This, of course, points to
Messianic times. For "pure lip," the Vulgate has, labium electum; the LXX; by a
mistake of a letter (bhedurah for bherurah), ‫͂ע‬‫ח‬‫̓פ‬‫ץ‬‫ב‬ ‫̀ם‬‫ב‬‫דוםו‬ ‫̓ע‬‫י‬‫ו‬ ‫͂ףףבם‬‫ש‬‫(דכ‬so. ‫͂ע‬‫ח‬‫,)ד‬ "a
tongue for her generation." With one consent; literally, with one shoulder; ‫̀ם‬‫ן‬‫זץד‬ ̀‫ן‬‫̔נ‬‫ץ‬
‫́םב‬̔‫ו‬, "under one yoke"; humero uno (Vulgate). The metaphor implies that all will
help to carry the same burden, and to accomplish the same work, bearing the gospel
throughout the world, and being all of one mind in the service of Jehovah (Jeremiah
32:39; Isaiah 19:23, Isaiah 19:24; Revelation 11:15).
BI, "For then will I turn to the nations a pure lip, that they may all invoke the name of
the Lord, and serve Him with one shoulder.
On serving God with one shoulder
“Then!” When? In the day in which God has risen up to pour out all the heat of His fury
on the nations and kingdoms of the earth. No question more frequently and deeply frets
our hearts than this,—What is the meaning, what the intention of the innumerable
miseries by which we are tormented? What is the true function of the sufferings of which
the world is full? The best answer is this,—The miseries of men are intended to purify
and elevate them, to make them perfect. Springing from their sins, they are designed to
correct their sins, and to lead them to the love and pursuit of righteousness. God deals
with us as the goldsmith deals with virgin ore. He tempers it with an alloy, and thus
makes it hard enough to endure “the file’s tooth and the hammer’s rap,” and the keen
edge of the graver. When the work is done, he washes it in “the proper fiery acid,” which
eats out the base alloy, and leaves the pure gold untouched. No grain of the precious
metal is lost; but its value is indefinitely enhanced by the artistic labour bestowed upon
it. And thus God deals with us. The miseries and calamities which come upon us are but
as the edge of the graving tool, the rap of the hammer, the grating teeth of the file. By
these He gradually and patiently carries out His conception of us, His purpose in us. And
at last, like the fiery acid which separates the base alloy from the pure gold, death comes
to divide the carnal in us from me spiritual, and to reveal the beauty and the value of the
character which the Divine Artist has wrought in and upon us. “Cure sin, and you cure
sorrow,” say the reason and the conscience of man. And “the sorrow comes that the sin
may be cured,” says the Word of God. The mercy of judgment is the prophet’s theme in
the verso before us. To the image of the final clause of the text—they shall “serve God
with one shoulder”—attention is now directed. The image the prophet had in mind was
that of a number of men bearing a single burden. If they are to bear it without strain or
distress, they must walk with even or level shoulders, no one of them shirking his part of

83. the task, each of them keeping step with the rest. They must stand and move as if they
had but “one shoulder “ among them. Only thus can they move freely and happily, and
make the burden as little burdensome as possible to each and all. The law of God is a
burden which all men haw to bear; it rests on the shoulders of the whole world. Men can
only bear it without strain or distress of spirit as each of them freely assumes it, as they
all help each other to bear it, as they pace together under it with a happy consent of
obedience,
I. The Divine law is a burden which men are reluctant to assume. Does that need proof?
Do we not ourselves find it hard to cross our wills, in order to adopt the pure and
steadfast will that rules the universe? The will of God is never so full of grace and
attraction for us as when it is incarnated in the life of the man Christ Jesus. And yet even
this is hard. To our self-will it is hard, and cannot but be hard, to submit even to the
purest and tenderest will. Take any of the most distinctively Christian precepts, and
there is that in us which resents and rebels against them. We delight in the law of Christ
after the inward man; but we find another law in our members, warring against the law
of our mind. We can only find rest as we impose a yoke on the flesh with its passions and
lusts, and compel them to bear the burden of obedience to the higher law. In the flesh, or
in the spirit, we must suffer. The only option before us is—in which? Of course it is the
flesh that ought to be subdued and made to serve. Shall we let these weak wavering wills
of ours be the sport of the impulses, now good and now evil, which rise within us, and
try to be content with yielding at one time to the flesh, and at another time to the spirit?
We must get unity into our life.
II. The true freedom consists in a willing assumption of this burden, a cheerful and
unforced obedience to the Divine law. Doing the will of God from the heart. Sooner or
later self-will makes us hateful both to ourselves and to our neighbours. It renders us
incapable both of social and of spiritual life. Let a man acknowledge no higher will than
his own, no law which he is bound to obey, and he becomes a burden to himself and to
all about him. We must take up some burden; we must bear some yoke. All we can do is
choose the law to which we will yield. The law of God it will be wise for us to accept. This
is the law which really rules in human affairs. If we would enter into a true security and
an enduring rest, we must make His will our will. It is not enough that we yield to the
will of God; we must heartily and cheerfully adopt it if we are to be free. Obedience
involves self-denial, self-sacrifice. There is hut one way in which we can make the hard
yoke easy, and the heavy burden light. It is the excellent way of charity, of love. When a
true and pure affection has been kindled in the soul, the most difficult tasks grow easy.
III. The happiness of obedience depends largely on the unanimity and the universality
of the obedience. Only when all men serve God with one shoulder that all sense of
distress and effort will pass away. And that for two reasons—
1. If we really love God and His law, we must also love men, and yearn that they
should keep His law.
2. Till they love Him and do His will, they will put many hindrances in our path,
strew in it many stones of stumbling and rocks of offence which cannot fail to make
obedience difficult and painful for us. When the Church serves God with one
shoulder, and when all “the nations” serve Him with one shoulder, then at last the
pain and effort of obedience will be over, and we shall serve God with unbroken
gladness because we and all men serve Him with a single and a perfect heart.
(Samuel Cox, D. D.)

84. The chosen people; their language and worship
I. The first privilege which God giveth his people in this promise is pure language. Pure
Hebrew had become degenerate Hebrew in Zephaniah’s time. The language of Adam in
the garden had no sin in it; it was not capable of expressing falsehood, rebellion, or
error. We speak the human language, but not as God gave it. We have learnt some of the
language of demons. Let man alone, and his language would be a constant opposition to
the Divine will; it would be full of envy, greediness, covetousness, murmuring, rebellion,
blasphemy against the Most High. When grace comes, God will restore the pure
language. What is this pure language, and how may we know it? By its very letters. In
those letters Christ is Alpha, and Christ is Omega. Give the soul once the pure language,
and it begins to talk of Christ as its beginning, and Christ as its end. Christ becomes all in
all to that man who has received Christ into his heart, You may know that language by its
syntax, for the rules of that language are the law of God. Its hardest words are such as
these,—implicit trust, unstaggering faith. It is the language which Jesus spoke. You may
know it by its very ring and tone. Wherein does its purity lie? You may discover its
purity—
1. When it is used towards God. Then a man must be humble, confident, and filial.
There is a pure language with regard to providence. The child of God talks about
God’s providence as being always wise and good.
2. When it is used concerning the doctrines of the Gospel.
3. In reference to our fellow-men. Where is this pure language spoken? In the Bible;
from the pulpit; in Christian society.
II. Our common worship. All converted men and women do call upon the name of the
Lord.
1. In public.
2. In private prayer.
3. In making Christian profession.
III. We should serve Him with one consent. When the Lord saves souls, it is that they
may serve Him. “Serve and save” are two good words to put together, but you must take
care which you put first. Note that the service is, and must be, altogether voluntary. It is
not “with one constraint,” but with one consent. (C. H. Spurgeon.)
To serve Him with one consent.
The adaptation of/ the established Church to the prophesied purposes of
God
The right improvement of life consists, mainly, in two grand pursuits; our personal
preparation to meet our God, and the proper employment of our talents lot edification
and benefit to our fellow-men. These two pursuits will generally be found to prosper the
most when they are duly carried on together. Hence it is necessary to press on your
attention your Christian obligations. The manifold varieties of Christian benevolence will
be found resolvable into two classes: the one relating to the temporal, the other to the
spiritual good of our brethren of mankind. God’s purpose is, the extension among
mankind of “the knowledge of the one true God, and Jesus Christ whom He hath sent”;

85. His end is, that we, through Divine grace, should secure the eternal salvation of our
perishing brethren.
1. The foundation of all our hopes and confidence for success, in the purpose of God,
as shown in revelation, concerning the universal extension of religious knowledge in
the world.
2. There is a peculiar adaptation in the system of our national Church for the
promotion, under the Divine blessing, of the gracious purpose of Jehovah. This is
seen in—
(1) The purity of her doctrines.
(2) In the spirituality of her ordinances.
(3) In the catholicity of her devotions.
A plea for the promulgation of the scriptural principles of our Church among the rising
generation. (W. Scoresby, B. D.)
10 From beyond the rivers of Cush[d]
my worshipers, my scattered people,
will bring me offerings.
BAR ES, "From beyond the rivers of Ethiopia - (See Isa_18:1.) The farthest
southern people, with whom the Jews had contact, stand as the type of the whole world
beyond. The utmost bound of the known inhabited land should not be the bound of the
Gospel. The conversion of Abyssinia is one, but the narrowest fulfillment of the
prophecy. The whole new world, though not in the mind of the prophet, was in the mind
of Him who spake by the prophet.
My suppliants - He names them as what they shall be when they shall come to Him.
They shall come, as needy, to the Fountain of all good, asking for mercy of the unfailing
Source of all mercy. He describes the very character of all who come to God through
Christ. “The daughter of My dispersed.” God is, in the way of Providence, the Father of
all, although, by sin, alienated from Him; from where Paul says, “we are the offspring of
God” Act_17:28. They were “dispersed,” severed from the oneness in Him and from His
house and family; yet still, looking on them as already belonging to Him, He calls them,
“My dispersed,” as by Caiaphas, being high priest, He prophesied that “Jesus should die
for that nation; and not for that nation only, but that also He should gather together in

86. one the children of God that were scattered abroad” Joh_11:51-52.
Shall bring Mine offering - o The offering is the same as that which Malachi
prophesies shall continue under the New Testament, which offering was to be offered to
the Name of God, not in Jerusalem, but Mal_1:11 “in every place from the rising of the
sun unto the going down of the same.” The dark skin of the Ethiopian is the image of
ingrained sin, which man could not efface or change Jer_13:23 : their conversion then
declares how those steeped in sin shall be cleansed from all their darkness of mind, and
washed white from their sins in Baptism and beautified by the grace of God. Cyril: “The
word of prophecy endeth in truth. For not only through the Roman empire is the Gospel
preached, but it circles round the barbarous nations. And there are Churches
everywhere, shepherds and teachers, guides and instructors in mysteries, and sacred
altars, and the Lamb is invisibly sacrificed by holy priests among Indians too and
Ethiopians. And this was said plainly by another prophet also, ‘For I am a great King,
saith the Lord, and My Name is great among the pagan, and in every place incense is
offered to My Name and a pure sacrifice’ Mal_1:11.”
CLARKE, "From beyond the rivers of Ethiopia - This may denote both Africa
and the southern Arabia. Bochart thinks that Arabia Chusaer is meant; and that the
rivers are Besor, which flows into the Mediterranean; Rhinocorura, which flows into the
Lake Sirbonis; Trajanus Amnis, which flows into the Red Sea; and the river Corys.
Calmet thinks that these rivers mean the Nile, which by seven mouths falls into the
Mediterranean. The Nile comes from Ethiopia, properly so called; and runs through all
Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush or
Ethiopia.
My dispersed - The Jews, scattered through different parts of the world. Shall bring
mine offering. Shall acknowledge my mercy in sending them the Messiah to bless them,
by turning every one of them away from their iniquities.
GILL, "From beyond the rivers of Ethiopia,.... Either the African Ethiopia, or
Arabia Chusea, which lay between Judea and Egypt: here some particular places and
people are mentioned, in whom the preceding prophecy would be fulfilled. If these rivers
of Ethiopia are such as ran in the midst of the country, and so point at some parts of it,
though on the other side of them, then this prophecy might have its accomplishment, at
least when the Evangelist Matthew went thither, and preached the Gospel, and very
likely the Apostle Paul; as also when the Ethiopian eunuch was converted, who doubtless
did what in him lay to promote the interest of Christ in those parts. Ben Melech makes
this parallel with and illustrates it by Isa_18:1; see Gill on Isa_18:1, Isa_18:7; but if these
design rivers on the furthermost borders of the country, which divided it from others,
then Egypt, which lay beyond it, seems to be intended; and so the prophecy, in
connection with the foregoing verse Zep_3:9, is the same with Isa_19:18 "in that day
shall five cities in the land of Egypt speak the language of Canaan"; of these rivers of
Ethiopia, whether in Africa or Arabia Chusea; see Gill on Isa_18:1. The Targum renders
it
"beyond the rivers of India:''
my suppliants, even the daughter of my dispersed: Aben Ezra, Kimchi,

87. Abarbinel, and Ben Melech, take the words "Atharai Bathpusai" to be the proper name of
a nation or family beyond the rivers of Ethiopia (l); whereas they are characters which
describe persons there, who should have the pure language turned to them, and call on
the name of the Lord; even such, who, being made sensible of sin, and of their danger,
would be humble supplicants at the throne of grace, and pray to the Lord for the
discovery and application of pardoning grace and mercy to them, agreeably to the
prophecy in Psa_68:31 "princes shall come out of Egypt; Ethiopia shall soon stretch out
her hands unto God"; that is, in prayer: and these are the sons and daughters of the
Almighty, who are scattered abroad in the several parts of the world, and among the rest
here; but as they are gathered together by Christ in redemption, so they are found out
and reached by efficacious grace in calling, whether Jews or Gentiles. Some think the
Jews are here meant, even the elect of God among them, who were dispersed in several
nations, and particularly in Egypt and Ethiopia; who were met with by the Gospel, and
converted in the first times of it; to these Peter and James direct their epistles: and of
whom, being called by grace, it is said, they
shall bring mine offering; themselves as an offering to the Lord, souls and bodies,
with all other spiritual sacrifices of prayer, praise, and well doing; and likewise such
persons they may be the instruments of the conversion of, called the offering of the
Gentiles, Rom_15:16.
HE RY, "That those that were driven from God shall return to him and be accepted
of him (Zep_3:10): From beyond the rivers of Ethiopia, that is, from Egypt (so
described, Isa_18:1) or from some other very remote country - my suppliants, even the
daughter of my dispersed, shall bring my offering. 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, that is
afar off, will be found among those whom the Lord our God shall call; and, though they
are dispersed, he will own them for his; his calling them my dispersed 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. Note, True converts are
suppliants to God; they do not plead, but make supplication to their Judge (Job_9:15);
and wherever they are, though beyond the rivers of Ethiopia, 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, shall bring
themselves as spiritual sacrifices to God (Rom_12:1); the conversion of the Gentiles is
called the offering up of the Gentiles (Rom_15:16); and with themselves they shall bring
the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.
JAMISO , "From beyond ... Ethiopia my suppliants — literally, “burners of
incense” (compare Psa_141:2; Rev_5:8; Rev_8:3, Rev_8:4). The Israelites are meant,
called “the daughter of My dispersed,” a Hebrew idiom for My dispersed people. “The
rivers of Ethiopia” are those which enclose it on the north. In the west of Abyssinia there
has long existed a people called Falashas, or “emigrants” (akin to the synonym
“Philistine”). These trace their origin to Palestine and profess the Jewish religion. In
physical traits they resemble the Arabs. When Bruce was there, they had a Jewish king,
Gideon, and his queen, Judith. Probably the Abyssinian Christians were originally in
part converted Jews. They are here made the representatives of all Israel which is to be

88. restored.
shall bring mine offering — that is, the offering that is My right. I prefer, with De
Wette and Chaldee Version, making “suppliants” the objective case, not the nominative.
The peoples: (Zep_3:8, Zep_3:9), brought to fear Me by My judgments, “shall bring as
Mine offering My suppliants (an appropriate term for the Jews, on whom then there
shall have been poured the spirit of supplications, Zec_12:10), the daughter of My
dispersed.” So Isa_66:20, “they shall bring all your brethren for an offering unto the
Lord.” Compare Horsley’s view of Isa_18:1, Isa_18:2, Isa_18:7. England in this view may
be the naval power to restore Israel to Palestine (Isa_60:9). The Hebrew for “Ethiopia”
is Cush, which may include not only Ethiopia, but also the region of the Tigris and
Babylon, where Nimrod, Cush’s son (Gen_10:8-12), founded Nineveh and acquired
Babylon, and where the ten tribes are mentioned as being scattered (1Pe_1:1; 1Pe_5:13;
compare Isa_11:11). The restoration under Cyrus of the Jews transported under
Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future restoration under
Christ.
CALVI , "Verse 10
Interpreters agree not as to the meaning of this verse; for some of the Hebrews
connect this with the former, as though the Prophet was still speaking of the calling
of the Gentiles. But others, with whom I agree, apply this to the dispersed Jews, so
that the Prophet here gives hope of that restoration, of which he had before spoken.
They who understand this of the Gentiles, think that Atharai and Phorisai are
proper names. But in the first place, we cannot find that any nations were so called;
and then, if we receive what they say, these were not separate nations, but portions
of the Ethiopians; for the Prophet does not state the fact by itself, that Atharai and
Phorisai would be the worshipers of God; but after having spoken of Ethiopia, he
adds these words: hence we conclude, that the Prophet means this,—that they would
return into Judea from the farthest region of the Ethiopians to offer sacrifices to
God. And as he mentions the daughter of the dispersion, we must understand this of
the Jews, for it cannot be applied to the Ethiopians. And this promise fits in well
with the former verse: for the Prophet spoke, according to what we observed
yesterday, of the future calling of the Gentiles; and now he adds, the Jews would
come with the Gentiles, that they might unite together, agreeing in the same faith, in
the true and pure worship of the only true God. He had said, that the kingdom
would be enlarged, for the Church was to be gathered from all nations: he now
adds, that the elect people would be restored, after having been driven away into
exile.
Hence he says, Beyond the rivers of Ethiopia shall be my suppliants: for ‫,עתר‬ otar,
means to supplicate; but it means also sometimes to be pacified, or to be propitious;
and therefore some take ‫,עתרים‬ otarim, in a passive sense, they who shall be
reconciled to God; as though he had said, God will at length be propitious to the
miserable exiles, though they have been cast away beyond the rivers of Ethiopia:
they shall yet again be God’s people, for he will be reconciled to them. As David
calls Him the God of his mercy, because he had found him merciful and gracious,
(Psalms 59:17,) so also in this place they think that the Jews are said to be the ‫,עתרי‬
the reconciled of Jehovah, because he would be reconciled to them. But this
exposition is too forced: I therefore retain that which I have stated,—that some

89. suppliants would come to God from the utmost parts of Ethiopia, not the Ethiopians
themselves, but the Jews who had been driven there.
To the same purpose is what is added, The daughter of my dispersed; for ‫,פוף‬ puts,
means to scatter or to disperse. (116) Hence by the daughter of the dispersed he
means the gathered assembly of the miserable exiles, who for a time were considered
as having lost their name, so as not to be counted as the people of Israel. These then
shall again offer to me a gift, that is, they are to be restored to their country, that
they may there worship me after their usual manner. ow though this prophecy
extends to the time of the Gospel, it is yet no wonder, that the Prophet describes the
worship of God such as it had been, accompanied with the ceremonies of the Law.
We now then perceive what Zephaniah means in this verse,—that not only the
Gentiles would come into the Church of God, but that the Jews also would return to
their country, that they might together make one body. It follows,—
From beyond the rivers of Cush shall be my suppliants;
The daughter of my dispersed shall bring my offering.
COFFMA , ""From beyond the rivers of Ethiopia my suppliants, even the
daughter of my dispersed, shall bring mine offering."
"From the rivers of Ethiopia ..." "The use of Ethiopia here is to include the most
distant nations of all, Ethiopia being considered as far away as they could
imagine."[24] The dominion of Messiah is universal, with no racial or national
distinctions whatever.
"Even the daughter of my dispersed ..." "This expression often means the scattered
people of Israel; but the parallels to Genesis 11 suggest that the scattered and
confused peoples of the world are intended here."[25] Here again, light from the
ew Testament clarifies the passage. James addressed the whole ew Testament
Church as "The Twelve Tribes in the Dispersion" (James 1:1, RSV).
TRAPP, "Zephaniah 3:10 From beyond the rivers of Ethiopia my suppliants, [even]
the daughter of my dispersed, shall bring mine offering.
Ver. 10. From beyond the rivers of Ethiopia] Heb. Of Chush, that is of Arabia
Chusaea, which lay between Judea and Egypt. Confer Isaiah 18:1; Isaiah 18:7.
Some understand it of Ethiopia, which is beyond the river ile, and hath two very
great rivers. See this in part fulfilled by that Ethiopian eunuch, Acts 8:26-40;
neither may we think that he was alone in that country. Matthias the apostle is said
to have preached the gospel to the Ethiopians (Euseb. i. 1). The large region of
ubia there had from the apostles’ time (as it is thought) professed the Christian
faith, till about two hundred years since it forsook the same (Alvarez, Hist.
Aethiopic.). The kingdom of Habassia, held by presbyter John, are yet Christians,
differing from us in a few ceremonies only. {See Trapp on "Zephaniah 2:12"}

90. My suppliants] My praying people, that ply the throne of grace, and multiply strong
suits, pouring out a flood of words in humble supplication (as the Hebrew
signifieth), continuing instant in prayer, as knowing that their safety here and
salvation hereafter is of me alone.
Even the daughter of my dispersed] Jews and Gentiles, elect of both sorts, John
11:52, scattered here and there, as the salt of the earth upon the face thereof, to keep
it from putrefying. Danaeus thinketh that there is mention made of the daughter of
the dispersed affectionately; namely, both to describe the earnestness of the saints in
serving God (for women, quicquid volunt, valde volunt whatever they wish, they
greatly prefer), and that this so goodly and joyful a spectacle or sight of women
worshipping and serving God, and of virgins especially, might stir up and move
affections. It is easy to observe that the ew Testament affordeth more store of good
women than the old, who can make masculine prayers, mingled with tears; and as
music upon the waters sounds further and more harmoniously than upon the land,
so do prayers well watered.
Shall bring mine offering] Heb. My meat offering, or rather my wheat offering
(Minchathi), their bodies and souls, Romans 12:1, that best of sacrifices, for a
reasonable service, a solemn present; such that the Chaldee paraphrast might
express; he translateth it thus: They shall bring as presents unto me the banished of
my people, who were carried captive, and shall return by my mercies. Some think
that here is foretold the return of the Jews to their own land, toward the end of the
world, to set up the spiritual worship of God there; the famous Church that shall be
among them, full of sanctity and rid of all wicked ones, Zephaniah 3:11-13, the joy
and gladness that shall possess their souls, Zephaniah 3:14, through God’s removing
of all cause of fear from them, Zephaniah 3:15, the encouragement they shall receive
from others, Zephaniah 3:16, and (which is the cause of all this) the apparent
arguments of God’s great love and favour, Zephaniah 3:17, the quality of those that
shall be received to be citizens of this ew Jerusalem, Zephaniah 3:18, the utter
rooting out of all their enemies, the fame and dignity that this Church of the Jews
shall be of among all nations, Zephaniah 3:19-20. Thus they: quam recte iudicium
sit penes Lectorem.
ELLICOTT, "(10) The daughter of my dispersed.—i.e., dropping the Hebrew
idiom, “my dispersed people.” Even from the southern limit of the known world
shall the new Church draw adherents. The “dispersed people” are not Jewish exiles,
but the Gentile tribes of the dispersion (of Genesis 11:8) which have been hitherto
alienated from their Creator by ignorance and vice. Similarly, Caiaphas prophesies
that Christ should not only die for the Jewish nation, but that “He should gather
together in one” the children of God that “were scattered abroad” (John 11:51-52).
Bring mine offering.—The minch‫ג‬h or bloodless oblation. The phrase here merely
represents homage rendered to Jehovah as paramount. So in Malachi 1:11 it is
foretold that “in every place incense shall be offered unto my name, and a pure

91. minch‫ג‬h.” In Isaiah 66:20, on the other hand, the Gentiles are represented as
bringing the dispersed Jews back to Jerusalem “as a minch‫ג‬h to Jehovah.” De Wette
and others (wrongly, as we believe), give this passage the same force, rendering,
“From beyond the rivers of Ethiopia shall men bring my suppliants, even my
dispersed people, as my offering.”
CO STABLE, "The descendants of the Lord"s dispersed ones, the Jews, would
bring him offerings of worship from the farthest corners of the earth. The rivers of
Ethiopia, probably the ile and its tributaries, were at the edge of the known world
in the prophet"s day (cf. Zephaniah 2:12). The implication is that the Jews will
come to Jerusalem, the city the Lord chose as the place where He would dwell
among His people (cf. Deuteronomy 30:1-10; Isaiah 66:18; Isaiah 66:20).
Verses 10-13
1. Israel"s purification3:10-13
Verses 10-20
B. The transformation of Israel3:10-20
Zephaniah had received from the Lord much more revelation about what He would
do for Israel following the period of worldwide punishment. This section is also
chiastic in its thought structure.
A Israel"s purification Zephaniah 3:10-13
B Israel"s and Yahweh"s rejoicing Zephaniah 3:14-17
A" Israel"s regathering Zephaniah 3:18-20
BE SO , "Zephaniah 3:10. From beyond the rivers of Ethiopia — The expression,
‫,מעבר‬ rendered from beyond, may be translated, from the borders of, as it signifies
indifferently the hither or further side of a river. In the war with Pharaoh-necho,
king of Egypt, many of the Jews were made captive and carried into Egypt, and
from thence were sold into Ethiopia, properly so called. This prophecy, therefore, in
its primary sense, seems to signify, that the posterity of these, termed here by God
the daughter of his dispersed, should bring him an offering, namely, into his temple.
And accordingly Cyrus, entering into an alliance with the Ethiopians, obtained that
the Jews, who were captives among them, should have their liberty restored to them,
that so they might return with others to their own country. In like manner Ptolemy
Philadelphus, as Josephus relates, purchased the liberty of a vast number of the
Jews, who were captives, or slaves, in very distant countries. Thus were the
prophecies of bringing them from the east and the west, and from the north and the
south, and from beyond the sea, very remarkably fulfilled. There can be no doubt,
however, that this promise ultimately relates to the time when all Israel shall be
saved, Romans 11:26 ; when “the Jews, who are dispersed in the most distant
countries, such as was Ethiopia, which lay beyond Egypt, shall come into the
Christian Church, and make their religious acknowledgments there.” — Lowth.

92. COKE, "Zephaniah 3:10. From beyond the rivers, &c.— From the borders of the
rivers of Ethiopia, those whom I have hitherto dispersed shall become my
suppliants, and shall bring me an offering. Houbigant. The Jews, dispersed in the
most distant countries, as the farthest parts of Ethiopia, shall come into the
Christian church, and there pay their adorations to the God of their fathers.
PETT, "Zephaniah 3:10
“From beyond the rivers of Ethiopia my suppliants,
Even the daughter of my dispersed ones, will bring my offering.”
‘Beyond the rivers of Ethiopia’ (compare Isaiah 18:1) represented a world unknown
from which traders occasionally came, i.e. from beyond the furthest tributaries of
the ile. 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 - Acts 8:27) will come to God with their offerings. For all the world will
come to know of His glory.
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.
PULPIT, "From beyond the rivers of Ethiopia (Cush); i.e. from the distant south, a
type of the remotest parts of the world (Zephaniah 2:12). The rivers of Cush (Isaiah
18:1), are the ile, the Atbara, and their affluents. My suppliants, even the daughter
of my dispersed, shall bring mine offering. From the ends of the earth, the Jews who
have continued faithful to Jehovah, and have not lost their nationality among the
Gentiles, but have considered themselves as belonging to "the dispersion," shall be
again received of the Lord, and bring their oblations unto him. This may be the
sense intended: but looking to the thought in Isaiah 66:20 (where it is said that the
Gentiles shall bring the Israelites out of all nations as a meat offering unto the
Lord), we had better render the passage as the Revised Version margin, "They shall
bring my suppliants, even the daughter of my dispersed, for an offering unto me."
The remote Gentiles shall show their faith in God by aiding the Hebrews among
them to turn to the Lord; this shall be their offering to the true God, whom they
have learned to adore. When they themselves are converted, they shall be
evangelists to the Hebrews of the Dispersion. For this work of the Gentiles in
converting the Hebrews, Wordsworth compares Song of Solomon 3:4; Song of
Solomon 8:8, Song of Solomon 8:9; Isaiah 61:5, Isaiah 61:6; Isaiah 65:18-21. St. Paul
speaks to the same effect in Romans 6:1-23. Offering (minehah). The pure meal
offering (Malachi 1:10,Malachi 1:11, where see notes; comp. Romans 15:16;
Philippians 2:17). Dr. Briggs renders, "From beyond the rivers of Gush will be my
incense (athar); the daughter of Phut will bring a minchah." This brings out the
parallelism. The universal worship of Messianic times is expressed in the ceremonial
terms of the old dispensation, but has a very real applicableness to the Christian

93. religion (see note on Malachi 1:11).
11 On that day you, Jerusalem, will not be put to
shame
for all the wrongs you have done to me,
because I will remove from you
your arrogant boasters.
ever again will you be haughty
on my holy hill.
BAR ES, "In that day shalt thou not be ashamed for all thy doings -
Because God, forgiving them, will blot them out and no more remember them. This was
first fulfilled in the Gospel. Cyril: “No one can doubt that when Christ came in the flesh,
there was an amnesty and remission to all who believed. ‘For we are justified not by
works of righteousness which we have done, but according to His great mercy.’ But we
have been released from shame. For ‘He’ hath restored us to freedom of access to God,
Who for our sakes arose from the dead, and for us ascended to heaven in the presence of
the Father. ‘For Christ, our Forerunner, hath ascended for us now to appear in the
presence of God.’ So then He took away the guilt of all and freed believers from failures
and shame.” Peter, even in heaven, must remember his denial of our Lord, yet not so as
to be ashamed or pained anymore, since the exceeding love of God will remove all shame
or pain.
Rup.: “Mighty promise, mighty consolation. Now, before that Day comes, the Day of
My Resurrection, thou wilt be ashamed and not without reason, since thou ownest by a
true confession, ‘all our righteousnesses are as filthy rags’ Isa_64:6. But at that Day it
will not be so, especially when that shall be which I promise thee in the prophets and the
Psalms, ‘There shall be a Fountain opened for sin and for uncleanness’ Zec_13:1; whence
David also, exulting in good hope of the Holy Spirit, saith, ‘Thou shalt wash me and I
shall be whiter than snow’ Psa_51:7. For though he elsewhere saith, ‘they looked unto
Him and were lightened, and their faces were not ashamed’ Psa_34:5, yet in this mortal
life, when the Day of My Resurrection doth not fully shine upon thee, thou art after some
sort ashamed; as it is written, ‘What fruit had ye then in those things whereof ye are now
ashamed?’ Rom_6:21, but that shame will bring glory, and, when that glory cometh in

94. its place, will wholly pass away. But when the fullness of that day shall come, the fullness
of My Resurrection, when the members shall rise, as the Head hath risen, will the
memory of past foulness bring any confusion? Yea the very memory of the miseries will
be the richest subject of singing, according to that, ‘My song shall be alway of the loving-
kindness of the Lord’ Psa_89:1.” For how shall the redeemed forget the mercies of their
redemption, or yet how feel a painful shame even of the very miseries, out of which they
were redeemed by the fullness of the overstreaming Love of God?
For then will I take away out of the midst of thee them that rejoice in thy
pride - (Those of thee who exult in pride.) All confusion shall (cease, because all pride
shall cease, the parent of sin and confusion. The very gift of God becomes to the carnal a
source of pride. Pride was to the Jew also the great hindrance to the reception of the
Gospel. He made his “boast of the law,” yea, in God Himself, that he “knew His will,” and
was a “guide of others” Rom_2:17-20, Rom_2:23, and so was the more indignant, that
the pagan was made equal to him, and that he too was called to repentance and faith in
Christ. So, “going about to establish his own righteousness, he did not submit himself to
the righteousness of God,” but shut himself out from the faith and grace and salvation of
Christ, and rejected Himself. So (Rup.), “thy pride” may be the pride in being the people
of God, and having Abraham for their father. “And thou shalt no more be haughty in My
holy mountain,” “but thou shalt stand in the great and everlasting abiding-place of
humility, knowing perfectly, that thou now ‘knowest in part’ only, and confessest truly
that no one ever could or can by his own works be justified in the sight of God. ‘For all
have sinned and come short of the glory of God’ Rom_3:23.” Pride which is ever
offensive to God, is yet more hideous in a holy place or a holy office, “in” Mount Sion
where the temple was or in the Christian priesthood.
CLARKE, "Shalt thou not be ashamed - Thy punishment shall cease, for God
shall pardon thy sin.
For then I will take away out of the midst of thee - The wicked Jewish priests
and scribes who blasphemed Christ, and would not come under his yoke.
Because of my holy mountain - Thou wilt no more boast in my temple, but
become meek and lowly in following him who is meek and lowly in heart, that ye may
obtain rest to your souls.
GILL, "In that day shall thou not be ashamed for all thy doings, wherein
thou hast transgressed against me,.... Because these shall not be continued in, but
repented of, and forsaken; and, besides, shall be forgiven, blotted out, covered, and
remembered no more; so that they shall not be charged with them, condemned for them,
or be confounded before God, angels, and men, on account of them; not but that shame
always arises from a true sense of sin; and the more, as it is beheld in the glass of
pardoning love, which is a branch of true evangelical repentance, at least a fruit and
evidence of it, Eze_16:63 but then such are not ashamed to appear before God; but can
with a holy confidence stand in his sight, their sins being pardoned, and their persons
justified. This respects the Christian church or churches in Judea, the few that believed
in Christ, called in a following verse the remnant of Israel Zep_3:13, at the time when the
generality of the people of the Jews rejected the Messiah, and their city and temple were
destroyed, and the Lord turned the pure language of the Gospel to the Gentiles:

95. for then I will take away out of the midst of thee them that rejoice in thy
pride; the Scribes and Pharisees, and those that adhered to them of the Jewish nation,
who rejoiced in those things which that people generally prided themselves in and
boasted of; their descent from Abraham; their observance of the rites and ceremonies of
the law, and the traditions of their elders, and their external legal righteousness; and
they rejoiced in their boastings of these things, which rejoicing was evil; and they, in the
pride of their hearts, despised Christ and his righteousness, his Gospel, ordinances, and
people, which were the things in which they transgressed against the Lord, and for
which they were taken away by the sword, famine, and pestilence, at the destruction of
Jerusalem: this is further explained by the next clause:
and thou shall no more be haughty because of mine holy mountain: the
temple; or, "in" (m) it; since it should now be destroyed: the Jews gloried in the temple,
and behaved proudly and haughtily on the account of it; reckoned themselves secure,
because of that; and trusted and gloried in the sacrifices there offered up, and the
services there performed; see Jer_7:4.
HE RY, "That sin and sinners shall be purged out from among them, Zep_3:11. God
will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy
doings. They shall be ashamed as penitents, and shall continue to be so (see Eze_16:63),
but they shall not be ashamed as sinners that return to folly again. “Thou shalt not be
ashamed, 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, and pacified, and cleansed from dead
works. 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, not only the profane, who are a shame to thy
land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, 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 (Jer_7:4); they were haughty because of the
holy mountain, 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.
JAMISO , "shalt thou not be ashamed — Thou shalt then have no cause to be
ashamed; for I will then take away out of the midst of thee those who by their sins gave
thee cause for shame (Zep_3:7).
them that rejoice in thy pride — those priding themselves on that which thou
boastest of, thy temple (“My holy mountain”), thy election as God’s people, etc., in the
Pharisaic spirit (Jer_7:4; Mic_3:11; Mat_3:9). Compare Jer_13:17, “mine eyes shall
weep for your pride.” The converted remnant shall be of a humble spirit (Zep_3:12; Isa_
66:2, Isa_66:10).

96. K&D 11-13, "“In that day wilt thou not be ashamed of all thy doings, wherewith thou
hast transgressed against me; for then will I remove from the midst of thee those that
rejoice in thy pride, and thou wilt no more pride thyself upon my holy mountain. Zep_
3:12. And I leave in the midst of thee a people bowed down and poor, and they trust in
the name of Jehovah. Zep_3:13. The remnant of Israel will not do wrong, and not speak
lies, and there will not be found in their mouth a tongue of deceit; for they will feed and
rest, and no one will terrify them.” The congregation, being restored to favour, will be
cleansed and sanctified by the Lord from every sinful thing. The words of Zep_3:11 are
addressed to the Israel gathered together from the dispersion, as the daughter of Zion
(cf. Zep_3:14). “In that day” refers to the time of judgment mentioned before, viz., to the
day when Jehovah rises up for prey (Zep_3:8). ‫י‬ ִ‫בוֹשׁ‬ ֵ‫ת‬ ‫ּא‬‫ל‬, thou wilt not need to be
ashamed of all thine iniquities; because, as the explanatory clauses which follow clearly
show, they occur no more. This is the meaning of the words, and not, as Ewald imagines,
that Jerusalem will no more be bowed down by the recollection of them. The perfect ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬
ְ ַ‫ע‬ ַ‫שׁ‬ ָ does indeed point to the sins of former times; not to the recollection of them,
however, but to the commission of them. For the proud and sinners will then be
exterminated from the congregation. ‫ה‬ָ‫ו‬ ֲ‫א‬ַ‫ג‬ ‫י‬ֵ‫יז‬ ִ ַ‫ע‬ is taken from Isa_13:3, where it denotes
the heroes called by Jehovah, who exult with pride caused by the intoxication of victory;
whereas here the reference is to the haughty judges, priests, and prophets (Zep_3:3 and
Zep_3:4), who exult in their sinful ways. ‫ה‬ ָ‫ה‬ ְ‫ב‬ָ a feminine form of the infinitive, like
moshchâh in Exo_29:29, etc. (cf. Ges. §45, 1, b, and Ewald, §236, a). ָ‫ב‬ָ, to be haughty,
as in Isa_3:16. The prophet mentions pride as the root of all sins. The holy mountain is
not Canaan as a mountainous country, but the temple mountain, as in the parallel
passage, Isa_11:9. The people left by the Lord, i.e., spared in the judgment, and gathered
together again out of the dispersion, will be ‛ânı and dal. The two words are often
connected together as synonyms, e.g., Isa_26:6 and Job_34:28. ‫י‬ִ‫נ‬ ָ‫ע‬ is not to be
confounded with ‫ו‬ָ‫נ‬ ָ‫,ע‬ gentle or meek, but signifies bowed down, oppressed with the
feeling of impotence for what is good, and the knowledge that deliverance is due to the
compassionate grace of God alone; it is therefore the opposite of proud, which trusts in
its own strength, and boasts of its own virtue. The leading characteristic of those who are
bowed down will be trust in the Lord, the spiritual stamp of genuine piety. This remnant
of Israel, the ᅚκλογή of the people of God, will neither commit injustice, nor practise
wickedness and deceit with word and tongue, will therefore be a holy nation, answering
to its divine calling (Exo_19:6), just as God does not wrong (Zep_3:5), and the servant of
Jehovah has no deceit in his mouth (Isa_53:9). What is stated here can, of course, not
refer to those who were brought back from Babylon, as Calvin supposes, taking the
words comparatively, because there were many hypocrites among the exiles, and adding,
“because the Lord will thus wipe away all stains from His people, that the holiness may
then appear all the purer.” The prophetic announcement refers to the time of perfection,
which commenced with the coming of Christ, and will be completely realized at His
return to judgment. Strauss very appropriately compares the words of John,
“Whatsoever is born of God doth not commit sin” (1Jo_3:9). Zephaniah explains what
he says, by adding the assurance of the blessing which is promised in the law as the
reward of faithful walk in the commandments of the Lord. This reason rests upon the
assumption that they only rejoice in the promised blessing who walk in the
commandments of God. In this respect the enjoyment of the blessing yields a practical

97. proof that wrong and wickedness occur no more. The words ‫צוּ‬ ְ‫ֽב‬ ָ‫ר‬ְ‫ו‬ ‫עוּ‬ ְ‫ר‬ִ‫י‬ may be explained
from the comparison of the remnant of Israel to a flock both in Mic_7:14 and Luk_12:32
(“little flock;” for the fact itself, compare Mic_4:4). This blessing is still further
developed in what follows, first of all by a reference to the removal of the judgments of
God (Zep_3:14-17), and secondly by the promise of God that all the obstacles which
prevent the enjoyment of the blessing are to be cleared away (Zep_3:18-20).
BI 11-13, "In that day shalt thou not be ashamed for all thy doings.
A sketch of a morally regenerated city
I. The utter absence of bad. There is an absence of—
1. Painful memories. “In that day shalt thou not be ashamed for all thy doings.” Thou
wilt not need to be ashamed of all thy iniquities—
(1) Because they are all forgiven,
(2) Because they will occur no more.
2. Wicked citizens. “I will take away out of the midst of thee them that rejoice in thy
pride.”
3. All crimes. “The remnant of Israel shall not do of the city cleared of such moral
impurities.
II. The blessed presence of the good. “I will also leave in the midst of thee an afflicted
and poor people, and they shall trust in the name of the Lord.” Who will be the citizens?
1. Men of humility. Delitzsch translates the word “afflicted,” “bowed down”; and
Henderson, “humble.” Humility is evidently the idea. There will be men who are
“poor in spirit.” Moral humility is moral nobility. The humbler a man is, the nobler
and the happier too. “Blessed are the poor in spirit.”
2. Men of piety “They shall trust in the name of the Lord.” Their chief confidence will
be placed, not in their strength, their wealth, or their wisdom, but in God. They will
centre their trust, not in the creature, but in the Creator.
3. Men of concord. “They shall feed and lie down, and none shall make them afraid.”
There will be amongst them no acrimonious disputations, no commercial rivalries,
no social jealousies or envyings, no painful divisions of any kind. (Homilist.)
CALVI , "Verse 11
Here the Prophet teaches us, that the Church would be different, when God
removed the dross and gathered to himself a pure and chosen people: and the
Prophet stated this, that the faithful might not think it hard that God so diminished
his Church that hardly the tenth part remained; for it was a sad and a bitter thing,
that of a vast multitude a very few only remained. It could not then be, but that the
ruin of their brethren greatly affected the Jews, though they knew them to be
reprobate. We indeed see how Paul felt a sympathy, when he saw that his own
nation were alienated from God. Romans 9:6. So it was necessary that some
consolation should be given to the faithful, that they might patiently bear the
diminution of the Church, which had been previously predicted. Hence the Prophet,

98. that he might moderate their grief, says, that this would be for their good; for in this
manner the reproaches were to be removed, by which the Jewish name had been
polluted, and rendered abominable.
Thou shalt not be ashamed, he says, for the sins by which I have been offended.
Why? For thou shalt be cleansed; for it is God’s purpose to reserve a few, by whom
he will be purely worshipped. Some think that he does not speak here of the
remission of sins, but on the contrary, of a pure and holy life, which follows
regeneration; as though he had said, "There will be no reason any more for thee to
be ashamed of thy life; for when I shall chasten you, ye will then fear me, and your
correction will be conducive to a newness of life: since then your life will not be the
same as formerly, and since my glory shall shine forth among you, there will be no
cause why ye should be ashamed.” But this is a strained view, and cannot be
accommodated to the words of the Prophet; for he says, Thou shalt no more be
ashamed of the sins by which thou hast transgressed against me. We hence see that
this cannot be otherwise applied than to the remission of sins. But the last clause has
led interpreters astray, for the Prophet adds, For I will take away from the midst of
thee those who exult: but the Prophet’s design, as I have stated, was different from
what they have supposed; for he shows that there was no reason for the Jews to
lament and deplore the diminution of the Church because the best compensation
was offered to them, which was, that by this small number God would be purely
served. For when the body of the people was complete, it was, we know, a mass of
iniquity. How then could Israel glory in its vast number, since they were all like the
giants carrying on war against God? When now God collects a few only, these few
would at length acknowledge that they had been preserved in a wonderful manner,
in order that religion and the true worship of God should not be extinguished in the
earth.
We now perceive the Prophet’s design; but I will endeavor to render this clearer by
a comparison: Suppose that in a city licentiousness of life so prevails that the people
may seem to be irreclaimable; when it happens that the city itself falls away from its
power and pristine state, or is in some other way reformed, not without loss, and is
thus led to improve its morals, this would be a compensation to the good, and would
give courage to the godly and ease their grief, so that they would patiently submit,
though the city had not the same abundance, nor the same wealth and enjoyments.
How so? because they who remained would form a body of people free from
reproach and disgrace. When disease is removed from the human body, the body
itself is necessarily weakened; and it is sometimes necessary to amputate a member,
that the whole body may be preserved. In this case there is a grievous diminution,
but as there is no other way of preserving the body, the remedy ought to be patiently
sustained. In a similar manner does the Prophet now speak of the city Jerusalem:
Thou shalt not be ashamed of the sins by which thou hast transgressed against me.
How so? Because they were to be separated from the profane and gross despisers of
God; for as long as the good and the evil were mixed together, it was a reproach
common to all. Jerusalem was then a den of robbers; it was, as it were, a hell on
earth; and all were alike exposed to the same infamy, for the pure part could not be
distinguished, as a mass of evil prevailed everywhere. The Prophet now says, Thou

99. shalt not be ashamed of thy former infamy. Why? “Because God will separate the
chaff from the wheat, and will gather the wheat; ye shall be, as it were, in the
storehouse of God; the chosen seed shall alone remain; there will be such purity,
that the glory of the Lord shall shine forth among you: ye shall not therefore be
ashamed of the disgraceful deeds by which ye are now contaminated.”
We now apprehend the meaning of the words. But it may seem strange that the
Prophet should say, that sins should be covered by oblivion, which the Jews ought
indeed to have thought of often and almost at all times, according to what Ezekiel
says,
‘Thou wilt then remember thy ways, and be ashamed,’
(Ezekiel 16:61)
that is, when God shall be pacified. Ezekiel says, that the fruit of repentance would
be, that the faithful, covered with shame, would condemn themselves. Why so?
Because the reprobate proceed in their wicked courses, as it were, with closed eyes,
and as it has been previously said, they know no shame: though God charges them
with their sins, they yet despise and reject every warning with a shameless front;
yea, they kick against the goads. Since it is so, justly does Ezekiel say, that shame
would be the fruit of true repentance, according to what Paul also says in the sixth
chapter to the Romans (Romans 6:21), “Of which ye are now ashamed.” He
intimates, that when they were sunk in their unbelief, they were so given to
shameful deeds, that they perceived not their abomination. They began therefore to
be ashamed, when they became illuminated. The Prophet seems now to cut off this
fruit from repentance: but what he says ought to be otherwise understood, that is,
that the Church would be then free from reproach; for the reprobate would be
separated, all the filth would be taken away, when God gathered only the remnant
for himself; for in this manner, as it has been said, the wheat would be separated
from the chaff. Thou shalt not then be ashamed in that day of evil deeds; for I will
take away from the midst of thee those who exult. He shows how necessary the
diminution would be; for all must have perished, had not God cut off the putrid
members. How severe soever then and full of pain the remedy would be, it ought yet
to be deemed tolerable; for the Church, that is the body, could not otherwise be
preserved.
But it may be again objected—That the Church is cleansed from all spots, inasmuch
as the reprobate are taken away; for he says, Thou shalt not be ashamed of the evil
deeds by which thou hast sinned, literally, against me, that is, by which thou hast
transgressed against me. God here addresses, it may be said, the faithful themselves:
He then does not speak of the evil deeds of those whom the Lord had rejected. But
the answer is easy: When he says, that the Church had sinned, he refers to that
mixture, by which no distinction is made between the wheat and the chaff. We may
say that a city is impious and wicked, when the majority so much exceeds in number
the good, that they do not appear. When therefore among ten thousand men there
are only thirty or even a smaller number who are anxious for a better state of
things, the whole number will be generally counted wicked on account of the larger

100. portion, for the others are hid, and, as it were, covered over and buried. Justly then
and correctly does Zephaniah declare, that the Jews had transgressed against God;
for in that mixed multitude the elect could not have been distinguished from the
reprobate. But he now promises that there would be a distinction, when God took
away the proud, who exulted in vain boasting. For he says, I will take away from the
midst of thee those who exult in thy pride
Some render the word in the abstract, the exultations of thy pride: but the term
‫,עליזים‬ found here, is never in construction rendered exultations. It is therefore no
doubt to be understood of men. He then names the pride of the people; and yet he
addresses the elect, who were afterwards to be gathered. What does this mean? even
what we have already stated, that before the Church was cleansed from her
pollution and filth, there was a common exultation and insolence against God; for
these words were everywhere heard—
“We are God’s holy people,
we are a chosen race,
we are a royal priesthood,
we are a holy inheritance.”
Exodus 19:6.
Since, then, these boastings were in the mouth of them all, the Prophet says, that it
was the pride of the whole people. I will then take away, he says, from the midst of
thee those who exult in thy pride (117)
He afterwards adds, Thou shalt no more add to take pride in my holy mountain.
Here the Prophet points out the main spring of the evil, because the Jews had
hardened themselves in a perverse self-confidence, as they thought that all things
were lawful for them, inasmuch as they were God’s chosen people. Jeremiah also in
a similar manner represents their boasting as false, when they pretended to be the
temple of God. Jeremiah 7:4. So our Prophet condemns this pride, because they
concealed their sins under the shadow of the temple, and thought it a sufficient
defense, that God dwelt on Mount Sion. To show, then, that the people were
unhealable, without being cleansed from this pride, the Prophet says, I will take
away those who exult —How did they exult? in thy pride: and what was this pride?
that they inhabited the holy mount of God, besides which there was no other
sanctuary of God on earth. As then they imagined that God was thus bound to them,
they insolently despised all admonitions, as though they were exempt from every law
and restraint. Thou shalt not then add to take pride in my holy mountain
We now then see how careful we ought to be, lest the favors of God, which ought by
their brightness to guide us to heaven, should darken our minds. But as we are
extremely prone to arrogance and pride, we ought carefully to seek to conduct
ourselves in a meek and humble manner, when favored with God’s singular
benefits; for when we begin falsely to glory in God’s name, and to put on an empty
mask to cover our sins, it is all over with us; inasmuch as to our wickedness, to our
contempt of God, and to other evil lusts and passions, there is added perverseness,

101. for we persevere in our course, as it were, with an iron and inflexible neck. Thus,
indeed, it happens to all hypocrites, who elate themselves through false pretenses as
to their connection with God. It follows—
In that day thou shalt not be ashamed of thy doings,
By which thou hast transgressed against me;
For then will I remove from the midst of thee
Those who exult in thy exaltation;
And thou shalt no more be elevated
On account of the mount of my holiness.
The word [ ‫גאות‬ ] means exaltation or glory in a good as well as in a bad sense. See
Psalms 93:1; Isaiah 12:5. What they exulted in was in itself good, but they exulted
only in an outward privilege, without connecting it with God, as many have done in
all ages. This is the essence of Pharisaism. Vatables and Drusius regard the word as
having this sense here.—Ed.
COFFMA , ""In that day shalt thou not be put to shame for all thy doings,
wherein thou hast transgressed against me; for then I will take away out of the
midst of thee thy proudly exulting ones, and thou shalt no more be haughty in my
holy mountain."
"In that day ..." is another reference to Messianic times. It refers to the time "when
the Gentiles shall be converted."[26]
"Thou shalt not be put to shame ... for transgressions ..." The only way that the
shame from transgressions can be removed is through the forgiveness of sins, to
which there is undoubtedly a reference in these words, the same being another
characteristic of Messianic times, as indicated in Jeremiah 31:31-35. " o one has
any reason to be ashamed of the sin from which he was redeemed."[27]
The placement of these verses (Zephaniah 3:9-20) seems to place their fulfillment
after the eternal judgment prophesied in Zephaniah 3:8; but as Keil noted, "All of
this commenced to be fulfilled with the coming of Christ, and will be completely
realized at his return to judgment."[28] The Old Testament prophets apparently did
not distinguish between the First Advent and the Second Advent, consequently
events connected with those occasions seem to be blended. It is only in the fuller
light of the ew Testament that their differentiation is made plain.
"Zephaniah sees beyond the events that are near, beyond the inequities of Judah
and her neighbors, even beyond the events of the impending future to the time and
the judgment of the end."[29]
TRAPP, "Zephaniah 3:11 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.

102. Ver. 11. In that day shalt thou not be ashamed] There is a holy shame for sin, such
as was that of Ezra, Ezra 9:6, of the penitent publican, Luke 18:13, and of those
good souls in Ezekiel, who blushing and bleeding loathed themselves for their
abominations, Ezekiel 16:52. To be ashamed on this sort is no shame, but a sign of
that godly sorrow that worketh repentance never to be repented of; and not to know
shame, to be frontless and impudent, is the note of a naughty man, Ezekiel 16:52.
But that which God promiseth here is that he will cover their sins, not impute them,
Psalms 32:1-2, and that he will by his grace preserve them from scandalous and
reproachful practices that might render them ignominious and despicable, see
Psalms 18:39; shining upon them himself, and giving them honour in the hearts of
others, as he did Solomon.
Them that rejoice in thy pride] Or, in thine excellence, as Psalms 68:35, that is, in
thine external privileges, wherein thou hast hitherto so prided thyself as the only
people of God, holy and beloved.
And thou shalt no more be haughty] Stand upon thy tip-toes, upon thy sandles, as if
there were none such.
Because of mine holy mountain] Jeremiah 7:4. The temple of the Lord, the temple of
the Lord, cried they aloud that nothing cared for the Lord of the temple. So the
Jesuits and their Romish crew cry, the Church, the Church, the Catholic Church,
ad ravem usque, until hoarse like so many oyster-wives: but this is not the guise of
God’s people. He will purge his Church of such formalists.
CO STABLE, "In that day, the day of blessing to follow the day of judgment,
Zephaniah"s hearers, the Jews, would not feel any more shame for all their previous
rebellion against the Lord. They would not because He would remove all the pride
from their hearts (cf. Ezekiel 20:34-38; Matthew 25:1-13). They would never again
lift up themselves in haughtiness against Yahweh on His holy mountain Jerusalem (
Psalm 2:6; Daniel 9:16; Joel 2:1; Obadiah 1:16; et al.). A feeling of shame comes
from an awareness of guilt, but they would not be guilty any longer because they
would be humble rather than proud.
BE SO , "Verse 11
Zephaniah 3:11. In that day — Or, after that time; shalt thou not be ashamed for all
thy doings — Thy guilt and thy punishment shall cease: thou shalt be pardoned and
reformed. For then will I take away them that rejoice in thy pride — Or, greatness:
or, as some render it, that exult in their pride. And thou shalt no more be haughty
because of my holy mountain — That is, because of mount Zion, my temple, the
sacrifices offered there, and the ordinances of my worship. I will purge out from
thee those hypocrites who continue in their sins, unconcerned and unreformed, and

103. yet rely on outward privileges, ordinances, and forms of worship. Thus Jeremiah
represents them as exclaiming, The temple of the Lord! the temple of the Lord!
while they little regarded the Lord of the temple. Thus the Popish clergy cry out,
The church, the church, the Catholic Church! while in the mean time they neither
enter into the true church themselves, nor permit those to enter that are so inclined.
COKE, "Zephaniah 3:11. Them that rejoice in thy pride— Those who raised, or
caused thy pride; namely, the Jewish priests and scribes, who proudly boasted
themselves against the Messiah; and in whose stead the Lord introduced the meek
and lowly people, the disciples of Christ; Zephaniah 3:12. Instead of, not be
ashamed—and, because of my holy mountain, we may read, not be put to shame
and in my holy mountain.
PETT, "Zephaniah 3:11
“In that day you will not be ashamed for all your doings,
By means of which you have transgressed against me,
For then will I take away out of your midst,
Those who proudly exult in their behaviour,
And you will no more be haughty in my holy mountain,
But I will leave among you an afflicted and poor people,
And they will trust in YHWH.”
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 (Isaiah 11:4; Isaiah 25:4; Amos 2:7), on the grounds that
in a society like Israel’s it was the violent, the dishonest and the ungodly who
accumulated riches.
‘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 Psalms 2:6; Isaiah 65:11; Isaiah 65:25; Jeremiah 31:23; Daniel 9:16;
Daniel 11:45; Joel 2:1; Joel 3:17; Obadiah 1:16.
‘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 (Isaiah
48:10; Malachi 3:2-3), 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.

104. They may seem unimportant to the world, but they are God’s jewels.
But as the ew 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 (Ephesians 2:19, compare 12;
Galatians 3:29; Galatians 6:16; Romans 11:17; James 1:1).
PULPIT, "In that day. When the Lord rises to seize the prey (Zephaniah 3:8), when
the Gentiles are converted, and Judah returns to her obedience. Shalt thou not be
ashamed for all thy doings. God addresses Israel repentant and converted, and
assures her that she shall not have to reproach herself any more, or to blush for her
iniquities, because God blots them out, or because she sins no more as she has done.
And the great help to this improvement is the abolition of the cause and incitement
to sin. I will take away out of the midst of thee them that rejoice in thy pride (thy
proud triumphers, Isaiah 13:3). God will cut off all those who gloried in their
temporal prosperity without thought of God, who in the pride of their heart walked
as they pleased, deeming themselves accountable to no one, subject to no law. Such
shall no longer be found in the holy nation. Haughty because of (in) my holy
mountain; i.e. in the temple (Isaiah 11:9). They shall no longer exult in the
exclusiveness of their privileges, or feel a vain glorious confidence in their own
election, or the sanctity of their temple or its provision of worship. The Gentiles
should be admitted to the covenant, and share in their privileges. Here we see
adumbrated the nature of the Christian Church, an organized body no longer local,
insulated, but Catholic — a spiritual temple open to all belieVerses
12 But I will leave within you
the meek and humble.
The remnant of Israel
will trust in the name of the Lord.
BAR ES, "I will also leave - (Over, as a remnant, it is still the same heavy
prophecy, that a remnant only ‘shall be saved’) “an afflicted and poor people.” priests,
(except that ‘great company who were obedient to the faith’) Act_6:7, scribes, lawyers,
Pharisees, Sadducees were taken away; and there remained “the people of the land” , the
“unlearned and ignorant” Act_4:13, “the weak things of the world and the things
despised” 1Co_1:27-28 who bore the very title of their Master, “the poor and needy; poor

105. in Spirit” Psa_41:1; poor also in outward things, since “they who had lands, sold them
and they had all things common” Act_2:44-45; Act_4:32, Act_4:35. They were afflicted
above measure outwardly in the (Act_8:1; Act_9:2, Act_9:13-14; Act_12:1-2; Act_13:50;
Act_14:5, Act_14:22; 22; etc. Rom_8:17, Rom_8:35-36; Rom_12:14; 1Co_9:19; 2Co_
1:8-9; 2Co_12:10; 2Th_1:4; 2Ti_3:11-12; Heb_10:32-34; Jam_2:6-7; 1Pe_1:6-7; 1Pe_
4:13; Rev_1:9; Rev_6:9 etc.) persecutions, “reproaches, spoiling of” their “goods,”
stripes, deaths, which they endured for Christ’s sake.
They knew too their own poverty, Rup: “knowing themselves to be sinners, and that
they were justified only by faith in Jesus Christ.” When the rest were cast out “of the
midst of her,” these should be left “in the midst of her” (the words stand in contrast with
one another) in the bosom of the Church. “And they shall trust in the name of the Lord.”
“As they looked to be justified only in the Name of Christ,” and (Dionysius) “trusted in
the grace and power of God alone, not in any power or wisdom or eloquence or riches of
this world, they converted the world to a faith above nature.” Cyril: “Conformed in this
too to Christ. Who for our sakes became poor and almost neglected both His divine glory
and the supereminence of His nature, to subject Himself to the condition of a servant. So
then those instructed in His laws after His example, think humbly of themselves, They
became most exceedingly loved of God, and chiefly the divine disciples, who were set as
lights of the world.”
CLARKE, "An afflicted and poor people - In such a state will the Jews be found
when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the
general state of the Jews in the present day; except a Jew that are called Jews, who are
very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.
GILL, "I will also leave in the midst of thee an afflicted and poor people,....
Of a character just the reverse of the proud and haughty, that should be removed from
Jerusalem and Judea by death or captivity; these are they that should be preserved from
the general calamity, as the Christians were, and were left in the church of God: these
were an "afflicted" people, as the Lord's people in all ages are afflicted with a body of sin;
with the temptations of Satan; with the hidings of God's face; with bodily infirmities,
and with the reproaches and persecutions of men; the first Christians, both among Jews
and Gentiles, justly bore this character, especially with respect to the last article: and
they were also "poor", for the most part the poor of this world, being stripped of their
worldly enjoyments for the sake of Christ; but especially poor in spirit, broken hearted,
contrite, lowly ones; that had a mean opinion of themselves, modest, meek, and humble;
sensible of their spiritual poverty, and seeking after the true riches of grace and glory.
The Targum renders it,
"a meek people, and receiving injuries;''
quietly and patiently:
and they shall trust in the name of the Lord; not in men, but in the Lord; not in
descent from men, from the patriarchs, as the Jews were wont to do; not in Moses, as
they, in his law, and obedience to it; not in any creature or creature enjoyment; not in
wealth and riches: nor in their own hearts, or in their own righteousness; but in the

106. name of the Lord Jesus Christ; in his person for acceptance with God; in his
righteousness for justification; in his blood for pardon and cleansing; in his sacrifice for
atonement; in his fulness for supplies of grace; in his power and strength for protection
and preservation; and in his obedience, sufferings, and death, for salvation and eternal
life. This trust signifies, according to the sense of the word (n), a betaking of themselves
to Christ as a refuge; a hiding themselves under the shadow of his wings; under his
person, blood, and righteousness, where they are covered and sheltered from the
avenging justice of God; from the curses of the law, and wrath to come: it is a
committing themselves into the hands of Christ; a leaning and staying upon him,
expecting grace and glory from him; trusting him with all they have, and for all they
want in time and eternity: and this the chosen, redeemed, and called ones, "shall do";
for, through the efficacious grace of God, faith is given to them, and wrought in them;
and this is drawn forth into act and exercise by the same grace, and is continued in them,
and shall never fail, through the powerful intercession of Christ for them; they shall
believe, and go on believing, to the saving of their souls.
HE RY, "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 (Zep_3:12): I will
leave in the midst of thee an afflicted and poor people. When the Chaldeans carried
away the Jews into captivity they left of the poor of the land for vine-dressers and
husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for
himself. They are afflicted and poor, low in the world; such God has chosen, Jam_2:5.
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, says God (Rom_11:4, Rom_11:5), and they shall trust in the name of the
Lord. 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, 1Ti_5:5.
JAMISO , "afflicted ... they shall trust in ... Lord — the blessed effect of
sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except
where all cause for boasting is taken away (Isa_14:32; Zec_11:11).
CALVI , "Here the Prophet pursues the same subject—that God would provide for
the safety of his Church, by cutting off the majority of the people, and by reserving
a few; for his purpose was to gather for himself a pure and holy Church, as the city
had previously been full of all uncleanness. It ought, then, to have been a
compensation to ease their grief, when the godly saw that God would be propitious
to them, though he had treated them with great severity. And we must bear in mind
what I have before stated—that the Church could not have been preserved without
correcting and subduing that arrogance, which arose from a false profession as to
God. Zephaniah takes it now as granted, that pride could not be torn away from
their hearts, except they were wholly cast down, and thus made contrite. He then
teaches us, that as long as they remained whole, they were ever proud, and that
hence it was necessary to apply a violent remedy, that they might learn meekness
and humility; which he intimates when he says, that the residue of the people would
be humble and afflicted; for if they had become willingly teachable, there would
have been no need of so severe a correction. In short, though the faithful lament that
God should thus almost annihilate his Church, yet in order that they might not

107. murmur, he shows that this was a necessary remedy. How so? because they would
have always conducted themselves arrogantly against God, had they not been
afflicted. It was, therefore, needful for them to be in a manner broken, because they
could not be bent. I will, then, he says, make the residue an afflicted and a poor
people
The word, ‫,עני‬ oni, means humble; but as he adds the word ‫,דל‬ dal, he no doubt
shows that the Jews could not be corrected without being stripped of all the
materials of their glorying. (118) They were, indeed, extremely wedded to their
boastings; yea, they were become hardened in their contempt of God. He therefore
says, that this fruit would at last follow, that they would trust in the Lord, that is,
when he had laid them prostrate.
This verse contains a most useful instruction: for first we are taught that the Church
is subdued by the cross, that she may know her pride, which is so innate and so
fixed in the hearts of men, that it cannot be removed, except the Lord, so to speak,
roots it out by force. There is then no wonder that the faithful are so much humbled
be the Lord, and that the lot of the Church is so contemptible; for if they had more
vigor, they would soon, as is often the case, break out into an insolent spirit. That
the Lord, then, may keep his elect under restraint, he subdues and tames them by
poverty. In short, he exercises them under the cross. This is one thing.
We must also notice the latter clause, when he says, They shall trust in the Lord,
that is, those who have been reduced to poverty and want. We hence see for what
purpose God deprives us of all earthly trust, and takes away from us every ground
of glorying; it is, that we may rely only on his favor. This dependence ought not,
indeed, to be extorted from us, for what can be more desirable than to trust in God?
But while men arrogate to themselves more than what is right, and thus put
themselves in the place of God, they cannot really and sincerely trust in him. They
indeed imagine that they trust in God, when they ascribe to him a part of their
salvation; but except this be done wholly, no trust can be placed in God. It is hence
necessary that they who ascribe to themselves even the smallest thing, should be
reduced to nothing: and this is what the Prophet means. Let us further know, that
men do not profit under God’s scourges, except they wholly deny themselves, and
forget their own power, which they falsely imagine, and recomb on him alone.
But the Prophet speaks of the elect alone; for we see that many are severely
afflicted, and are not softened, nor do they put off their former hardihood. But the
Lord so chastises his people, that by the spirit of meekness he corrects in them all
pride and haughtiness. But by saying, They shall trust in the name of Jehovah, he
sets this trust in contrast with the pride which he had previously condemned. They
indeed wished to appear to trust in the name of God, when they boasted of Mount
Sion, and haughtily brought forward the adoption by which they had been
separated from heathen nations; but it was a false boasting, which had no trust in it.
To trust, then, in the name of Jehovah is nothing else than sincerely to embrace the
favor which he offers in his word, and not to make vain pretenses, but to call on him
with a pure heart and with a deep feeling of penitence.

108. For the same purpose he adds, The residue of Israel shall no more work iniquity nor
speak falsehood; nor shall there be found a deceitful tongue in their mouth. The
Prophet continues the same subject—that the Church is not to be less esteemed
when it consists only of a few men; for in the vast number there was great filth,
which not only polluted the earth by its ill savor, but infected heaven itself. Since
then Jerusalem was full of iniquities, as long as the people remained entire, the
Prophet adduces this comfort, that there was no reason for sorrow, if from a vast
number as the sand of the sea, and from a great multitude like the stars, God would
only collect a small band; for by this means the Church would be cleansed. And it
was of great importance that the filth should be cleansed from God’s sanctuary; for
what could have been more disgraceful than that the holy place should be made the
lodging of swine, and that the place which God designed to be consecrated to
himself, should be profaned? As then Jerusalem was the sanctuary of God, ought
not true religion to have flourished there? But when it became polluted with every
kind of filth, the Prophet shows that it ought not to have seemed grievous that the
Lord should take away that vast multitude which falsely boasted that they professed
his name. They shall not then work iniquity
Under one kind of expression he includes the whole of a righteous life, when he says,
They shall not speak falsely, nor will there be found a deceitful tongue. It is indeed
sufficient for the practice of piety or integrity of life to keep the tongue free from
frauds and falsehood; but as it cannot be that any one will abstain from all frauds
and falsehood, except he purely and from the heart fears God, the Prophet, by
including the whole under one thing, expresses under the word tongue what
embraces complete holiness of life.
It may be now asked, whether this has ever been fulfilled. It is indeed certain, that
though few returned to their own country, there were yet many hypocrites among
that small number; for as soon as the people reached their own land, every one, as
we find, was so bent on his own advantages, that they polluted themselves with
heathen connections, that they neglected the building of the temple, and deprived
the priests of their tenths, that they became cold in the worship of God. With these
things they were charged by Haggai, Zechariah, and Malachi. Since these things
were so, what means this promise, that there would be no iniquity when God had
cleansed his Church? The Prophet speaks comparatively; for the Lord would so
cleanse away the spots from his people that their holiness would then appear more
pure. Though then many hypocrites were still mixed with the good and real children
of God, it was yet true that iniquity was not so prevalent, that frauds and falsehood
were not so rampant among the people as they were before.
He afterwards adds, For they shall feed and lie down, and there will be none to
terrify them. He mentions another benefit from God—that he will protect his people
from all wrongs when they had repented. We must ever bear in mind what I have
stated—that the Prophet intended here to heal the sorrow of the godly, which might
have otherwise wholly dejected their minds. That he might then in some measure
alleviate the grief of God’s children, he brings forward this argument—“Though

109. few shall remain, it is yet well that the Lord will cleanse away the filth of the holy
city, that it may be justly deemed to be God’s habitation, which was before the den
of thieves. It is not then a loss to you, that few will dwell in the holy land, for God
will be a faithful guardian of your safety. What need then is there of a large
multitude, except to render you safe from enemies and from wild beasts? What does
it signify, if God receives you under his protection, under the condition that ye shall
be secure, though not able to resist your enemies? Though one cannot defend
another, yet if God be your protector, and ye be made to live in peace under the
defense which he promises, there is no reason why ye should say, that you have
suffered a great loss, when your great number was made small. It is then enough for
you to live under God’s guardianship; for though the whole world were united
against you, and ye had no strength nor defense yourselves, yet the Lord can
preserve you; there will be no one to terrify you
And this argument is taken from the law; for it is mentioned among other blessings,
that God would render safe the life of his people; which is an invaluable blessing,
and without which the life of men, we know, must be miserable; for nothing is more
distressing than constant fear, and nothing is more conducive to happiness than a
quiet life: and hence to live in quietness and free from all fear, is what the Lord
promises as a chief blessing to his people.
“I will leave” for [ ‫השארתי‬ ], as in our version, is not its full meaning. It means to
reserve as a remnant. “I will cause to remain,” or, “I will reserve,” would be the
proper rendering.—Ed.
COFFMA , ""But I will leave in the midst of thee an afflicted and poor people, and
they shall take refuge in the name of Jehovah."
The great thrust of the gospel is to "the poor" and the "poor in spirit"; and the
savage persecutions of the early ages of the church were plainly foretold in this
prophetic description of the worldly status of God's true followers in the present
age. Paul also testified that, "not many mighty ... not many noble were called" (1
Corinthians 1:26). In this is another great hallmark of Christianity and the entire
Messianic age. The humble character of Christians is contrasted with the general
attitude of unregenerated men. "In contrast to the proud and haughty revelers,
these will be the afflicted who have committed themselves to the Lord and are
dependent upon his mercy."[30]
TRAPP, "Zephaniah 3:12 I will also leave in the midst of thee an afflicted and poor
people, and they shall trust in the name of the LORD.
Ver. 12. I will also leave in the midst of thee an afflicted and poor people] Poor and
therein afflicted, therefore despised. Poverty is an affliction, and makes a man
trodden upon, il habet infelix paupertas durius in se, Quam quod ridicules
homines facit, Men will be sure to go over the hedge where it is lowest. Hence St
Paul joins them together, I have learned to want and to be abased. They that want
must look to be abased. This thy son, saith he, Luke 15:30, not this my brother; he

110. would not once own him, because in poverty. But though men will not, yet God will,
James 2:5, Revelation 2:9. I know thy poverty, but that is nothing, thou art rich:
poor in spirit, rich to Godward, glorying in nothing but this, that thou
understandest and knowest me and my will, thyself and thy duty, Jeremiah 9:23,
and art therefore a rich cargazon, a full magazine, such as the world is not worthy
of.
And they shall trust in the name of the Lord] As having nothing else to trust to. So
St Paul’s widow indeed, being desolate and left alone, trusteth in God, who while
she had a husband trusted too much in him, 1 Timothy 5:5. A noble woman of
Savoy, mother to John Galear, Duke of Milan, after her husband’s decease, caused a
coin to be made, upon the one side whereof she drew these words, Sola facta solum
Deum sequor, Being left alone, I trust in God alone.
CO STABLE, "The Israelites of that day will be humble and lowly in heart (cf.
Zephaniah 2:3), and they will seek the Lord as their refuge rather than turning
from Him to idols and self-exaltation. Seeking the Lord is an indication of humility
whereas forsaking Him, even by not praying, demonstrates a spirit of independence
from God (cf. Zephaniah 1:6).
BE SO , "Verse 12-13
Zephaniah 3:12-13. I will also leave in the midst of thee — Of Judea and Jerusalem;
an afflicted and poor people — Hebrew, ‫ודל‬ ‫עני‬ ‫,עם‬ a people humble, or meek, and
poor. When the Chaldeans carried away the Jews into captivity, they left of the poor
of the land for vine-dressers and husbandmen; and such as returned from the
Babylonish captivity were generally both poor and lowly, and dead to all confidence
in external privileges. These were a type and figure of God’s spiritual remnant, who,
at the coming of the Messiah, should believe on him, and embrace his gospel; who
were both poor in spirit, and generally poor as to this world, and were meek and
lowly in heart, and very different in their dispositions from the proud, self-righteous
Pharisees, who rejected Christ on account of his appearing among them in a state of
poverty, reproach, and humiliation. And they shall trust in the name of the Lord —
ot in their descent from Abraham, their rite of circumcision, their city or temple,
or any of their civil or religious advantages, but only in the Lord, in his mercy,
power, and faithfulness. The remnant of Israel — Preserved in the captivity and
dispersion, purified in the furnace of affliction, and now restored to their own land;
shall not do iniquity — Shall not commit the sins they formerly committed, nor
provoke God with their idolatries and other abominations as before; they shall be
reformed and righteous. or speak lies — or shall they deceive each other, as they
had been wont to do: they shall be honest and upright, men of veracity and fidelity.
either shall a deceitful tongue be found in their mouth — Their spirit being
without guile, their speech shall be without deceit. For they shall feed — Or, They
shall also feed, and lie down — That is, they shall abound in necessary things, and
live securely; a blessing which shall be added as a crown of their piety and truth.
And none shall make them afraid — So as to induce them to commit iniquity, or
speak lies: or, they shall be in no fear of any of the neighbouring nations, but shall

111. have perfect peace on all sides. But this promise undoubtedly was to receive its full
accomplishment only in the holy and happy state of the Christian Church, fed and
protected by the good Shepherd, and safe under his watchful care; especially in the
latter days, and during his millennial reign. Compare the places referred to in the
margin.
PARKER, "In the third chapter we have words that are still truly and joyously
evangelical. A curious trust is to be given to the people of God:—
"I will also leave in the midst of thee an afflicted and poor people, and they shall
trust in the name of the Lord" ( Zephaniah 3:12).
However various the interpretations that may be put upon this sentence, it would
seem to fall into harmony with the words of the Lord Jesus when he said, "The poor
ye have always with you." Poverty is not an external question relating to merely
transitory circumstances; there is a mysterious providence about this placing of
poverty in the midst of the nations; we cannot comprehend it; yet if we look at the
educational and the chastening influences of poverty we may begin to surmise why
the poor are left to us as a continual trust. As the sick-chamber is the church of the
house, so the poor people in any community ought to draw out the tenderest
solicitudes and sympathies of those who are prosperous in this world"s goods. Let
us look out for opportunities of doing service to mankind, and we shall never fail to
have field enough for the exercise of our fullest charity. A wondrous change is
predicted by the prophet in these words:—
SIMEO , "THE POOR LIVI G BY FAITH
Zephaniah 3:12. I will also leave in the midst of thee an afflicted and poor people;
and they shall trust in the name of the Lord.
THE Lord’s people have in every age been a mere remnant, in comparison of the
great mass of mankind. At the time of the deluge they were confined to oah and his
family. In the patriarchal age, from the call of Abraham to the descent of his
posterity into Egypt, they were still a very “little flock:” and though they afterwards
in appearance multiplied, and became a great nation, yet “they were not all Israel
who were of Israel:” there was still but a small portion of that people who truly
loved and served God; and even in the apostolic age St. Paul tells us, that they were
then only “a remnant according to the election of grace.” Moreover, this remnant
has for the most part been of the description mentioned in our text, persons destitute
of any thing whereon to found a carnal confidence, and necessitated to confide solely
in their God. At the period referred to in the preceding context they will cease to
bear the character of a remnant, seeing that they will fill the face of the whole earth,
and comprehend in their number all the kings and princes of the world [ ote: ver.
9.]: but till that period they will be characterized as “an afflicted and poor people,
who shall trust in the name of the Lord.”
In further speaking of them, we shall be led to notice,

112. I. Their low condition—
The description here given of them is for the most part verified in them,
1. As members of the community—
[Riches and poverty are relative terms; and, when viewed in a large and
comprehensive sense, will serve to draw a broad line between the different classes of
society. It is from the lower of these classes that the Lord’s people are most generally
taken. Others are not excluded; on the contrary, some of the opposite class will
always be found among them: but “not many great, not many mighty, not many
noble, are called: God has chosen rather the foolish, the weak, the base, the
despised, that no flesh should glory in his presence [ ote: 1 Corinthians 1:26-29.].”
So evident has this been in all ages of the Church, that St. James appeals to his
brethren all the world over in confirmation of the fact: “Hearken, my beloved
brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of his
kingdom [ ote: James 2:5.]?” Indeed to this circumstance our Lord himself
referred as confirming the truth of his Messiahship, that “to the poor the Gospel
was preached [ ote: Matthew 11:5.]:” and they received his word, and “heard him
gladly,” whilst the Scribes and Pharisees almost universally rejected him.
Affliction too is not unfrequently associated with poverty in the Lord’s people: for it
is rarely that any man will turn truly unto the Lord, till affliction of some kind or
other has prepared his heart, and “plowed up, as it were, the fallow ground” for the
reception of the heavenly seed. Almost all have occasion to acknowledge, with the
Psalmist, “Before I was afflicted, I went astray.” The minds of men are so carnal
and worldly, that they will scarcely admit a serious thought, till they are made to
feel, like the Prodigal in the parable, the insufficiency of earthly things to comfort
them in the hour of trouble. Then they awake, as it were, out of a dream; and begin
to say, “I will go unto my Father, in whose house there is bread enough and to
spare.”]
2. As convinced sinners—
[In this state every child of God without exception answers to the character in our
text. There was once a time when all of them thought that they were “rich and
increased in goods, and had need of nothing;” but, when the Lord opened the eyes
of their understanding, they were made sensible that they were “wretched, and
miserable, and poor, and blind, and naked.” From that time they become “poor in
spirit,” and “go on their way weeping” for all their past iniquities and
abominations. ow they have on their hearts a load too heavy for them to bear; and
under the pressure of it they go to that adorable Saviour, who has invited to him the
weary and heavy-laden, and who alone is capable of giving them rest. Such are the
persons to whom alone the Gospel is acceptable [ ote: Isaiah 14:32.], or can ever be
preached with full effect: “the whole need not a physician:” it is the sick alone that
desire his aid, or will receive his prescriptions. And such are the Lord’s people: they

113. feel themselves utterly destitute of all wisdom, goodness, and strength; and they are
content to receive these blessings out of the fulness that is in Christ Jesus.]
3. As professors of godliness—
[In former ages, long before the coming of Christ, the Lord’s people were
persecuted by an ungodly world. Thousands “of whom the world,” as the Apostle
says, “was not worthy, had trial of cruel mockings and scourgings, yea, moreover, of
bonds and imprisonment: they were stoned, they were sawn asunder, were tempted,
were slain with the sword; they wandered about in sheep-skins and goat-skins,
being destitute, afflicted, tormented [ ote: Hebrews 11:36-38.].” Of the saints under
the Gospel dispensation it is needless to speak: the Acts of the Apostles amply
testify, as the Epistles do also, that the followers of Christ have been treated as “the
filth of the world, and the off-scouring of all things;” and experience proves that
they are so regarded even to this day. The increase of civilization, and the protection
afforded by human laws, prevent the same cruelties from being exercised towards
them as in days of old: but it is as true at this day as at any period of the world, that
“he who departeth from evil maketh himself a prey;” and that “all who will live
godly in Christ Jesus shall suffer persecution.” True, we are not dragged to the
stake as formerly: but is it nothing to be hated, and despised of all men, and to be
made a butt for impiety and profaneness to expend their arrows upon? Is it nothing,
too, to have one’s “greatest foes amongst one’s own household?” Yet so shall every
man, who will be faithful to his God, find it in his own experience: he shall surely
have some cross to bear; and be himself a witness, that the Lord’s servants are “a
poor and afflicted people.”]
evertheless they need not be discouraged, if only they will improve,
II. Their exalted privilege—
“The name of the Lord is to them a strong tower, to which they may run and be
safe.” It is their privilege to trust in,
1. His mercy to pardon their offences—
[Whatever their former sins may have been, their Lord and Saviour is ready to
forgive them, and to blot them all out as a morning cloud. Even though they may
have been “red like crimson, they, through the virtue of his blood, shall be made
white as snow.” Know then your privilege in this respect: let no sense of guilt keep
you from him: limit not his tender mercies: look at those whom he received in the
days of his flesh: and be assured, that he is still as gracious as ever; and that “those
who come to him he will in no wise cast out.” “Though your sins may have
abounded, his grace shall much more abound;” and he will say to you, as he did to a
notorious sinner of old, “Thy sins, which are many, are forgiven thee.”]
2. His power to uphold them in their difficulties—

114. [Great may be your conflicts with sin and Satan; but great shall be the succour
which you shall derive from your living Head, the Lord Jesus Christ. He will
“strengthen you with might by his Spirit in your inner man:” and “as your day is, so
shall also your strength be.” In you shall that sweet promise be verified, “The foot
shall tread down its adversaries, even the feet of the poor, and the steps of the needy
[ ote: Isaiah 26:6.].” However formidable then your enemies may appear,
remember, that “your Redeemer also is mighty;” and that, “whilst God is for you,
none can with any effect be against you.”]
3. His love to overrule every thing for good—
[God has promised to his people that “all things shall work together for their good.”
How the good shall be elicited from the evil, and especially at the time, they have no
idea. But God knows how to accomplish his own gracious purposes by the very
means which his enemies are using to defeat them. The history of Joseph, and the
book of Esther, draw aside the veil, and shew us how God is acting at this very hour.
The instances that occur are invisible to mortal eyes, as they were in the histories
referred to: but the plot is going forward; and in due time millions of other
instances will be seen, no less real, and no less wonderful than they. It is the
privilege of God’s people to “commit their ways entirely to him,” and he engages
that he “will bring to pass” what shall eventually be for their greatest good.]
4. His faithfulness to keep them, even to the end—
[ ever does he forsake his poor and afflicted people. He has promised them, “I will
never leave thee; I will never, never forsake thee.” We may be confident, as the
Apostle was, that “where God has begun a good work, he will carry it on, and
perfect it till the day of Christ.” This is assured to them by covenant and by oath,
that they may have the stronger consolation [ ote: Hebrews 6:17-19.]. ot that a
reliance on their Saviour is to supersede their own efforts, but rather to encourage
them; seeing that it is by their own efforts he will work: but still it is their privilege
to anticipate the issue of their conflicts with confidence; and to rest assured, that
“nothing shall ever separate them from the love of God that is in Christ Jesus their
Lord.”]
Address—
1. Let it not be a grief to any that they are “afflicted and poor”—
[Such the Saviour himself was; “a man of sorrows, and acquainted with grief.” And
shall it be a grief to any to be made like unto Him? — — — Besides, it is by our own
utter destitution of all good, that the power and grace of Christ will be magnified.
And shall we not thankfully acquiesce in any thing that glorifies him? The Apostle
Paul “took pleasure in his infirmities and distresses,” because “the power of Christ
as made perfect, and manifested to be perfect, by his weakness [ ote: 2 Corinthians
12:9-10.]:” and this is the proper disposition for us all. Be contented to be nothing;
that “Christ may be all in all.”]

115. 2. Let the religion of the heart be more and more cultivated—
[We are far from undervaluing religious acts: they are excellent, as fruits of the
Spirit, and as evidences of a lively faith. But it is the religion of the heart that must
be our first concern; since till the tree be made good, it is in vain to hope for any
good fruit to spring from it. The grand characteristic feature of the Lord’s people is,
that “they trust in his name.” ow trust is altogether an act of the soul; an act
invisible to mortal eyes. It realizes the presence of Jehovah, and his government of
the whole universe. It rests on him: it reposes all its hopes on his agency; and thus
honours him, far beyond all other exercises either of the mind or body. This then is
to be the habit of our minds: and “the whole life which we now live in the flesh, we
must live altogether by faith in the Son of God, who has loved us, and given himself
for us.”]
PULPIT, "A further characteristic of Messiah's kingdom is here unfolded. o
worldly pomp or splendour shall be found in it; its members are not proud,
conceited, self-reliant. I will also leave in the midst of thee. I will leave over, as a
remnant saved in the judgment (camp. Romans 9:27; Micah 2:12, and the note
there). An afflicted and poor people. The two epithets and elsewhere joined together
(Job 34:28; Isaiah 26:6) to express the feeling of patience under affliction and
inability to help one's self by one's own efforts. The spirit signified is just the
contrary of the haughty, complacent, self-satisfied temper previously mentioned (1
Corinthians 1:26; James 2:5). They shall trust in the ame of the Lord. All self-
confidence shall be abolished, and the religion of the remnant shall be characterized
by quiet trust in God.
BI, "I will leave in the midst of thee an afflicted and poor people, and they shall trust in
the name of the Lord.
The rich poverty
I. God’s dealings with His poor Church when He comes to visit the world. “I will leave in
the midst of thee.” God will have some in the worst time. This is an article of our faith.
We believe in the “holy Catholic Church.” The world should not stand were it not for a
company in the world that are His. Though God’s people be but a few, yet hath He a
special care of them. Sometimes, indeed, it seems otherwise. God’s children are taken
away in common judgments. But He deals with HIS children as becometh His infinite
wisdom, and so that they shall find most comfort in the hardest times.
II. The state and condition of these people. “An afflicted and poor people.” This is for the
most part the state of God’s children and Church in the world. We must not say it is a
general rule. Reasons are—
1. It is fit that the body should be conformable to the head.
2. By reason of the remainder of our corruptions it is needful.
God sanctifies outward affliction and poverty, to help inward poverty of spirit. It takes
away the fuel that feeds pride. And it has a power to bring us to God. Inward and
spiritual poverty is not mere want of grace. There is a poverty of spirit before we are in a
state of grace, and after. Where this con Diction and poverty is, a man sees an emptiness

116. and vanity in all things in the world whatsoever, but in Christ. There is a desire for the
grace and favour of God above all things. A wondrous earnestness after pardon and
mercy, and after grace It is always joined with a wondrous abasing of self. There is a
continual frame and disposition of soul which Is a poverty of spirit that accompanies
God’s children all the days of their life. In justification and in sanctification there must
be poverty of spirit.
III. The carriage of these poor and afflicted people. Naturally every man will have a trust
in himself, or out of himself. God is the trust of the poor man. What he wants in himself
he has in God. Learn, then, to know God: in His special attributes, and in His promises.
(R. Sibbes.)
The condition and character of the people of God
I. The condition of God’s people in this world. “An afflicted and poor people.” “A
remnant.” Though trouble, vanity, and vexation of spirit attend upon believers as the
children of this world, yet there are trials, difficulties, and woes of a far more grievous
nature, peculiar to them as the people of God. Sin is the greatest of the great troubles of
the righteous. Then there is what Scripture calls, “the hiding of God’s countenance.”
They are “poor” in the sense of being “poor in spirit.” And the true Church of Christ has
ever been a protesting, minority.
II. Their hope and character. Their hope is “a good hope.” “The name of the Lord is a
strong tower; the righteous runneth into it and is safe.” As to their character, God calls
them to holiness, to purity, to love, to peace. The most devoted Christian cannot hope to
be entirely free from sin until “mortality, is swallowed up of life.” But the believer does
not love sin, or anew it to reign over him.
III. Their privileges.
1. Their wants shall he supplied.
2. They shall be free from terror and danger. (C. Arthur Maginn, M. A.)
God’s people afflicted and poor
The Book of Providence is confessedly a difficult book. Perhaps there are few more
mysterious things in it than the deep trials of the family of God.
I. The Lord has a people. They are the Lord’s witnesses. Yet they are but a remnant. A
remnant according to the election of grace.
II. The circumstances of his people. “Afflicted and poor.” There is not an evil in life from
which they are exempt. They have afflictions common to men, and afflictions peculiar to
themselves. Oftentimes they are heavy afflictions.

117. 13 They will do no wrong;
they will tell no lies.
A deceitful tongue
will not be found in their mouths.
They will eat and lie down
and no one will make them afraid.”
BAR ES, "The remnant of Israel - The same poor people, the “true Israel” of
whom God said, “I leave over” (the word is the same) “a poor people,” few, compared
with the rest who were blinded; of whom the Lord said, “I know whom I have chosen”
Joh_13:18. These “shall not do iniquity nor speak lies.” Cyril: “This is a spiritual
adorning, a most beautiful coronet of glorious virtues. For where meekness and humility
are and the desire of righteousness, and the tongue unlearns vain words and sinful
speech, and is the instrument of strict truth, there dawns a bright and most perfect
virtue. And this beseems those who are in Christ. For the beauty of piety is not seen in
the Law, but gleams forth in the power of Evangelic teachings.”
Our Lord said of Nathanael, “Behold an Israelite indeed, in whom is no guile” Joh_
1:47, and to the Apostles, “I send you forth as sheep among wolves; be ye therefore wise
as serpents and harmless as doves” Mat_10:16; and of the first Christians it is said,
“they, continuing daily with one accord in the temple, and breaking bread from house to
house did eat their merit with gladness and singleness of heart, praising God and having
favor with all the people” Act_2:46-47. This is the character of Christians, as such, and it
was at first fulfilled; “whosoever is born of God, doth not commit sin” 1Jo_3:9;
“whosoever is born of God sinneth not; but he that is begotten of God keepeth himself,
and that wicked one toucheth him not” 1Jo_5:18. An Apologist, at the close of the
second century, could appeal to the Roman Emperor , that no Christian was found
among their criminals, “unless it be only as a Christian, or, if he be anything else, he is
immediately no longer a Christian. We alone then are innocent! What wonder if this be
so, of necessity? And truly of necessity it is so. Taught innocence by God, we both know
it perfectly, as being revealed by a perfect Master; and we keep it faithfully, as being
committed to us by an Observer, Who may not be despised.” : “Being so vast a multitude
of men, almost the greater portion of every state, we live silently and modestly, known
perhaps more as individuals than as a body, and to be known by no other sign than the
reformation of our former sins.”
Now in the Church, which “our earth dimm’d eyes behold,” we can but say, as in
regard to the cessation of war under the Gospel, that God’s promises are sure on His
part, that still “they that are Christ’s have crucified the flesh with the affections and
lusts,” that the Gospel is “a power of God unto salvation” Rom_1:16, that “the preaching
of the Cross is, unto us which are saved, the power of God” 1Co_1:18; “unto them that

118. are called, Christ is the power of God and the wisdom of God” 1Co_1:24; that those who
will, “are kept by God through faith unto salvation” 1Pe_1:5; but that now too “they are
not all Israel, which are of Israel” Rom_9:6, and that “the faithlessness of man does not
make the faith of God of none effect” Rom_3:3. : “The Church of God is universally holy
in respect of all, by institutions and administrations of sanctity; the same Church is
really holy in this world, in relation to all godly persons contained in it, by a real infused
sanctity; the same is farther yet at the same time perfectly holy in reference to the saints
departed and admitted to the presence of God; and the same Church shall hereafter be
most completely holy in the world to come, when all the members, actually belonging to
it, shall be at once perfected in holiness and completed in happiness.”
Most fully shall this be fulfilled in the Resurrection. Rup.: “O blessed day of the
Resurrection, in whose fullness no one will sin in word or deed! O great and blessed
reward to every soul, which, although it hath now “done iniquity” and “spoken
falsehood,” yet willeth not to do it further! Great and blessed reward, that he shall now
receive such. immovableness, as no longer to be able to do iniquity or speak falsehood,
since the blessed soul, through the Spirit of everlasting love inseparably united with God
its Creator, shall now no more be capable of an evil will!”
For they shall feed - On the hidden manna, Dionysius: “nourished most delicately
by the Holy Spirit with inward delights, and spiritual food, the bread of life.” In the
things of the body too was “distribution made unto every man according as he had need”
Act_4:35. “And they shall lie down” in the green pastures where He foldeth them; “and
none shall make them afraid” 1Pe_1:5, “for they were ready to suffer and to die for the
Name of the Lord Jesus” Act_21:13. “They departed from the presence of the council
rejoicing that they were counted worthy to suffer shame for His Name” Act_5:41. Before
the Resurrection and the sending of the Holy Spirit, how great was the fearfulness,
unsteadfastness, weakness of the disciples; how great, after the infusion of the Holy
Spirit, was their constancy and imperturbableness, it is delightsome to estimate in their
Acts,” when they “bare His Name before the Gentiles and kings, and the children of
Israel” Act_9:15, and he who had been afraid of a little maid, said to the high priest, “We
ought to obey God rather than men” Act_5:29. Cyril: “When Christ the Good Shepherd
Who laid down His life for His sheep, shone upon us, we are fed in gardens and pastured
among lilies, and lie down in folds; for we are folded in Churches and holy shrines, no
one scaring or spoiling us, no wolf assailing nor lion trampling on us, no robber breaking
through, no one invading us, to steal and kill and destroy; but we abide in safety and
participation of every good, being in charge of Christ the Saviour of all.”
CLARKE, "The remnant of Israel shall not do iniquity - O what a change! And
then, how different shall they be from their present selves! Iniquity, lying, and deceit
shall not be found among them! A Jew once said to me “Tere are shome of you
Christians who are making wonderful efforts to convert the Tshews (Jews.) Ah, dere ish
none but Gott Almighty dat can convert a Tshew.” Truly I believe him. Only God can
convert any man; and if there be a peculiar difficulty to convert any soul, that difficulty
must lie in the conversion of the Jew.
GILL, "The remnant of Israel shall not do iniquity,.... This is the remnant,
according to the election of grace, the few the Lord reserved for himself, left in the land,
and in his church, for his own glory; who, being truly convinced of sin, and brought to

119. believe in Christ, should leave and forsake their former course of sinning; not that they
should be without sin, or none be committed by them; but should not live in it, and be
workers of it; make a trade of sinning, and continue therein; or should not commit the
sin against the Holy Ghost, as great numbers of the Jews did, in rejecting Jesus as the
Messiah, against clear evidence, and the light of their own consciences:
nor speak lies; in common talk and conversation; which a child of God, a true believer
in Christ, a real Christian, should not and dare not do, Isa_63:8 or doctrinal lies, lies in
hypocrisy; such doctrines as are not of the truth of the Gospel, but contrary to it; such as
the doctrine of justification by works; atonement by ceremonial sacrifices; acceptance
with God, through the merits of their fathers; and keeping the traditions of the elders;
and other Jewish lies and fables of the same stamp; but rejected by those who have
embraced the truth, as it is in Jesus:
neither shall a deceitful tongue be found in their mouth; having clean hearts
created and right spirits renewed in them; being Israelites indeed, in whom there is no
guile, and true followers of Jesus, in whom nothing of this kind could be found:
for they shall feed, like a flock of sheep, to which they may be compared for their
innocence and harmlessness, meekness and patience; feed in the fat pastures of the word
and ordinances of Christ, under the care and guidance of him the good Shepherd; and so
go in and out, and find pasture, food, and fulness of it, in him, his flesh, and blood; in his
precious truths, and Gospel provisions made in his house:
and lie down; in green pastures of ordinances, beside the still waters of everlasting
love and divine grace, and in the good fold of the church; all which is a reason why they
do not and cannot sin as others do; nor tell lies, and be guilty of deceit and falsehood; for
they are better taught; and the grace of God, in giving them spiritual food and rest,
influences and engages them to such a conduct and behaviour: or, "therefore they shall
feed" (o), &c. being truly gracious and sincere souls, who cannot indulge themselves in
sin, nor act a false and deceitful part:
and none shall make them afraid; of feeding in those pastures, and lying down in
those folds; or shall deter them from an attendance on the word and ordinances; or
joining in fellowship with the churches of Christ therein; neither Satan, the roaring lion,
nor false teachers, and persecuting tyrants, those grievous wolves, and cruel bears; or so
frighten them, that in their fright they shall tell lies, and use deceit.
HE RY, " That this select remnant shall be blessed with purity and peace, Zep_3:13.
(1.) They shall be blessed with purity, both in words and actions: They shall neither do
iniquity nor speak lies. 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, 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 and lie down,
and none shall make them afraid. 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.

120. JAMISO , "nor speak lies — worshipping God in truth, and towards man having
love without dissimulation. The characteristic of the 144,000 sealed of Israel.
none shall make them afraid — either foreign foe, or unjust prince (Zep_3:3),
prophet, or priest (Zep_3:4).
BI, "The remnant of Israel shall not do iniquity.
The saved remnant
The “remnant” is those who are left after the sifting out. God is ever sifting out, and the
unworthy fall through the meshes of the mighty sieve. They are swept up and east out,
but the worthy remain. He sifted Israel. The Captivity tested them. He sifted the infant
Church. Persecution proved its members. The text refers to the blessed privilege of those
who shall endure.
I. Their number. Only a “remnant” It was but a remnant of those people who left Egypt
that entered Canaan—only two men. It was only a remnant returned from the Captivity.
It is only a remnant of those who hear the Gospel who are saved. Still, there is a
remnant. There are always some who fear God. God never leaves Himself without
witness of some sort.
II. Their character.
1. They are holy—“Shall do no iniquity.” But there must be great changes in our
natures and circumstances before this promise is fulfilled.
2. They shall be faithful—“Not speak lies.” This is one branch of holiness, but it is a
very important one, and is mentioned particularly in order to show us the
thoroughness of their piety.
III. Their privileges. There are three here specified.
1. Provision—“They shall feed.” That is, have spiritual food. There is such a thing as
spiritual starvation.
2. Rest—“They shall lie down.” There shall be no care, no anxiety, no toil.
3. Protection—None shall make them afraid.” It is a blessed thing to endure the
Lord’s sifting. Those who do so shall live for ever. (Homilist.)
COFFMA , ""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 afraid."
"The remnant of Israel ..." It is only the "remnant" of Israel that is to have any
portion in the kingdom of Messiah; yet, strangely enough, none of the old secular
Israel is excluded. There was never any prohibition against all of secular Israel
accepting their Messiah; but it is revealed in all the prophets that only "the
remnant" would choose to participate.
"Lies ... deceitful tongue ..." God's once chosen people had developed the art of
falsehood and deceit into a science in which they were skilled indeed. In utter
amazement, Jesus Christ denominated athaniel as "an Israelite in whom there is

121. no guile" (John 1:47), which, in context, appears to be an indictment of the whole
nation charging them with the very sins mentioned here. Honesty,
straightforwardness, truth-speaking, and lack of deceit are further hallmarks of
Christianity.
TRAPP, "Zephaniah 3:13 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] afraid.
Ver. 13. The remnant of Israel shall not do iniquity] Sanctity and security are here
promised to all the citizens of the Church. Being justified by Christ they shall do
righteousness and truth: there shall no way of wickedness be found in them, Psalms
139:24, they shall be kept from foul flagitious practices, neither shall they wallow or
allow themselves in any known sin unrepented of. Their spot, if any, shall be the
spot of God’s children, Deuteronomy 32:5, involuntary and avoidable informity,
such as there is a pardon of course for; only they must sue it out by praying daily,
Forgive us our trespasses.
or speak lies] For that is a foul fault, and rarely found in a saint, Isaiah 63:8. For
he said, "Surely they are my people, children that will not lie: so he was their
Saviour." It was wont to be as current an argument, Christianus est, non mentietur,
He is a Christian, he will not lie, as afterwards it was, Hic est frater, ergo mendax,
This is a friar, and therefore a liar. Sophronius testifieth of Chrysostom, nunquam
eum mentitum fuisse, that he was never heard to tell a lie. Whereas of Pilate
Hegesippus telleth us, that he was vir nequam et parvi faciens mendacium, a
naughty man, and one that made little conscience of a lie. It may seem so indeed by
that scornful question of his, "What is truth?" John 18:38.
either shall a deceitful tongue be found in their mouth] Their pure lip, Zephaniah
3:9, is not used to the language of hell, their spirit without guile, Psalms 32:2,
produceth speech without deceit; for out of the abundance of the heart the mouth
speaketh, Matthew 12:34. {See Trapp on "Matthew 12:34"}
For they shall feed and lie down] Shall have all that heart can wish or need require;
plenty, safety, security.
And none shall make them afraid] So as to make them do iniquity or speak lies; as
very good men when frightened have dared to do; witness Abraham, Isaac, Jacob,
but especially David, deeply guilty of this sin, 1 Samuel 21:2; 1 Samuel 21:8; 1
Samuel 27:8; 1 Samuel 27:10, In the sense of which sin he prayeth, "Remove from
me the way of lying," Psalms 119:29; we also should pray, "Lead us not into
temptation, but deliver us from that evil one," the father of lies. And having the

122. shepherd of Israel to feed us and tend us, we should not fear, Psalms 23:2-3, but
choosing rather to die than to lie, to suffer than to shift, commit the keeping of our
souls to him in well-doing, as unto a faithful Creator, 1 Peter 4:19.
CO STABLE, "In contrast to their conduct since the Exodus , the Jews would do
nothing wrong, tell no lies, and practice no deceit (cf. Zephaniah 3:1-4). They will
resemble a flock of sheep at peace grazing and lying down with nothing to disturb
them (cf. Psalm 23; Micah 4:4).
"When the Creator is worshipped and served as he ought to be, paradise is
regained." [ ote: Baker, p117.]
PARKER, ""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 afraid" ( Zephaniah 3:13).
We little expected this when Zephaniah opened his judgment. We expected the fire
to devour every root, and that nothing would be left behind but white ashes; and lo!
such has been the effect of the threatened judgment of God, that truth takes the
place of lies, vice is displaced by virtue, and the mouth that was befouled with deceit
is now found to be the instrument of purity and music. Do not despair of the worst.
The worst should not despair of themselves Whilst we live we may pray; whilst we
pray we may hope; whilst we hope we may at any moment see the delivering light,
the very smile and welcome of God.
In the remaining paragraph Zephaniah takes up his harp, and smites it with a
willing hand; yea, he lifts up his voice also, and commands the daughter of Zion to
join him in holy song:—
PETT, "Zephaniah 3:13
“The remnant of Israel will not do iniquity, nor speak lies,
or will a deceitful tongue be found in their mouths,
For they will feed and lie down,
And none will make them afraid.”
‘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 (Isaiah
6:13; 1 Kings 19:18; Zechariah 13:9; Obadiah 1:17).
Once the suffering is finally over there will be a pure remnant who will for ever
done with sin (Isaiah 60:21), who will speak only truth and be totally honest
(compare Revelation 14:5; Psalms 32:2; Isaiah 63:8; John 1:47). This can only
happen in the new heaven and the new earth.
‘For they will feed and lie down, and none will make them afraid.’ They will be like
sheep under a good shepherd (Micah 5:4; Isaiah 40:11). It is a picture of perfect
serenity, and applies to all His people.

123. PULPIT, "The remnant of Israel (see note on Zephaniah 3:12). Though they claim
no worldly eminence, the true Israelites shall be conspicuous for spiritual graces.
Shall not do iniquity. Their acts shall be just and holy; their daily conduct such as
becomes the children of God's election (Leviticus 19:2; 1 John 3:9). or speak lies.
There shall be no lying prophets there, and all fraud and double-dealing shall be
abolished. The proof of their righteous conduct is found in the favour of the Lord
and the security in which they shall live. For they shall feed, etc. The remnant is
compared to a "little fleck" (Luke 12:32), of which the Lord is the Shepherd (comp.
Micah 7:14). The blessing is that promised to Israel in the Law if she kept the
commandments (Leviticus 26:5, Leviticus 26:6).
14 Sing, Daughter Zion;
shout aloud, Israel!
Be glad and rejoice with all your heart,
Daughter Jerusalem!
BAR ES, "Sing, O daughter of Sion; shout, O Israel; be glad and rejoice
with all the heart, O daughter of Jerusalem - Very remarkable throughout all
these verses is the use of the sacred number three, secretly conveying to the thoughtful
soul the thought of Him, Father Son and Holy Spirit, the Holy and Undivided Trinity by
whose operation these things shall be. Threefold is the description of their being freed
from sins:
(1) they shall “not do iniquity,”
(2) “nor speak lies,”
(3) “neither shall a deceitful tongue be found in their mouth.”
Threefold their blessedness; They shall:
(1) “feed,”
(2) “lie down,”
(3) “none make them afraid.”
Threefold the exhortation to joy here. (Rup.): “Sing to God the Father; ‘shout’ to God
the Son; ‘be glad and rejoice’ in God the Holy Spirit, which Holy Trinity is One God,

124. from whom thou hast received it that thou art:
(1) ‘the daughter of Zion’
(2) ‘Israel’
(3) ‘the daughter of Jerusalem’
‘The daughter of Zion’ by faith, ‘Israel’ by hope, ‘Jerusalem’ by charity.” And this
hidden teaching of that holy mystery is continued; “The Lord,” God the Father, “hath
taken away thy judgments; He God” the Son, “hath cast out (cleared quite away) thine
enemy; the king of Israel, the Lord,” the Holy Spirit, “is in the midst of thee!” Zep_3:15.
The promise is threefold:
(1) “thou shalt not see evil anymore”
(2) “fear thou not”
(3) “let not thine hands be slack”
The love of God is threefold:
(1) “He will rejoice over thee with joy”
(2) “He will rest in His love”
(3) “He will joy over thee with singing”
Again the words in these four verses are so framed as to be “ful”- filled in the end. All
in this life are but shadows of that fullness. First, whether the Church or the faithful
soul, she is summoned by all her names, “daughter of Zion” (“the thirsty” athirst for
God) “Israel” (“Prince with God”) “Jerusalem” (“City of Peace”). By all she is called to the
fullest joy in God with every expression and every feeling. “Sing;” it is the inarticulate,
thrilling, trembling burst of joy; “shout;” again the inarticulate yet louder swell of joy, a
trumpet-blast; and then too, deep within, “be glad,” the calm even joy of the inward soul;
“exult,” the triumph of the soul which cannot contain itself for joy; and this, “with the
whole heart,” no corner of it not pervaded with joy. The ground of this is the complete
removal of every evil, and the full presence of God.
CLARKE, "Sing, O daughter of Zion - Here is not only a gracious prophetic
promise of their restoration from captivity, but of their conversion to God through
Christ.
GILL, "Sing, O daughter of Zion,.... The congregation of Zion, as the Targum; the
church of Christ in Gospel times, which has great reason to sing and rejoice, because of
the coming of Christ, redemption by him, and all other benefits and blessings of grace;
because of the Gospel, and the ordinances of it, and the numbers of souls converted,
both among Jews and Gentiles; especially the church in the latter day is here called upon
to sing for joy, when the Jews will be converted; to which these words and what follow
relate:
shout, O Israel; the ten tribes, as Kimchi and Ben Melech interpret it; which shall now
return, and all Israel shall be saved, Rom_11:26 and therefore just cause of shouting,
and of keeping a jubilee on that account:
be glad and rejoice with all the heart, O daughter of Jerusalem; the metropolis
of the two tribes; for now the children of Israel and of Judah shall be together, and seek

125. the Lord their God, and the true Messiah, and find him; and shall embrace him, profess
and serve him; which will be matter of great joy; and this will be sincere and hearty, and
devoid of all hypocrisy. Several terms are used, describing the people of the Jews, to
comprehend them all; and several words to express their joy, in order to set forth the
greatness of it, as their happy case would require; as follows:
HE RY, "After the promises of the taking away of sin, here follow promises of the
taking away of trouble; for when the cause is removed the effect will cease. What makes a
people holy will make them happy of course. The precious promises here made to the
purified people were to have their full accomplishment in the comforts of the gospel, in
the hope, and much more in the enjoyment, of which, they are here called upon, 1. To
rejoice and sing (Zep_3:14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a
holy transport and exultation; be glad and rejoice with all the heart; let the joy be
inward, let it be great. Those that love God with all their heart have occasion with all
their heart to rejoice in him. It was promised (Zep_3:13) that their sins should be
mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that
reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while
she goes a whoring from her God. God's promises, applied by faith, furnish the saints
with constant and abundant matter for joy; they are filled with joy and peace in believing
them. 2. To throw off all their discouragements (Zep_3:16): In that day it shall be said
to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall
say it, they shall say it to one another), “Fear thou not, be not disposed to fear, do not
easily admit the impressions of it; when things are bad, fear not their being worse, but
hope they will mend; frighten not thyself upon every occasion. Let not thy hands be
slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit
not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy
spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb_12:12;
Isa_35:3. Lift up thy hands in prayer to God; lift up thy hands to help thyself.” Fear
makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord
will be our strength both for doing and suffering.
JAMISO , "The prophet in mental vision sees the joyful day of Zion present, and
bids her rejoice at it.
K&D 14-17, "“Exult, O daughter Zion; shout, O Israel! rejoice and exult with all the
heart, O daughter Jerusalem. Zep_3:15. Jehovah has removed thy judgments, cleared
away thine enemy; the King of Israel, Jehovah, is in the midst of thee: thou wilt see evil
no more. Zep_3:16. In that day will men say to Jerusalem, Fear not, O Zion; let not thy
hands drop. Zep_3:17. Jehovah thy God is in the midst of thee, a hero who helps: He
rejoices over thee in delight, He is silent in His love, exults over thee with rejoicing.” The
daughter Zion, i.e., the reassembled remnant of Israel, is to exult and shout at the
fulness of the salvation prepared for it. The fulness is indicated in the heaping up of
words for exulting and rejoicing. The greater the exultation, the greater must the object
be over which men exult. ‫יעוּ‬ ִ‫ר‬ ָ‫,ה‬ to break out into a cry of joy, is a plural, because the
Israel addressed is a plurality. The re-establishment of the covenant of grace assigns the
reason for the exultation. God has removed the judgments, and cleared away the
enemies, who served as the executors of His judgments. Pinnâh, piel, to put in order (sc.,
a house), by clearing away what is lying about in disorder (Gen_24:31; Lev_14:36),

126. hence to sweep away or remove. 'Oyēbh: with indefinite generality, every enemy. Now is
Jehovah once more in the midst of the daughter Zion as King of Israel, whereas, so long
as Israel was given up to the power of the enemy, He had ceased to be its King. Ye
hōvâh is
in apposition to melekj Yisrâ'ēl, which is placed first for the sake of emphasis, and not a
predicate. The predicate is merely ְ‫ך‬ ֵ ְ‫ר‬ ִ‫ק‬ ְ (in the midst of thee). The accent lies upon the
fact that Jehovah is in the midst of His congregation as King of Israel (cf. Zep_3:17).
Because this is the case, she will no more see, i.e., experience, evil (‫ה‬ፎ ָ‫ר‬ as in Jer_5:12;
Isa_44:16, etc.), and need not therefore any longer fear and despair. This is stated in
Zep_3:16 : They will say to Jerusalem, Fear not. She will have so little fear, that men will
be able to call her the fearless one. ‫וֹן‬ ִ‫צ‬ is a vocative of address. It is simpler to assume
this than to supply ְ‫ל‬ from the previous clause. The falling of the hands is a sign of
despair through alarm and anxiety (cf. Isa_13:7). This thought is still further explained
in Zep_3:17. Jehovah, the God of Zion, is within her, and is a hero who helps or saves;
He has inward joy in His rescued and blessed people (cf. Isa_62:5; Isa_65:19). ‫ישׁ‬ ִ‫ר‬ ֲ‫ח‬ַ‫י‬
‫תוֹ‬ ָ‫ב‬ ֲ‫ח‬ፍ ְ appears unsuitable, since we cannot think of it as indicating silence as to sins that
may occur (cf. Psa_50:21; Isa_22:14), inasmuch as, according to Zep_3:13, the remnant
of Israel commits no sin. Ewald and Hitzig would therefore read yachădısh; and Ewald
renders it “he will grow young again,” which Hitzig rejects as at variance with the
language, because we should then have ‫שׁ‬ ֵ ַ‫ח‬ ְ‫ת‬ִ‫.י‬ He therefore takes yachădısh as
synonymous with ‫שׁוֹת‬ ָ‫ד‬ ֲ‫ח‬ ‫ה‬ ֶ‫שׂ‬ ֲ‫ע‬ַ‫,י‬ he will do a new thing (Isa_43:19). But this rendering
cannot be justified by the usage of the language, and does not even yield a thought in
harmony with the context. Silence in His love is an expression used to denote love deeply
felt, which is absorbed in its object with thoughtfulness and admiration,
(Note: “He assumes the person of a mortal man, because, unless He stammers in
this manner, He cannot sufficiently show how much He loves us. Thy God will
therefore be quiet in His love, i.e., this will be the greatest delight of thy God, this His
chief pleasure, when He shall cherish thee. As a man caresses his dearest wife, so will
God then quietly repose in thy love.” - Calvin.)
and forms the correlate to rejoicing with exultation, i.e., to the loud demonstration of
one's love. The two clauses contain simply a description, drawn from man's mode of
showing love, and transferred to God, to set forth the great satisfaction which the Lord
has in His redeemed people, and are merely a poetical filling up of the expression, “He
will rejoice over thee with joy.” This joy of His love will the Lord extend to all who are
troubled and pine in misery.
CALVI , "The Prophet confirms what he has been teaching, and encourages the
faithful to rejoice, as though he saw with his eyes what he had previously promised.
For thus the Prophets, while encouraging the faithful to entertain hope, stimulate
them to testify their gratitude, as though God’s favor was already enjoyed. It is
certain, that this instruction was set before the Jews for this purpose,—that in their
exile and extreme distress they might yet prepare themselves to give thanks to God,
as though they were already, as they say, in possession of what they had prayed for.

127. But we must remember the design of our Prophet, and the common mode of
proceeding which all the Prophets followed; for the faithful are exhorted to praise
God the same as if they had already enjoyed his blessings, which yet were remote,
and seemed concealed from their view.
We now then perceive what the Prophet meant in encouraging the Jews to praise
God: he indeed congratulates them as though they were already enjoying that
happiness, which was yet far distant: but as it is a congratulation only, we must also
bear in mind, that God deals so bountifully with his Church as to stimulate the
faithful to gratitude; for we pollute all his benefits, except we return for them, as it
has been stated elsewhere, the sacrifice of praise: and as a confirmation of this is the
repetition found here, which would have otherwise appeared superfluous. "Exult,
daughter of Sion, shout, be glad; rejoice with all thine heart, daughter of
Jerusalem.” (119)
But the Prophet was not thus earnest without reason; for he saw how difficult it was
to console the afflicted, especially when God manifested no evidence of hope
according to the perception of the flesh; but his purpose was by this heap of words
to fortify them, that they might with more alacrity struggle with so many hard and
severe trials.
He then adds, that God had taken away the judgments of Zion. By judgments, he
means those punishments which would have been inflicted if it had been the Lord’s
purpose to deal according to strict justice with the Jews, as when any one says in our
language, J’ai brule tous tes proces. He intimates then that God would no more
make an enquiry as to the sins of his people. The word ‫,משפט‬ meshiphath, we know,
has various meanings in Hebrew; but in this place, as I have said, it means what we
call in French, Toutes procedures. In short, God declares that the sins of his people
are buried, so that he in a manner cuts off his character as a judge, and remits his
own right, so that he will no more contend with the Jews, or summon them, as they
say, to trial. Jehovah then will take away thy judgments (120)
Then follows an explanation, By clearing he has turned aside all enemies; (121) for
we know that war is one of God’s judgments. As then God had punished the Jews
by the Assyrians, by the Egyptians, by the Chaldeans, and by other heathen nations,
he says now, that all enemies would be turned away. It hence follows, that neither
the Assyrians nor the Chaldeans had assailed them merely through their own
inclination, but that they were, according to what has been elsewhere stated, the
swords, as it were, of God.
It afterwards follows, The king of Israel is Jehovah in the midst of thee. Here the
Prophet briefly shows, that the sum of real and true happiness is then possessed,
when God declares, that he undertakes the care of his people. God is said to be in
the midst of us, when he testifies that we live under his guardianship and protection.
Properly speaking, he never forsakes his own; but these forms of speech, we know,
are to be referred to the perception of the flesh. When the Lord is said to be afar off,
or to dwell in the midst of us, it is to be understood with reference to our ideas: for

128. we think God to be then absent when he gives liberty to our enemies, and we seem to
be exposed as a prey to them; but God is said to dwell in the midst of us when he
protects us by his power, and turns aside all assaults. Thus, then, our Prophet now
says, that God will be in the midst of his Church; for he would really and effectually
prove that he is the guardian of his elect people. He had been indeed for a time
absent, when his people were deprived of all help, according to what Moses
expresses when he says, that the people had deluded themselves, because they had
renounced God, by whose hand they had been safely protected, and were also to be
protected to the end. Exodus 32:25
He lastly adds, Thou shalt not see evil. Some read, “Thou shalt not fear evil,” by
inserting ‫,י‬ iod; but the meaning is the same: for the verb, to see, in Hebrew is, we
know, often to be taken in the sense of finding or experiencing. Thou shalt then see
no evil; that is, God will cause thee to live in quietness, free from every disturbance.
If the other reading, Thou shalt not fear evil, be preferred, then the reference is to
the blessing promised in the law; for nothing is more desirable than peace and
tranquillity. Since then this is the chief of temporal blessings, the Prophet does not
without reason say, that the Church would be exempt from all fear and anxiety,
when God should dwell in the midst of it, according to what he says in Psalms 46:1.
It now follows—
Cry aloud thou daughter of Zion,
Shout ye Israel;
Rejoice and exult with all thine heart,
Thou daughter of Jerusalem.
The first two lines encourage the fullest expression of feelings, loud crying, and
shouting like a trumpet; and then is set forth the character of these feelings; they
were to be those of job and exultation. Our version, ewcome and Henderson,
render the second line correctly, but not the first; and “Be glad and rejoice” are too
feeble to express what the third line contains: for the exhortation is to “rejoice” and
to “exult.” It was to be the loud cry of joy, and the shouting of exultation or
triumph.—Ed.
COFFMA , ""Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with
all the heart, O daughter of Jerusalem. Jehovah hath taken away thy judgments, he
hath cast out thine enemy: the King of Israel, even Jehovah, is in the midst of thee:
thou shalt not fear evil any more."
This remarkable passage is one of the most amazing in the Old Testament. As for
who "the King of Israel" is, who was prophesied to dwell in the midst of the
redeemed people, athaniel identified him absolutely, "Rabbi (addressed to Jesus),
Thou are the Son of God; thou art the King of Israel" (John 1:48). Dummelow and
others missed the significance here in their complaint that, " ot the Messiah, but
Jehovah himself is the promised King and Deliverer."[31] But why should this be
hailed as something different? Is not Jesus Christ himself God come in the flesh? Of
course, he is; and John's gospel is totally dedicated to proving that very point; and

129. athaniel's great confession hailing Christ as "King of Israel" and "Son of God"
has the status of a topic sentence for John's entire gospel.
Thus, Zephaniah must be hailed as the Old Testament prophet who made it clear
that the Prophet who would dwell among the people of his kingdom would actually
be God Himself. The Greek ew Testament declares no less than ten times that
Jesus of azareth is that divine Person, the Dayspring from on High who has visited
us, and who promised his church, "Lo, I am with you always, even to the end of the
world." Deane, therefore, properly understood this passage as a reference "to the
perpetual presence of Christ in the Church."[32]
"Daughter of Zion ... daughter of Jerusalem ..." These are both synonyms for
Israel";[33] but, of course, not the old Israel, but the ew Israel of God (Galatians
3:29; Romans 9:6, etc.) is the Israel which is meant here.
If there had been any doubt of the Messianic thrust of this whole section, Zephaniah
3:14-15 are sufficient to have removed it. As Hanke confidently wrote: "This is a
prophetic anticipation of the day when the King Messiah shall reign."[34]
TRAPP, "Zephaniah 3:14 Sing, O daughter of Zion; shout, O Israel; be glad and
rejoice with all the heart, O daughter of Jerusalem.
Ver. 14. Sing, O daughter of Zion; shout, O Israel] Joy is the just man’s portion,
which the wicked may not meddle with, Hosea 9:1. In the transgression of an evil
man there is a snare or a cord to strangle his joy with, to check and choke all his
comforts, but the righteous sing and rejoice, Proverbs 29:6, they are commanded so
to do; yea, the command is doubled and trebled here and elsewhere in both
Testaments; and it is a sin for such not to rejoice, as well as not to repent.
Be glad and rejoice with all the heart] Which no wicked man can do: his mirth is
but the hypocrisy of mirth; like a little counterfeit complexion. It may smooth the
face, never cheer up the heart; like a slight dash of rain that soaketh not to the root,
or a handful of brushwood or sear thorns under the pot, Ecclesiastes 7:6. As their
humiliations are but skin deep, they rent their garments and not their hearts, they
grieve in the face and not in the heart, Matthew 6:16, so do they rejoice in the face
and not with all their heart, 2 Corinthians 5:12.
CO STABLE, "In view of these wonderful prospects, Zephaniah called the people
of Jerusalem and all the Israelites to shout for joy with all their hearts.
"Although the command is aimed at the future Jerusalem, no doubt the message
would not be lost on the godly worshipers of Zephaniah"s own day." [ ote:
Patterson, p377.]
The phrase "daughter of" is a way of referring to the citizens of Zion (Jerusalem) as

130. the children of the city. Children born in any city are the children of that city in a
metaphorical sense as well as the children of their physical parents in a literal sense.
Elsewhere, "daughters of Jerusalem" sometimes refers to the villages surrounding
Jerusalem, those little communities that Jerusalem spawned.
Verses 14-17
2. Israel"s and Yahweh"s rejoicing3:14-17
Zephaniah arranged this psalm of joy over salvation as another chiasm.
"A Zion singing ( Zephaniah 3:14 a)
B Israel"s shouts ( Zephaniah 3:14 b)
C Jerusalem"s joy ( Zephaniah 3:14 c)
D Yahweh"s deliverance ( Zephaniah 3:15 a, b)
E Presence of Yahweh the king ( Zephaniah 3:15 c)
F o more fear ( Zephaniah 3:15 d)
G Jerusalem"s future message ( Zephaniah 3:16 a)
F" o more fear ( Zephaniah 3:16 b, c)
E" Presence of Yahweh the God ( Zephaniah 3:17 a)
D" The mighty deliverer ( Zephaniah 3:17 b)
C" God"s joy ( Zephaniah 3:17 c)
B" Yahweh"s silence ( Zephaniah 3:17 d)
A" Yahweh"s singing ( Zephaniah 3:17 e)" [ ote: Baker, p87.]
BE SO , "Verse 14-15
Zephaniah 3:14-15. Sing, O daughter of Zion — At that time, O daughter of Zion,
thou shalt break forth into loud and joyful praises to Jehovah, for his goodness
toward thee; and thou mayest even now do it, for thou shalt certainly enjoy this
prosperous state. The injunction here to Zion, to be thankful and joyful, is trebled,
sing, shout, and rejoice, as it is elsewhere in both Testaments; and it is a sin for the
people of God not to rejoice, as well as not to repent. Thus, after the promises to
take away sin, here follow promises of the taking away of trouble; for when the
cause is removed, the effect will cease. What makes a people holy, will make them
happy of course. But the precious promises here made to God’s purified people,

131. although in some measure fulfilled to the Jews at their return from captivity, yet, in
their full propriety of meaning, belong to the times of the gospel, and have their full
accomplishment only in the comforts and joyful hopes of future felicity, which are
the portion of the true disciples of the Lord Jesus. The Lord hath taken away thy
judgments — That is, thy punishments. The prophet speaks of what was future, as
though it were already past; of what God certainly would do, as if it were done
already. He hath cast out thine enemy — Hath taken away the power of hurting thee
from those who were before injurious to thee; or, hath removed thine enemies, who
were the instruments of his vengeance. The King of Israel, &c., is in the midst of
thee — He is returned to redeem and save thee, and gives manifest tokens of his
presence in thee, and protection over thee. Thou shalt not see evil any more —
While thy conduct is as becomes my presence with thee, thou shalt neither feel, nor
have cause to fear, such evils as thou hast formerly suffered.
EXPOSITOR'S BIBLE COMME TARY, "EPILOGUE
Zephaniah 3:14-20
Zephaniah’s prophecy was fulfilled. The Day of the Lord came, and the people met
their judgment. The Remnant survived-"a folk poor and humble." To them, in the
new estate and temper of their life, came a new song from God-perhaps it was
nearly a hundred years after Zephaniah had spoken-and they added it to his
prophecies. It came in with wonderful fitness, for it was the song of the redeemed,
whom he had foreseen, and it tuned his book, severe and simple, to the full harmony
of prophecy, so that his book might take a place in the great choir of Israel-the
diapason of that full salvation which no one man, but only the experience of
centuries, could achieve.
"Sing out, O daughter of Zion! shout aloud, O Israel! Rejoice and be jubilant with
all thy heart, daughter of Jerusalem! Jehovah hath set aside thy judgments, He hath
turned thy foes. King of Israel, Jehovah is in thy midst; thou shalt not see evil any
more. "In that day it shall be said to Jerusalem, Fear not, O Zion, let not thy hands
droop! Jehovah, thy God, in the midst of thee is mighty; He will save, He will rejoice
over thee with joy, He will make new His love, He will exult over thee with singing.
"The scattered of thy congregation have I gathered-thine are they reproach upon
her. Behold, I am about to do all for thy sake at that time, and I will rescue the lame
and the outcast will I bring in, [Micah 4:6] and I will make them for renown and
fame whose shame is in the whole earth. In that time I will bring you in, even in the
time that I gather you. For I will set you for fame and renown among, all the peoples
of the earth, when I turn again your captivity before your eyes, saith Jehovah."
PARKER, ""Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all
the heart, O daughter of Jerusalem" ( Zephaniah 3:14).
Here fury ceases, and tranquil music fills the air, like a breeze from the better land.

132. or is the exhortation expressive of a mere sentiment; it rather follows the
assurance of a profound and glorious fact—"The Lord hath taken away thy
judgments, he hath cast out thine enemy." For this reason Zion was to sing, Israel
was to shout, and the daughter of Jerusalem was to rejoice with all her heart. A
kind of heaven is promised to Jerusalem—"Thou shalt not see evil any more." Tell
the mariner that no more shall the sea be lashed into a storm; tell the wayfaring
man that no more shall the lion rise up suddenly in his path; tell the toiler that no
more shall blight devastate his harvest; and he will have some idea of the joy that
must have filled the heart of Jerusalem when the Lord predicted that evil should not
be seen any more within the lines of her beauty, within the security of her defences.
What great feasts the Lord provides his people! How rapturous is the music of
reconciliation!
MACLARE , "ZIO ’S JOY A D GOD’S
Zephaniah 3:14, Zephaniah 3:17.
What a wonderful rush of exuberant gladness there is in these words! The swift,
short clauses, the triple invocation in the former verse, the triple promise in the
latter, the heaped together synonyms, all help the impression. The very words seem
to dance with joy. But more remarkable than this is the parallelism between the two
verses. Zion is called to rejoice in God because God rejoices in her. She is to shout
for joy and sing because God’s joy too has a voice, and breaks out into singing. For
every throb of joy in man’s heart, there is a wave of gladness in God’s. The notes of
our praise are at once the echoes and the occasions of His. We are to be glad because
He is glad: He is glad because we are so. We sing for joy, and He joys over us with
singing because we do.
I. God’s joy over Zion.
It is to be noticed that the former verse of our text is followed by the assurance: ‘The
Lord is in the midst of thee’; and that the latter verse is preceded by the same
assurance. So, then, intimate fellowship and communion between God and Israel
lies at the root both of God’s joy in man and man’s joy in God.
We are solemnly warned by ‘profound thinkers’ of letting the shadow of our
emotions fall upon God. o doubt there is a real danger there; but there is a worse
danger, that of conceiving of a God who has no life and heart; and it is better to
hold fast by this-that in Him is that which corresponds to what in us is gladness. We
are often told, too, that the Jehovah of the Old Testament is a stern and repellent
God, and the religion of the Old Testament is gloomy and servile. But such a
misconception is hard to maintain in the face of such words as these. Zephaniah, of
whom we know little, and whose words are mainly forecasts of judgments and woes
pronounced against Zion that was rebellious and polluted, ends his prophecy with
these companion pictures, like a gleam of sunshine which often streams out at the
close of a dark winter’s day. To him the judgments which he prophesied were no
contradiction of the love and gladness of God. The thought of a glad God might be a
very awful thought; such an insight as this prophet had gives a blessed meaning to
it. We may think of the joy that belongs to the divine nature as coming from the
completeness of His being, which is raised far above all that makes of sorrow. But it

133. is not in Himself alone that He is glad; but it is because He loves. The exercise of
love is ever blessedness. His joy is in self-impartation; His delights are in the sons of
men: ‘As the bridegroom rejoiceth over the bride, so shall thy God rejoice over
thee.’ His gladness is in His children when they let Him love them, and do not throw
back His love on itself. As in man’s physical frame it is pain to have secretions
dammed up, so when God’s love is forced back upon itself and prevented from
flowing out in blessing, some shadow of suffering cannot but pass across that calm
sky. He is glad when His face is mirrored in ours, and the rays from Him are
reflected from us.
But there is another wonderfully bold and beautiful thought in this representation
of the gladness of God. ote the double form which it assumes: ‘He will rest’-
literally, be silent-’in His love; He will joy over thee with singing.’ As to the former,
loving hearts on earth know that the deepest love knows no utterance, and can find
none. A heart full of love rests as having attained its desire and accomplished its
purpose. It keeps a perpetual Sabbath, and is content to be silent.
But side by side with this picture of the repose of God’s joy is set with great poetic
insight the precisely opposite image of a love which delights in expression, and
rejoices over its object with singing. The combination of the two helps to express the
depth and intensity of the one love, which like a song-bird rises with quivering
delight and pours out as it rises an ever louder and more joyous note, and then
drops, composed and still, to its nest upon the dewy ground.
II. Zion’s joy in God.
To the Prophet, the fact that ‘the Lord is in the midst of thee’ was the guarantee for
the confident assurance ‘Thou shalt not fear any more’; and this assurance was to
be the occasion of exuberant gladness, which ripples over in the very words of our
first text. That great thought of ‘God dwelling in the midst’ is rightly a pain and a
terror to rebellious wills and alienated hearts. It needs some preparation of mind
and spirit to be glad because God is near; and they who find their satisfaction in
earthly sources, and those who seek for it in these, see no word of good news, but
rather a ‘fearful looking for of judgment’ in the thought that God is in their midst.
The word rendered ‘rejoices’ in the first verse of our text is not the same as that so
translated in the second. The latter means literally, to move in a circle; while the
former literally means, to leap for joy. Thus the gladness of God is thought of as
expressing itself in dignified, calm movements, whilst Zion’s joy is likened in its
expression to the more violent movements of the dance. True human joy is like
God’s, in that He delights in us and we in Him, and in that both He and we delight
in the exercise of love. But we are never to forget that the differences are real as the
resemblances, and that it is reserved for the higher form of our experiences in a
future life to ‘enter into the joy of the Lord.’
It becomes us to see to it that our religion is a religion of joy. Our text is an
authoritative command as well as a joyful exhortation, and we do not fairly
represent the facts of Christian faith if we do not ‘rejoice in the Lord always.’ In all
the sadness and troubles which necessarily accompany us, as they do all men, we
ought by the effort of faith to set the Lord always before us that we be not moved.
The secret of stable and perpetual joy still lies where Zephaniah found it-in the
assurance that the Lord is with us, and in the vision of His love resting upon us, and
rejoicing over us with singing. If thus our love clasps His, and His joy finds its way

134. into our hearts, it will remain with us that our ‘joy may be full’; and being guarded
by Him whilst still there is fear of stumbling, He will set us at last ‘before the
presence of His glory without blemish in exceeding joy.
PETT, "In this chapter Zephaniah continues the theme of the judgment coming on
Judah and Jerusalem, describing her present rebellious state, but then he moves on
to the eschatological hope for the future. As with many prophets he moves easily
from the near to the far. They are two mountain ridges ahead and from his
perspective he cannot see the distance between them.
Verses 1-7
The Condition of Judah and Jerusalem (Zephaniah 3:1-7).
Zephaniah 3:1-2
‘Woe to her who is rebellious and polluted,
To the oppressing city.
She did not obey the voice.
She did not receive correction.
She did not trust in YHWH.
She did not draw near to her God.’
Zephaniah returns to God’s verdict on Jerusalem, and pronounces a woe against
her. She is a city of oppression, oppressing her people. She is rebellious against God
and the covenant she has made with Him, and polluted through her disobedience.
She is no more a holy city. Four reasons are given,
· ‘She did not obey the voice.’ Central to all YHWH’s requirements is
obedience. He had spoken, but she had refused to obey His voice, and had gone her
own way.
· ‘She did not receive correction.’ The prophets had been sent by God to
rebuke her and turn her back into the right way, but she had refused even to listen.
She was determined to go her own way and ignore all warnings.
· ‘She did not trust in YHWH.’ She turned to other gods and other ways. Her
eyes were taken off Him, and He was no longer central. She trusted rather to these
strange gods, and to strange allies. Indeed it would be one of these who came against
her.
· ‘She did not draw near to her God.’ YHWH had become to her an
irrelevance, a God of the past Who was no longer important. Her worship of Him
was perfunctory, and for all practical purposes He was ignored
Zephaniah 3:3
‘Her princes in her midst are roaring lions,
Her judges are evening wolves,
They leave nothing until the next day.’
The description is vivid. Her leaders are like animal seeking the prey, and the people
are the prey. Her princes are like roaring lions, frightening with their roars,

135. pouncing on their victims. Her judges are like wolves in the evening, hungry,
unsatisfied, descending on the people to tear them apart, and so ravenous that they
leave nothing for the next day (literally ‘did not gnaw bones in the morning’).
Zephaniah 3:4
‘Her prophets are light and treacherous people.
Her priests have profaned the sanctuary,
They have done violence to the law.’
The people had no word from YHWH, for the prophets were unreliable. They
received no true vision. They treated all their great responsibilities lightly. They
treated the truth lightly. They said what men wanted to hear, especially those in
authority. They were men-pleasers. That was why Zephaniah had been raised up, so
that at least someone would speak the truth and not what people wanted to hear.
The priests profaned the sanctuary. They were careless, or worse, in their approach
to YHWH, ignoring the rules of ‘cleanness’, and the requirements of sacrifice, and
many served other gods as well. They failed to follow and teach the requirements of
the Mosaic law passed down by tradition and word of mouth. (The actual book of
the Law would be discovered later in the temple, which suggests that it was not
being read).
Zephaniah 3:5
‘YHWH in the midst of her is righteous.
He will not do what is wrong.
Every morning he brings his judgment to light,
But the unrighteous know no shame.’
God is revealed as the opposite of all this. He is among them in His dwellingplace
but is totally righteous. He will not behave in a wrong or unseemly way. He is
completely open. Each day what He has done can be scanned in the light of day
without anyone finding anything amiss. He does not need to hide anything. The
picture would appear to be that of the steward or administrator who each morning
produces details of what he has done and how he has looked after what he controls.
He is not afraid to do so because he is totally honest and has acted only for good. So
God is completely righteous in all His doings.
In contrast the unrighteous do not bring what they have done into the light of day.
That is how they avoid knowing shame. They are secretive and dishonest. Sadly
most men would not like their fellows to know the truth about some of the things
that they have done. They are done in darkness, and that is where they want them to
remain. Others are so wicked that they know no shame. They are even worse.
We are reminded of Jesus’ words ‘he who does truth comes to the light that his
deeds may be revealed, that they are wrought in God’ (John 3:21). We too are to
‘walk in the light’ (1 John 1:7).
Zephaniah 3:6

136. “I have cut off nations,
Their battlements are desolate,
I have made their streets waste,
So that no one travels on them,
Their cities are destroyed so that they are deserted (‘there is no man’),
There is no one living in them.’
God gives the examples from the past of nations who were once powerful, but whose
cities are now desolate wastes, totally unused by man. They should be acting as a
warning to the people of Judah.
Zephaniah 3:7
“I said, ‘Surely you will fear me,
You will receive correction,’
And her dwelling will not be cut off,
All that I have appointed to do with her.
But they arose early,
And corrupted all their doings.’
God’s hope was that the example of these nations who had been cut off would stir
His own people to give regard to Him, to take heed to Him and hear His warnings,
to seek His guidance and walk in it. Then she would be secure in her land. All would
be well. Her own dwelling would not be cut off, her cities would prosper, she would
receive all the good that God wanted to do for her.
But they did not take notice. They enthusiastically (arose early) went about their
sinful ways. They just ignored Him, giving Him perfunctory acknowledgement. In
all they did they were deceitful and treacherous in their behaviour.
It is a warning to us that we should learn the lessons of the past. If only we would do
that how much anguish it would save us.
Verses 8-13
The Future Hope Will Follow Judgment (Zephaniah 3:8-13).
Zephaniah 3:8
“Therefore wait for me,” says YHWH,
“Until the day that I rise up for a witness.
For my considered decision is to gather the nations,
That I may assemble the kingdoms,
To pour on them my indignation,
even all my fierce anger.
For all the earth will be consumed,
With the fire of my jealous wrath.”
‘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

137. gather them together so as to exact His anger on them, and all nations will
experience His jealous wrath. Compare for this Joel 3:12-14 which depicts a similar
idea (see also Zephaniah 1:2-3; Zechariah 14:2). He will call the world into
judgment. For God is the God of all nations, and all of them are accountable to Him.
His anger will be on them because of their worship of other things (compare
Romans 1:18-23), 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.
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.
Zephaniah 3:9
“For then I will turn to the peoples a pure mouth,
That they may call on the name of YHWH,
To serve him with one consent (literally ‘shoulder’).”
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 Isaiah 6:5).
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.
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.
Zephaniah 3:10
“From beyond the rivers of Ethiopia my suppliants,
Even the daughter of my dispersed ones, will bring my offering.”
‘Beyond the rivers of Ethiopia’ (compare Isaiah 18:1) represented a world unknown

138. from which traders occasionally came, i.e. from beyond the furthest tributaries of
the ile. 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 - Acts 8:27) will come to God with their offerings. For all the world will
come to know of His glory.
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.
Zephaniah 3:11
“In that day you will not be ashamed for all your doings,
By means of which you have transgressed against me,
For then will I take away out of your midst,
Those who proudly exult in their behaviour,
And you will no more be haughty in my holy mountain,
But I will leave among you an afflicted and poor people,
And they will trust in YHWH.”
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 (Isaiah 11:4; Isaiah 25:4; Amos 2:7), on the grounds that
in a society like Israel’s it was the violent, the dishonest and the ungodly who
accumulated riches.
‘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 Psalms 2:6; Isaiah 65:11; Isaiah 65:25; Jeremiah 31:23; Daniel 9:16;
Daniel 11:45; Joel 2:1; Joel 3:17; Obadiah 1:16.
‘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 (Isaiah
48:10; Malachi 3:2-3), 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.

139. But as the ew 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 (Ephesians 2:19, compare 12;
Galatians 3:29; Galatians 6:16; Romans 11:17; James 1:1).
Zephaniah 3:13
“The remnant of Israel will not do iniquity, nor speak lies,
or will a deceitful tongue be found in their mouths,
For they will feed and lie down,
And none will make them afraid.”
‘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 (Isaiah
6:13; 1 Kings 19:18; Zechariah 13:9; Obadiah 1:17).
Once the suffering is finally over there will be a pure remnant who will for ever
done with sin (Isaiah 60:21), who will speak only truth and be totally honest
(compare Revelation 14:5; Psalms 32:2; Isaiah 63:8; John 1:47). This can only
happen in the new heaven and the new earth.
‘For they will feed and lie down, and none will make them afraid.’ They will be like
sheep under a good shepherd (Micah 5:4; Isaiah 40:11). It is a picture of perfect
serenity, and applies to all His people.
Verses 14-20
The Sing Of The Redeemed (Zephaniah 3:14-20).
Zephaniah 3:14
‘Sing, O daughter of Zion, shout, O Israel,
Be glad and rejoice with all your heart, O daughter of Jerusalem,
YHWH has taken away your judgments,
He has cast out your enemy.
The King of Israel, even YHWH, is in the midst of you.
You will not fear evil any more.’
The final glorious triumph of God is here depicted. He has become King of all His
people. He has delivered fully. o evil will ever trouble His people again. This can
only refer to the eternal state, the everlasting kingdom (Ezekiel 27:24-28; Daniel
7:14; Daniel 7:27). This is the eschatological vision of the prophets. The ‘daughter’
of Zion includes all who have responded to God through His word going forth from
Zion, who are the new and faithful Israel, having become part of the house of Jacob
(compare Isaiah 2:2-4; Isaiah 56:7-8; Zechariah 8:23; John 10:16; Ephesians 2:19,
compare 12; Galatians 3:29; Galatians 6:16; Romans 11:17; James 1:1).
SIMEO , "THE DUTY OF THA KFUL ESS FOR GOD’S MERCIES

140. Zephaniah 3:14-15. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice
with all the heart, O daughter of Jerusalem. The Lord hath taken away thy
judgments, he hath cast out thine enemy: the King of Israel, even the Lord, is in the
midst of thee: thou shalt not see evil any more.
THE prophets are chiefly occupied with reproving the evils which prevailed in their
day, and with denouncing, both on Israel and the surrounding nations, the
judgments they had merited by their multiplied transgressions. But occasionally
they change their voice, and, as heralds of mercy, proclaim to all, but to Israel more
especially, the blessings which God has in reserve for them in the latter day. In
performing this office they quite exult; and, when they have begun, they scarcely
know how to end, their benevolent congratulations. In the former part of this
chapter the prophet brings his accusations against the Jews, who, disregarding the
warnings which God in his providence had given them by the judgments visibly
inflicted upon others, persisted in their iniquities without shame or remorse [ ote:
ver. 1–7.]. But, in the latter part of it, he launches forth into a subject more
congenial with his feelings, and announces, both to the Jewish and Gentile world,
that God had designs of love towards them, and would incorporate them all in one
blessed society, and restore them all to his favour. In the address which I have just
read to you he is peculiarly animated. We may consider it as delivered,
I. To the Jews, prospectively, in a way of anticipation—
The events referred to are spoken of as already past, even though at this time, after
the lapse of twenty-five centuries, we see not yet the predictions fulfilled. But this
mode of speaking is common to all the prophets, who, knowing the unerring
certainty of their predictions, look through intervening ages as through a telescope,
and see the objects of which they speak accomplished before their eyes.
ow here the prophet felicitates the Jews as already liberated from the judgments
which they had suffered, or which yet at distant periods impended over them—
[They were to be carried captive to Babylon and to Assyria, and to be utterly
destroyed by the Roman power, and to be scattered over the face of the whole earth
as objects of hatred and contempt amongst all people. And it is a fact, that no people
that ever existed upon earth were ever so universally despised, and hated, and
persecuted as they. But the prophet says to them by anticipation, “Thy judgments
are taken away.” This has already in part been “fulfilled.” And it is certain that in
God’s good time her judgments shall be so perfectly taken away, as not to leave even
the appearance, and scarcely the recollection, of them behind: “Thou shalt forget
the shame of thy youth, and shalt not remember the reproach of thy widowhood any
more. For thy Maker is thine husband. …the God of the whole earth shall he be
called [ ote: Isaiah 54:1-10. See also Zechariah 1:15-17. In a Discourse written on
this subject, almost all the passages here referred to, under the first head especially,
should be cited at full length.]” So completely shall this be done, that Jerusalem
shall yet become a name and a praise amongst all the people upon earth, as soon as

141. ever the Lord shall have turned back the captivity with which his people are now
oppressed [ ote: ver. 19. with Isaiah 65:17-19.].]
But, to enter more distinctly into this subject—
[Three things are here predicted as grounds of unutterable joy: First; Their enemies
shall all be cast out; next, The Saviour, the Lord Jesus Christ, shall dwell in the
midst of them; and lastly, There shall be an utter end of their troubles.
Their enemies shall all be cast out. When the time shall arrive for the full
accomplishment of this, the combination against them will be formidable in the
extreme. But “all of their enemies shall fall for Zion’s sake [ ote: Isaiah 54:16-17.]:”
yea, if there were “a confederacy of the whole earth against them,” the Jews shall
consume them “as easily as a torch of fire consumes a sheaf [ ote: Zechariah 12:3;
Zechariah 12:6; Zechariah 12:9.],” and as certainly “as a lion prevails over a flock
of sheep [ ote: Micah 5:8-9; Micah 5:15.]:” such “a burthensome stone shall
Jerusalem be, to crush all her opponents;” and to such an abject state shall she
reduce them, that, “like serpents, they shall lick the dust of the earth before her,”
and be “like worms that dare not to crawl out of their holes through fear [ ote:
Micah 7:15-17.].”
Then shall the Saviour, the Lord Jesus Christ, descend to dwell in the midst of them.
This is repeated in most glowing terms by the prophet in the second verse following
my text [ ote: ver. 17.]; and is affirmed also by the prophet Zechariah [ ote:
Zechariah 2:10-12.], and by Ezekiel also, who declares, that “they shall dwell in the
land where their fathers dwelt,” and that the true “David, their Messiah, shall be
king over them;” and that “God’s tabernacle shall be with them;” and his presence
so conspicuous in the midst of them, that “all the heathen world shall acknowledge
them as his peculiar people [ ote: Ezekiel 37:24-28.].” As to the personal reign of
Christ on earth for a thousand years, I can say nothing to it. But I have no doubt,
his manifestations of himself to them will be beyond all former example glorious;
and his communications of his grace and peace to them far exceed all the precedents
of former times, “the light of the moon being as the light of the sun, and the light of
the sun seven-fold, as the light of seven days [ ote: Isaiah 30:26.].” Under the
Mosaic dispensation they saw the Saviour as in a shadow: we see him as in a glass or
mirror: but “the Jews in that day shall see him eye to eye,” and face to face [ ote:
Isaiah 52:8. with 1 Corinthians 13:12.].
Then shall there be to them an utter end of all their troubles. “They shall not see evil
any more.” Then “will God take out of their hands the cup of trembling; and they
shall drink it no more [ ote: Isaiah 51:21-23.].” “ o more will he hide his face from
them [ ote: Ezekiel 39:25-29.]:” “the days of their mourning shall be ended [ ote:
Isaiah 60:15-20.]:” and they shall thenceforth be for a name and a praise to God
amongst all the nations of the earth [ ote: ver. 20.].”
And now I ask, is not this a ground for most exalted joy? So Jehovah himself
regards it: “Behold, I create new heavens and a new earth: and the former shall not

142. be remembered, nor come into mind. Be you glad and rejoice for ever in that which
I create; for behold, I create Jerusalem a rejoicing, and her people a joy [ ote:
Isaiah 65:17-19; Isaiah 49:13.].” I call upon you then, my brethren, not to be
indifferent to this sublime subject. If at the time when the prophecy was delivered,
the prospect of these great events was a ground of joy, much more should it be so
now, when the accomplishment of them is no near at hand. Could I address all the
nation of Israel dispersed throughout the world, I would say to them, “Sing, O
daughter of Zion; shout, O Israel; rejoice and be glad with all the heart, O daughter
of Jerusalem;” for thy complete redemption draweth nigh. I already see, as it were,
“the glory of the Lord revealed to thee;” and in the name of the Most High God I
proclaim unto thee, “Thy warfare is accomplished; thine iniquity is pardoned; and
thou shalt receive at the Lord’s hands mercies double” the amount of all the sins
thou hast committed, and of all the judgments thou hast merited [ ote: Isaiah 40:1-
5.].]
But we must not confine the prophet’s address to the Jews: whilst it was delivered to
them in a way of anticipation, it was delivered also,
II. To us immediately in a way of congratulation—
It is in reference to converts from among the Gentile world that the prophet says,
“Then I will turn to the people a pure language, that they may all call upon the
name of the Lord, to serve him with one consent,” that is (as the margin translates
it), with one shoulder; the whole world, Jews and Gentiles, drawing together
harmoniously, like well-disciplined oxen, in the same blessed yoke. The truth is, that
every soul, on its conversion to God, is brought into this blessed state, and made a
partaker of all these privileges. The only difference between the Millenarians and us
is, that we enjoy, in the earlier dawn, the light which they will behold in its meridian
splendour. To all of you then who have believed in Christ, and through him been
made the children of the living God, I say, “Sing and shout, yea, be glad and rejoice
with all your hearts;” for “Jerusalem is as much your mother,” as she was of the
Jews of old [ ote: Galatians 4:26.]. To you then I say,
“The Lord hath taken away your judgments”—
[Think what guilt you have contracted, and what condemnation you have merited,
by your numberless transgressions in thought, word, and deed, from the first
moment of your existence, even to the present hour: yet, if you have believed in
Christ, I am authorized to declare, that “your sins are all blotted out as a morning
cloud [ ote: Isaiah 43:25.],” that “God has cast them all behind his back into the
very depth of the sea [ ote: Micah 7:19.],” and that “there is now no condemnation
to you [ ote: Romans 8:1.]” — — —]
“He hath also cast out all your enemies”—
[You well know, you cannot but know, how the world, and the flesh, and the devil,
have had dominion over you, and led you captive at their will. But “by faith you

143. have been enabled to overcome the world [ ote: 1 John 5:5.]:” “you have also
crucified the flesh, with it saffections and lusts [ ote: Galatians 5:24.]:” and “from
the snares of the devil are you recovered [ ote: 2 Timothy 2:26.].” He is a
vanquished enemy, “judged by God [ ote: John 16:11.],” and “cast out from his
dominion [ ote: John 12:31.],” yea, and “overcome by you [ ote: 1 John 2:14.],”
and so restrained, that he “cannot touch you [ ote: 1 John 5:18.],” though, like a
roaring lion, he is incessantly seeking to destroy you. He is indeed still permitted to
assault you: but his efforts are all in vain: the prayer of faith “puts him utterly to
flight [ ote: James 4:7.];” and in a little time “he shall be bruised for ever under
your feet [ ote: Romans 16:20.].” Whatever other enemies you may have, they shall
all be put to shame, and, “through him that loved you, you shall be more than
conqueror over all [ ote: Romans 8:37.]” — — —]
“To you also does the Lord Jesus manifest himself as he does not unto the world
[ ote: John 14:22.]”—
[“He dwells in your very hearts by faith [ ote: Ephesians 3:17.].” He is altogether
“one with you,” “one body with you [ ote: Ephesians 5:30.],” and “one spirit also
[ ote: 1 Corinthians 6:17.].” So gloriously does he reveal himself unto you, that
“you behold his glory, the glory as of the only-begotten of the Father, full of grace
and truth [ ote: John 1:14.];” you so “behold his glory, as to be changed by it into
his image, from glory to glory, even as by the Spirit of the Lord [ ote: 2 Corinthians
3:18.];” and you are enabled by him so to “comprehend the breadth, and length,
and depth, and height of his unsearchable love, as to be filled by means of it with all
the fulness of God [ ote: Ephesians 3:18.].” In a word, “He lives in you, and is your
very life [ ote: Galatians 2:20.];” and from that very circumstance you are assured,
that “at his future coming you shall appear with him in glory [ ote: Colossians
3:4.]” — — —]
From this time also you may bid an eternal farewell to evil of every kind—
[You may have trials; but “they shall all work together for your good [ ote:
Romans 8:28.]:” they shall all prove only blessings in disguise. Moral evil shall no
more prevail over you. Penal evil, so far as it is the loving correction of a Father, you
may yet feel; but, as a vindictive process of a Judge, you shall never feel it to all
eternity. ot one of your sins shall ever be remembered by him [ ote: Hebrews
10:17.]; nor shall any one of your corruptions retain an allowed ascendant over you
[ ote: Romans 6:14.]. God engages that he will “perfect that which concerneth you
[ ote: Psalms 138:8.],” and “finish in you the good work he has begun [ ote:
Philippians 1:6.].” Though you be the least of his little ones, “he will not suffer you
to perish [ ote: Matthew 18:14.]:” nor shall any prevail to “pluck you out of his
hands [ ote: John 10:28-29.].” Therefore, even whilst you are yet conflicting with
evils of various kinds, you may rest assured, that “none of them, how great or
formidable soever they may be, shall ever separate you from the love of God which
is in Christ Jesus our Lord [ ote: Romans 8:38-39.].”]
And is not here abundant ground for joy?

144. [Well does David say, “Let the children of Zion be joyful in their King [ ote: Psalms
149:2.].” I say then to you, in the name of Almighty God, “Rejoice in the Lord alway
[ ote: Philippians 4:4.];” “rejoice evermore [ ote: 1 Thessalonians 5:14.]:” yea,
“though now ye see not your beloved Saviour with your bodily eyes, yet, believing in
him, it is both your privilege and duty to rejoice in him with joy unspeakable and
glorified [ ote: 1 Peter 1:8.].” In fact, “if you do not sing, and shout, and rejoice in
him with all your heart, the very stones will cry out against you [ ote: Luke
19:40.].”
Whilst I say this, I am far from recommending to you a tumultuous joy. A tender
contrite spirit must be retained in the midst of all your joy. Even in heaven are his
redeemed people all prostrate before him, whilst they sing with all imaginable love
and gratitude his praise [ ote: Revelation 7:11.]. A similar prostration of spirit I
recommend to you: and, if only that be preserved, your joy can never be too
exquisite, nor your praises too devout — — —]
Application—
[But do these congratulations belong to all of you, my brethren? Must I not rather
say to many of you, “Be afflicted, and mourn, and weep [ ote: James 4:9.]?” Many,
I fear, have never sought the removal of their judgments, so that “the wrath of God
abideth on them to this very hour [ ote: John 3:36.].” They are still, as much as
ever, the bond-slaves of sin and Satan. As for union and communion with the Lord
Jesus Christ, they are yet strangers to it, and know nothing of “a life of faith upon
the Son of God, as having loved them, and given himself for them.” What then shall
I say to such persons? That “they shall not see evil any more?” o: I must rather
say that nothing but evil is before them, both in this world and the next—an unholy
life, an unhappy death, a miserable eternity. “O that mine head were waters, and
mine eyes a fountain of tears, that I might weep over them day and night [ ote:
Jeremiah 9:1.]!” I pray you, brethren, see what mercies you lose, what blessings you
despise. Were you but penitent, and believers in Christ, all the congratulations
which we have been contemplating would be yours. The Lord grant that ye may
avail yourselves of the opportunity now afforded you, and that “this day of grace
may be the day of salvation” to all your souls [ ote: 2 Corinthians 6:2.]!]
PULPIT, "Vers 14-20
§ 3. Israel shall be cam forted and largely blessed by the presence of Jehovah and
exalted to honour in the eyes of all the world.
Zephaniah 3:14
in view of the coming blessing, the prophet bursts forth in exultation, yet with a vein
of prophecy running through all the canticle. After the late denunciation of woe and
judgment, he soothes the faithful with the promise of the grace and peace which the
time of Messiah shall bring. Sing, O daughter of Zion (Isaiah 1:8; Zechariah 2:1-13

145. :14; Zechariah 9:9). He calls on the restored remnant of Judah to show its joy by
outward tokens. O Israel. All the tribes are to unite in praising God. This is one of
the passages where "Israel" is supposed to have been written by mistake for
"Jerusalem." So Jeremiah 23:6. The LXX. gives, ‫́ל‬‫ח‬‫̔וסןץףבכ‬‫י‬ ‫́דבפוס‬‫ץ‬‫,ט‬ "daughter of
Jerusalem" (see note on Zechariah 1:19). The prophet enjoins a triple note of
exultation in order to confirm the universal joy.
BI 14-17, "Sing, O daughter of Zion.
Joy: human and Divine
Here is a call to the regenerated inhabitants of Jerusalem to exult in the mercy of God,
who has wrought their deliverance.
I. The joy of the regenerated man.
1. The joy of gratitude for the deliverance from evil.
2. The joy of conscious security.
II. The joy of the regenerating God. The joy of infinite benevolence. In this joy the
redeemed will participate. (Homilist.)
Exhortation to joy
These words form the basis of an exhortation to joy, and are given as the reason why the
Church should rejoice for her salvation, accomplished by her Saviour.
I. The great deliverance of the church.
1. The deliverer is God in Christ.
2. Her captivity, lying under judgment.
3. Imprisoned by her enemies.
4. The removal of her judgment by Christ.
5. And victory obtained over her foes.
II. Her blessed state after deliverance.
1. God is in the midst of the Church.
2. As a mighty king to protect her.
3. As a wise prince to govern her.
4. As the father of all His people, to provide for all their wants.
Hence we naturally suppose that, being thus blessed, they will gather round Him,
depend upon Him, fight for Him, and live and die with Him.
III. Her promised prospects. “Not see evil any more.”
1. Sin shall not destroy her.
2. Satan shall not prevail against her.
3. The world shall not ruin her.

146. 4. The law cannot condemn her.
IV. Her appointed proceedings. “Let not thine hands be slack.”
1. We are commanded not to fear, either Satan, the world, sin, the law, the anger of
God, or wrath to come.
2. We are to be courageous. Inferences. See what encouragement—
(1) For earnestness in prayer.
(2) Diligence in reading.
(3) Constancy in hearing.
(4) Faithfulness in reproving.
(5) Boldness in standing out for Christ, and the truth of His Gospel. (T. B.
Baker.)
15 The Lord has taken away your punishment,
he has turned back your enemy.
The Lord, the King of Israel, is with you;
never again will you fear any harm.
BAR ES, "The Lord hath taken away thy judgments - Her own, because
brought upon her by her sins. But when God takes away the chastisements in mercy, He
removes and forgives the sin too. Else, to remove “the judgments” only, would be to
abandon the sinner. “He hath cast out,” literally, “cleared quite away” , as a man clears
away all hindrances, all which stands in the way, so that there should be none whatever
left - “thine enemy;” the one enemy, from whom every hindrance to our salvation comes,
as He saith, “Now shall the prince of this world be cast out. The King of Israel, even the
Lord” Joh_12:31, Christ the Lord, “is in the midst of thee,” of whom it is said, “He that
sitteth on the throne shall dwell among them” Rev_7:15, and who Himself saith, “Lo I
am with you always unto the end of the world” Mat_28:20. “Where two or three are
gathered together in My Name, there am I in the midst of you” Mat_18:20.
He who had removed “from the midst of her” the proud, Who had left “in the midst of
her” those with whom He dwelleth, shall Himself dwell “in the midst of her” in mercy, as
He had before in judgment Mat_18:11-12, Mat_18:15, Mat_18:5. He cleanseth the soul
for His indwelling, and so dwelleth in the mansion which He had prepared for Himself.

147. “Thou shalt not see evil anymore.” For even the remains of evil, while we are yet in the
flesh, are overruled, and “work together to good to those who love God” Rom_8:28.
They cannot separate between the soul and Christ. Rather, He is nearer to her in them.
We are bidden to “count it all joy when we fall into divers temptations” Jam_1:2, for all
sorrows are but medicine from a father’s hand. : “And truly our way to eternal joy is to
suffer here with Christ, and our door to enter into eternal life is gladly to die with Christ,
that we may rise again from death and dwell with Him in everlasting life.”
So in the Revelation, it is first said that God should dwell with His people, and then
that all pain shall cease. “Behold the tabernacle of God is with men, and He will dwell
with them and be their God. And God shall wipe all tears from their eyes; and there shall
be no more death, neither sorrow nor crying, neither shall there be anymore pain, for the
former things are passed away” Rev_21:3-4. Cyril: “In the inmost meaning of the words,
he could not but bid her rejoice and be exceeding glad and rejoice with her whole heart,
her sins being done away through Christ. For the holy and spiritual Zion, the Church, the
multitude of believers, is justified in Christ alone, and we are saved by Him and from
Him, escaping the harms of our invisible enemies, and having in the midst of us the King
and God of all, Who appeared in our likeness, the Word from God the Father, through
whom we see not evil, that is, are freed from all who could do us evil. For He is the
worker of our acceptableness, our peace, our wall, the bestower of incorruption, the
dispenser of crowns, Who lighteneth the assaults of devils, Who giveth us to ‘tread on
serpents and scorpions and all the power of the enemy’ Luk_10:19 - through whom we
are in good hope of immortality and life, adoption and glory, through whom we shall not
see evil anymore.”
CLARKE, "The King of Israel, even the Lord, is in the midst of thee - They
have never had a king since the death of Zedekiah, and never shall have one till they have
the King Messiah to reign among them; and this promise refers to that event.
GILL, "The Lord hath taken away thy judgments,.... Both outward and inward;
not only exile, poverty, contempt and reproach among the nations of the earth; but
hardness of heart, blindness of mind, impenitence and unbelief, to which the Jews are
now given up, in a judicial way; but at this time these shall be removed, through the
goodness of God unto them, and the power of divine grace upon them: they will be
brought to a sense of sin, and an acknowledgment of it; their iniquities will be pardoned;
and, the cause being removed, the effects will cease; and all calamities, corrections and
punishment, will end; and they will be put into the possession of their own land, and
enjoy all the privileges of the church of God; and so will have just reason to sing, shout,
and rejoice:
he hath cast out thine enemy; that is, the Lord has removed the enemy that was in
possession of their land, and so made way, and prepared it for them; he has swept him
away, as the word (p) signifies, with great force, with much ease, and like so much dirt
and filth; he stood in their way, nor could they have easily removed him; but the Lord
did it, or will do it; though it may be by instruments, by means of the Christian princes.
This is to be understood of the eastern antichrist, the Turk, now in possession of the land
of Israel (o); but shall be obliged to depart from it, when this prophecy shall take place,
for a reason following:

148. the King of Israel, even the Lord, is in the midst of thee; that is, the Lord Jesus
Christ, the true Messiah; one of whose titles is the King of Israel, of the spiritual Israel,
King of saints, both Jews and Gentiles; in whose hearts he rules by his Spirit and grace;
and to this passage the Jews in Christ's time seem to have respect, allowing this to be the
character of the Messiah, Mat_27:42 and also Nathanael, Joh_1:49 now at this time
Christ will be in the midst of the converted Jews, by his spiritual and gracious presence,
as their King, to reign over them, to whom they will be subject; and to protect and
defend them, and deliver them out of the hands of all their enemies; and so he is in all
his churches, and will be to the end of the world:
thou shalt not see evil any more; the evil of affliction or punishment; the evil of
captivity, disgrace, and contempt. This shows that this prophecy does not respect the
Babylonish captivity, and deliverance from that; for, since that time, they have seen evil
by Antiochus Epiphanes, in the times of the Maccabees; and by the Romans; and have
had a large and long experience of it; but when they are converted, and returned to their
own land in the latter day, all their afflictions and troubles will be at an end, they will
know them no more. The Vulgate Latin version renders it, "thou shalt not fear evil any
more". So the Targum,
"thou shalt not be afraid from before evil any more.''
In the same sense Aben Ezra understands it,
"thou shalt not be afraid of the enemy any more;''
taking the word to come from another root (q).
HE RY, " An end shall be put to all their troubles and distresses (Zep_3:15): “The
Lord has taken away thy judgments, has removed all the calamities thou hast been
groaning under, which were the punishments of thy sin; the noise of war shall be
silenced, the reproach of famine done away, and the captivity brought back. Though
some grievances remain, they shall be only afflictions, and not judgments, for sin shall
be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and
triumphed over thee. He has swept out thy enemy” (so some read it), “as dirt is swept
out of the house to the dunghill.” When they sweep out their sins with the besom of
reformation God will sweep out their enemies with the besom of destruction. If they
should need correction, they shall fall into the hands of the Lord, whose mercies are
great, and shall not again fall into the hands of man, whose tender mercies are cruel:
“Thou shalt not see evil any more, not such evil days as thou hast seen.” Note, The way
to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do
so trouble has no real evil in it.
II. God will give them the tokens of his presence with them; though he has long
seemed to stand at a distance (they having provoked him to withdraw), he will make it to
appear that he is with them of a truth: “The Lord is in the midst of thee, O Zion! of thee,
O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence
upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of
all thy interests.” And, 1. “He is the King of Israel (Zep_3:15) and is in the midst of thee
as a king in the midst of his people.” With an eye to this, our Lord Jesus is called the
King of Israel (Joh_1:49); and he is, and will be, in the midst of his church always, even
to the end of the world, to receive the homage of his subjects, and to give out his favours

149. to them, even where but two or three are gathered together in his name. 2. “He is the
Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou
hast an interest in and whose own thou art. He has put himself into dear relations to
thee, laid himself by promise under obligations to thee, and, that thou mayest have
abundant comfort in both, he is in the midst of thee, nigh at hand to answer both.” 3.
“He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do
all that for thee that thou needest and canst desire.” 4. “He has engaged his power for thy
succour: He will save. He will be Jesus, will answer the name, for he will save his people
from their sins.”
JAMISO , "The cause for joy: “The Lord hath taken away thy judgments,” namely,
those sent by Him upon thee. After the taking away of sin (Zep_3:13) follows the taking
away of trouble. When the cause is removed, the effect will cease. Happiness follows in
the wake of holiness.
the Lord is in the midst of thee — Though He seemed to desert thee for a time, He
is now present as thy safeguard (Zep_3:17).
not see evil any more — Thou shalt not experience it (Jer_5:12; Jer_44:17).
TRAPP, "Zephaniah 3:15 The LORD hath taken away thy judgments, he hath cast
out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou
shalt not see evil any more.
Ver. 15. The Lord hath taken away thy Judgments] i.e. He hath remitted thy sins,
removed thy punishments, turned again thy captivity as the streams in the south,
commanded his prophets, saying, "Comfort ye, comfort ye my people," &c., Isaiah
40:1-2; tell her that all accusations and actions laid against her in the court of
heaven are non-suited, and God’s wrath appeased. This is the sum of all the good
news in the world; this is a short gospel.
He hath cast out thine enemy] As rubbish and sweepings of the house are cast out
( ‫פכה‬ repurgare everrere significat); so hath God dealt by thine enemies corporal
and spiritual; that thou being delivered out of the hands of both, might serve him
without fear, in holiness and righteousness before him all thy days, Luke 1:74-75.
The king of Israel, even the Lord, is in the midst of thee] In the many testimonies of
his powerful and gracious presence; yea, he hath set him up a mercy seat, a throne
of grace, and bidden thee come boldly thereunto, Hebrews 4:16.
Thou shalt not see evil any more] sc. So long as thou retainest God with thee, who is
both a sun and a shield, Psalms 84:11, and children have a place of refuge, Proverbs
14:26.
ELLICOTT, "(15) Taken away thy judgments.—i.e., removed what He had

150. “appointed concerning them” (Zephaniah 3:7) in the way of punishments.
The king of Israel.—The recognition of Jehovah as king is elsewhere a prominent
feature in the portraiture of the extended dispensation. Thus we have, “Say among
the heathen that Jehovah is king” (Psalms 96:10). “Jehovah is king” (Psalms 93:1;
Psalms 97:1; Psalms 99:1). “The kingdom shall be Jehovah’s” (Obadiah 1:21).
CO STABLE, "The reason for rejoicing is that Yahweh will have removed His
judgment and Israel"s enemies from her (cf. Zephaniah 3:8; Zephaniah 3:19).
Yahweh, Israel"s true and omnipotent king, will be in the midst of His people (in
the person of Messiah, Jesus Christ, during the Millennium; Zephaniah 3:17; cf.
Isaiah 9:7; Isaiah 44:6; Zechariah 14:9). Consequently they will fear disaster no
more ( Zephaniah 3:13
PULPIT, "In this and following verses the prop. hot gives the reasons why Zion
should rejoice. Thy judgments. The chastisements inflicted on thee in judgment,
rendered necessary by thy iniquity (Ezekiel 5:8). These God has removed; this is the
first ground for rejoicing. Septuagint, ‫ףןץ‬ ‫́לבפב‬‫ח‬‫̓היך‬‫ב‬ ̀‫ב‬‫,פ‬ "thine iniquities." When
God removes the punishments, he forgives the sin. He hath cast out (cleared quite
away) thine enemy. The enemies who executed the judgment are utterly dispersed.
The King of Israel, even the Lord, is in the midst of thee (Obadiah 1:21). The
theocracy is restored. Under the judgments which fell upon Israel, Jehovah seemed
to have left his people; now he is in the midst of them as their icing (Isaiah 12:6;
Isaiah 52:7; Hosea 11:9). The perpetual presence of Christ in the Church is here
adumbrated. Thou shalt not see evil any more. So the Septuagint. Another reading
adopted by Jerome is, "Thou shalt not fear." In view of the following verse, this
seems rather tautological. With God in their midst, the people shall see, i.e.
experience (Jeremiah 5:12), no evil (Revelation 21:3,Revelation 21:4).
16 On that day
they will say to Jerusalem,
“Do not fear, Zion;
do not let your hands hang limp.

151. BAR ES, "In that day it shall be said to Jerusalem, Fear thou not - For
“perfect love casteth out fear” Joh_4:18; from where he saith, “Fear not, little flock; it is
your Father’s good pleasure to give you the kingdom” Luk_12:32. Who then and what
should the Church or the faithful soul fear, since “mightier is He that is in her, than he
that is in the world? And to Zion, Let not thine hands be slack,” through faint-
heartedness (see Heb_12:12), but work with all thy might; be ready to do or bear
anything; since Christ worketh with, in, by thee, and “in due time we shall reap, if we
faint not” Gal_6:9.
CLARKE, "Fear thou not - Thou shalt have no more captivities nor national
afflictions.
Let not thine hands be slack - This may refer, first, to the rebuilding of the temple
of God, after the return from Babylon; and, secondly, to their diligence and zeal in the
Christian Church.
GILL, "In that day it shall be said to Jerusalem, fear thou not,.... Do not be
afraid of any enemies; neither outward ones, the armies of Gog and Magog, the Turk,
who will threaten, and will attempt to dispossess them of their land, now returned to it;
nor inward and spiritual enemies, sin, Satan, death, and hell, being all vanquished and
subdued by Christ: this will be said, not by the enemies themselves, who will confess
they have no power to stand before the mighty God, as Aben Ezra; but either by the
prophets of the Lord, or by the people themselves, encouraging one another, every man
his neighbour, as Kimchi; or rather by the Lord himself, as the Septuagint and Arabic
versions supply it,
"the Lord shall say to Jerusalem;''
this will be said at the time of the Jews' conversion, when reinstated in their own land,
and shall be threatened with another remove from it, which they will have no reason to
fear:
and to Zion, Let not thine hands be slack; weak, remiss, hang down through fear
of mind, and fainting of spirit; and so unfit to meet the enemy, or perform duty; but, on
the contrary, pluck up a good heart, be of good courage, fear not the enemy, be vigorous,
active, and diligent, in the performance of the service of the Lord, animated by the
following considerations:
JAMISO , "Let not thine hands be slack — (Heb_12:12). Do not faint in the
work of the Lord.
CALVI , "The Prophet proceeds still to confirm the same truth, but employs a
different mode of speaking. It shall, he says, be then said everywhere to Zion, Fear
not, let not thine hands be let down, etc. For these words may no less suitably be
applied to the common report or applause of all men, then to the prophetic
declaration; so that the expression, It shall be said, may be the common
congratulation, which all would vie to offer. The import of the whole is, that

152. Jerusalem would be so tranquil that either the Prophets, or all with common
consent would say, “Thou enjoyest thy rest: for God really shows that he cares for
thee; there is therefore no cause for thee hereafter to fear.” For there is expressed
here a real change: since the Jews had been before in daily fear, the Prophet
intimates, that they would be so safe from every danger, as to be partakers of the
long-wished-for rest, with the approbation even of the whole world. Hence, it shall
be said—by whom? either by the Prophets, or by common report: it makes no great
difference, whether there would be teachers to announce their state joyful and
prosperous, or whether all men would, by common consent, applaud God’s favor,
when he had removed from his people all wars, troubles, and fears, so as to make
them live in quietness.
It shall then be said to Jerusalem, fear not; Sion! let not thine hands be relaxed. By
saying Fear not, and let not thine hands be relaxed, he intimates, that all vigor is so
relaxed by fear, that no member can perform its function. But by taking a part for
the whole, he understands by the word hands, every other part of the body; for by
the hands men perform their works. Hence in Scripture the hands often signify the
works of men. The meaning then is—that God’s Church would then be in such a
state of quietness as to be able to discharge all its duties and transact its concerns
peaceably and orderly. And it is what we also know by experience, that when fear
prevails in our hearts we are as it were lifeless, so that we cannot raise even a finger
to do anything: but when hope animates us, there is a vigor in the whole body, so
that alacrity appears everywhere. The Prophet, no doubt, means here, that God thus
succors his elect, not that they may indulge in pleasures, as is too often the case, but
that they may, on the contrary, strenuously devote themselves to the performance of
their duties. We ought therefore to notice the connection between a tranquil state
and diligent hands; for, as I have said, God does not free us from all trouble and
fear, that we may grow torpid in our pleasures, but that we may, on the contrary, be
more attentive to our duty. Sion, then! let thine hands be no more torpid —Why?
Jehovah, he says, in the midst of thee strong, will save. He repeats what he had said,
but more fully expresses what might have appeared obscure on account of its
brevity. He therefore shows here more at large the benefit of God’s presence—that
God will not dwell idly in his Church, but will be accompanied with his power. For
what end? To save. We hence see that the word ‫,גבור‬ gebur, ascribed to God, is very
emphatical; as though he had said, that God would not be idle while residing in the
midst of his Church, but would become its evident strength. And it is worthy of
notice, that God exhibits not himself as strong that he may terrify his elect, but only
that he may become their preserver.
He afterwards adds, He will rejoice over thee with gladness. This must be referred
to the gratuitous love of God, by which he embraces and cherishes his Church, as a
husband his wife whom he most tenderly loves. Such feelings, we know, belong not
to God; but this mode of speaking, which often occurs in Scripture, is thus to be
understood by us; for as God cannot otherwise show his favor towards us and the
greatness of his love, he compares himself to a husband, and us to a wife. He means
in short—that God is most highly pleased when he can show himself kind to his

153. Church.
He confirms and shows again the same thing more clearly, He will be at rest (or
silent) in his love. The proper meaning of ‫,חרש‬ charesh, is to be silent, but it means
here to be at rest. The import is, that God will be satisfied, as we say in French, Il
prendra tout son contentement; as though he had said that God wished nothing
more than sweetly and quietly to cherish his Church. As I have already said, this
feeling is indeed ascribed to God with no strict correctness; for we know that he can
instantly accomplish whatever it pleases him: but he assumes the character of men;
for except he thus speaks familiarly with us, he cannot fully show how much he
loves us. God then shall be at rest in his love; that is, “It will be his great delight, it
will be the chief pleasure of thy God when he cherishes thee: as when one cherishes
a wife most dear to him, so God will then rest in his love.” He then says, He will
exult over thee with joy (122)
These hyperbolic terms seem indeed to set forth something inconsistent, for what
can be more alien to God’s glory than to exult like man when influenced by joy
arising from love? It seems then that the very nature of God repudiates these modes
of speaking, and the Prophet appears as though he had removed God from his
celestial throne to the earth. A heathen poet says,—
ot well do agree, nor dwell on the same throne,
Majesty and love. (Ovid. Met. Lib. 2: 816-7.)
God indeed represents himself here as a husband, who burns with the greatest love
towards his wife; and this does not seem, as we have said, to be suitable to his glory;
but whatever tends to this end—to convince us of God’s ineffable love towards us,
so that we may rest in it, and being weaned as it were from the world, may seek this
one thing only, that he may confer on us his favor—whatever tends to this, doubtless
illustrates the glory of God, and derogates nothing from his nature. We at the same
time see that God, as it were, humbles himself; for if it be asked whether these
things are suitable to the nature of God, we must say, that nothing is more alien to
it. It may then appear by no means congruous, that God should be described by us
as a husband who burns with love to his wife: but we hence more fully learn, as I
have already said, how great is God’s favor towards us, who thus humbles himself
for our sake, and in a manner transforms himself, while he puts on the character of
another. Let every one of us come home also to himself, and acknowledge how deep
is the root of unbelief; for God cannot provide for our good and correct this evil, to
which we are all subject, without departing as it were from himself, that he might
come nigher to us.
And whenever we meet with this mode of speaking, we ought especially to
remember, that it is not without reason that God labors so much to persuade us of
his love, because we are not only prone by nature to unbelief, but exposed to the
deceits of Satan, and are also inconstant and easily drawn away from his word:
hence it is that he assumes the character of man. We must, at the same time, observe
what I have before stated—that whatever is calculated to set forth the love of God,

154. does not derogate from his glory; for his chief glory is that vast and ineffable
goodness by which he has once embraced us, and which he will show us to the end.
What the Prophet says of that day is to be extended to the whole kingdom of Christ.
He indeed speaks of the deliverance of the people; but we must ever bear in mind
what I have already stated—that it is not one year, or a few years, which are
intended, when the Prophets speak of future redemption; for the time which is now
mentioned began when the people were restored from the Babylonian captivity, and
continues its course to the final advent of Christ. And hence also we learn that these
hyperbolic expressions are not extravagant, when the Prophets say, Thou shalt not
afterwards fear, nor see evil: for if we regard the dispersion of that people,
doubtless no trial, however heavy, can happen to us, which is not moderate, when
we compare our lot with the state of the ancient people; for the land of Canaan was
then the only pledge of God’s favor and love. When, therefore, the Jews were
ejected from their inheritance, it was, as we have said elsewhere, a sort of
repudiation; it was the same as if a father were to eject from his house a son, and to
repudiate him. Christ was not as yet manifested to the world. The miserable Jews
had an evidence, in figures and shadows, of that future favor which was afterwards
manifested by the gospel. Since, then, God gave them so small an evidence of his
love, how could it be otherwise but that they must have fainted, when driven far
away from their land? Though the Church is now scattered and torn, and seems
little short of being ruined, yet God is ever present with us in his only-begotten Son:
we have also the gate of the celestial kingdom fully opened. There is, therefore,
administered to us at all times more abundant reasons for joy than formerly to the
ancient people, especially when they seemed to have been rejected by God. This is
the reason why the Prophet says, that the Church would be lessened by calamities,
when God again gathered it. But that redemption of the people of Israel ought at
this day to be borne in mind by us; for it was a memorable work of God, by which
he intended to afford a perpetual testimony that he is the deliverer of all those who
hope in him. It follows—
16.In that day he will say to Jerusalem, “Fear thou not;
Sion! relaxed let not thy hands be:
17.He will rejoice over thee with joy;
He will renew thee in his love,
He will exult over thee with acclamation.”
The verb [ ‫יאמר‬ ] is rendered as above by the Septuagint , ‫וסוי‬‫וסוי‬‫וסוי‬‫,וסוי‬ meaning the Lord. The, meaning the Lord. The, meaning the Lord. The, meaning the Lord. The
last line but one is according to the Septuagint and the Syriac; and this sense has beenlast line but one is according to the Septuagint and the Syriac; and this sense has beenlast line but one is according to the Septuagint and the Syriac; and this sense has beenlast line but one is according to the Septuagint and the Syriac; and this sense has been
adopted by Houbigant, Dathius, and Newcome. There is the difference only of oneadopted by Houbigant, Dathius, and Newcome. There is the difference only of oneadopted by Houbigant, Dathius, and Newcome. There is the difference only of oneadopted by Houbigant, Dathius, and Newcome. There is the difference only of one
letter, [letter, [letter, [letter, [ ‫ד‬ ] for [ ‫ר‬ ], which are very alike. The law of parallelism is in favor of this
meaning. The verse contains four lines: there is an evident correspondence of
meaning in the second and the last line; and so there is between the first and the
third according to the preceding version, but not otherwise. The word rendered

155. “acclamation” is a noun from the verb [ ‫רכה‬ ], to cry aloud, used at the beginning of
verse 14.—Ed.
COFFMA , ""In that day it shall be said to Jerusalem, Fear thou not; O Zion let
not thy hands be slack."
According to Ironside, these words, "will be their joy and blessing throughout the
Millennium."[35] This is profoundly true, of course, provided that the Millennium
is understood to be the present period of the Church's sojourn in the wilderness of
her probation. The current theories of some kind of a Golden Age called the
Millennium to take place after the Second Advent of Christ have no support in the
Bible. The expression "a thousand years" is applied in the Book of Revelation to the
entire current dispensation of God's love; and the same period is also called "a little
time," and "a thousand, two hundred and three score days," and "forty two
months," and "time and times and half a time"; and a careful study of Revelation
requires all of them to be understood as a reference to the current age of the Church
on earth. (See a full discussion in this in my commentary on Revelation, pp. 459-
464.)
Both these verses (Zephaniah 3:16,17) are encouragement to the Church. They
include admonition against fear, exhortation to diligence in the work of the Lord,
and stimulate confidence and a feeling of security in the knowledge of the love and
blessing of the Father.
TRAPP, "Zephaniah 3:16 In that day it shall be said to Jerusalem, Fear thou not:
[and to] Zion, Let not thine hands be slack.
Ver. 16. Fear thou not] Why shouldest thou while the King of Israel is in the midst
of thee? Be of good cheer, said Caesar to the ferryman in a storm, thou canst not
miscarry: Casarem enim fers et fortunam Caesaris, for you carry Caesar and luck
of Caesar, so long as Caesar is in the same bottom with thee. May not the Church
much more gather comfort, having God in her company; and so many of his
servants to say to her, Fear thou not? True faith quelleth and killeth distrustful
fear; but awful dread it breedeth, feedeth, fostereth, and cherisheth.
And to Zion, Let not thine hands be slack] Remollescant. Let not thy fears weaken,
but rather waken thy diligence in well doing; lift up the hands which hang down,
and the feeble knees, Hebrews 12:12. Up and be active; pluck up your good hearts,
and buckle close to your business; your task is long, your time short; your master
urgent, your wages inconceivable. It troubled a martyr at the stake, that he should
then go to a place where he should ever be receiving wages, and do no more work.
Up, therefore, and be doing. "Be not slothful, but followers of them who through
faith and patience inherit the promises," Hebrews 6:12. Spontaneae lassitudines
morbos loquuntur, faithlessness argueth a diseased soul.

156. CO STABLE, "Verse 16-17
"The battle cry on the day of judgment ( Zephaniah 1:14) will be replaced by the
poignant hush of the reuniting of two lovers." [ ote: Baker, p119.]
In that day of blessing the people of Jerusalem will have plenty of reasons not to
fear. One reason is that Yahweh their God will be in their midst ( Zephaniah 3:15).
He will be a victorious warrior having defeated all His enemies and all opposition
worldwide ( Zephaniah 1:2-3; Zephaniah 3:8). Like a bridegroom He will take joy
in His people Israel, and they will rest quietly in the security of His love for them as
His bride. Yahweh will even shout with joy over His beloved Israel!
"Most often the Lord"s love is expressed by the Hebrew word hesed. This is the love
that issues in commitment, the "ever-unfailing" fidelity of love, love that lives in the
will as much as in the heart. Here, however, the word is "ahaba, the passionate love
of Jacob for Rachel ( Genesis 29:20) and of Michal for David ( 1 Samuel 18:28), the
fond love of Jacob for Joseph ( Genesis 37:3), Uzziah"s devotion to gardening ( 2
Chronicles 26:10), Jonathan"s deep friendship with David ( 1 Samuel 18:3), the
devotee"s delight in the Lord"s law ( Psalm 119:97). This too is the Lord"s love for
his people ( Hosea 3:1), a love that delights him ( Zephaniah 3:17 c), makes him
contemplate his beloved with wordless adoration ( Zephaniah 3:17 d), a love that
cannot be contained but bursts into elated singing ( Zephaniah 3:17 e)." [ ote:
Motyer, p958.]
"We can find hope in times of difficulty if we focus on God"s power, God"s
deliverance, and God"s love. He is our King ( Zephaniah 3:15), our Savior (
Zephaniah 3:16-17 a), and our Beloved ( Zephaniah 3:17 b)." [ ote: Dyer, p812.]
BE SO , "Verse 16-17
Zephaniah 3:16-17. In that day — Or, time of restitution, when the captives shall
return and be settled in their own land; it shall be said to Jerusalem — By prophets,
or by friends congratulating and encouraging them; Fear thou not — Disquiet not
yourselves with unnecessary fears, though you may apprehend some danger from
Sanballat, Tobiah, and the Samaritans: see ehemiah 4:1-2; and though you shall
have troublesome times, Daniel 9:25. Let not thy hands be slack — In the work of
the Lord, in rebuilding the city and temple, and restoring the worship of God. The
Lord — Hebrew, Jehovah; thy God — Thine in a covenant never to be repealed or
forgotten; in the midst of thee is mighty — He can and will restrain and destroy
thine enemies, and support and defend his own people. He will save, &c. — Will
deliver thee from thy fears, and thine enemies’ rage. Will rejoice over thee with joy
— Will greatly rejoice in thee, and take pleasure in blessing and doing thee good. He
will rest in his love — Will continue peculiarly to love thee, and will take satisfaction
in so doing. These promises also, in their full sense, belong only to the Christian
Church, composed of converted Jews and Gentiles, and shall be completely fulfilled
during the millennium, when believers will have, as it were, a heaven on earth.
PETT, "Zephaniah 3:16-17

157. ‘In that day it will be said to Jerusalem,
“Do not be afraid, O Zion,
Do not let your hands be fearful.
YHWH your God is among you,
A mighty one who saves.
He will rejoice over you with joy,
He will be silent in his love,
He will joy over you with singing.” ’
This would, of course, partly be fulfilled in His church, the new Israel. But it is
Revelation 21-22 which brings out the full meaning of these words. In their lives
lived in heavenly places, in the Jerusalem that is above (Galatians 4:26; Hebrews
12:22), and then in the new heavenly Jerusalem, which replaced the old after the
death of Christ brought the old under a curse (Hebrews 12:22; Revelation 21:1-2;
Galatians 4:26 see also Daniel 9:26), there will be no need for fear. God will openly
dwell among them as the great Protector and Deliverer, mighty in deliverance, and
His love will be on them, He will rejoice over them, He will enjoy with them the
silence of a lover who is so content that he does not speak, He will sing with joy over
them.
PULPIT, "It shall be said. So obvious to all men shall be the happy and secure,
position of Zion under God's favour and rule, that they shall join in bidding her east
away fear and exult in the Divine protection. Fear thou not (comp. Matthew 14:27;
Matthew 28:5, Matthew 28:10; Luke 12:7, Luke 12:32). And to Zion. Probably
vocative, O Zion. Let not thine hands be slack. Be not despairing or faint hearted,
but work with energy and confidence (comp. Isaiah 13:7; Hebrews 12:12); or the
sentence may be rendered, "Jerusalem will be called Fear not, and Zion, Let not
thine hands be slack." In this case we may compare the names Hephzibah and
Beulah given to Jerusalem (Isaiah 62:4), and Jehovah-Tsidkenu (Jeremiah 33:16).
17 The Lord your God is with you,
the Mighty Warrior who saves.
He will take great delight in you;
in his love he will no longer rebuke you,
but will rejoice over you with singing.”

158. BAR ES, "The Lord thy God in the midst of thee is mighty; He will save -
What can He then not do for thee, since He is Almighty? What will He not do for thee,
since “He will save?” whom then should we fear? “If God be for us, who can be against
us?” Rom_8:31. But then was He especially “in the midst of” us, when God “the Word
became flesh and dwelt among us; and we beheld His Glory, the Glory as of the Only
Begotten of the Father, full of grace and Truth” Joh_1:14. Thenceforth He ever is in the
midst of His own. He with the Father and the Holy Spirit “come unto them and make
Their abode with them” Joh_14:23, so that they are “the temple of God. He will save,” as
He saith, “My Father is greater than all, and no man is able to pluck them out of My
Father’s hand. I and My Father are One” Joh_10:29-30. Of the same time of the Christ,
Isaiah saith almost in the same words; “Strengthen ye the weak hands and confirm the
feeble knees, Say to them that are of a feeble heart, Be strong, fear not, behold your God
will come, He will come and save you” Isa_35:3-4; and of the Holy Trinity, “He will save
us” Isa_33:22.
He will rejoice, over thee with joy - Love, joy, peace in man are shadows of that
which is in God, by whom they are created in man. Only in God they exist undivided,
uncreated. Hence, God speaks after the manner of men, of that which truly is in God.
God joyeth “with an uncreated joy” over the works of His Hands or the objects of His
Love, as man joyeth over the object of “his” love. So Isaiah saith, “As the bridegroom
rejoiceth over the bride, so shall thy God rejoice over thee” Isa_62:5. As with uncreated
love the Father resteth in good pleasure in His well-beloved Son, so “God is well-pleased
with the sacrifices of loving deeds” Heb_13:16. and, “the Lord delighteth in thee” Isa_
62:4; and, “I will rejoice in Jerusalem and joy in My people” Isa_65:19; and, “the Lord
will again rejoice over thee for good” Deu_30:9. And so in a two-fold way God meeteth
the longing of the heart of man.
The soul, until it hath found God, is evermore seeking some love to fill it, and can find
none, since the love of God Alone can content it. Then too it longeth to be loved, even as
it loveth. God tells it, that every feeling and expression of human love may be found in
Him, whom if any love, he only “loveth Him, because He first loved us” 1Jo_4:19. Every
inward and outward expression or token of love are heaped together, to express the love
of Him who broodeth and as it were yearneth “over” (it is twice repeated) His own whom
He loveth. Then too He loveth thee as He biddeth thee to love Him; and since the love of
man cannot be like the love of the Infinite God, He here pictures His own love in the
words of man’s love, to convey to his soul the oneness wherewith love unites her unto
God. He here echoes in a manner the joy of the Church, to which He had called her 1Jo_
4:14, in words the self-same or meaning the same.
We have “joy” here for “joy” there; “singing” or the unuttered unutterable jubilee of
the heart, which cannot utter in words its joy and love, and joys and loves the more in its
inmost depths because it cannot utter it. A shadow of the unutterable, because Infinite
Love of God, and this repeated thrice; as being the eternal love of the Everblessed
Trinity. This love and joy the prophet speaks of, as an exuberant joy, one which
boundeth within the inmost self, and again is wholly “silent in His love,” as the deepest,
tenderest, most yearning love broods over the object of its love, yet is held still in silence
by the very depth of its love; and then, again, breaks forth in outward motion, and leaps
for joy, and uttereth what it cannot form in words, for truly the love of God in its

159. unspeakable love and joy is past belief, past utterance, past thought. Rup.: “Truly that
joy wherewith ‘He will be silent in His love,’ that exultation wherewith ‘He will joy over
thee with singing, ‘Eye hath not seen nor ear heard, neither hath it entered into the heart
of man’ 1Co_2:9.”
The Hebrew word also contains the meaning, “He in His love shall make no mention
of past sins, He shall not bring them up against thee, shall not upbraid thee, yea, shall
not remember them” Jer_31:34; Jer_33:8; Mic_7:18. It also may express the still,
unvarying love of the Unchangeable God. And again trow the very silence of God, when
He seemeth not to hear, as He did not seem to hear Paul, is a very fruit of His love. Yet
that entire forgiveness of sins, and that seeming absence are but ways of showing His
love. Hence, God speaks of His very love itself, “He will be silent in His love,” as, before
and after, “He will rejoice, He will joy over thee.”
In the next few verses Zep_3:18-21 still continuing the number “three,” the prophecy
closes with the final reversal of all which, in this imperfect state of things, seems turned
upside down, when those who now mourn shall be comforted, they who now bear
reproach and shame shall have glory, and those who now afflict the people of God shall
be undone.
CLARKE, "The Lord thy God - ‫אלהיך‬ ‫יהוה‬ Yehovah Eloheycha, “The self-existent
and eternal Being, who is in covenant with you;” the character of God in reference to the
Jews when standing in the nearest relation to them.
Is mighty - ‫גבור‬ gibbor, is the prevailing One, the all-conquering Hero. The character
which is given to Christ, Isa_9:6 : “His name shall be called ‫גבור‬ ‫אל‬ El gibbor, the
prevailing Almighty God.”
He will save - Deliver thee from all the power from all the guilt, and from all the
pollution of thy sins; and when thus saved “he will rejoice over thee with joy,” with
peculiar gladness. “He will rest in his love,” - he will renew his love. He will show the
same love to you that he did of old to Abraham, Isaac, and Jacob.
He will joy over thee with singing - The conversion of the Jews will be a subject
of peculiar delight and exultation to God himself! There will be a more than ordinary joy
in heaven, when the Jews return to God through Christ. This event cannot be at a great
distance; they are as wretched and as ungodly as they can well be. The arms of Christians
are open to receive them; and all things are now ready!
GILL, "The Lord thy God in the midst of thee is mighty,.... Every word carries in
it something very encouraging to the church and people of God; and is an antidote
against those fears and faintings they are subject to; Christ "is in the midst of" them;
near at hand to support and supply them, to assist and strengthen them, to protect and
defend them; he is not only near by his essential presence, which is everywhere; and by
his providential presence, which is concerned with all his creatures; but by his gracious
presence, peculiar to his church and people; and which gives them unspeakable joy, and
is a sufficient security from all fears and dismayings; see Isa_41:10 and he, who is in the
midst of them, is the Lord, Jehovah, the Being of beings, eternal, immutable, and all
sufficient, possessed of all divine perfections; and their "God", God in their nature,
"Immanuel", God with us; and who is "mighty", the Almighty God, the mighty Mediator,
who has all power in heaven and earth; and, as man, the man of God's right hand, made

160. strong for himself, and so able to save his people to the uttermost; to deliver them out of
the hands of every enemy; to raise up his interest when ever so low, and to maintain and
support it; to help and assist his people in every duty and service he calls them to:
he will save; he is as willing to save as he is able; he readily undertook in counsel and
covenant to save the chosen ones; he came in the fulness of time to seek and to save that
which was lost; he has wrought out salvation for them, and sees that it is applied unto
them, and will come again to put them into the full possession of it: he saves them freely,
fully, and everlastingly; he saves them from sin, Satan, the law, hell and wrath, and every
spiritual enemy; nor has the church of Christ anything to fear from any temporal enemy;
the converted Jews will have no reason to fear the Turk that will come against them with
a vast army; for Christ, who will be in the midst of them, and at the head of them, will
save them from him; to which salvation this passage has chiefly a respect;
he will rejoice over thee with joy; with exceeding great joy, not to be conceived of,
or expressed; as a bridegroom rejoiceth over his bride: this will be the time of the open
marriage of the Lamb with the Jewish church; and there will be strong expressions of joy
on this occasion; Christ will rejoice over them to do them good; and there will be such
singular instances of his goodness to them as will abundantly show the joy he will have
in them:
he will rest in his love; continue in his love, without any variation or change; nothing
shall separate from it; it shall always remain the same; he will take up his contentment
and satisfaction in it; he will solace himself with it; it will be a pleasing thing to him to
love his people, and to show it to them; he will take the utmost complacency and delight
in expressing his love by words and deeds unto them: or, as some render it, "he will be
silent because of his love" (r); and not upbraid them with their sins; or reprove, correct,
and chastise them in his hot displeasure; or say one word in a way of vindictive wrath:
and he "will make" all others "silent"; every enemy, or whatever is contrary to them;
such is his great love to them (s); he will forgive their iniquities, and cover their sins, and
in love to them cast them behind his back: or, "will be dumb" (t); and not speak; as
sometimes persons, when their affections are strong, and their hearts are filled with love
at the sight of one they bear a great regard unto, are not able to speak a word. The phrase
expresses the greatness of Christ's love to his people; the strength, fulness, and
continuance of it: words seem to be wanted, and more are added:
he will joy over thee with singing; there is a pleonasm of joy in Christ's heart
towards his people, and so a redundancy in his expression of it; he rejoices with joy, and
joys with singing; which shows how delighted he is with his people, as they are his
chosen, redeemed, and called ones; as they have his own righteousness upon them, and
his own grace in them; they are his "Hephzibah", in whom he delights; his "Beulah", to
whom he is married; and it is his love of complacency and delight, which is the source of
all the grace and glory he bestows upon them; see Isa_62:3.
HE RY, "God will take delight in them, and in doing them good. The expressions of
this are very lively and affecting (Zep_3:17): He will rejoice over thee with joy, will not
only be well pleased with thee, upon thy repentance and reformation, and take thee into
favour, but will take a complacency in thee, as the bridegroom does in his bride, or the
bride in her ornaments, Isa_62:3-5. The conversion of sinners and the consolation of
saints are the joy of angels, for they are the joy of God him-self. The church should be

161. the joy of the whole earth (Psa_48:2), for it is the joy of the whole heaven. He will rest in
his love, will be silent in his love, so the word is. “I will not rebuke thee as I have done,
for thy sins; I will acquiesce in thee, and in my relation to thee.” I know not where there
is the like expression of Christ's love to his church, unless in that song of songs, Son_4:9,
Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the
condescensions of divine grace! The great God not only loves his saints, but he loves to
love them, is pleased that he has pitched upon these objects of his love. He will joy over
them with singing. He that is grieved for the sin of sinners rejoices in the graces and
services of the saints, and is ready to express that joy by singing over them. The Lord
takes pleasure in those that fear him, and in them Jesus Christ will shortly be glorified
and admired.
JAMISO , "he will rest in his love — content with it as His supreme delight
(compare Luk_15:7, Luk_15:10) [Calvin], (Isa_62:5; Isa_65:19). Or, He shall be silent,
namely as to thy faults, not imputing them to thee [Maurer] (Psa_32:2; Eze_33:16). I
prefer explaining it of that calm silent joy in the possession of the object of one’s love,
too great for words to express: just as God after the six days of creation rested with silent
satisfaction in His work, for “behold it was very good” (Gen_1:31; Gen_2:2). So the
parallel clause by contrast expresses the joy, not kept silent as this, but uttered in
“singing.”
COFFMA , ""Jehovah thy God is in the midst of thee, a mighty one who will save;
he will rejoice over thee with joy; he will rest in his love; he will joy over thee with
singing."
(See the comment under Zephaniah 3:16, which is also applicable here.) All of these
verses are part of the Messianic prophecy which concludes Zephaniah, and all of
them deal with the felicity, confidence, security, and joy of Christ's kingdom.
"Singing ..." is especially noticeable. The savage beats his tom tom; the Muslim
shouts, "To prayer, to prayer!" from his minaret; the Jew intones the words of the
Torah; but the Christian SI GS! In Christ has come to pass the marvelous
prophecy of those "with songs of everlasting joy upon their heads!"
TRAPP, "Zephaniah 3:17 The LORD thy God in the midst of thee [is] mighty; he
will save, he will rejoice over thee with joy; he will rest in his love, he will joy over
thee with singing.
Ver. 17. The Lord thy God in the midst of thee is mighty] Even the mighty strong
God, Isaiah 9:6, the giant, as the word signifies, the champion of his Church. He
being in the midst of thee cannot but see who thou art set upon; and how many
dangers and difficulties thou encounterest with, and will send thee in new supplies,
Ephesians 1:19, seasonable help.
He will save] This properly signifieth the privative part of man’s happiness; but
includeth also the positive. Jesus will do all for his people.

162. He will rejoice over thee with joy] As a bridegroom doth over his bride, Isaiah 62:5.
He will take special complacence and content in thee, being made accepted in the
beloved, Ephesians 1:6.
He will rest in his love] And seek no further. Heb. He will be silent in his love,
passing by small faults without any the least signification of his displeasure; as if he
were even fond over his Church, and did err in his love towards her, as husbands
are licensed to do toward their wives, Proverbs 5:19. Some render it obmutescet in
amore suo, he shall be dumb in his love, so as he cannot speak through excess of
love. Lovers are so transported sometimes that they cannot utter their minds.
He will joy over thee with singing] As a father doth over his child whom he beareth
in his besom, or dandleth on his knee.
ELLICOTT, "17) He will rest . . .—Better, He will keep silence in His love; He will
exult over thee with a shout of joy. Unutterable yearnings and outbursts of jubilant
affection are both the expressions of sexual love. By a bold anthropomorphism, both
are attributed to the Heavenly Bridegroom, as He gazes on “a glorious Church . . .
holy, and without blemish.”
PARKER, ""The Lord thy God in the midst of thee is mighty; he will save, he will
rejoice over thee with joy; he will rest in his love, he will joy over thee with singing"
( Zephaniah 3:17).
This is more than the usual Hebrew reduplication of words; it means that the divine
heart and the human heart are one; it means that the Gospel has prevailed over sin,
and that earth is being lifted up day by day to the very gate of heaven. Remember
the tenderness and the loving kindness of God.
ISBET, "GOD’S IMMOVABLE LOVE
‘He will rest in His love.’
Zephaniah 3:17
We are going to the ground of everything—of all comfort and all hope, of all
affection and all happiness—when we say that God ‘rests in His love.’ God has not
left us without sufficient evidence on which to rest the blessed assurance. Let us
trace it.
I. First, we see God in creation.—There He began to unfold His love; and this first
manifestation was a beautiful world, in which everything reflected back God to
Himself. God was pleased; ‘He saw everything that He had made, and behold, it was
very good.’ And to show His satisfaction, ‘on the seventh day He rested.’ ow of all
the manifold intentions of mercy to man which lay in the fact of the holy calm of
that first appointed Sabbath, I account this to be the foremost—it showed God
resting in His love.

163. II. By and by, we find God’s love pitching upon a certain man, and in him, on his
descendants.—Why that love pitched there, why it took its irresponsible course, and
floating over the nations, settled upon Ur of the Chaldees, it is not for us to lift the
veil to see; but we are to see, we are to consider deeply, and we are to admire this—
that where it once pitched, there it rested for ever. Much there was afterwards—
very much—to make that love, if it were possible, unrest itself and go away; for a
more intensely ungrateful, or a more wilfully stupid, or a more determinately
rebellious people than that seed of Abraham never existed on the earth, or could
exist. Its wretched history seems to be left on record for this very end, to enhance
the marvel of God’s immovable love. Yet in the midst of all their unparalleled
provocations, hear God saying, by the mouth of His prophet Isaiah, of this very
people: ‘I will take my rest, and I will consider in my dwelling-place like a clear heat
upon herbs, and like a cloud of dew in the heat of harvest.’ Or observe that prayer
which God taught them to make whenever they halted upon a journey: ‘Arise, O
Lord, into Thy rest, Thou, and the ark of Thy strength.’ Or, again, in the hundred
and thirty-second Psalm, listen to that remarkable expression, with the same
significancy, ‘This is my rest for ever.’
The whole narrative of the Jews marks only a series of instances in which God
returns again and again to them—after punishments, after captivities, after
expulsions—however long, back and back to His own once chosen resting-place of
love. His whole heart yearns over them, ‘How shall I give thee up, Ephraim? how
shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as
Zeboim? Mine heart is turned within me, My repentings are kindled together.’ And
though they are banished now into their weary exile, is that ancient love of God
worn out? Oh, no! The text is one among thousands, which in their first and literal
application belong to the Jews, foretelling the time when God shall return to brood
over them again in all His early tenderness.
III. Or listen to the experience of one who perhaps had more spiritual trials and
more varied difficulties than any other man who ever lived.—David had been
greatly exercised in mind that he should lose the love of God: ‘Is His mercy clean
gone for ever? doth His promise fail for evermore? hath God forgotten to be
gracious? hath He in anger shut up His tender mercies?’ And now hear him
returning to his confidence: ‘And I said, This is my infirmity: but I will remember
the years of the right hand of the Most High.’
IV. Or read the history of Christ and His disciples.—He had chosen them,
wherefore I know not, but yet He had chosen them; they were an ignorant,
unbelieving, treacherous people, yet He loved them still. Do you ask why? St. John,
who knew more of His mind than any other, gives us this explanation: ‘Having
loved His own which were in the world, He loved them unto the end.’ So that we
arrive at a simple faith, a truth which cannot go before it or beyond it. Why do we
go on to love God? Because God goes on to love us. And why does God go on to love
us! Because He began to love us. And why did God begin to love us? Because He
chose us. And why did He choose to love us? Because ‘He is love.’

164. And where God loves once, He loves for ever. ‘He rests in His love.’ It might have
been that God had said, ‘I will rest in My hate.’ We never read of God resting in His
punishments, we never read of God resting in displeasure. There is only one thing
that God rests in—‘He rests in His love.’
Outside Christ, God may visit, but He never dwells. Once united there, it is the
Christ in it which makes an object dear and precious to God; for God, resting
indefinitely upon Christ, cannot choose but rest on that, whatever it be, however
poor, or unworthy, or sinful soever, in which Christ is.
Let us learn to connect ever perpetuity with the love of God. And indeed you cannot
connect it with anything else. Are we not taught every day the uncertainty of the
tenure by which a man holds everything except the love of God?
All success in life lies within that confidence. Therefore fortify yourself in the
unchangeableness of the love of God.
And it is a promise. Wrestle with that promise in prayer. Lay it up in the deep
chambers of your heart. It is true for time, it is true for eternity, ‘He will rest in His
love.’
Only give back your heart’s full, joyous confidences to the love which, in its own
free grace, has shone upon your soul. Cement your union with Christ by every
means in your power. Do let me beseech you to be a frequent communicant, that you
may cement your union with the Lord Jesus Christ.
Rev. Jas. Vaughan.
Illustration
‘Those who have ever known that sense of repose too deep for words—the thought
which feels that, by any expression of itself it would only mar its own intensity—
would understand the beauty of the fact, that the sentence which we have translated,
“He will rest in His love,” is more literally still, “He will be silent in His love.” For
there is rest beyond language, whose very eloquence it is that it cannot choose but to
be silent.’
SIMEO , "GOD’S DELIGHT I SAVI G SI ERS
Zephaniah 3:17. The Lord thy God in the midst of thee is mighty: he will save, he
will rejoice over thee with joy: he will rest in his love, he will joy over thee with
singing.
HOW wonderful are these expressions, as uttered by Jehovah himself, in reference
to such a worthless and sinful creature as man! But they are the very words of the
Most High God addressed to his Church of old, and, in them, to us also. Behold
then,

165. I. What bright prospects are here for the Jewish Church!
[Greatly had they sinned against their God and raised his indignation against them.
Hence they are threatened with utter destruction [ ote: Zephaniah 1:12-18.]. But
their enemies too had grievously offended; and therefore they also are threatened
with the visitations of his wrath [ ote: Zephaniah 2:1-15.]. But in the midst of
judgment God remembered mercy towards his ancient people; and by his prophet
announced his purpose to bring them back unto himself, and to make them happy in
the enjoyment of his love [ ote: ver. 9–13]. But, scattered as they are over the face
of the whole earth, this seemed to be almost impossible. He therefore reminds them
how “mighty” he is to save, even as in the day that he delivered them from their
Egyptian bondage. And, as he had rejoiced over her to do her good in former days,
so would he again in the latter day, taking away all her judgments, casting out all
her enemies, and so perpetuating his mercies towards her that she should not see
evil any more [ ote: ver. 15 If this were the subject of a Jewish Sermon, the four
hints in this last sentence should be distinctly considered, and largely amplified, by
appropriate citations from Holy Writ.].” — — —]
But let us notice also,
II. What bright prospects are here for every individual believer!
“Fear not, believer, nor let thy hands be slack,” but consider for thine
encouragement what thy God has here so graciously set before thee; namely,
1. His power to save—
[He who was in his Church of old, is equally present with thy soul: and he, even “the
Lord thy God, is mighty” See what he wrought in the days of old, when he brought
forth his people out of Egypt, delivering them from all their enemies, [ ote: Exodus
14:27-28; Exodus 17:14.] and supplying all their wants [ ote: Psalms 77:15-16.].
And “is his hand now shortened that he cannot save, or his ear heavy that he cannot
hear [ ote: Isaiah 59:1.]?” Be assured, there is not any thing which he will not
accomplish for you also, through the care of his providence [ ote: Romans 8:28.]
and the operation of his grace [ ote: 2 Corinthians 10:4-5.].]
2. His determination to save—
[“He will save;” and none shall hinder him. Having bought you with the blood of his
dear Son, and committed you to him, he will suffer “none to pluck you out of his
hands.” Under all circumstances, “the grace of Christ shall be sufficient for you,”
and “the strength of Christ be magnified in your weakness.” Only “be strong in the
Lord and in the power of his might,” and “nothing shall be impossible unto you
[ ote: Mark 9:23.].”]
3. His delight in saving—

166. [You may see in the parable of the prodigal son, what are the feelings of Jehovah
towards returning penitents. But if that convey not an adequate idea to your minds,
call to mind the image under which God has condescended to set forth the joy which
he feels in his believing people. othing that a natural man can experience, can
exceed the joy with which a bridegroom, after a long season of suspense and fear, is
animated in the possession of his bride. Yet to that does Jehovah refer as most fitly
illustrating the delight which he has in manifesting his love to his chosen people
[ ote: Isaiah 62:5.].]
4. His immutability towards those whom he intends to save—
[Man is often alienated from the object of his affections, either by means of some
unexpected evil he has discovered, or through his own fickleness and inconstancy.
But God changeth not [ ote: Malachi 3:6. James 1:17.]. Whom he loveth he loveth
to the end [ ote: John 13:1.]. He hateth putting away [ ote: Malachi 2:16.]. And, as
he loved his people from eternity [ ote: Jeremiah 31:3.], and chose them without
any reference to good, either seen or foreseen, in them [ ote: Deuteronomy 7:7-8;
Deuteronomy 9:5-6.], so will he not forsake them on account of their infirmities
[ ote: Isaiah 54:7-10.]. He will indeed punish their transgressions with all needful
severity [ ote: Psalms 89:30-34.]; but his gifts and callings are without repentance
[ ote: Romans 11:29.]; nor will he cast off the people whom he has chosen in Christ,
and given to him [ ote: 1 Samuel 12:22. Hosea 2:19-20.].]
See, Brethren,
1. How marvellous the compassion of your God!
[Call to mind the wickedness of God’s ancient people through the whole course of
their conduct, till they completed it and filled up the measure of it in crucifying their
Messiah, the Lord of glory. Yet to them is my text more immediately addressed, and
in them shall it ere long be certainly fulfilled. How utterly does such love pass all
human comprehension! But look back to your own ways, my brethren, and ye will
have reason enough to adore and magnify the grace of God, when ye consider, that
you also are interested in these promises, and that in you shall they receive a speedy
accomplishment. Dear brethren, I would have this to be, if I may so say, the constant
subject of your devoutest meditations. It is this that will set your hearts at liberty,
and cause you to go on your way rejoicing. othing can obstruct the happiness of a
mind habituated to such contemplations as these.]
2. How ardent should be your zeal in his service!
[Is his mind so set on you, and his power so engaged for you? how devoted then
should ye be to him; and how entirely should your souls be occupied in endeavours
to fulfil his holy will! Does he “rest in his love” to you, and will ye suffer one
moment’s intermission in your love to him? O stir yourselves up more and more to
serve him; and let your every faculty, whether of mind or body, be in constant

167. exercise for the advancement of his glory.]
PULPIT, "In the midst of thee; better, is in the midst of thee (see note on Zephaniah
3:15). Is mighty; he will says; rather, a Mighty One who will save; LXX; ̓ ‫̀ע‬‫ן‬‫הץםבפ‬ ֿ◌
‫ףו‬ ‫́ףוי‬‫ש‬‫,ף‬ "The Mighty One shall save thee." This is the real ground of confidence:
the Lord wills their salvation. He will rejoice over thee with joy, now that thy
iniquity is purged, and thou art united again to him, as a chaste and comely bride
(Isaiah 52:5; Jeremiah 32:41; Hosea 2:19). He will rest (Hebrew, be silent) in his
love. This is a human expression, denoting that perfect love which needs no outward
demonstration. For the very greatness of his love God rests, as it were, in quiet
enjoyment of it. Some take it to mean that in his love for his people he is silent
about, makes no mention of, past sins; but this seems less suitable, as this clause is
merely an expansion of the preceding one. The Septuagint and Syriac Versions
render, "He will renew thee in his love;" and Ewald has proposed to alter the
present reading to, "He will do a new thing." But there is no sufficient reason for
making the change. With singing. Again he gives to his ineffable love outward
expression. The LXX. paraphrases accurately, "He will rejoice over thee with
delight as on a day of festival" (Isaiah 65:19).
18 “I will remove from you
all who mourn over the loss of your appointed
festivals,
which is a burden and reproach for you.
BAR ES, "I will gather them that are sorrowful - for the solemn assembly, in
which they were to “rejoice” Lev_23:40; Deu_12:12, Deu_12:18; Deu_16:11; Deu_27:7
before God and which in their captivity God made to cease. “They were of thee” Lam_
1:4; Lam_2:6, the true Israel who were “grieved for the affliction of Joseph; to whom the
reproach of it was a burden” Amo_6:6 (rather , ‘on whom reproach was laid’): for this
“reproach of Christ is greater riches than the treasures of Egypt,” and such shall inherit
the blessing, “Blessed are ye, when men shall hate you, and when they shall separate you
from their company, and shall reproach you and east out your name as evil, for the Son
of Man’s sake; rejoice ye in that day, and leap for joy, for, behold your reward is great in
heaven” Luk_6:22-23.

168. CLARKE, "I will gather - sorrowful - This may refer to those who, during the
captivity, mourned for their former religious assemblies; and who were reproached by
their enemies, because they could not enjoy their religious solemnities. See Psa_137:1-9 :
“By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.
For there they that carried us away captive required of us a song,” etc. This very
circumstance may be the reference here.
GILL, "I will gather them that are sorrowful for the solemn assembly,....
Who are grieved and troubled, because they cannot meet at the time and place of
religious worship, or attend the word and ordinances of the Lord; either through
distance of place, or infirmity of body; or through the menaces and persecutions of men:
and to be prevented the use of the means of grace, upon any account, is a great concern
of mind to truly gracious souls: or who are filled with grief and sorrow "for the appointed
time" (u); for the time of the Jews' deliverance from their present exile, and return to
their own land, which seems to be delayed, and thought long; and so it may seem to
some of them in distant parts, after they are converted; and for whose encouragement
this is said, that the Lord will in his own due time and way gather such out of all places
where they are, into his church, and among his people, to join with them in religious
worship, and partake of all the ordinances and privileges of his house; and also gather
them into their own land, and comfortably settle them there:
who are of thee; belong to the church of Christ; or however have a right to, and
meetness for, a place in it; are her true and genuine children, being born again; and
which appears by the taste they have for, and their desire after, the word and
ordinances:
to whom the reproach of it was a burden; it being grievous and burdensome to
them to hear the enemy reproach them with their exile and dispersion; with their
distance from the place of worship, and their want of opportunity of attending to it: this
was intolerable, a burden too heavy for them; it was like a sword in their bones, when
they were asked, where is your God? and where are the ordinances of divine worship?
and when will it ever be that you will attend them? see Psa_42:1.
HE RY, "God will comfort Zion's mourners, who sympathize with her in her griefs,
and will wipe away their tears (Zep_3:18): I will gather those who are sorrowful for the
solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are
whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only
must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2.
What is the great matter of sorrow to Zion's mourners, when Zion is in mourning. Many
are her calamities. The city is ruined, and the palaces are demolished; trade is at an end,
and the administration of public justice; but all these are nothing to them in comparison
with the desolations of the sanctuary, the destruction of the temple and the altar, to
attend on which, in solemn feasts, all Israel used to come together three times a year. It
is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are
dispersed; there is no temple to come up to, or, if there were, no people to come up to it;
so that the solemn feasts and sabbaths are forgotten in Zion, Lam_2:6. Note, The
restraining of public assemblies for religious worship, the scattering of them by their

169. enemies, or the forsaking of them by their friends, so that either there are no assemblies
or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion
mourn, the sons of Zion mourn too. And hereby they make it to appear that they are
indeed of Zion, living members of that body with the grievances of which they are so
sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies
is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal
of reproach. Satan and his instruments having a particular spite at them, as the great
support of the interest of God's kingdom among men. Black and odious characters have
been put upon those assemblies; and this is a burden to all those that have a cordial
concern for the glory of God and the welfare of the souls of men. They reckon that the
reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon
them.
JAMISO , "sorrowful for the solemn assembly — pining after the solemn
assembly which they cannot celebrate in exile (Lam_1:4; Lam_2:6).
who are of thee — that is, of thy true citizens; and whom therefore I will restore.
to whom the reproach of it was a burden — that is, to whom thy reproach (“the
reproach of My people,” Mic_6:16; their ignominious captivity) was a burden. “Of it” is
put of thee, as the person is often changed. Those who shared in the burden of reproach
which fell on My people. Compare Isa_25:8, “the rebuke of His people shall He take
away from off all the earth.”
K&D, "“I gather together those that mourn for the festive meeting; they are of thee;
reproach presses upon them. Zep_3:19. Behold, at that time I will treat with all thine
oppressors, and will save the limping, and gather together that which is dispersed, and
make them a praise and a name in every land of their shame. Zep_3:20. At that time
will I bring you and gather you in time; for I will make you a name and a praise
among all the nations of the earth, when I turn your captivity before your eyes, saith
Jehovah.” The salvation held up in prospect before the remnant of Israel, which has
been refined by the judgments and delivered, was at a very remote distance in
Zephaniah's time. The first thing that awaited the nation was the judgment, through
which it was to be dispersed among the heathen, according to the testimony of Moses
and all the prophets, and to be refined in the furnace of affliction. The ten tribes were
already carried away into exile, and Judah was to share the same fate immediately
afterwards. In order, therefore, to offer to the pious a firm consolation of hope in the
period of suffering that awaited them, and one on which their faith could rest in the
midst of tribulation, Zephaniah mentions in conclusion the gathering together of all who
pine in misery at a distance from Zion, and who are scattered far and wide, to assure
even these of their future participation in the promised salvation. Every clause of Zep_
3:18 is difficult. ‫י‬ֵ‫נוּג‬ is a niphal participle of ‫ה‬ָ‫ג‬ָ‫,י‬ with ‫וּ‬ instead of ‫,וֹ‬ as in Lam_1:4, in the
sense of to mourn, or be troubled. Mō‛ēd, the time of the feast, when all Israel gathered
together to rejoice before Jehovah, as in Hos_12:10, except that the word is not to be
restricted to the feast of tabernacles, but may be understood as relating to all the feasts
to which pilgrimages were made. The preposition min is taken by many in the sense of
far from; in support of which Hitzig appeals to Lam_1:4. But that passage is rather
opposed to the application of the meaning referred to, inasmuch as we have ‫י‬ ִ‫ל‬ ְ ִ‫מ‬ there,
in which min denotes the cause. And this causal signification is to be retained here also,

170. if only because of the close connection between ‫י‬ֵ‫נוּג‬ and ‫ד‬ ֵ‫וֹע‬ ִ‫,מ‬ according to which the
dependent word can only denote the object or occasion of the nōgâh. Those who are
troubled for the festal meeting are they who mourn because they cannot participate in
the joy of assembling before the face of the Lord, namely, on account of their
banishment into foreign lands. Mimmēkh hâyū, from thee were they, i.e., they have been
thine (min expressing descent or origin, as in Isa_58:12; Ezr_2:59; Psa_68:27; and the
whole clause containing the reason for their meeting). The explanation given by Anton
and Strauss is unsuitable and forced: “They will be away from thee, namely, separated
from thee as mourners.” In the last clause it is a matter of dispute to what the suffix in
ָ‫יה‬ ֶ‫ל‬ ָ‫ע‬ refers. The explanation of Strauss, that it refers to Zion, is precluded by the fact that
Zion is itself addressed, both in what precedes and what follows, and the thought does
not require so rapid a change of persons. It is more natural to refer it to ‫י‬ֵ‫,נוּג‬ in which case
the singular suffix is used collectively as a neuter, like the feminines ‫ה‬ ָ‫ע‬ ֵ‫ּל‬ ַ‫ה‬ and ‫ה‬ ָ‫ח‬ ָ ִ ַ‫;ה‬ and
the meaning takes this form: a burden upon them, viz., those who mourned for the
feasts, was the reproach, sc. of slavery among the heathen (compare Zep_3:19, at the
close). Consequently the clause assigns a still further reason for the promise, that they
are to be gathered together.
CALVI , "He proceeds here with the same subject, but in different words; for
except some consolation had been introduced, what the Prophet has hitherto said
would have been frigid; for he had promised them joy, he had exhorted the chosen
of God to offer praise and thanksgiving; but they were at the same time in a most
miserable state. It was hence necessary to add this declaration respecting the exiles
being gathered.
But he says at the time. Some read, in respect to time; but this is obscure and
strained. Others render it, at the time; but it means strictly from the time; though ‫,מ‬
mem, may sometimes be rendered as a particle of comparison. Interpreters do not
seem to me rightly to understand the Prophet’s meaning: for I do not doubt but that
he points out here the fixed time of deliverance, as though he had said, I will again
gather thine afflicted, and those who have endured thy reproach. When? at the time,
‫,ממועד‬ memuod; that is, at the determined or fixed time: for ‫,מועד‬ muod, is not taken
in Hebrew for time simply, but for a predetermined time, as we say in French, Un
terme prefix I will then gather thine afflicted, but not soon. Our Prophet then holds
the faithful here somewhat in suspense, that they might continue in their watch
tower, and patiently wait for God’s help; for we know how great is our haste, and
how we run headlong when we hope for anything; but this celerity, according to the
old proverb, is often delay to us. Since, then, men are always carried away by a
certain heat, or by too much impetuosity, to lay hold on what may happen, the
Prophet here lays a restraint, and intimates that God has his own seasons to fulfill
what he has promised, that he will not do so soon, nor according to the will of men,
but when the suitable time shall come. And this time is that which he has appointed,
not what we desire.
He then adds, Who have sustained reproach for her. In this second clause the

171. Prophet no doubt repeats the same thing; but at the same time he points out, not
without reason, their condition—that the Jews suffered reproach and contumely at
the time of their exile, and that on account of being the Church; that is, because they
professed to worship their own God; for on account of his name the Jews were hated
by all nations, inasmuch as their religion was different from the superstitions of all
heathens. It could not hence be, but that the unbelieving should vex them with many
reproaches, when they were carried away into exile, and scattered in all directions.
(123)
He had said before, I will gather the afflicted; but he now adds, I will gather those
who have sustained reproach. I have stated that some read, A burden upon her is
reproach; but no sense can be elicited from such words. The Prophet does here no
doubt obviate a temptation which awaited God’s children, who would have to
experience in exile what was most grievous to be borne; for they were to be exposed
to the taunts and ridicule of all nations. Hence he seasonably heals their grief by
saying, that though for a time they would be laughed at by the ungodly, they would
yet return to their own country; for the Lord had resolved to gather them. But we
must ever remember what I have said—that God would do this in his own time,
when he thought it seasonable. It follows—
Remotos a festivitate collegi,
Ex to sunt, onus super eam opprobrium.
driven away from festivity have I gathered,
From thee they are —a burden on her is reproach.
The word [ ‫נוגי‬ ], he derives from [ ‫הגה‬ ]. In this case it is literally, “my driven
away,” or, “my removed” ones. [ ‫מועד‬ ] is assembling or meeting, as well as a fixed
time or season; and the assembling was that on festal days: it may therefore be
rendered, “festivals.” “From thee” is “Sion” in verse 16. Instead of “on her,” more
than ten copies, as well as the Targum, have “on thee,” [ ‫עליך‬ ]; but an abrupt
change of person is of frequent occurrence in the Prophets.
Following the sense of the Targum, we may, perhaps, give the following version—
The grieved for the festivals have I gathered from thee;
They were a burden on thee, a reproach.
The paraphrase of the Targum, as given by Dathius, is the following—
Those who among thee have impeded the seasons of thy festivity,
I will expel from thee; woe to them who have carried arms against thee, and loaded
thee with reproaches.
The “grieved for the festivals” were those who disliked them, who grudged the
offerings that were to be made. The words are in the past tense, but future as to
what is said; for the Prophets declare things as exhibited to them in a vision.—Ed.

172. COFFMA , ""I will gather them that sorrow for the solemn assembly, who were of
thee, to whom the burden upon her was a reproach."
"I will gather them that sorrow ..." Christ seems to have been very familiar with
this passage, for, in the Sermon on the Mount, he said, "Blessed are they that
mourn, for they shall be comforted." The great concern of Christianity has always
been for the meek, the poor, the lowly, the sorrowful. Thus, Zephaniah is still
speaking of conditions within the kingdom of Christ. As Keil said:
"The fulfillment of all this commenced with the founding of the Christian church by
the apostles for Judah and for the whole world, and has been gradually unfolded
more and more through the spread of the name of the Lord and his worship among
all nations."[36]
In Micah 4:6-7, a similar promise brings into the solemn assembly the lame, that
which has been driven away, and the afflicted. o other system ever known to
mankind has ever concerned itself with the downtrodden and dispossessed in the
same degree as that which marks the onward sweep of the Christian religion.
We do not wish to leave this passage without pointing out that such scholars as
Eaton and Carson believe there is a reference in these verses, by implication, to the
Bridegroom, Christ, and to his holy Bride, the Church. Whether or not this is so
may be questioned, but the intimacy of the terminology surely seems to suggest it.
"He is further represented as the Bridegroom, who in his love for his Bride, now
proclaims his joy, now falls into rapt silence."[37]
TRAPP, "Zephaniah 3:18 I will gather [them that are] sorrowful for the solemn
assembly, [who] are of thee, [to whom] the reproach of it [was] a burden.
Ver. 18. I will gather them that are sorrowful for the solemn assembly] Which now
they cannot celebrate, as being in captivity; and are therefore in great heaviness; as
was David, Psalms 42:2-3; Psalms 42:5. othing goes nearer to a good heart than to
be debarred the benefit of God’s holy ordinances, than to hear the sabbaths mocked
at by the enemies, as these good souls did, Lamentations 2:7, and to be asked, as
David was, "Where is now thy God," Psalms 42:3. All outward comforts in this case
are mere Ichabods. When the ark was taken Eli could live no longer; that word
struck him down backward, and killed him in the fall. o sword of a Philistine
could have slain him more painfully; neither is it easy to say whether his neck or
heart were first broken.
Who are of thee] True children of the Church, as appeareth by their strong
affections to the ordinances, 1 Peter 2:2. Luther said he would not live in paradise
without the word; as with it he could easily live in hell. An infant cannot be quieted
with gauds (a) or fine clothes without the dug; so neither can a true Christian with
anything but the public services, the solemn assemblies.

173. To whom the reproach of it was a burden] It lay heavy upon their spirits, and made
them send up many a deep sigh to God, who heareth the breathings of his people,
Lamentations 3:56, and will restore comfort to such his mourners, Isaiah 57:18. He
that helped his Levites to bear the ark, 1 Chronicles 15:26, will help those that
grieve at the want of it and groan under the reproach cast upon it, which they ever
honoured as the face of God, Psalms 105:4. Yea, as God himself, Psalms 132:5.
ELLICOTT, "(18) The festival of the accomplishment of salvations is represented
under the figure of the joyous Feast of Tabernacles, as in Zechariah 14:16. one
shall be impeded from attending on this joyous occasion, for the oppressors shall be
overthrown (Zephaniah 3:19-20).
To whom the reproach of it was a burden.—Or, on whom reproach was a burden—
i.e., on whom their exile, and consequent inability to attend at Jerusalem, had
brought derision. On the construction, the Hebrew student may consult Hitzig or
Kleinert.
CO STABLE, "In the past, Jews who lived far from Jerusalem were very sad
because they could not travel to Jerusalem to observe Israel"s annual feasts. They
suffered a certain criticism from their fellow Jews for living far away from
Jerusalem. But in this time of blessing (the Millennium) the Lord will enable them
to come to Jerusalem to celebrate the feasts. The feasts of Israel during the
Millennium will be somewhat different from those that the Old Covenant specified,
but there will be annual feasts in Jerusalem in the Millennium (cf. Ezekiel 45:9 to
Ezekiel 46:24).
"Why would the Lord restore religious practices that have now been fulfilled?
Possibly as a means of teaching Israel the meaning of the doctrine of salvation
through Jesus Christ." [ ote: Wiersbe, p432.]
BE SO , "Verses 18-20
Zephaniah 3:18-20. I will gather them that are sorrowful for the solemn assembly —
I will collect together those Israelites who are dispersed in their several captivities,
both that of Babylon, and those of following times; who mourn for the loss of the
public ordinances, and are grieved at the reproaches wherewith their enemies
upbraid them, as if they were utterly forsaken of God. Behold — Mark well; at that
time I will undo all that afflict thee — I will break the power, and dissolve the
kingdom of thy enemies and oppressors, particularly of the Babylonians. And I will
save her that halteth — Who is in trouble, and ready to fall; and gather her that was
driven out — Into remote countries. And I will get them praise, &c., where they
have been put to shame — I will cause them to have fame, even in those places
where they have been scoffed at and held in contempt. I will make you a name, &c.,
when I turn back your captivity — When I cause you to return out of captivity, I
will make your name great, and ye shall be the subject of men’s praise among all the
nations around. So the Christian Church was, when it was made to flourish in the

174. world, for there is that truth and grace, that piety and virtue in it, which may justly
recommend it to the value and esteem of all the people of the earth; and so the
universal church of the firstborn will be in the great day, when the saints shall be
brought together to Christ, that he may be admired and glorified in them, and they
admired and glorified in and through him, before angels and men. Then will God’s
Israel be a name and a praise to all eternity.
PETT, "Zephaniah 3:18
“I will gather those who have been afflicted from the congregation,
Who were from you. The burden on it was a reproach.’
Those who have been afflicted (see Zephaniah 3:12) are to be ‘gathered’ by God
‘from the congregation, those who were from Zion’, (that is from the congregation
of all Israel). These afflicted ones are those who will have been purified by their
afflictions. They will be gathered by God as His true people.
‘The burden on it was a reproach.’ ‘It’ is feminine and probably therefore looks
back to ‘love’ which is a feminine noun. This is probably referring to the fact that
Israel’s sin was a burden on God’s love, which brought reproach on the majority of
Israel, that is on those whom affliction did not bring to repentance.
PULPIT, "The love which God feels he shows in action. He cares for the exiled and
dispersed, and will gather them again and comfort them for all their sorrows. I will
gather them that are sorrowful for the solemn assembly; or, far removed from the
solemn, assembly. Those who grieve because by their exile from the Holy Land they
are debarred from duly attending the periodical festivals, these God will restore,
and enable them again to participate in the sacred feasts. The above version and
explanation are undoubtedly right, as the Latin Version is certainly wrong, ugas,
qui a lege recesserant, congregabo; that is, the light and fickle persons, who have
estranged themselves from the Law, God will reclaim, and join them to the
congregation of the true Israel; and this, quia ex te erant, for their origin's sake,
because they are descendants of the chosen people. Who are of thee; they are of thee,
O Zion. These are the true Israelites; this is why they mourn for the cessation of the
festivals, and why they shall be restored to the Holy Land. To whom the reproach of
it was a burden; i.e. who felt the desolation of Zion and the reproaches uttered
against her by enemies (Psalms 137:1-9.) as a burden grievous to be borne. The
Vulgate has, Ut non ultra habeas super eis opprobrium; i.e. "That they may be no
more a disgrace to thee;" the LXX. reads somewhat differently, ‫̓נ‬‫ו‬ ‫́כבגום‬̓‫ו‬ ‫́ע‬‫י‬‫פ‬ ̀‫י‬‫̓ב‬‫ץ‬‫ן‬
‫́ם‬‫ן‬‫̓םויהיףל‬‫ן‬ ‫̀ם‬‫ח‬‫̓פ‬‫ץ‬‫;ב‬ "Alas! who took up a reproach against her?"
BI, "I will gather them that are sorrowful.
Comfort to mourners for the loss of solemn assemblies
I. God doth sometimes suffer the solemn assembly to lie under reproach.
1. When does it lie under reproach?
(1) When the presence of God is departed from the public ordinances.

175. (2) When a reformation has been intended, and cannot be accomplished, but is
stayed and hindered.
(3) When the ways of Zion mourn and are unfrequented.
(4) When the members are scattered and driven from one another, that they
cannot meet together.
(5) When its state and condition is such as that no man seeks it, or cares for it.
2. Why doth God suffer it to lie under reproach at any time? That He may roll away
the reproach. There is a sinful reproach and a penal reproach of the solemn
assembly. Sometimes the members are accessary to the reproach. Sometimes they
are exceeding barren and unfruitful under the enjoyment of the solemn assembly.
Sometimes the members do bear themselves out in their sins upon their enjoyment
of the solemn assembly. There is a bearing of ourselves in opposition to false
worshippers.
II. How should the members be affected under reproach? There are two sorts of
members, false and true. They will not be so affected as to be incapable of the teachings
of God. Nor so as to be unthankful for what they have. Nor will they be so affected as if it
were barely their own concernment. They look upon this as their great affliction. The
saints and people of God will search into their own ways, and turn from the evil of those
ways which have had a hand in bringing in this reproach, what is there in this reproach
that the saints and people of God should be so much affected by it?
1. There is a darkness upon the greatest organ of light.
2. The name of the Lord is dishonoured.
The whole generation of the righteous are afflicted. The world is scandalised. The devil
gets up again. There is a certain presage of a famine of hearing the Word. And God is
departed. When the members are sensible of the reproach and carry it as a burthen, the
Lord will turn former sorrow into future comforts. He will cause their after comforts to
run parallel with their former trouble. (W. Bridge, M. A.)
19 At that time I will deal
with all who oppressed you.
I will rescue the lame;
I will gather the exiles.
I will give them praise and honor
in every land where they have suffered shame.

176. BAR ES, "Behold, at that time I will undo - (Literally, I deal with . While God
punisheth not, He seemeth to sit still Isa_18:4, be silent Hab_1:13, asleep Psa_44:23.
Then He shall act, He shall “deal” according to their deserts with “all,” evil men or devils,
“that afflict thee,” His Church. The prophecy looked for a larger fulfillment than the
destruction of Jerusalem, since the Romans who, in God’s Hands, avenged the blood of
His saints, themselves were among those who “afflicted her.” “And will save her,” the
flock or sheep “that halteth” (see Mic_4:6-7), Dionysius: “imperfect in virtue and with
trembling faith,” “and gather,” like a good and tender shepherd, “her that was driven
out” (see Isa_40:11); scattered and dispersed through persecutions. All infirmities
within shall be healed; all troubles without, removed.
And I will get them praise and fame - (Literally, I will make them a praise and a
name) “in every land where they have been put to shame.” . Throughout the whole world
have they been “the offscourings of all things” 1Co_4:13; throughout the whole world
should their praise be, as it is said, “Thou shalt make them princes in all lands” Psa_
45:16. One of themselves saith, “Ye see your calling, brethren, how that not many wise
men after the flesh, not many mighty, not many noble, are called. But God hath chosen
the foolish things of the world to confound the wise; and God hath chosen the weak
things of the world to confound the things which are mighty; and base things of this
world, and things which are despised, hath God chosen, yea, and things which are not, to
bring to nought things that are” 1Co_1:26-28. Rup.: “These He maketh a praise and a
name there, where they were without name and dispraised, confounding by them and
bringing to nought those wise and strong and mighty, in whose sight they were
contemptible.”
CLARKE, "I wilt unto all that afflict thee - They who have persecuted you shall
be punished for it. It shows much malignity and baseness of mind, to afflict or reproach
those who are lying under the chastising hand of God. This was the conduct of the
Edomites, Moabites, and Ammonites, when the Jews were in adversity; and how
severely did the Lord punish them for it! And he gave this as the reason for the severity
of the punishment.
The first clause here is translated thus by Abp. Newcome: “Behold I will work with
thee for thy sake at that time.” The original is obscure; and it may bear the above sense.
I wilt save her that halteth - See Mic_4:6 (note), where there is a parallel place.
And gather her that was driven out - By captivity. The reference may be to
renewing the covenant with the Jews, who were considered as an unfaithful spouse
divorced by her husband. I will bring her back to my house.
I will get them praise and fame in every land - They shall become a great, a
good, and a useful people. And as they are now a proverb of reproach, full of base wiles
and degrading selfishness, they shall lose this character, and be totally changed; and
they shall be as eminent for excellence, as they were before for baseness in those
countries where they had sojourned.

177. GILL, "Behold, at that time I will undo all that afflict thee,.... Or, "I will do"
(w); their business for them; "slay" them, as the Vulgate Latin version; and make an
entire destruction of them, as the Targum; bring them to utter ruin. This must be
understood of antichrist, both eastern and western, the Turk and Pope, and all the
antichristian states that have afflicted the Jews, or shall attempt to distress them at the
time of their conversion; and will be fulfilled at the time of the pouring out of the seven
vials of God's wrath upon them, which will issue in the entire undoing and ruin of them,
especially the seventh and last of them; which, when poured out, will clear the world of
all the enemies of Christ, his church and people; and because this will be a wonderful
event, and of great moment and importance, hence the word "behold" is prefixed to it, as
exciting attention, as well as a note of admiration and asseveration: "and I will save her
that halteth", that has sinned, and is weak in faith, and cannot walk, at least but
haltingly; which is like a lame and maimed sheep, of which there is danger of its being
left behind and lost; but the Lord here promises he will take care of such, and save them
from all their sins, and out of the hands of all their enemies; and bring them through all
difficulties and discouragements into his church, and to their own land; they shall none
of them be lost, even the meanest and weakest of them, any more than the healthful and
strong:
and gather her that was driven out; even everyone that was scattered abroad in
each of the nations of the world; See Gill on Mic_4:6, Mic_4:7,
and I will get them praise and fame in every land, where they have been put
to shame; being converted, they shall be spoke well of everywhere; they shall be praised
for their ingenuous acknowledgment of their sins; for their sincere repentance of them;
and for their faith in Christ, and for their ready submission to his Gospel and
ordinances; and the fame of their conversion shall be spread everywhere; and they shall
be in great credit and esteem in all Christian countries, where their name has been used
for a taunt and a proverb; and so, "instead of their shame", as R. Moses interprets it,
they shall have glory and honour in all places.
HE RY 19-20, "God will recover the captives out of the hands of their oppressors,
and bring home the banished that seemed to be expelled, Zep_3:19, Zep_3:20. 1. Their
enemies shall be disabled to detain them in bondage: “At that time I will undo all that
afflict thee, will break their power, and blast their counsels, so that they shall be forced
to surrender the prey they have taken.” Conficiam - I will take them to task; “I will be
doing with them shortly, and so as to make an end of them.” Note, Those that abuse and
oppress God's people take the ready way to undo themselves. 2. They shall be enabled to
assert and recover their liberty, and all the difficulties in the way of it shall be
surmounted. Is the church weak and wounded? I will save her that halts, as was
promised, Mic_4:7. He will help her when she cannot help herself; even the lame shall
take the prey, Isa_33:23. Is she dispersed, and not likely to incorporate for her common
benefit? I will gather her that was driven out, and bring her again at the time that I
gather her. One act of mercy and grace shall serve both to collect them out of their
dispersions and to conduct them to their own land. When the people's hearts are
prepared, the work will be done suddenly; and who can hinder it if God undertake to
effect it? “I will turn back your captivity before your eyes, saith the Lord; you shall
plainly discern the hand of God in it, and say, This is the Lord's doing.”
VI. God will by all this put honour upon them and gain them respect from all about

178. them. Israel was at first made high above all nations in praise and fame, Deu_26:19.
The reproach brought upon them was therefore one of the sorest of their grievances
(nothing cuts deeper to those that are in honour than disgrace does); and therefore when
God returns, in mercy, to his church, it is here promised that she shall regain her credit;
all the reproach shall be for ever rolled way, as Israel's at Gilgal, Jos_5:9. The church
shall be as honourable as ever she had been despicable. 1. Even those that reproached
her shall be made to respect her: “I will get them praise and fame in every land, where
they have been put to shame, that the same who were the witnesses of their disgrace
may see cause to change their mind concerning them.” Those that said, “This is Zion
whom no man looks after,” shall say, “This is Zion whom the great God looks after.” And
she that was looked upon to be the offscouring of the earth now appears to be the
darling of heaven. 2. Even those that never knew her shall be brought to honour her
(Zep_3:20): I will make you a name and a praise among all people of the earth. So the
Jewish church was when the fear of the Jews fell upon their neighbours (Est_8:17), and
some of all nations said, we will go with you, for we have heard that God is with you,
Zec_8:23. So the Christian church was when it was made to flourish in the world, for
there is that in it which may justly recommend it to the value and esteem of all the
people of the earth. And so the universal church of the firstborn will be in the great day,
when the saints shall be brought together to Christ, that he may be admired and glorified
in them, and they admired and glorified in him before angels and men. Then will God's
Israel be made a name and a praise to eternity.
JAMISO , "undo — Maurer translates, “I will deal with,” that is, as they deserve.
Compare Eze_23:25, where the Hebrew is similarly translated. The destruction of
Israel’s foes precedes Israel’s restoration (Isa_66:15, Isa_66:16).
her that halteth — all that are helpless. Their weakness will be no barrier in the way
of My restoring them. So in Psa_35:15, Margin, “halting” is used for adversity. Also
Eze_34:16; Mic_4:6, Mic_4:7.
I will get them praise, etc. — literally, “I will make them (to become) a praise and a
name,” etc.
shame — (Eze_34:29).
CALVI , "He confirms here what I have referred to in the last verse that God
would overcome all obstacles, when his purpose was to restore his people. On this
the Prophet, as we have said, dwells, that the Jews might in their exile sustain
themselves with the hope of deliverance. As, then, they could not instantly conceive
what was so incredible according to the perceptions of the flesh, he testifies that
there is sufficient power in God to subdue all enemies.
At that time, he says, he repeats what had been stated before—that his people must
wait as long as God pleases to exercise them under the cross; for if their option had
been given to the Jews, they would have willingly continued at their ease; and we
know how men are wont to exempt themselves from every trouble, fear, and sorrow.
As therefore men naturally desire rest and immunity from all evil, the Prophet here
exhorts the faithful to patience, and shows, that it cannot be that God will become
their deliverer, except they submit to his chastisement; at that time then. It is ever to
be observed, that the Prophet condemns that extreme haste which usually takes hold

179. of men when God chastises them. However slowly then and gradually God proceeds
in the work of delivering his own, the Prophet shows here, that there was no reason
for them to despair, or to be broken down in their spirits. (124)
He then subjoins, that he would save the halting, and restore the driven away. By
these words he means, that though the Church would be maimed and torn, there
would yet be nothing that could hinder God to restore her: for by the halting and
the driven away he understands none other than one so stripped of power as wholly
to fail in himself. He therefore compares the Church of God to a person, who, with
relaxed limbs, is nearly dead. Hence, when we are useless as to any work, what else
is our life but a languor like to death? But the Prophet declares here, that the
seasonable time would come when God would relieve his own people: though they
were to become prostrate and fallen, though they were to be scattered here and
there, like a torn body of man, an arm here and a leg there, every limb separated;
yet he declares that nothing could possibly prevent God to gather his Church and
restore it to its full vigor and strength. In short, he means that the restoration of the
Church would be a kind of resurrection; for the Lord would humble his people until
they became almost lifeless, so as not to be able to breathe: but he would at length
gather them, and so gather them that they would not only breathe but be
replenished with such new vigor as though they had received no loss. I cannot finish
the whole today.
COFFMA , ""Behold, at that time I will deal with all them that afflict thee; and I
will save that which is lame, and gather that which was driven away; and I will
make them a praise and a name, whose shame hath been in all the earth."
This verse is addressed to the suffering saints of the new dispensation who
continually suffer shame and contumely all over the earth; and if so, "at that time"
would refer to the period of the final judgment upon the earth. It is most natural
that the persecuted and oppressed should wonder, "O Master, the holy and true,
How long I dost thou not judge and avenge our blood on them that dwell on the
earth" (Revelation 6:9). This verse is a promise that God will do it "at that time." In
the meanwhile, there is a lot of suffering in store for the redeemed still upon earth.
The answer here corresponds to that which came from the throne of God, "That
they should rest yet for a little while till their fellow servants ... and brethren ... shall
have fulfilled their course" (Revelation 6:11). The glorious reward shall yet come in
due season.
"In these closing verses of Zephaniah, the Messianic light burns brightest. In some
verses, it is difficult to know; but here there is no doubt. The enemies of the people
have been destroyed; the gathering of the faithful has been accomplished; Jehovah
is in their midst; a praise and a name are theirs among all the people of the
earth."[38]
TRAPP, "Zephaniah 3:19 Behold, at that time I will undo all that afflict thee: and I
will save her that halteth, and gather her that was driven out; and I will get them

180. praise and fame in every land where they have been put to shame.
Ver. 19. Behold, at that time I will undo all that afflict thee] Heb. Behold me; look
not to thyself as unworthy or unlikely to inherit such precious promises; for, "not
for your sakes do this, saith the Lord God, be it known unto you; but for mine own
holy name’s sake," Ezekiel 36:22; Ezekiel 36:32 : your unworthiness shall serve for
a foil to set forth the freeness of my love; your unlikeliness the greatness of my
power; "my grace is sufficient for thee, my strength is perfected in thy weakness," 2
Corinthians 12:9. Again, look not to thine enemies, how many and mighty they are,
how witty and wealthy, how active and combined ( loricatus incedit Satan et
cataphractus, saith Luther), let thine eyes be upon me, as Jehoshaphat’s were, when
he knew not whither else to look, 2 Chronicles 20:12; let thine heart be lift up in my
ways, as his was, 2 Chronicles 17:6; behold me, behold me, Isaiah 65:1. Look not
downward on the rushing and roaring streams of miseries and troubles which run
so swiftly under thee, for then thou wilt be giddy; but look upward, and steadfastly
fasten on my power and promise; believe in the Lord thy God, so shalt thou be
established; believe his prophets, so shalt thou prosper, 2 Chronicles 20:20; thine
enemies also shall be found liars unto thee, and thou shalt tread upon their high
places, Deuteronomy 33:29. I will undo them, saith God here; Heb. I will do them (
per antiphrasin); or, I will bruise them and break them in pieces, as R. David
rendereth it, by comparing Ezekiel 23:3; Ezekiel 23:21. I will not only repress them,
but root them out. Those that offer violence to the Church, like blind Samson, they
lay hands upon their pillars, to pluck the house upon their own heads.
And I will save her that halteth] As enemies shall not hinder the Church’s
happiness, so neither shall her own infirmities. Grant she be lame and luxated,
maimed and disjointed, so that she goeth sidling and halteth downright, Psalms
38:17; say she be driven out of her country as an exile, out of all companies, as an
outcast (whom no man seeketh after, Jeremiah 30:17), and out of all good conceit of
herself, as an abject, vile in her own eyes not fit for the communion of saints or
kingdom of heaven; yet I will save her, I will gather her, like as the gathering host in
the wilderness {see Joshua 6:9} took up the lame, feeble and those that were left
behind, see Micah 4:6, {See Trapp on "Micah 4:6"} and Ezekiel 32:16; I will seek
that which was lost and reduce that which was driven away.
And I will get them praise and fame in every land, &c.] So that glorious things shall
be spoken of thee, O city of God; as thy sin shall be remitted, so thy name shall be
healed thy fame spread, per ora hominum volitabis I will fashion men’s opinions of
thee, so that those that formerly shamed and shunned thee shall highly esteem thee,
and stand for thee.
CO STABLE, "Verse 19-20
Having dealt with the Jews" oppressors (cf. Zephaniah 3:8-15; Zephaniah 2:4-15;
Genesis 12:3), the Lord will deliver even the weak and dispersed of His people and

181. give them a worldwide reputation for goodness (cf. Deuteronomy 26:19). He will
regather them in their land and give them a good reputation when He restores their
fortunes (cf. Zephaniah 3:15; Genesis 12:1-7; Genesis 13:14-17; Genesis 15:7-21;
Genesis 17:7-8; 2 Samuel 7:16; Psalm 89:3-4; Isaiah 9:6-7; Daniel 7:27).
Zephaniah concluded his book by affirming that such was Yahweh"s declaration.
He would indeed restore His people.
"The whole message of Zephaniah is finally united in one grand inclusio, in that it
begins and ends with Yahweh, Israel"s just but caring covenant God, whose word (
Zephaniah 1:1) is spoken ( Zephaniah 3:20)." [ ote: Baker, p88.]
An inclusio is a repetition of key elements, either words or motifs, at the beginning
and end of a literary unit.
Eight times in Zephaniah 3:18-20, in the ASB, the Lord said, "I will," "I am going
to," or "When I." The future restoration and blessing of Israel in the world will be
something that Yahweh Himself will accomplish "in that day" (i.e, the day of the
LORD). o one but He could ever accomplish it, and no one but He would.
COKE, "Verse 19
Zephaniah 3:19. I will undo, &c.— I will oppress. Houbigant; who observes, that
from the 13th verse to the end of the chapter, the prophet speaks of the last return
and restoration of the Jews; as the former part respected the rising church of the
Christians; for Sion and Jerusalem point out the Jewish nation, which shall not see
evil any more, as they saw it in the last destruction of their city and state by the
Romans. Instead of before your eyes, in the next verse, it should be read before their
eyes; that is, the eyes of the people of all the earth.
REFLECTIO S.—1st, Jerusalem again is the burthen of this prophesy: where God
might justly have expected all obedience, there nothing is found but abomination.
1. The whole city is full of wickedness. Woe to her that is filthy and polluted with
complicated sins; to the oppressing city, where lawless violence prevailed. She
obeyed not the voice; disobedient to God's will, and paying no regard to his law: she
received not correction; neither the admonitions of the prophets, nor the rod of
afflictive providences, produced any good effect. She trusted not in the Lord, but in
her idols and heathen allies: she drew not near to her God; breaking the covenant,
forsaking the God of her mercies, and restraining prayer before him; which some
particularly apply to the Pharisees in the days of Christ, who were full of
uncleanness, trusted in themselves, and came not to Jesus for pardon, righteousness,
and salvation.
2. The leading men are chief in transgression. The nobles and judges are rapacious
and cruel as roaring lions and evening wolves, when, driven by hunger, they sally
forth in search of prey; they gnaw not the bones till the morrow, or in the morning;

182. eating up on the spot even the very bones of the prey which falls into their hands.
Her prophets are light and treacherous; their vain conduct gave the lie to their
pretensions, and their word tended to betray the interests of religion, and to ruin the
souls of men. ote; Levity in a minister must render him a discredit to his
profession. Her priests were faithless; they polluted the sanctuary by their sins,
which they should have adorned by the purity of their lives: and did violence to the
law; perverted it by false glosses, or contradicted what it taught by their bad
examples: these, therefore, shall receive greater damnation.
3. Their sins were aggravated by many considerations:
[1.] God's presence was eminently with them. The just Lord is in the midst of thee;
his Shechinah dwelt among them; he beheld all their ways, which could not but
provoke the eyes of his holiness. He will not do iniquity; nor can he suffer it in
others with impunity. Every morning doth he bring his judgment to light; sending
his prophets to warn men of the evil and danger of their ways. He faileth not, with
long patience and constant admonitions to call them to repentance: but the unjust
knoweth no shame: never blushing at their guilt or their ingratitude; and they who
are past shame are past cure.
[2.] He had executed judgments on other nations, that they might take warning;
destroying their cities, and leaving their land desolate without inhabitants. I said,
Surely thou wilt fear me; affected with the sufferings of others, and not daring to
provoke a jealous God. Thou wilt receive instruction, by their sad case; so their
dwelling should not be cut off, howsoever I punished them; his visitations being
designed to rescue them from destruction, if they heard the rod, and who had
appointed it. But,
[3.] They rose early, and corrupted all their doings; grew worse and worse, filling up
the measure of their iniquities; and wilfully rushed on their ruin. ote; Damned
souls will to eternity have only their own obstinacy and folly to blame. How oft
would I have gathered you, and ye would not.
2ndly, Amidst all the desolations determined, the prospect of the days of the
Messiah gives some reviving hopes to the pious, who are commanded to wait still
upon God, and expect his salvation.
1. He will rise up to avenge himself, and seize the prey; for which purpose he
assembles the nations of the ungodly, to pour out upon them his wrath, who refuse
to submit to the proffers of his grace, and obey not his Gospel. Or the sense may be,
He will assemble the kingdoms, the Roman army collected from them, to pour upon
them, the Jewish people, mine indignation, for rejecting their Messiah; and their
whole country shall be devoured with the fire of my jealously.
2. He will set up and establish the gospel kingdom throughout the world, and bring
the nations to the obedience of the faith, particularly in the latter days, which are
here more particularly referred to: For then will I turn to the people a pure

183. language; the converting grace of God effectually changing the conversation; so that
renewed souls speak a different language from what they used to do, telling now of
the things which God hath done for their souls, and with one mind and one mouth
glorifying him: and the pious among all nations shall have one common tongue, and
join in the same blessed service of prayer and praise, calling upon the name of the
Lord, and serving him with one consent. And thus God's dispersed people, now
brought to humble supplicants, from Egypt and all the places of their dispersion,
shall come, bringing their offering, even their bodies, souls, and spirits, a living
sacrifice to God. Prayer is the immediate voice of the humbled sinner; and every
true supplicant, not only in words but in deed, presents himself to God, to glorify
him, not only in his lips but in his life. In that day, in those last days especially, their
shame shall be done away, their sins being forgiven, and the power of them
subdued. The proud and self-righteous, the hypocrites, such as were the Scribes and
Pharisees who trusted in their services at the temple, and on their works and doings,
shall then be destroyed, nothing being more offensive to God, than that high conceit
which such miserable sinners entertain of their own formal services and imperfect
duties. I will also leave in the midst of thee an afflicted and poor people; as when the
Chaldeans carried all the nobles captives, and left the poor of the land for
husbandmen and vine-dressers. And God's people are in general a poor people,
afflicted frequently with temptations and persecution; poor, generally in worldly
goods, always in spirit; sensible of their own wants, and beggars at the door of
mercy for the bread of life: and they shall trust in the name of the Lord, in his
infinite merit, as the only ground of their acceptance before God. The remnant of
Israel, these poor afflicted faithful souls, shall not do iniquity, but by the grace of
God shall be enabled to walk in all holy conversation and godliness; nor speak lies,
truth stamping all their words; being obedient to the doctrines of the Gospel, and
holding the truth in the light and love of it: neither shall a deceitful tongue be found
in their mouth; for they shall feed, as the sheep of Christ's pasture, on the
ordinances, and lie down in peace under the protection of their great Shepherd; and
none shall make them afraid; none of their enemies, spiritual or temporal, shall be
able to terrify or to destroy them; for their heart standeth fast, and trusteth in the
Lord.
3rdly, The promises made in the latter part of this chapter have a most immediate
respect to the restoration of the Jews in the last days; for though they had some
fulfilment in their deliverance from Babylon, yet after that they saw evil again, and
are now lying under the longest and heaviest of all their afflictions; but when God
shall fulfil this word, they shall not see evil any more.
Zion is called upon to rejoice and shout for joy in the prospect of her approaching
glorious restoration; and she is enjoined no longer to fear or be dispirited in the
view of the greatness or number of her foes, because God promises,
1. To remove all judgments from her; all temporal judgments, such as exile,
dispersion, poverty, contempt; all spiritual judgments, such as blindness, unbelief,
and hardness of heart. All her enemies shall be cast out, that now possess the land of
Israel: and he will undo all that afflict them. Though weak, feeble, and halting, their

184. captivity shall be brought back, never to be repeated; for thou shalt not see evil any
more, their troubles now being for ever at an end.
2. God promises to be in the midst of them, as their king, Messiah, to save them
from the power of all evil. He is mighty, yea, Almighty, able to save to the uttermost,
and to fulfil all the promises of his word in defiance of whatever opposition may be
raised from Satan, sin, death, or hell; and willing as he is able, he will save his
faithful people. He will rejoice over thee with joy and singing, the conversion of
sinners being the delight of the Redeemer; and he sees then in them the travail of his
soul, and is satisfied. He will rest in his love; he will himself feel the highest
complacence in the expressions of his favour vouchsafed to his dear and faithful
people.
3. They shall again enjoy the ordinances which have been so long interrupted, and
after which they mourned during their dispersion. I will gather them that are
sorrowful for the solemn assembly, who weep over the desolations of Zion, who are
of thee, the true children of the Jerusalem which is above, the mother of us all; to
whom the reproach of it was a burden, deeply affected with the insults of their
enemies, which was the case of the pious Jews in Babylon, who were, in God's
appointed time, restored to their temple and worship at Jerusalem. The Jews in
their present dispersion lament also the sad interruption of the service of the
sanctuary; and those, who are converted from among them long for the day of their
brethren's restoration, when they may be gathered into the church of Christ, and be
collected together in their own land, and serve God literally in his holy mountain at
Jerusalem, and their reproach be for ever rolled away.
4. They shall become honourable and respected, as they have been contemned and
insulted. I will get them praise and fame in every land where they have been put to
shame, for their rejection of the Messiah: but now, being turned unto the Lord, all
Christian lands will praise them for their obedience to the faith; and the fame of
their conversion will spread a general joy; they shall then be a name and a praise
among all people of the earth; for which happy event all gracious souls should unite
their fervent supplications, that the Lord would be pleased to hasten it in his time.
PARKER, ""I will undo all that afflict thee: and I will save her that halteth, and
gather her that was driven out; and I will get them praise and fame in every land
where they have been put to shame" ( Zephaniah 3:19).
To these miracles the omnipotence of God addresses itself; not to the healing of
broken limbs or infirm members of the body, not to the restoration of sight and
hearing and speech only, but to the obliteration of iniquity, to the forgiveness of
rebellion, to the restoration of lost souls, will God address the almightiness of his
love. The Lord did not build the universe that he might destroy it; wherever there
are marks of destruction they are footprints of an enemy; the purpose of the Lord is
to obliterate such footprints, to rebuild all shattered strength, to restore all marred
beauty; and when the Lord has set himself to work out a purpose, who can

185. withstand the pressure and the progress of his omnipotence? Let all evangelical
thinkers and workers, yea, all evangelical men know that they are moving in the line
of the divine intent. Let them nourish themselves with the fatness of the divine
promises, and be assured that, come what may, the word of the Lord will ultimately
prevail.
PETT, "Zephaniah 3:19
“Behold at that time I will deal with all those who afflict you,
And I will save her who is lame, and gather her who was driven away.
And I will make them a praise and a name,
Whose shame has been in all the land (or earth).”
But those who cause the affliction of God’s true people will be dealt with by God,
while the lame and the outcast will be saved by God. They have been a shame
throughout the land, but they will be made ‘a praise and a name’, that is will be
made someone important and praiseworthy because they are those whom God has
delivered. The deliberate contrast is that the so called worthies will be brought low
and brought to judgment, while the weak and the shameful who repent will be
exalted (as Jesus regularly taught - e.g. Matthew 21:31; Luke 13:30; Luke 14:11).
ote the reference to the lame. It was to the lame and the blind that Jesus
manifested His power (Isaiah 35:5-6; Matthew 11:5; Matthew 21:14).
PULPIT, "I will undo all that afflict thee; I will deal with in punishment (Jeremiah
18:23); Vulgate, "I will slay." The restoration of Israel is preceded by the
destruction of the enemies of God and the Church. Septuagint, ‫ףןץ‬ ‫́ם‬‫ו‬‫́םוך‬̔‫ו‬ ̀‫י‬‫ףן‬ ‫̓ם‬‫ו‬ ͂‫ש‬‫נןי‬
‫́סיןע‬‫ץ‬‫ך‬ ‫́דוי‬‫ו‬‫כ‬ ͅ‫ש‬‫́ם‬‫י‬‫̓ךו‬‫ו‬ ͂ͅ‫ש‬‫ךביס‬ ͂ͅ‫ש‬‫פ‬ ‫̓ם‬‫ו‬, "Dominus dicet ad Sion, Ecce, ego faciam in te
propter te, id est, faciam ultionem tuam" (St. Jerome). Her that halteth (Micah 4:6).
The afflicted of Israel, here compared to a lame and footsore flock of sheep.
Septuagint, ‫́םחם‬‫ו‬‫̓ךנוניוףל‬‫ו‬ ‫̀ם‬‫ח‬‫,פ‬ "pressed," like grapes or olives, to extract the juice.
Her that was driven out. The exiled and dispersed. I will get them praise and fame; I
will make them to be a praise and a name. This is in accordance with the promise in
Deuteronomy 26:19. In every land where they have been put to shame; literally, in
every land of their shame. The scene of their shame should be the scene of their
glorification. The prophet does not consider that the restored theocracy shall be
confined to the geographical limits of the Holy Land; he looks to its dissemination
throughout the world. Wide as the dispersion itself shall be the diffusion of the
knowledge of Goal and the admiration of his doings towards Israel (comp.
Zephaniah 2:11; Zephaniah 3:9; Ezekiel 20:41; Ezekiel 28:25; Zechariah 8:23).

186. 20 At that time I will gather you;
at that time I will bring you home.
I will give you honor and praise
among all the peoples of the earth
when I restore your fortunes[e]
before your very eyes,”
says the Lord.
BAR ES, "At that time will I bring you in - that is, into the one fold, the one
Church, the one “Household of God, even in the time that I gather you.” “That time” is
the whole time of the Gospel; the one “day of salvation,” in which all who shall ever be
gathered, shall be brought into the new Jerusalem. These words were fulfilled, when, at
our Lord’s first Coming, the remnant, the true Israel, those “ordained to eternal life”
were brought in. It shall be fulfilled again, when “the fullness of the Gentiles shall be
“come in,” and so all Israel shall be saved” Rom_11:25-26. It shall most perfectly be
fulfilled at the end, when there shall be no going out of those once “brought” in, and
those who have gathered others into the Church, shall be “a name and a praise among all
people of the earth,” those whom God hath “redeemed out of every tribe and tongue and
people and nation” Rev_5:9, shining like stars forever and ever.
When I turn back your captivity - Rup.: “That conversion, then begun, now
perfected, when the dead shall rise and they shall be placed on the right hand, soon to
receive the kingdom prepared for them from the foundation of the world. O mighty
spectacle of the reversed captivity of those once captives; mighty wonder at their present
blessedness, as they review the misery of their past captivity!” “Before your eyes,” so that
we shall see what we now believe and hope for, the end of all our sufferings,
chastisements, losses, achings of the heart, the fullness of our Redemption. That which
our eyes have looked for, “our eyes shall behold and not another,” the everliving God as
He is, face to Face; “saith the Lord,” Who is the Truth Itself, all Whose words will be
fulfilled. “heaven and earth shall pass away, but My Words shall not pass away” Mar_
13:31, saith He who is “God blessed forever.” And so the prophet closes in the thought of
Him, Whose Name is I am, the Unchangeable, the everlasting Rest and Center of those
who, having been once captives and halting and scattered among the vanities of the
world, turn to Him, to whom be glory and thanksgiving forever and ever. Amen.
CLARKE, "At that time - First, when the seventy years of the Babylonish captivity
shall terminate. “I will bring you again” to your own land; and this restoration shall be a
type of their redemption from sin and iniquity; and at this time, and at this only, will

187. they have a name and praise among all the people of the earth, not only among the Jews,
but the Gentiles.
Before your eyes - Some read before Their eyes; that is, the eyes of all people. On
their conversion to Christianity, they shall become as eminent as they ever were in the
most illustrious days of their history, Lord, hasten the conversion of Israel! Amen.
GILL, "At that time I will bring you again, even in the time that I gather
you,.... That is, at the time that the Lord will gather them in the effectual calling to
himself and to his church, he will return them to their own land; and, as soon as the
Jews are converted, they will not only be gathered into Christian churches, but will be
gathered together in one body, and appoint themselves one head; and will go up out of
each of the lands wherein they have been dispersed, and enter into their own land, and
possess it; at the same time they are made partakers of the grace of God, they will enjoy
all their civil privileges and liberties; see Hos_1:11,
for I will make you a name and a praise among all people of the earth; this is
repeated from the preceding verse Zep_3:19, for the confirmation of it; and in
connection with the following clause, to show when it will be:
when I turn back your captivity before your eyes, saith the Lord; or
"captivities" (x); meaning not the several captivities of the kings of Judah in Babylon, as
of Manasseh, Jehoiakim, Jeconiah, and Zedekiah; but the two fold captivity of this
people, literal and spiritual; their present outward exile from their own land, captivity
and dispersion among the nations; and their spiritual captivity or bondage, to sin, Satan,
the law, and the traditions of their elders; from both which they will be delivered at one
and the same time; and which will be notorious and manifest; what their eyes will see
with pleasure and admiration; and which may he depended upon will be done, since the
Lord has said it, whose purposes, promises, and prophecies, never fail of their
accomplishment: he is God omniscient and knows with certainty what will be done; he is
God omnipotent, and can and will do whatever he has determined, promised, or said
should be done.
JAMISO , "make you a name ... praise — make you to become celebrated and
praised.
turn back your captivity — bring back your captives [Maurer]. The Hebrew is
plural, “captivities”; to express the captivities of different ages of their history, as well as
the diversity of places in which they were and are dispersed.
before your eyes — Incredible as the event may seem, your own eyes with delight
shall see it. You will scarcely believe it for joy, but the testimony of your own eyes shall
convince you of the delightful reality (compare Luk_24:41).
CALVI , "He repeats the same things, with some change in the words; and not
without reason, because no one of them thought that the Jews, who were cast as it
were into the grave, would ever come forth again, and especially, that they would be
raised unto such dignity and unto so elevated an honor. As then this was not
probable, that Prophet confirms his prediction—I will restore you, says God, I will
gather you, even because I have given you a name; that is, it is my resolved and
fixed purpose to render you celebrated: but here again are laid down the words we
have already noticed.

188. He afterwards adds—When I shall restore your captivities. The plural number is to
be noticed; and not rightly nor prudently is what has been done by many
interpreters, who have rendered the word in the singular number; for the Prophet
mentions captivities designedly, as the Jews had not only been driven into exile, but
had also been scattered through various countries, so that they were not one captive
people, but many troops of captives. Hence his purpose was to obviate a doubt; for it
would not have been enough that one captivity should be restored, except all who
had been dispersed were collected into one body by the wonderful power of God.
And hence he adds before your eyes, that the Jews might be convinced that they
should be eye-witnesses of this miracle, which yet they could hardly conceive,
without raising up their thoughts above the world.
COFFMA , ""At that time will I bring you in, and at that time will I gather you;
for I will make you a name and a praise among all the peoples of the earth, when I
bring back your captivity before your eyes, saith Jehovah."
Such a marvelous promise as that of Zephaniah 3:19 required the repetition of it,
which is featured in the greater part of this verse; but perhaps it was for the sake of
emphasizing "at that time," as the moment of fulfillment, which from all indications
points far away to the times of the end.
"When I bring back your captivity ..." This is sometimes applied to the return of the
Babylonian exiles, and in which there doubtless was a partial and token fulfillment
of this promise. However, we believe that something far more than that is intended
here. "The expression is often (and possibly here) used metaphorically for the
abolition of misery and the restoration to a happy condition (Deuteronomy 30:3;
Job 42:10,15; and Jeremiah 29:14)."[39] Jesus referred to conversion from sin as
"the release of the captives" (Luke 4:18).
"Before your eyes ..."
"So that we shall see what we now believe and hope for, the end of all our sufferings
and chastisements, and losses, even the fullness of our Redemption. That which our
eyes have looked for, our eyes shall behold and not another, the everlasting God as
HE IS, face to face, saith the Lord![40]
Carson's concluding comment was:
"Finally the Bridegroom brings home his Bride, and she sees at last with her own
eyes all that her Lover and Lord has done for her ... Zephaniah ends his prophecy
with a shout of triumphant assurance echoing out of his heart and into ours, "The
Lord hath said it![41]
That God Himself is the speaker in this prophecy is dramatically emphasized in
these closing verses. As Hailey pointed out:
ote the use of the personal pronouns:

189. I will gather...
I will deal...
I will save...
I will make...
I will bring you in...
I will gather you...
I will make...
When I bring back your captivity before your eyes.[42]
ote also that the word "gather" occurs no less than three times in Zephaniah 3:18-
20, a term suggestive of the harvest at the end of the world, indicating that it is the
final judgment of the Great Day that dominates the prophecy throughout, although
there also appear many promises and blessings characteristic of the age of the
church itself.
We praise the Lord for this inspired and inspiring prophecy of the ultimate triumph
of righteousness over evil, which also provides the utmost confidence and assurance
of the blessings of the Lord upon them who love his ame forever and ever. Blessed
be the name of the Lord. Amen.
TRAPP, "Zephaniah 3:20 At that time will I bring you [again], even in the time that
I gather you: for I will make you a name and a praise among all people of the earth,
when I turn back your captivity before your eyes, saith the LORD.
Ver. 20. At that time will I bring you again] And this I tell you again, that you may
the better believe it; only you must wait my time, for, in time will I bring you again,
and in time will I gather you, and in time will I make your name and a praise among
all people of the earth, as before I promised; but you must give me time to do all
this. He that believest maketh not haste. The vision is yet for an appointed time,
Habakkuk 2:3. {See Trapp on "Habakkuk 2:3"} Limit not the Holy One of Israel,
set him not a day, say not now or never; wake not your beloved till he please. He is a
God of judgment, and waiteth to be gracious, Isaiah 30:18. Have patience, therefore,
yea, let patience have her perfect work, James 1:4, that ye may receive a full reward,
2 John 1:8. For behold I come, and my reward is with me, to give you an expected
end, Jeremiah 29:11.
When I turn back your captivity] Heb. Captivities; that is, all four captivities
together For the Jews were carried captive to Babylon (1) Under Manasseh, 2
Chronicles 33:11. (2) ext, under Jehoiachim, 2 Chronicles 36:6. (3) Under

190. Jechonias, 2 Kings 24:12, 2 Chronicles 36:10. (4) Lastly, under Zedekiah, 2
Chronicles 36:17, 2 Kings 25:6. All these shall be brought back together by an
eminent and signal deliverance.
Before your eyes] Those eyes of yours that failed almost for my salvation, and for
the word of my righteousness, Psalms 119:123, shall see the accomplishment thereof,
and be satisfied Psalms 54:7; Psalms 92:11. Dexter tibi prae laetitia salter oculus.
Saith the Lord] This is the seal of all, and security sufficient, for Dei dixisse est
fecisse To God to have said is to have done, God will not suffer his faithfulness to
fail nor alter the thing that is gone out of his lips Psalms 89:33-34.
PETT, "Zephaniah 3:20
“At that time I will bring you in,
And at that time I will gather you,
For I will make you a name and a praise among all the peoples of the earth,
When I change your fortune before your eyes.”
Zephaniah finishes with the promise of restoration of the people of Israel, which will
make them a witness to all the world of God’s power and goodness, for their
fortunes will be reversed. This restoration has a near, a middle and a far view. The
literal restoration to the land is the near view, which will take place after the exile,
the gathering of those who responded in belief to the name of Christ is the middle
view, but the final restoration comes when Gods people share glory with Him in the
new heaven and the new earth.
So the message of Zephaniah is one of judgment that is coming, both in the near
future and the far future, and of how God will use it to call out a people for Himself
who will be purified through the afflictions they endure, and who in the end will
rejoice in His presence.
PULPIT, "Will I bring you again (in). He repeats the promise with some slight
verbal changes. I will lead you like a flock to the pastures of Zion. People; peoples.
When I turn back your captivity; i.e. when God brings them all home into the
spiritual Zion from which they were long exiled (but see note on Zephaniah 2:7; and
comp. Hosea 6:11; Amos 9:14). Before your eyes. Most certainly and evidently, so
that what they hoped for they shall plainly see (Deuteronomy 1:30; Deuteronomy
30:3, etc.; Isaiah 52:8, Isaiah 52:10). Saith the Lord. All this shall assuredly come to
pass, for the mouth of the Lord hath spoken it. In the prophet's eye the restoration
from captivity and the times of Messiah are synchronous, or the former is so closely
connected in idea with the latter that he speaks of both under one set of terms,
applying the same imagery to both.