Pulpit Commentary - Zephaniah 3:1

Pulpit Commentary - Zephaniah 3:1 - 3:20

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Pulpit Commentary - Zephaniah 3:1 - 3:20

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This Chapter Verse Commentaries:

3:1 - 3:20

EXPOSITION.

Zep_3:1-5

§ 6. The prophet turns to Jerusalem, and warns her that, if God punishes the heathen, he will not spare the hardened sinners in Judah.

Zep_3:1

Woe to her! This is addressed to Jerusalem, as is seen by Zep_3:2-4. Filthy; rather, rebellious, i.e. against God. The LXX; mistaking the word, renders ἐπιφανής , "notable." So the Syriac. Jerome has provocatrix. The true sense is seen by the expansion of the term in Zep_3:2. polluted by her many sins. Jerome, following the Septuagint ἀπολευτρωμένη , "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" (Hos_7:11)

Zep_3:2

The voice; i.e. of God, as heard in the Law and at the mouth of his prophets (comp. Jer_7:24, etc.; Jer_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.

Zep_3:3

Roaring lions. The princes, who ought to protect the people, are ready to tear them in pieces and devour them (Pro_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 Hab_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. Eze_22:27).

Zep_3:4

Her prophets. These are the false prophets, who have no true mission from God (comp. Mic_2:11; Mic_3:5). Light; either, frivolous or empty boasters. The word means properly, "boiling over," like water. Vulgate, vesani; Septuagint, πνευματοφόροι , which means, probably, not "inspired by an (evil) spirit," but "carried away by the wind," "light" (comp. Mat_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 (Jer_23:32). Her priests have polluted the sanctuary (what is holy). Not 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 (Eze_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.

Zep_3:5

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 (Deu_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. Exo_16:21; Psa_87:5). Doth he bring his judgment to light. His prophets proclaim his perfect justice; his judgments on the heathen manifest it (Zep_3:8; Hos_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 (Jer_3:3; Jer_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 Isa_42:3, Καὶ οὐκ ἔγνω ἀδικίαν ἐν ἀπαιτήσει , καί οὐκ εἰς νεῖκος ἀδικίαν (comp. Mat_12:20), which Jerome translates, "Nescit 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."

Zep_3:6-8

§ 7. Obdurate and blinded as nations are, these extreme measures are the only way left to secure salvation for Israel and the whole world.

Zep_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 Zep_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. None inhabitant (comp. Jer_4:7).

Zep_3:7

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 (Pro_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, Οὐ μὴ ἐξολοθρευθῆτε ἐξ ὀφθαλμῶν αὐτῆς πάντα δοα ἐξεδίκησα ἐπ αὐτήν , "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. Jer_7:13, Jer_7:25; Jer_11:7, etc.). Corrupted all their doings. Like the inhabitants of the earth before the Flood (Corinthians 6:12; comp. Psa_14:1). The Septuagint rendering is peculiar, ̓Ετοι μάζου ὄρθισον ἔφθαρται πᾶσα ἡ ἐπιφυλλὶς αὐτῶν "Prepare thyself, rise early, all their produce is spoiled." St. Jerome, moralizing on this, adds, "Nisi 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."

Zep_3:8

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 Zep_2:3, and is used in a good sense (Psa_33:20; Isa_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 Hab_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 (Isa_53:12; Psa_68:18). The LXX; pointing the last word differently ( òã ), renders, εἰς ἡμέραν ἀναστάσεώς μου εἰς μαρτύριον : "until the day of my rising up for testimony." Jerome, "In die resurrectionis meae in futurum." The Fathers interpreted this of the times of Messiah — some, of Christ'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 as glosses. For my determination is; literally, my judgment (mishpat) is. My justice is displayed, as Hab_2:5. The word, according to Keil, never means, "decree" or "decision." That I may assemble the kingdoms. Not for utter extermination, but to bring them to a better mind (Isa_26:9; Joe_3:11, etc.). Fire of my jealousy (Zep_1:18). God will allow no rival anywhere (Nah_1:2). This is the reason of the severity and universality of the judgment The Masorites note that this ' the only verse in the Bible which contains the whole Hebrew alphabet.

Zep_3:9-20

Part III. PROMISE OF THE CONVERSION OF THE WORLD AND THE HAPPINESS OF ISRAEL.

Zep_3:9, Zep_3:10

§ 1. The heathen shall be converted, and shall help in the restoration of Israel.

Zep_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 (Psa_16:4; Hos_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), γλῶσσαν εἰς γενεὰν αὐτῆς (so. γῆς ), "a tongue for her generation." With one consent; literally, with one shoulder; ὑπὸ ζυγὸν ἕνα , "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 (Jer_32:39; Isa_19:23, Isa_19:24; Rev_11:15).

Zep_3:10

From beyond the rivers of Ethiopia (Cush); i.e. from the distant south, a type of the remotest parts of the world (Zep_2:12). The rivers of Cush (Isa_18:1), are the Nile, 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 Isa_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 Son_3:4; Son_8:8, Son_8:9; Isa_61:5, Isa_61:6; Isa_65:18-21. St. Paul speaks to the same effect in Rom_6:1-23. Offering (minehah). The pure meal offering (Mal_1:10,Mal_1:11, where see notes; comp. Rom_15:16; Php_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 religion (see note on Mal_1:11).

Zep_3:11-13

§ 2. Israel, restored to God's .favour, shall be cleansed and sanctified.

Zep_3:11

In that day. When the Lord rises to seize the prey (Zep_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, Isa_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 (Isa_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

Zep_3:12

A further characteristic of Messiah's kingdom is here unfolded. No 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. Rom_9:27; Mic_2:12, and the note there). An afflicted and poor people. The two epithets and elsewhere joined together (Job_34:28; Isa_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 (1Co_1:26; Jas_2:5). They shall trust in the Name of the Lord. All self-confidence shall be abolished, and the religion of the remnant shall be characterized by quiet trust in God.

Zep_3:13

The remnant of Israel (see note on Zep_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 (Lev_19:2; 1Jn_3:9). Nor 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" (Luk_12:32), of which the Lord is the Shepherd (comp. Mic_7:14). The blessing is that promised to Israel in the Law if she kept the commandments (Lev_26:5, Lev_26:6).

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.

Zep_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 (Isa_1:8; Zec_2:1-13 :14; Zec_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 Jer_23:6. The LXX. gives, θύγατερ Ἱερουσαλήμ , "daughter of Jerusalem" (see note on Zec_1:19). The prophet enjoins a triple note of exultation in order to confirm the universal joy.

Zep_3:15

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 (Eze_5:8). These God has removed; this is the first ground for rejoicing. Septuagint, τὰ ἀδικήματα σου , "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 (Oba_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 (Isa_12:6; Isa_52:7; Hos_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 (Jer_5:12), no evil (Rev_21:3,Rev_21:4).

Zep_3:16

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. Mat_14:27; Mat_28:5, Mat_28:10; Luk_12:7, Luk_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. Isa_13:7; Heb_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 (Isa_62:4), and Jehovah-Tsidkenu (Jer_33:16).

Zep_3:17

In the midst of thee; better, is in the midst of thee (see note on Zep_3:15). Is mighty; he will says; rather, a Mighty One who will save; LXX; ̓Ο δυνατὸς σώσει σε, "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 (Isa_52:5; Jer_32:41; Hos_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" (Isa_65:19).

Zep_3:18

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, Nugas, 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 (Psa_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, Οὐαὶ τίς ἔλαβεν ἐπ αὐτὴν ὀνειδισμόν ; "Alas! who took up a reproach against her?"

Zep_3:19

I will undo all that afflict thee; I will deal with in punishment (Jer_18:23); Vulgate, "I will slay." The restoration of Israel is preceded by the destruction of the enemies of God and the Church. Septuagint, Ποιῶ ἐν σοὶ ἕνεκέν σου ἐν τῷ καιρῷ ἐκείνῳ λέγει Κύριος , "Dominus dicet ad Sion, Ecce, ego faciam in te propter te, id est, faciam ultionem tuam" (St. Jerome). Her that halteth (Mic_4:6). The afflicted of Israel, here compared to a lame and footsore flock of sheep. Septuagint, τὴν ἐκπεπιεσμένην , "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 Deu_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. Zep_2:11; Zep_3:9; Eze_20:41; Eze_28:25; Zec_8:23).

Zep_3:20

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 Zep_2:7; and comp. Hos_6:11; Amo_9:14). Before your eyes. Most certainly and evidently, so that what they hoped for they shall plainly see (Deu_1:30; Deu_30:3, etc.; Isa_52:8, Isa_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.

HOMILETICS.

Zep_3:1-8. -Guilt and retribution.

Having taken a mental survey of the surrounding heathen nations, the seer returns again in thought to his own people. It was, indeed, in their interest that he had been led to take this wide review of God's dealings with men. He desired to make very real to them the Divine law that sin cannot go unpunished, and that national guilt must inevitably be followed by chastisement; yea, more, that if this law operated in heathen lands, much more might they expect to come under it who had enjoyed the special illumination of God's Spirit, to whom he had given his holy oracles, and amongst whom he had raised up a succession of faithful men to guide them into the paths of truth and righteousness. In these verses observe —

I. THE PROPHET PRESENTS A HEAVY INDICTMENT, SETTING FORTH THE GUILT OF JUDAH AND JERUSALEM.

1. This indictment contained certain counts, directed against the people in general. They were charged with

(1) inward defilement: "filthy and polluted" (Zep_3:1);

(2) outward tyranny: "the oppressing city" (Zep_3:1);

(3) practical atheism.

God had spoken unto them, but they had not hearkened unto his voice (Zep_3:2). He had corrected them, but they did not humble themselves under his chastening hand (Zep_3:2). He had offered himself to them as the Object of trust, but they withheld their confidence from him, and rested in an arm of flesh (Zep_3:2). He had intimated his willingness to enter into fellowship with them, and to inspire and strengthen them, but "they drew not near unto him" (Zep_3:2). He had frustrated and brought to confusion their adversaries, and had covered with confusion and shame the godless nations around them, but instead of being warned by these Divine judgments, executed in their sight against evil doers, they had themselves wilfully persisted in their iniquity (Zep_3:6, Zep_3:7).

2. This indictment contained also certain counts directed against the leaders of the nation in particular (Zep_3:3, Zep_3:4).

(1) The princes were charged with cruelty, devouring, like roaring lions, those they ought to have protected (Zep_3:3).

(2) The judges were marked by greed and rapacity, and were insatiable as evening wolves, so that justice was perverted, and wrong remained unredressed (Zep_3:3).

(3) The prophets of the people, wire claimed to be messengers of God to them, were trifling and insincere, so that no reliance could be placed upon their words (Zep_3:4).

(4) The priests profaned the temple and its services, and dishonoured the Law they were appointed to expound and enforce (Zep_3:4).

II. THE PROPHET DECLARED THE RIGHTEOUSNESS OF GOD, AND THE CONSEQUENT RETRIBUTION THAT SHOULD BE EXPERIENCED BY THE EVIL DOERS. (Zep_3:5, Zep_3:1, Zep_3:8) God is righteous (Zep_3:5). He is so absolutely and essentially. His perfections are all conformed to this, and, when truly contemplated by us, only render his righteousness the more manifest and intense to us. His Law is distinguished by this, and all his doings are guided by this. "He thinks, and feels, and purposes, and acts always according to what ought to be, and never in accommodation to what is; he makes uncompromising rectitude the rule of all his judgments and proceedings in all his dealings with men. He is not facile and bending, open to appeals and appliances from without, but inherently and unalterably righteous" (Candlish). And God being thus essentially and eternally righteous, iniquity cannot go unpunished; and transgressors persisting shamelessly in wrong doing must reap the due reward of their deeds. In no spirit of vindictiveness, but in strict accordance With this rectitude, so perfect and entire, by which he is characterized, God here, by "the mouth of his holy prophet," pronounced "woe" unto Jerusalem (Zep_3:1), and declared his "determination" to gather the godless nations and to assemble the rebellious kingdoms, and to pour upon them his indignation, etc. (Zep_3:8).

III. THE PROPHET INDICATED THE TRUE ATTITUDE OF THE GOOD IN THE LAND WHILST THE PREVAILING INIQUITY WAS REACHING ITS CULMINATION AND WHEN THE JUDGMENTS OF HEAVEN SHOULD FALL. They should wait in the exercise of patience and of hope, assured that out of the chaos wrought by sin God would evolve his purposes of love, bringing good to the race. "Therefore wait for me, saith Jehovah" (Zep_3:8).

Zep_3:9. - Symbols of the final prosperity of God's spiritual kingdom.

This verse introduces us to brighter scenes. The writer has unfolded the guilt of his own and other nations, and has declared the terrible judgments which, in consequence of the prevailing iniquity, should be experienced; and now, in the closing portion of his prophecy, he seeks to comfort the true hearted in such troublous times by lingering upon the glorious future of the Church of the living God. His faith pierces the mists and clouds, and apprehends the noble victories to be won in the coming time by the Lord and his Christ, and the halycon days that lay beyond. We are not to imagine that the ancient prophets realized the full significance of the predictions they uttered respecting the glory of "the latter day." They wrote under the inspiration of God's Spirit, and we doubt not there was often a deeper meaning underlying their utterances than even they supposed. Unconsciously they "testified beforehand" of a "glory" such as, if fully seen by them, would have dazzled and bewildered them by its very splendour. We must avoid placing narrow interpretations upon their words in reference to these high themes. It were weak indeed to seek the complete fulfilment of the glowing predictions which form the closing portion of this prophecy in any one nation, and still less in any particular event in that nation's history. The prophets themselves, partial although the light they possessed was, would not thus have restricted their own words, for they recognized and rejoiced in the thought of God as working in the interests of the whole race; and we, with the increased light possessed by us, ought not to be less comprehensive than they. Viewing this verse (Zep_3:9) in this spirit, we may see set forth in it a striking symbol, the characteristics of the sincere and genuine subjects of the spiritual kingdom of God. Such are distinguished by —

I. PURITY IN HEART AND LIFE. "For then will I turn to the peoples a pure language;" literally, "a purified life" (Zep_3:9). Degeneracy reveals itself in a marked manner in the evil utterances of men. The filthy jest, the coarse oath, the brutal curse, the foul names, which how often offended our ears as we have walked along the public streets, indicate the depravity of hardened hearts. Equally expressive of this is uncharitable speech, whether taking the form of open reproaches or the cowardly and more dangerous form of secret slander. Double-tongued utterances, too, reveal the wickedness of the human heart — utterances which appear to convey a twofold meaning, good and evil, the good being simply a kind of disguise employed for the purpose of rendering the evil the more effective. And vain and frivolous speech likewise serves to indicate wrongness of heart; "idle words," useless effectless words, words which some spend so much time in dropping from house to house, words very unsavoury to all sensible minds, and which, if they accomplish anything, only work mischief and mistrust. In contrast to this, and as indicating the opposite disposition of mind said heart, we place true speech. "The mouth of a righteous man is a well of life'" (Pro_10:11), "natural, clean, life giving, refreshing;" "The tongue of the wise useth knowledge aright" (Pro_15:2); "A wholesome tongue is a tree of life" (Pro_15:4); "The lips of the wise disperse truth" (Pro_15:7). Happy they who resemble the character portrayed by George Eliot, in her 'Scenes of Clerical Life,' and of whom she says, "He was the man to give me help and comfort when everything else failed: every word he says seems to have a new meaning. I think it must be because he has felt life more deeply than others, and has a deeper faith. I believe everything he says at once; his words seem to come like rain on the parched ground. It has always seemed to me before as if I could see behind people's words as one sees behind a screen, but in this man it is his very soul that speaks." And since speech thus reveals character, no more appropriate symbol could have been chosen by Zephaniah than this for the purpose of setting forth the Divine renewal in man, and of expressing that purity in heart and life which should characterize the members of the true Church of God in the happier days to which, despite the prevailing gloom, he looked forward so hopefully. "For then will I turn to the peoples a pure language."

II. DEVOUTNESS IN SPIRIT AND DISPOSITION. Purified in heart, they should be rendered devout in spirit. Fellowship with God should be their delight. They should no longer grovel in the dust, but their aspirations should tend towards God and heaven. Delivered from idolatry and superstition and worhtliness, they should all "call upon the Name of the Lord" (Verse 9). "From the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles; and in every place incense shall be offered unto my Name, and a pure offering" (Mal_1:11).

III. UNITY IN PURPOSE AND AIM. "To serve him with one consent," literally "with one shoulder." The symbol was suggested by the thought of a number of men being engaged in bearing a heavy burden. They walk in step, they act together, they stand shoulder to shoulder, the weight is proportionately shared by each; such, indeed, is their agreement and concert that it would seem as though there were but one shoulder among them. And so shall it be with the Church of God eventually. The time shall come when all divisions and strifes shall cease, when all antagonisms, whether real or seeming, shall be no longer traceable amongst good men, when that true unity in heart, in life, and in endeavour shall become manifest, for which the great Intercessor yearned, and for which he prayed as he cried, "That they all may be one" (Joh_17:21-23). Happy era, predicted in this verse, and which, since "the mouth of the Lord hath spoken it," shall assuredly come at length, when all God's servants shall "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ" (Rom_15:6).

Zep_3:10. - The restoration of the Jews.

These words have been regarded by some biblical expositors as having reference to the conversion of the Gentiles. This utterance of Zephaniah in the Old Testament, and the prophecy of Caiaphas recorded in the New (Joh_11:51, Joh_11:52), have been associated together in their minds, and they have thought that by the "dispersed" Zephaniah meant the Gentiles, even as Caiaphas described the Gentiles as "the children of God that were scattered abroad," and that when the prophet alluded to the dispersed "beyond the rivers of Ethiopia," he meant to intimate that the Gentiles even from the remotest parts should eventually be brought home to God. Others, including many of the ablest interpreters, take the opposite view. They regard Verse 9 as referring to the Gentiles in their relation to the truth and the kingdom of God, and as intimating the great fact of the calling of the Gentiles, who should be led with one consent to serve the Lord, and then refer to this tenth verse as having special reference to the spiritual restoration of the Jews, who, through the agency of the Gentiles thus converted to God, should at length be brought in (Rom_11:30, Rom_11:31). Accepting this latter interpretation, we have here declared the spiritual restoration of the Jews (Verse 10). Note —

I. THEIR PRESENT POSITION.

1. Dispersed. Scattered over the face of the whole earth. "Can you find a country which they can call their own? Can you find a nation in which they are not? In Europe, Asia, Africa, and America, and the furthest islands of the Southern Sea, among bond and tree, copper-coloured and yellows white and black, wherever there are men, there are Jews."

2. Yearning. Crying out to God, longing for the fulfilment of their cherished hopes. In exile they are still his "suppliants," expecting the promised Messiah, and, whilst many of them are embittered against Christianity, there are not wanting numbers who have embraced it, and openly avowed their faith in Christ, whilst many are his disciples "secretly," ready to avow themselves his, only shrinking from the pains and penalties involved, whilst a still larger number are inquiring concerning him, and are easily accessible to the missionary of the cross.

II. THEIR ULTIMATE RESTORATION.

1. The fact of their spiritual recovery is here emphatically declared (Verse 10). From the remotest parts they shall come and surrender themselves as an offering unto God. "All Israel shall be saved." They shall be brought in with the fulness of the Gentiles, and "there shall be one flock, one Shepherd" (Joh_10:16). Their restoration to their own land is a question of comparative unimportance in view of this spiritual recovery which is so frequently declared in the unerring Word of God (Rom_9:1-6, Rom_9:8, Rom_9:9; Rom_10:1-4; Rom_11:1, Rom_11:9, Rom_11:11-15, Rom_11:23-32; 2Co_3:12-16).

2. It is implied here that this spiritual restoration shall be effected through the agency of the Gentiles. The offering here referred to as to be brought unto the Lord was "the meat offering." The idea expressed here is that, just as the children of Israel presented the meat offering unto God, so the Gentiles themselves, converted to him, should labour for the conversion of the Jews, and, crowned with success in this holy service, should bring these Hebrew converts as a meat offering unto the Lord. And the meaning is still more clear if we remember the signification of the meat offering. It was a sacrifice in which the Jew recognized God's goodness and grace in the bounties of his hand, and acknowledged that these gifts were his by right, and ought to be consecrated unto him. And even so, it is here declared that the Gentiles should recognize God's mercy in bringing home to himself his chosen race, and should present these converts to him as those who were his in virtue of all he had done for them, and who ought to be entirely consecrated to his service. The Church of Christ should ever prove herself a missionary Church, and in these enterprises a conspicuous place should be assigned to work for the spiritual good of God's ancient people, whose "falling away" shall result in "the reconciling of the world," and the restoration of whom shall be "as life from the dead" (Rom_11:15).

Zep_3:11-17. - Pictorial representation of the Church of God in the latter age.

Dark days were in store for his people when this prophet prophesied. The Captivity was in prospect, and there would soon be occasion for them, by "the rivers of Babylon," to "weep as they remembered Zion." Still, he would have them remember that it would not be ever thus, but that the time should come in which the ransomed of the Lord should return to Zion with songs and with gladness. In these verses he draws a beautiful picture of the Church of the future. How far his description has been realized in the past in the experience of the Hebrew Church in connection with the return from captivity, it would be impossible for us to indicate; certain, however, is it that, for the full realization of this, we must turn to the future, to the Church of God in the latter age. We do well to unite with the good of all past times in looking on by faith to that bright day of God which shall yet dawn upon the world sin has darkened and sorrow blighted, and to anticipate, with expectant hearts, its glorious appearing. Concerning the Church of the future, we are reminded here of —

I. HER PERFECTED CHARACTER. Her members are represented as:

1. Purified. So pure indeed should they be as that "they should not be ashamed for all their doings wherein they had transgressed against God" (Zep_3:11); i.e. they should have "no more conscience of sin" (Heb_10:2). So completely should they be delivered from the old life of sin that even the remembrance of the sinful past should all be obliterated, and should no more rise before them to disturb and distress.

2. Humble. No longer puffed up with spiritual pride, boasting of themselves as being the favoured of Heaven, and glorying in their special advantages of ancestry and country, "they should no more be haughty because of God's holy mountain" (Zep_3:11), but should be lowly in heart, and clothed with that humility and meekness which is in the sight of God of great price

3. Trustful. Resting wholly in "the Name of the Lord, which is a strong tower" (Pro_18:10). "And they shall trust in the Name of the Lord" (Zep_3:11).

4. Sincere. They should reach unto the heights of holy obedience, and which is, indeed, the climax. "The remnant of Israel shall not do iniquity, or speak lies, neither shall a deceitful tongue be found in their mouth" (Zep_3:13).

II. HER HIGH PRIVILEGES.

1. Deliverance from all sorrow. "Thou shalt not see evil any more" (Zep_3:15).

2. Enrichment with peace and tranquillity. "For they shall feed and lie down, and none shall make them afraid" (Zep_3:13).

3. Safety under God's protecting care. "The King of Israel, even the Lord, is in the midst of thee;" "Fear thou not" (Zep_3:15, Zep_3:16).

III. HER DIVINE RESOURCES. In the seventeenth verse the love of God towards his servants is declared in words of exquisite beauty and tenderness. "The prophet speaks of the eternal love and joy of God towards his people 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 unspeakable love and joy is past belief, past utterance, past thought" (Pusey). And since he who thus loves is "mighty," the objects of this Divine love need not fear nor grow faint hearted ever, for their resources are infinite and eternal.

IV. HER RAPTUROUS JOY. "Sing, O daughter of Zion; shout, O Israel," etc. (Zep_3:14). The joy of the redeemed eventually shall be full and all-sufficing, and, in anticipation of entering into this experience at length, all God's servants, even in the dark days, may well lift up their heads, and "in the darkness raise their carols of high praise."

Zep_3:15. - The abiding presence of God with his Church.

"The King of Israel, even the Lord, is in the midst of thee." This truth was constantly affirmed in the Old Testament with reference to the Jewish Church; and as the Church of God through all ages is one Church, we may take the promises of God to Israel of old as having their application to his Church still. So may we apply to her today those assurances contained in the Hebrew Scriptures (Psa_46:1-11.; 48.), or that contained in the text, or, turning to the New Testament, we may grasp the gracious promise of the God-Man, "Lo, I am with you alway, even unto the end of the world" (Mat_28:20).

I. INDICATE SOME OF THE WAYS IN WHICH GOD HAS ESTABLISHED THIS TRUTH OF HIS ABIDING PRESENCE WITH HIS CHURCH IN ALL AGES.

1. By having "a remnant" to his praise even in the darkest times. It is an undoubted fact that, whatever dark clouds of persecution, or indifference, or declension may have arisen, God has had all through the season of darkness a people to show forth his praise. These Hebrew prophets, amidst their emphatic testimony against the iniquity prevailing in their times, constantly recognize with thankfulness "a remnant" as remaining true to God and to righteousness. Elijah at Horeb thought himself to be the only servant of Heaven remaining in his corrupt day; but God removed the veil concealing from his view the secret and hidden Church, and, lo, he beheld "an exceeding great army," where he had supposed himself to be the solitary warrior for the truth. "Yet have I left me seven thousand in Israel," etc. (1Ki_19:18). In "the dark ages," when the light of Christian truth had become well nigh extinguished, there were not wanting those who dared to maintain the truth of God in its simplicity and purity. Even within the pale of the Church of Rome in those days there were some who deplored the prevailing corruptions, and who longed for a return to the simplicity in teaching and the purity of life by which the early Christians were characterized; whilst outside her communion were associations of Free Christian societies, as in Lombardy and in the Alps, who were as lights shining in dark places. The Nestorians, "the Protestants of Asia," referred to by Mr. Layard, serve as another illustration, and who, away in the remote valleys of Kurdistan, and entirely separated from intercourse with other Christian communities, have preserved through so many centuries a knowledge of the Christian faith in the purity of its character and the simplicity of its worship. There has ever been "a remnant" true to God, and serving as a clear token of his abiding presence with his Church.

2. By raising up in her midst, and qualifying, men for special service. Whilst we may not "glory in men," we may magnify God's grace and power in them; and it is intensely interesting to note how he has in every emergency raised up his agents to do his work. Moses and Joshua, in relation to the deliverance of the Israelites and their settlement in Canaan; Ezra and Nehemiah, in connection with the return from the Captivity in Babylon; the faithful prophets raised up to declare the judgments of Heaven against idolatrous nations; Luther, Melancthon, Zwingle, called by him to take part in the work of the Reformation; and Owen, Howe, Bunyan, Baxter, Flavel, and others, following, to wield the pen effectively in support of the truth, and so to confirm and to consolidate the work of their predecessors. And by thus raising up men and endowing them with gifts for special service, God has confirmed to his Church the assurance of his abiding presence.

3. By frustrating and bringing to nought the evil designs of her enemies. He has repeatedly proved that "no weapon directed against his Church can prosper," and has made manifest the folly of those who have sought to overthrow the kingdom of truth and righteousness. "The wrath of man shall praise him," etc. (Psa_76:10).

4. By opening up new fields for the extension of her influence. India has been placed under British rule, and the opportunity given of making known to its teeming millions "the unsearchable riches of Christ." The exclusiveness chat prevented access to the empire of China has passed away, so that the missionary may go through the length and breadth of the land. The heart of Africa has been penetrated, and there is now the prospect of her sable tribes becoming elevated and blessed through Christian influence. And in thus opening up the world for Christian enterprise to bestow upon it all its energy and zeal, God has shown himself as being still with his Church. "The King of Israel," etc. (Verse 15).

II. THE ENCOURAGEMENT THIS THOUGHT OF GOD'S ABIDING PRESENCE WITH HIS PEOPLE IS CALCULATED TO AFFORD TO THEIR HEARTS,

1. In view of the character of the age in which we live, as related to Christian truth. Many are seeking to restore that papal supremacy which has proved such a blight in ages that are past; many are cherishing the spirit of scepticism, and would have us even banish God himself from his universe; and there is also a widespread spirit of indifference abroad in relation to the highest spiritual realities. Yet still we will not despond, for "the Lord of hosts is with us," and as he caused the light to burn and to prevail even in the darkest ages, so he will still work until the light shall shine in every land, and all flesh see together the revealed glory of the Lord.

2. In view of apathy, coldness, and declension in holy service. Such seasons do occur, and such lifelessness and deadness at times falls upon the Church of God and upon Christian communities. Yet God does not forsake us even when we thus grow lukewarm in his service. He is with us still, and will grant us renewal and revival if we will but turn to him with all our hearts.

3. In view of the losses the Church of God is called upon to sustain through the ravages of death. The last foe is ever active. Beneath his unsparing hand the useful as well as the useless fall — the true-hearted worker for God as well as the idler whose life is altogether barren of good. But amidst these changes the chief Shepherd liveth; all holy gifts and heavenly graces are his bestowments, and he will not fail his Church, but will raise up a bright succession of devoted servants to do his bidding and to help on the grand consummation. Hence we will not despair; for "God is in the midst of her; she shall not be moved: God shall help her, and that right early" (Psa_46:4).

Zep_3:18-20. - Words of help and hope to the exiled and banished.

The closing words of this prophecy, contained in these verses, are amply sufficient to indicate that although the writer was a messenger of judgment, and as such addressed burning words of denunciation to evil doers, he was also a man full of tenderness — a Barnabas as well as a Boanerges. Whilst, being commissioned by God to reprove the ungodly, he did not spare such, yet he also knew how to speak words of help and hope to the sorrowful and distressed; indeed, we find him here anticipating sorrow, being beforehand with consolation, and providing the balm for wounds yet to be inflicted.

I. THE CASE SUPPOSED. The prophet had spoken of captivity; yet he was conscious that God would restore his people at the close, and bring them from Babylon to their own land. But, whilst confident as to this, he knew that, in the very nature of the circumstances, only a portion of God's people weird be privileged thus to return, and that many of them would be dispersed among the heathen in various places, and would be unable to come back with those who should be restored "when the Lord should turn again the captivity of his people." And he also knew that, amongst these scattered ones, there would be those who, in their remote exile, would mourn for the solemn assembly, and whoso hearts would be burdened in view of their banishment (Zep_3:18).

II. THE WORDS OF HELP AND HOPE ADDRESSED BY THE PROPHET TO THOSE THUS CIRCUMSTANCED.

1. He assured them that the Lord their God would bring to nought their oppressors. "I will undo all that afflict thee" (Zep_3:19).

2. That the Shepherd of Israel would in his own time regather every member of his flock, however scattered they were, and however feeble some of them might be. "And I will save her that halteth, and gather," etc. (Zep_3:19).

3. And that in the very lands where they would be put to shame he would eventually secure to them lasting honour and imperishable renown (Zep_3:19, Zep_3:20).

III. THE PROPHET AN EXAMPLE TO TEACHERS OF RELIGION IN EVERY AGE. There must be the bold denunciation of wrong, but there should ever accompany this tenderness of spirit, revealing itself in the endeavour to comfort and cheer troubled hearts. And in proportion as this spirit is cherished by us do we resemble the great Prophet of the Church, who was "anointed to comfort those that mourn," etc. (Isa_61:1-3).

HOMILIES BY T. WHITELAW

Zep_3:1-8. —

Zep_3:1-8. - Jerusalem the rebellious and polluted; or, the wickedness and woe of a degenerate city.

I. THE NUMBER AND VARIETY OF HER SINS.

1. Rebellion. This, marking her attitude towards God, is amplified and detailed as consisting in four transgressions.

(1) Disobedience. She had not obeyed Jehovah's voice speaking to her through the Law and the prophets, adjoining on her precepts and imposing on her duties, but, like an ordinary heathen nation, had said, "Who is Jehovah, that we should serve him, or that he should reign over us?"

(2) Insubordination. She had not received correction, i.e. had not accepted with meek submission the discipline or chastisement Jehovah had laid upon her in consequence of her sins, as for instance when he brought against her Shishak of Egypt (1Ki_14:25, 1Ki_14:26), Jehoash of Israel (2Ki_14:13), Sargon or Sennacherib of Assyria (2Ki_18:17; 2Ch_32:1), but had resented it, not only adhering to her disobedient ways, but improving on them, "rising early and corrupting all her doings."

(3) Unbelief. Not trusting in Jehovah, she had alternately trusted in Assyria and Egypt. Whereas her confidence in Jerusalem's stability and impregnability ought to have rested on the fact that Jehovah had chosen it to place his Name there, had entered into covenant with the nation of which it was the capital, had established in it his worship, and had promised to protect it, she was constantly basing her hopes on a political alliance either with the northern power against the southern, or with the southern against the northern (Isa_36:6; Hos_14:3).

(4) Irreligion. Having renounced all faith in Jehovah, she had scarcely maintained the pretence of observing his worship — had not drawn near to him, either externally in the way of celebrating those rites he had prescribed, or internally by pouring out her heart before him in supplication of his favour and help.

2. Pollution. This declares what the city was in herself. The completeness of her defilement discovered itself in the wickedness of all classes of her population, but more especially of her civil and spiritual rulers. Of the latter,

(1) the prophets were light and treacherous persons, vain glorious boasters, boiling up with their own conceited imaginings, men of treacheries who published their own false dreams as if these had been the true visions of God (Jer_23:32), and thus caused the people to err (Isa_9:16; Mic_3:5). As they exercised their callings without having themselves been called to these by God (Jer_14:14), they were not his prophets, but hers. Scarcely less polluted were

(2) the priests, who, as Jehovah's ministers, ought to have been holy (Lev_21:6; Num_16:5), but who, through being themselves impure, profaned that which is holy, or defiled the sanctuary and all connected with it — its rites, persons, things, places, sacrifices, and violated the Law (Eze_22:26) "by treating what was holy as profane."

3. Oppression. Revealing her behaviour towards man: her civic dignitaries practised cruelties ferocious and unprovoked upon those over whom they ruled.

(1) Her princes in the midst of her, i.e. her kings and nobles, like roaring lions rushing on their prey (Pro_27:15), ground down her poor and unresisting population by excessive taxations and labours.

(2) Her judges, in their administration of law and (so called) justice, were so fixedly bent on their own enrichment, and so insatiably greedy of their evil gains, that they