Zephaniah 3:5

Introduction The prophet reproves Jerusalem, and all her guides and rulers, for their obstinate perseverance in impiety, notwithstanding all the warnings and corrections which they had received from God, Zep 3:1-7. They are encouraged, however, after they shall have been chastised for their idolatry, and cured of it, to look for mercy and restoration, Zep 3:8-13; and exited to hymns of joy at the glorious prospect, Zep 3:14-17. After which the prophet concludes with large promises of favor and prosperity in the days of the Messiah, Zep 3:18-20. We take this extensive view of the concluding verses of this chapter, because an apostle has expressly assured us that in Every prophetical book of the Old Testament Scriptures are confined predictions relative to the Gospel dispensation. See Act 3:24. Verse 1 Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem. Verse 2 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. Verse 3 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. Verse 4 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. Verse 5 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." Verse 6 I have cut off the nations - Syria, Israel, and those referred to, Isa 36:18, Isa 36:20. - Newcome. Verse 7 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. Verse 8 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. Verse 9 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, שפה ברורה 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. Verse 10 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. Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 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. Verse 15 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. Verse 16 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. Verse 17 The Lord thy God - יהוה אלהיך 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 אל גבור 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! Verse 18 I will gather - sorrowful - This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See 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. Verse 19 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. Verse 20 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 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.

The Depravity of Jerusalem. ( b. c. 612.) 1 Woe to her that is filthy and polluted, to the oppressing city! 2 She obeyed not the voice; she received not correction; she trusted not in the Lord ; she drew not near to her God. 3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. 4 Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. 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. 6 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. 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. 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 ( v. 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, v. 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; 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 xxxi. 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. III. 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, v. 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, Deut. xxiii. 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. l. 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. v. 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. 2. God had set before their eyes some remarkable monuments of his justice, which were designed for warning to them ( v. 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. xviii. 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 ( Ezek. xxiii. 9 , 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 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.

In the midst - Observing all. Not do iniquity - He will judge them righteously. Every morning - Daily he discovers his displeasure against the wicked. Faileth not - Lets no season slip to convince them, by public and visible punishments. The unjust - But the wicked Jews proceed without shame, and without fear.