Zephaniah 2:1

Introduction The prophet, having declared the judgments which were ready to fall on his people, earnestly exhorts them to repentance, that these judgments may be averted, Zep 2:1-3 . He then foretells the fate of other neighboring and hostile nations: the Philistines, Zep 2:4-7 ; Moabites and Ammonites, Zep 2:8-11 ; Ethiopians, Zep 2:12 ; and Assyrians, Zep 2:13 . In the close of the chapter we have a prophecy against Nineveh. These predictions were accomplished chiefly by the conquests of Nebuchadnezzar. Verse 1 Gather yourselves - Others, sift yourselves. Separate the chaff from the wheat, before the judgments of God fall upon you. O nation not desired - unlovely, not delighted in; hated because of your sin. The Israelites are addressed. Verse 3 Ye meek of the earth - ענוי anavey, ye oppressed and humbled of the land. It may be ye shall be hid - The sword has not a commission against you. Ask God, and he will be a refuge to you from the storm and from the tempest. Verse 4 Gaza shall be forsaken - This prophecy is against the Philistines. They had been greatly harassed by the kings of Egypt; but were completely ruined by Nebuchadnezzar, who took all Phoenicia from the Egyptians; and about the time of his taking Tyre, devastated all the seignories of the Philistines. This ruin we have seen foretold by the other prophets, and have already remarked its exact fulfillment. Verse 5 The sea-coasts, the nation of the Cherethites - The sea-coasts mean all the country lying on the Mediterranean coast from Egypt to Joppa and Gaza. The Cherethites - the Cretans who were probably a colony of the Phoenicians. See on 1Sam 30:14 (note), and Amo 9:7 (note). Verse 6 And the sea-coasts shall be dwellings - Newcome considers כרת keroth as a proper name, not cottages or folds. The Septuagint have Κρητη, Crete, and so has the Syriac. Abp. Secker notes, Alibi non extat כרת, et forte notat patriam των כרתים. "The word כרת is not found elsewhere, and probably it is the name of the country of the Cherethim." Verse 7 The coast shall be for the remnant - Several devastations fell on the Philistines. Gaza was ruined by the army of Alexander the Great, and the Maccabees finally accomplished all that was predicted by the prophets against this invariably wicked people. They lost their polity, and were at last obliged to receive circumcision. Verse 8 I have heard the reproach of Moab - God punished them for the cruel part they had taken in the persecutions of the Jews; for when they lay under the displeasure of God, these nations insulted them in the most provoking manner. See on Amo 1:13 (note), and Gen 19:25 (note); Deu 29:23 (note); Isa 13:19 (note); Isa 34:13 (note); Jer 49:18 (note); Jer 50:40 (note). Verse 9 The breeding of nettles - That is, their land shall become desolate, and be a place for nettles, thorns, etc., to flourish in, for want of cultivation. Verse 10 Because they have reproached - See on Zep 2:8 (note). Verse 11 He will famish all the gods of the earth - They shall have no more sacrifices; their worship shall be entirely destroyed. Idolaters supposed that their gods actually fed on the fumes and spirituous exhalations that arose from the burnt-offerings which they made unto their idols. It is in reference to this opinion that the Lord says, "He will famish all the gods of the land." Verse 12 Ye Ethiopians also - Nebuchadnezzar subdued these. See Jer 46:2 , Jer 46:9 ; Eze 30:4 , Eze 30:10 . See also on Amo 9:7 (note). Verse 13 He will - destroy Assyria - He will overthrow the empire, and Nineveh, their metropolitan city. See on Jonah and Nahum. Verse 14 And flocks shall lie down in the midst of her - Nineveh was so completely destroyed, that its situation is not at present even known. The present city of Mossoul is supposed to be in the vicinity of the place where this ancient city stood. The cormorant קאת kaath; and the bittern, קפד kippod. These Newcome translates, "The pelican and the porcupine." Their voice shall sing in the windows - The windows shall be all demolished; wild fowl shall build their nests in them, and shall be seen coming from their sills, and the fine cedar ceilings shall be exposed to the weather, and by and by crumble to dust. See the note on Isa 34:11-14 (note), where nearly the same terms are used. I have in another place introduced a remarkable couplet quoted by Sir W. Jones from a Persian poet, which speaks of desolation in nearly the same terms. "The spider holds the veil in the palace of Caesar: The owl stands sentinel in the watchtower of Afrasiab." Verse 15 This is the rejoicing city - The city in which mirth, jocularity, and pleasure, reigned without interruption. And wag his hand - Will point her out as a mark and monument of Divine displeasure.

Gather yourselves - Call a solemn assembly, proclaim a fast. Not desired - Or, not desirous. Unwilling to return, and unworthy to be received on your return.

The People Exhorted to Repent. ( b. c. 612.) 1 Gather yourselves together, yea, gather together, O nation not desired; 2 Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord 's anger come upon you. 3 Seek ye the Lord , all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord 's anger. Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty—not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe, I. The summons given them to a national assembly ( v. 1 ): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, "Disperse yourselves, and flee for shelter where you can find a place." When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given ( Matt. xxiv. 16 ), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. "Yet come together, and see if you can stir up desires in one another." Thus God is often found of those that sought him not, nor asked for him, Isa. lxv. 1 . Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight ( Dan. xi. 41 ); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, " Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act." Some read it, " Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him." Note, When God is contending with us it concerns us to enquire into ourselves. II. Arguments urged to press them to the utmost seriousness and expedition herein ( v. 2 ): "Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass. " The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. "It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord " spoken of, ch. i. 14 . "Are you not concerned to prepare for that day?" 2. That it is very imminent: "Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind." We know not what a day may bring forth ( Prov. xxvii. 1 ), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time. Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed! III. Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day ( v. 3 ): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule— Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described—they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Ps. xxxv. 20 . And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. "Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them." (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti—Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be. IV. Encouragements given to take these directions: It may be, you shall be hid in the day of the Lord's anger. 1. "You particularly that are the meek of the earth. Though the day of the Lord's anger do come upon the land, yet you shall be safe, you shall be taken under special protection. Verily it shall be well with thy remnant, Jer. xv. 11 . Thy life will I give unto thee for a prey, Jer. xlv. 5 . I will deliver thee in that day, Jer. xxxix. 17 . It may be, you shall be hid; if any be hid, you shall." Good men cannot be sure of temporal preservation, for all things come alike to all, but they are most likely to be hid, and stand fairest for a distinguishing care of Providence. It is expressed thus doubtfully to try if they will trust the goodness of God's nature, though they have but the it may be of a promise, and to keep up in them a holy fear and watchfulness lest they should seem to come short, and should do any thing to throw themselves out of the divine protection. Note, those that hold fast their integrity, in times of common iniquity, have reason to hope that God will find out a hiding-place for them, where they shall be safe and easy, in times of common calamity. They shall be hid (as Luther says) aut in cœlo, aut sub cœlo—either in heaven or under heaven, either in the possession of heaven or under the protection of heaven. Or, 2. "You of this nation, though it be a nation not desired, yet, in the day of the Lord's anger with the neighbouring nations, when his judgments are abroad, you shall be hid; your land shall be preserved for the sake of those few meek ones that stand in the gap to turn away the wrath of God. " It concerns us all to make it sure to ourselves that we shall be hid in the great day of God's wrath; and, if we hide ourselves in the chambers of duty, God will hide us in chambers of safety, Isa. xxvi. 20 . If we prepare an ark, that shall be our hiding-place, Gen. vii. 1 .