Sofonias 3
Charles Spurgeon · Citado em PreceptAustin
Sofonias 3
Spurgeon - An indictment with four counts’ Zephaniah 3:2 Putting the four sentences together, ‘She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God’, what then? Why, ‘Woe to her’. Read the first verse of the chapter, and there you have it. As I was coming here that word ‘woe, woe, woe’ seemed to ring in my ears, and I wondered where it came from. I will tell you. It is a word that goes to be made into a worse word. Let me pronounce it for you—woe; that leads to something woe-erse—worse, and to the woe-erst, the worst of all. It is bad, lamentable, destructive, ruinous, painful, wretched, miserable woe, worse, worst. I wish I could pronounce the word as my Master did when he said, ‘Woe unto thee, Chorazin! woe unto thee, Bethsaida!’ I should hardly like to say as he did, for he had a light to judge which I have not, ‘Woe unto you, scribes and Pharisees, hypocrites!’ and so on. But that ‘woe’ as he pronounced it must have sounded terribly, softly, sadly, sternly piercing to the heart. How will the angels sound it at the last? Hear it now, lest you hear it at the last. ‘One woe is past; and, behold, there come two woes more’, when the Judge of all the earth shall break the seals and pour out the vials, and the ungodly sons of men shall see the star Wormwood, and shall drink of the bitterness of the wrath of God. Woe. It means sorrow here! No rest! No satisfaction! Woe even this day to the man that trusts not in God. But in the next world it means to be driven from the face of Christ, to be followed with a ‘woe’ which shall have eternal echoes, Woe, woe, woe! I could cry with Mr Whitefield, ‘The wrath to come! The wrath to come!’ Escape from it while life lasts and Jesus pleads with you, for otherwise this shall fall like a thunderbolt from the hand of the angry Judge, ‘Woe to her … She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.’ Spurgeon - My Sermon Notes on Zeph 3:2 When the Lord is judging men he does not spare those who are called his people: Moab and Ammon and Nineveh are visited, and Jerusalem is not spared. There are sins which outsiders cannot commit, such as those of the text. When peculiar privileges only create peculiar sins, they will be followed by peculiar punishments. The offences mentioned in this verse are to be found in nations, churches, and individuals unto this day: and in a measure among God’s own people. I. IN THE TEXT WE PERCEIVE FOUR MANIFEST SINS. 1. We will make upon them, as a whole, four observations. Sins of omission are sure to exist where there are sins of commission. Jerusalem is said to be “filthy and polluted,” and then these omissions are recited. Sins of omission rank with the blackest of offences. Consider the context, and see with what fearful crimes omissions are catalogued, as if to mark their vileness. Sins of omission go in clusters. “She obeyed not.” “She received not instruction.” “She trusted not.” “She drew not near to her God.” How many foul birds may dwell in one nest! One sin never goes alone. Sins of omission are none the less when they are mainly spiritual. Such are those mentioned in the text, and they are cited among crimes of deepest dye. 2. We will note each one of the four separately. They heard God speak, but they took no heed. This included rebellion, hardness of heart, presumption, and defiance of the Lord; and all this after solemn warnings, great instruction, and tender invitation. They felt correction, but were not instructed. This involved greater persistence in rebellion, and still more obduracy of heart. They were unbelieving and distrustful, and relied upon idols, and not upon the Lord. Unbelief is a master-sin. They had no communion with their God. “Her God” implies existence of covenant-relationship, in name at least; but there was no worship, love, or service. These four sins abound around us, and among us. Inattention, Obstinacy, Unbelief, and Aversion to God are all common. They involve men in misery in this life, and in eternal ruin in the world to come. Are they not destroying some of you? II. IN THE TEXT WE SPY OUT FOUR HIDDEN ENCOURAGEMENTS TO SEEK BETTER THINGS. Let those who confess their sin look at the text with hope, for it is clear that— 1. God does speak to men. He may speak to us again. 2. God corrects for our good. It is meant for instruction, not for destruction. (See the margin.) 3. God would have us trust him. He would not blame us for not trusting if we were not permitted to trust him. 4. God would have us draw near to him. Else it were not mentioned as our sin that we do not draw near to him. All this applies to us at this day. Still the Lord is in the midst of us, reading our inmost souls. Let us lay our sins to heart, and seek his face through Christ Jesus. A FEW SMALL FISHES Remember, O my soul, the fig-tree was charged, not with bearing noxious fruit, but no fruit.—Thomas Fuller. The last words that Archbishop Usher was heard to say were these—“Lord, forgive my sins, especially my sins of omission.” Sins of commission are usual punishments for sins of omission. He that leaves a duty may soon be left to commit a crime.—Gurnall. No sin is ever alone. Dr. Macdonald says, “There is no fault that does not bring its brothers and sisters and cousins to live with it.” Oh, how rare it is to find a soul still enough to hear God speak!—Fenelon. Grace turns the serpent into a rod; but sin turns the rod into a serpent. The former turns poison into a remedy; but the latter turns the remedy into poison.—Benjamin Beddome. Sorrow is sent for our instruction, just as we darken the cages of birds when we would teach them to sing.—Jean Paul Richter. John Butler - INDICTMENT Zephaniah 3:2 - Sermon Starters “She obeyed not the voice, she received not correction, she trusted not in the Lord, she drew not near to her God” (Zephaniah 3:2). The “She” in our text refers particularly to the city of Jerusalem, but it is an indictment for all of Judah and certainly can be applied to our day, too. The indictment is fourfold. FIRST—THE DISOBEDIENCE IN THE INDICTMENT “She obeyed not my voice.” The words “my voice” refer to the Word of God. Jerusalem would not heed the Scriptures. It is a problem in every age. People do not want to obey the Scriptures. This is behind all the criticism of the Scriptures. Unholy men develop clever arguments against the validity of the Scriptures to try and justify disobeying them. Their arguments against the Scripture do not hold water, however, for they are full of lies, misinterpretations, and misrepresentations. The Bible is mocked and scorned, but we note it stands like the rock of Gibraltar while the scorners and mockers pass away. Obey the Word of God if you want blessing. If you fail to obey the Word and heed all the fraudulent arguments against the Word, you will have to answer to God for our disobedience. And it will not be nice situation. SECOND—THE DESPISING IN THE INDICTMENT “She received not correction.” Zephaniah says his people did not receive correction—as in chastisement. Scripture warns us repeatedly not to despise correction. That is, when God does chasten us for our sins we are to sit up and pay attention and be aware of what He is trying to tell us. When I was a boy, I visited the wood shed frequently, but seldom for the same acts. I did not despise chastening but paid attention so I did not repeat the offenses. Despising God’s chastisement leads to severe judgment. God does not chasten because he dislikes you but because He loves you. Pay attention and learn from His corrections. They are for your good (Hebrew 12:5, 6, 11) THIRD—THE DISBELIEF IN THE INDICTMENT “She trusted not in the Lord.” The third indictment upon the people was their lack of faith in God. They believed everybody else but God. We are like that. It seems that the more preposterous and outlandish something is the more likely it is to be believed and tried. But God, Who is the most trustworthy One of all, is discredited and disbelieved though faultless He is. If you do not believe God about Jesus Christ, you will spend an eternity in hell fire. FOURTH—THE DISINTEREST IN THE INDICTMENT “She drew not near to her God.” The people were guilty of disinterest in God. Like the church at Ephesus, they had lost their first love (Revelation 2:4). Their devotion for God was poor. That means in today’s terms, they would read the newspaper far more than the Bible, they would be in sports’ stadiums on Sunday instead of church. The farther from God some are the better then feel—until they leave this life and must face God in judgment. Spurgeon - Zeph 3:2 “She has not obeyed; she has not accepted discipline. She has not trusted in the LORD; she has not drawn near to her God.” Here are four heavy counts of a terrible indictment against Jerusalem and the Jewish people. Is it not sad to reflect that Jerusalem was the city of the great king and yet fell from its high estate? It was the place of the great temple—there the light of God shined while other nations were in darkness—there the solemn worship of God was celebrated while false gods were being adored elsewhere. And yet its sin provoked the Lord until he gave it up to the destroyer. It is clear, therefore, that no degree of light and no amount of privilege can keep a people alive and right before God. If the heart is not changed, those who are exalted to heaven may yet be cast down to hell. This text is not only applicable to a nation and to a church but to individuals among God’s own people. Some of God’s people follow Christ from a distance—their spiritual life is better seen in their fears than in their confidences. They are always trembling. Their hands are slack; their hearts are faint. We trust they are alive unto God, but that is all we can say. I fear it may be said of them, “She has not obeyed”—the gentle whisper of divine love falls on a deaf ear. How often has God spoken and we have not listened so as to obey his voice! I fear, too, that there are times when we have not “accepted discipline”—when affliction has been lost on us. We have risen from a sickbed worse than when we went to it. Our losses and crosses have provoked us to murmuring rather than to heart searching. We have been bruised as in a mortar among wheat with a grinder, and yet our folly has not departed from us. And this is a provoking thing—when we despise the rod and the hand that uses it—and do not turn to the Lord. Yet it is so with some of God’s people: they do not obey his voice, they do not receive correction; and, therefore, it comes to pass that at times they have “not trusted in the Lord.” Zephaniah 3:3 Her princes within her are roaring lions, Her judges are wolves at evening; They leave nothing for the morning.: BGT οἱ ἄρχοντες αὐτῆς ἐν αὐτῇ ὡς λέοντες ὠρυόμενοι οἱ κριταὶ αὐτῆς ὡς λύκοι τῆς Ἀραβίας οὐχ ὑπελίποντο εἰς τὸ πρωί LXE Her princes within her were as roaring lions, her judges as the wolves of Arabia; they remained not till the morrow. KJV Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. NET Her princes are as fierce as roaring lions; her rulers are as hungry as wolves in the desert, who completely devour their prey by morning. CSB The princes within her are roaring lions; her judges are wolves of the night, which leave nothing for the morning. ESV Her officials within her are roaring lions; her judges are evening wolves that leave nothing till the morning. NIV Her officials are roaring lions, her rulers are evening wolves, who leave nothing for the morning. NLT Its leaders are like roaring lions hunting for their victims. Its judges are like ravenous wolves at evening time, who by dawn have left no trace of their prey. NRS The officials within it are roaring lions; its judges are evening wolves that leave nothing until the morning. NJB The rulers she has are roaring lions, her judges are wolves of the wastelands which leave nothing over for the morning, NAB Her princes in her midst are roaring lions; Her judges are wolves of the night that have had no bones to gnaw by morning. YLT Her heads in her midst are roaring lions, Her judges are evening wolves, They have not gnawn the bone in the morning. princes: Job 4:8-11; Ps 10:8-10; Proverbs 28:15; Isaiah 1:23; Jeremiah 22:17; Ezekiel 22:6,25-27; Micah 3:1-4,9-11 evening: Jeremiah 5:6; Habakkuk 1:8 Related Passages: Isaiah 1:23 Your rulers (same Hebrew word "sar" translated in Zeph 3:3 as princes) are rebels And companions of thieves; Everyone loves a bribe And chases after rewards. They do not defend the orphan, Nor does the widow’s plea come before them. Psalm 10:8-10 (The wicked) sits in the lurking places of the villages; In the hiding places he kills the innocent; His eyes stealthily watch for the unfortunate. 9 He lurks in a hiding place as a lion in his lair; He lurks to catch the afflicted; He catches the afflicted when he draws him into his net. 10 He crouches, he bows down, And the unfortunate fall by his mighty ones. (Ps 10:8-10) Ezekiel 22:27 “Her princes within her are like wolves tearing the prey, by shedding blood and destroying lives in order to get dishonest gain. ROARING PRINCES RAVENOUS JUDGES The imagery in Zephaniah 3:3 is a powerful metaphor describing the corrupt leadership of Jerusalem, its civil rulers and judges who were supposed to protect and administer justice but instead devoured the very people they were meant to serve. In short, they like hungry beasts, they preyed on the people of Jerusalem. Her princes (not those of royal blood, but civil rulers, officials, leaders) - Jerusalem's leaders were the "power brokers," who did not rule with justice or in equity. The princes, who were appointed to govern and protect the people, instead used their authority to oppress and exploit them. Rather than exercising justice and shepherding the nation with integrity, they preyed upon those they were meant to defend, tearing them apart through corruption, greed, and abuse of power. Their conduct resembles the warning of Proverbs 28:15 “Like a roaring lion and a rushing bear is a wicked ruler over a poor people.” Instead of being guardians of justice, the princes behaved like predatory beasts, devouring the vulnerable for their own gain. The picture is therefore of tyrannical rulers who prey on the weak, devouring their own citizens for personal power, wealth, or influence. Instead of shepherding the flock, they behaved like predators. Patterson - The Hebrew noun (for princes) used here refers to officials at various levels, frequently coming from leading tribal families and forming powerful advisory groups throughout Israel’s history (cf. Ex 18:13–26; 1Kgs 4:2–6; 2Kgs 24:12; 2Chr 35:8). The term may designate the chieftains of Israel (Num 21:18), court officials (1 Chr 22:17), district supervisors (1 Kgs 20:14–15), city officials (Judg 8:6), military leaders (1 Kgs 2:5; 2 Kgs 1:9–14; 5:1; 25:23, 26), or even religious leaders (Ezra 8:24). The importance of such leaders in Zephaniah’s day is underscored not only in their mention before the members of the royal family here, but also in their prominence in the enumeration of the levels of Judahite society during the reign of Josiah (Jer 1:18; 2:26; 4:9). Jeremiah emphasized their importance and responsibility, using the term more than three dozen times. Within her (qereb) - In her midst. What a contrast this description presents with the next use of "within her" or "in her midst" (qereb) in Zeph 3:5, where it is the righteous LORD Who is within their midst. Roaring lions - A metaphor - see discussion of wolves below for more on metaphors. Lions are ever ready to pounce on their pray (Read the first depiction of a wild beast ready to pounce on its prey in God's warning to Cain - Ge 4:5-6, 7-8+) A roaring lion is a predator announcing its dominance and terrifying prey before attacking. The metaphor suggests that the leaders used their authority to intimidate, oppress, and exploit the people rather than defend them. Here is a description of the behavior of lions (and the effect of their roar on their victims) to help you understand the picture that Zephaniah is painting about these evil rulers in Jerusalem. Here is a description from Wikipedia... Lions have an array of facial expressions and body postures that serve as visual gestures. Their repertoire of vocalizations is also large; variations in intensity and pitch, rather than discrete signals, appear central to communication. Lion sounds include snarling, hissing, coughing, meowing, woofing, and roaring. Lions tend to roar in a very characteristic manner, starting with a few deep, long roars that trail off into a series of shorter ones. They most often roar at night; the sound, which can be heard from a distance of 8 kilometers (5.0 mi), is used to advertise the animal's presence. Lions have the loudest roar of any big cat. (Roaring lion - YouTube) Grant Richison adds (1Pe 5:8+) that the "lion produces a howling or roaring sound. The lion uses his roar to frighten his game. By his roar, he immobilizes his victims. His roar is a weapon. Lions usually range near six hundred pounds, standing four feet high. They run at twenty feet per bound and at about a hundred yards in five seconds. They are totally unpredictable. They will attack for no apparent reason. They have extremely powerful voices. Fear will blunt an aggressive Christian life. A roaring lion intimidates by his roar. The Devil intimidates by fear. He casts fear into weak Christians because that will intimidate them from a life of faith. As a lion in the wild chases a herd of gazelles and runs down the weak of the herd, so the Devil usually catches weak Christians first because he freezes them in fear. Fear incapacitates us from moving ahead with our Christian walk. (1 Peter 5:8 Exposition Commentary) RAVENOUS JUDGES Her judges - The legal system was unjust because the judges were unjust. The very ones who were to discern true guilt and innocence, were themselves guilty of "high crimes and midemeanors" as well as "treason" against the Most High God , El Elyon! Judges were responsible for administering justice in the courts. Wolves at evening (cf Hab 1:8+) - This is a metaphor, which is like a window into the text. God's Spirit is giving us a picture we know (wolves at evening) to get a sense of the heart and character of the judges. When you encounter a term of comparison (including similes), pause to ask the Spirit what He intends this to picture or depict. You will often be rewarded with new spiritual insights and illumination. And as you practice this discipline of pausing to ponder the text, you are in a very real sense learning to meditate on the Scriptures, a discipline God promises to richly bless (see Ps 1:2-3+, Joshua 1:8+). Wolves that are hungry, famished from fasting during the day, prowl for food and do this especially in the evening when they are fiercest, attacking when their prey is most vulnerable under cover of night. Zephaniah pictures these judges as ravenous, rapacious, covetous men, hungry and greedy for illicit gain (bribes, corruption, and exploitation) "devouring" the poor, the widowless and the fatherless without mercy. They leave nothing for the morning (literarily "The do not gnaw bones for the morning") - This description extends the lupine (wolfish) metaphor, emphasizing the greedy nature of these unjust judges, so thoroughly did they "devour" their victims. Their greed prompts an insatiable desire for gain, to "gnaw" their victims not just to the bone, but even devouring the bone (so to speak). It is interesting that the morning was often the time when justice was to be meted out (cf Zeph 3:5, 2Sa 15:2, Ps 101:8, Jer 21:12). Wolf is a frequent metaphor in the writings of the prophets... Her officials within her are like wolves tearing their prey; they shed blood and kill people to make unjust gain. (Ezekiel 22:27, see full context for description of the prophets who were like roaring lions = Ezek 22:25-27) Therefore a lion from the forest will attack them, a wolf from the desert will ravage them, a leopard will lie in wait near their towns to tear to pieces any who venture out, for their rebellion is great and their backslidings many. (Jer 5:6) Their (Babylonian) horses are swifter than leopards, fiercer than wolves at dusk. Their cavalry gallops headlong; their horsemen come from afar. They fly like an eagle swooping to devour; (Hab 1:8+) Within (in the midst) (07130)(qereb) is used 6 times in Zephaniah 3 Her princes are within her - Zeph 3:3 The LORD is righteous within her - Zeph 3:5 I will remove from your midst your proud - Zeph 3:11 I will leave among you a humble and lowly people - Zeph 3:12 The King of Israel, the LORD, is in your midst - Zeph 3:15 The LORD your God is in your midst - Zeph 3:17 Zephaniah 3:4 Her prophets are reckless, treacherous men; Her priests have profaned the sanctuary. They have done violence to the law.: BGT οἱ προφῆται αὐτῆς πνευματοφόροι ἄνδρες καταφρονηταί οἱ ἱερεῖς αὐτῆς βεβηλοῦσιν τὰ ἅγια καὶ ἀσεβοῦσιν νόμον LXE Her prophets are light and scornful men: her priests profane the holy things, and sinfully transgress the law. KJV Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. NET Her prophets are proud; they are deceitful men. Her priests defile what is holy; they break God's laws. CSB Her prophets are reckless-- treacherous men. Her priests profane the sanctuary; they do violence to instruction. ESV Her prophets are fickle, treacherous men; her priests profane what is holy; they do violence to the law. NIV Her prophets are arrogant; they are treacherous men. Her priests profane the sanctuary and do violence to the law. NLT Its prophets are arrogant liars seeking their own gain. Its priests defile the Temple by disobeying God's instructions. NRS Its prophets are reckless, faithless persons; its priests have profaned what is sacred, they have done violence to the law. NJB her prophets are braggarts, impostors, her priests have profaned what is holy and violated the Law. NAB Her prophets are insolent, treacherous men; Her priests profane what is holy, and do violence to the law. YLT Her prophets unstable -- men of treachery, Her priests have polluted the sanctuary, They have violated the law. reckless: Isaiah 9:15; 56:10-12; Jeremiah 5:31; 6:13,14; 8:10; 14:13-15; 23:9-17,25-27; Jeremiah 23:32; 27:14,15; Lamentations 2:14; Ezekiel 13:3-16; Hosea 9:7; Micah 2:11; 3:5,6; Matthew 7:15; 2 Corinthians 11:13; 2 Peter 2:1-3; 1 John 4:1; Revelation 19:20; her priests: 1Samuel 2:12-17,22; Ezekiel 22:26; 44:7,8; Hosea 4:6-8; Malachi 2:8 Related Passages: Jeremiah 23:32 “Behold, I am against those who have prophesied false dreams,” declares the LORD, “and related them and led My people astray by their falsehoods and reckless boasting; yet I did not send them or command them, nor do they furnish this people the slightest benefit,” declares the LORD. Micah 3:5+ Thus says the LORD concerning the prophets who lead my people astray; When they have something to bite with their teeth, They cry, “Peace,” But against him who puts nothing in their mouths They declare holy war. Micah 3:11+ Her leaders pronounce judgment for a bribe, Her priests instruct for a price And her prophets divine for money. Yet (IN THEIR DELUSION) they lean on the LORD saying, “Is not the LORD in our midst? Calamity will not come upon us.” NON-PROFIT PROPHETS! Her prophets are reckless - NIV says "Her prophets are unprincipled." "arrogant liars" (NLT), "fickle" (ESV). This probably refers to their arrogance in passing off their own words as from the LORD (Jer 23:32). The prophet Micah gives a good commentary on the false prophets (see Micah 2:11+; Micah 3:5+, Micah 3:11+) Jeremiah adds these accusations... For from the least of them even to the greatest of them, everyone is greedy for gain, and from the prophet even to the priest everyone deals falsely. (Jer 6:13) Her prophets are...treacherous men (cp related word used in Hab 1:13+ = "those who deal treacherously") - They were ever ready to speak a word to tickle the ears of their audience (2Ti 4:3-4+). In God's original plan for His people, the priests were instructed to teach God’s law to the people (Lev 10:10–11; Dt. 33:10), they had neglected to fulfill this vital role. MacKay - They were ‘treacherous’ because they were speaking from their own minds and not by divine revelation. Therefore they prove to be deceitful not just in the way in which they conduct business with others, but particularly in the way in which they deceive those who come to them seeking divine guidance. However outwardly impressive their words seem, they only promote rebellion and apostasy against God and deceive those who accept what they say as being genuine. The divine evaluation of such conduct was scathing. (Jonah, Micah, Nahum, Habakkuk, and Zephaniah) Her priests have profaned the sanctuary. The statement means that the very men who were appointed to guard the holiness of the temple and lead the people in pure worship instead treated the sacred things of God as common and defiled them by their actions. The verb “profaned” (Hebrew חָלַל – ḥālal ) means to pollute, desecrate, or treat something holy as ordinary. The priests were supposed to preserve the sanctity of the temple by carefully observing God’s laws regarding sacrifices, purity, and worship. Instead, through corruption, negligence, and disobedience, they allowed what was holy to be violated. Rather than maintaining the distinction between the holy and the profane, they blurred it and led the people into spiritual corruption. This was a serious betrayal of their calling. God had specifically charged the priests to “teach the sons of Israel all the statutes” (Leviticus 10:11) and to “distinguish between the holy and the profane” (Ezekiel 22:26). When the priests themselves ignored these responsibilities, the temple—meant to be the center of true worship—became spiritually polluted. Thus the charge is not merely that they made mistakes, but that those entrusted with protecting God’s holiness actually contributed to its desecration, undermining the worship and spiritual life of the entire nation. Kaiser explains this somewhat obscure phrase They have done violence to the law.: - By allowing the people to blur the distinction between what was sacred or holy and what was not, and by disregarding what had been specifically taught in the law, the priests acted as agents for the populace, not as ministers of God! They profaned what was holy—i.e., they “unhallowed” the holy. Here is God's judgment on men like this... “Behold, I am against those who have prophesied false dreams,” declares the LORD, “and related them and led My people astray by their falsehoods and reckless boasting; yet I did not send them or command them, nor do they furnish this people the slightest benefit,” declares the LORD. (Jer 23:32) Her priests have profaned the sanctuary (cf Ezek 5:11, 7:20, Ezek 23:38-39, Jer 7:31, 23:11, 32:34) - They have defiled and polluted the Temple of God. We can get a good sense of how the priests had defiled the Temple (especially under the evil reigns of Manasseh and Amon) by observing how godly King Josiah cleaned "house" in the Temple. Read 2Kings 24:4-12...Then the king (Josiah) commanded Hilkiah the high priest and the priests of the second order and the doorkeepers, to bring out of the temple of the LORD all the vessels that were made for Baal, for Asherah, and for all the host of heaven (Ed: probably astrology); and he burned them (Dt 7:25) outside Jerusalem in the fields of the Kidron, and carried their ashes to Bethel. 5 He did away with the idolatrous priests whom the kings of Judah had appointed to burn incense in the high places in the cities of Judah and in the surrounding area of Jerusalem, also those who burned incense to Baal, to the sun and to the moon and to the constellations and to all the host of heaven (See Manasseh's evil practices = 2Ki 21:3-9) 6 He brought out the Asherah from the house of the LORD (Abominable idols in the Holy Place of God!) outside Jerusalem to the brook Kidron, and burned it at the brook Kidron, and ground it to dust, and threw its dust on the graves of the common people. 7 He also broke down the houses of the male cult prostitutes which were in the house of the LORD, where the women were weaving hangings for the Asherah. 8 Then he brought all the priests from the cities of Judah, and defiled the High Places where the priests had burned incense (Offerings to dead idols instead of the Living God!), from Geba to Beer Sheba; and he broke down the high places of the gates which were at the entrance of the gate of Joshua the governor of the city, which were on one's left at the city gate (Dt12:2-7, 13,14). 9 Nevertheless the priests of the high places did not go up to the altar of the LORD in Jerusalem, but they ate unleavened bread among their brothers. 10 He also defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter pass through the fire for Moloch. 11 He did away with the horses which the kings of Judah had given to the sun (Sun worship! cf Ro 1:21-23+), at the entrance of the house of the LORD, by the chamber of Nathan-melech the official, which was in the precincts; and he burned the chariots of the sun with fire. 12 The altars which were on the roof, the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, the king broke down; and he Read Ezekiel 8:5-17 for a graphic summation of their almost incomprehensibly abominable defilement of God's Holy Temple (Then see commentary on Ezekiel 8). King Josiah carried out a purging of the polluted priests (2Ki 23:4-6), but unfortunately it had only a temporary restraining effect as shown by the descriptions of the reign of the 4 kings who followed godly King Josiah and reigned to the time of Judah's defeat and exile to Babylon (Shockingly Josiah's son Jehoahaz immediately returned to the evil his father had purged = 2Ki 23:30, 31, 32, cp Eliakim/Jehoiakim, sadly another son of Josiah did evil = 2Ki 23:34, 36, 37, Jehoiachin did evil = 2Ki 24:8,9 and Zedekiah did evil = 2Ki 24:18, 19, 20). They have done violence to the law -NET = "they break God's laws" NLT paraphrases it "disobeying God's instructions." TEV = "They twist the law of God to their own advantage." While the phrase is somewhat difficult to interpret, clearly it has to do with mistreatment or misuse of the law, the Word of God. This could speak of their "breaking" of the law (disobedience) or acting wrongly regarding their duty to interpret it. Perhaps they give favorable interpretations to those who give them money as in Micah 3:11+. Walter Kaiser adds an interesting thought on how one could do violence to the law - Like many contemporary pastors, Judah’s priests did “violence to the law” by replacing God’s Holy Word with their own ideas, adapting the words of Scripture so as to fit the popular eddies and moods of the day! By so doing, they conveniently did not mention the “whole counsel of God” (Acts 20:27), for not all of it fitted their own interests or the interests of the people. (See The Preacher's Commentary) Profane (02490)(chalal) means to pollute, defile, profane, desecrate. They treated that which was holy and dedicated to Jehovah in an improper, unbecoming way as described above in Ezekiel! Reckless (06348)(pahaz) means boiling over like water and figuratively to be wanton or reckless. The only other use is Judges 9:4. The idea is more hotheadedness than evil. Gilbrant - Related to an Arabic cognate meaning "reckless," "boastful," the verb pāchaz means "to be wanton," "to be reckless," "to be undisciplined." Done violence (02554)(hamas/chamas) means to be violent, to act violently, to treat in a bad manner (Job 21:27, Pr 8:36) or to act wrongly. Hamas stresses both social and physical harm and violence. Hamas refers almost always to sinful violence, not to "violence" of natural catastrophes. The noun form hamas/chamas (02555) describes extreme wickedness, e.g., in the days before the flood ("filled with violence" = Ge 6:11). The verb means to harm one physically. To strip or tear off something from its main body (Job 15:33). For example treating people (widows) badly (Jer 22:3). God "did violence" to His own House when Jerusalem was razed (Lam 2:6). Ezekiel uses hamas/chamas in describing a similar charge against the priests... Her priests have done violence to My law and have profaned My holy things; they have made no distinction between the holy and the profane, and they have not taught the difference between the unclean and the clean; and they hide their eyes from My Sabbaths, and I am profaned among them. (Ezekiel 22:26) NASB Usage: do violence(1), done violence(2), drop off(1), exposed(1), injures(1), violently treated(1), wrong(1). Hamas/chamas - 8 verses - Job 15:33; 21:27; Pr 8:36; Jer 13:22; 22:3; Lam 2:6; Ezek 22:26; Zeph 3:4 QUESTION - What can ordinary people do about sinful religious leaders (Zephaniah 3:4)? GOTQUESTIONS.ORG ANSWER - In Zephaniah 3:4, the Lord specifically speaks against the sins of Judah’s religious leaders, stating, “Her prophets are arrogant; they are treacherous men. Her priests profane the sanctuary and do violence to the law.” The problem is not confined to Zephaniah’s time. Still today, religious leaders sometimes sin and betray those they lead. What can ordinary people do when those in church authority are overtly sinful? First, as Zephaniah illustrates, God knows the situation and will ultimately hold sinful religious leaders accountable for their sins. Numbers 32:23 warns the sinner that he can “be sure” that there will be a reckoning. Second, we are called to forgive those who sin against us. Jesus taught in the Lord’s Prayer, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). Further, Jesus taught Peter to forgive above and beyond what is expected: the standard is not to forgive seven times, but “seventy-seven times” (Matthew 18:22). Whatever the situation, we must maintain a willingness to forgive and not hold grudges. Third, all religious leaders must be held accountable for their actions. Paul told Timothy that, if an accusation against a church leader is confirmed (1 Timothy 5:19), then steps must be taken to deal with the sin. “Those who sin are to be rebuked publicly, so that the others may take warning” (1 Timothy 5:20). In cases where church leaders are found guilty of sinful actions, the local church is to call out the transgressor and condemn the sin publicly. Leaders are not above the law, and accountability is important. Fourth, sometimes personal confrontation is necessary when a religious leader sins. The apostle Paul once had to confront Peter about his hypocrisy (Galatians 2:14). In this case, Peter changed his actions, leading to a better situation for all involved. Positive change, including repentance, is the goal in such cases. Finally, it must be noted that if a religious leader is involved in criminal activity of any kind, it is the duty and responsibility of those aware of the crime to report it. There is no justification for cover-ups or delays in reporting a crime. Zephaniah 3:5 The LORD is righteous within her; He will do no injustice. Every morning He brings His justice to light; He does not fail. But the unjust knows no shame.: BGT ὁ δὲ κύριος δίκαιος ἐν μέσῳ αὐτῆς καὶ οὐ μὴ ποιήσῃ ἄδικον πρωὶ πρωὶ δώσει κρίμα αὐτοῦ εἰς φῶς καὶ οὐκ ἀπεκρύβη καὶ οὐκ ἔγνω ἀδικίαν ἐν ἀπαιτήσει καὶ οὐκ εἰς νεῖκος ἀδικίαν LXE But the just Lord is in the midst of her, and he will never do an unjust thing: morning by morning he will bring out his judgment to the light, and it is not hidden, and he knows not injustice by extortion, nor injustice in strife. KJV 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. NET The just LORD resides within her; he commits no unjust acts. Every morning he reveals his justice. At dawn he appears without fail. Yet the unjust know no shame. CSB The righteous LORD is in her; He does no wrong. He applies His justice morning by morning; He does not fail at dawn, yet the one who does wrong knows no shame. ESV The LORD within her is righteous; he does no injustice; every morning he shows forth his justice; each dawn he does not fail; but the unjust knows no shame. NIV 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. NLT But the LORD is still there in the city, and he does no wrong. Day by day he hands down justice, and he does not fail. But the wicked know no shame. NRS The LORD within it is righteous; he does no wrong. Every morning he renders his judgment, each dawn without fail; but the unjust knows no shame. NJB Yahweh the Upright is in her, he does no wrong; morning by morning he gives judgement, each dawn unfailingly (but the wrong-doer knows no shame). NAB The LORD within her is just, who does no wrong; Morning after morning he renders judgment unfailingly, at dawn. YLT Jehovah is righteous in her midst, He doth not do perverseness, Morning by morning His judgment he giveth to the light, It hath not been lacking, And the perverse doth not know shame. righteous: Deuteronomy 32:4; Ps 99:3,4; 145:17; Ecclesiastes 3:16,17; Isaiah 45:21; Habakkuk 1:3; Zechariah 9:9; Romans 3:26; 1 Peter 1:17; In the midst: Zeph 3:15,17; Deuteronomy 23:14; Isaiah 12:6; Ezekiel 48:35; Micah 3:11; Zechariah 2:5; He will: Genesis 18:25; Job 8:3; 34:10,17-19; every morning: Isaiah 28:19; 33:2; 50:4; Jeremiah 21:12; Lamentations 3:23; brings: Ps 37:6; Isaiah 42:3,4; Micah 7:9; Luke 12:2; Romans 2:5; 1Corinthians 4:5; but: Jeremiah 3:3; 6:15; 8:12 NET = The just LORD resides within her; He commits no unjust acts. Every morning He reveals His justice. At dawn He appears without fail. Yet the unjust know no shame. A STRIKING CONTRAST IN THE MIDST OF JERUSALEM The LORD is righteous within (in the midst of) her (Jerusalem) - Though there were unrighteous princes in her midst ("within her" Zeph 3:3), there was also a righteous Prince in her midst! This would be an encouraging reminder to those readers who are part of the righteous remnant (genuine believers like Abraham - Ge 15:6). The Righteous One will have the final say and it will be "right." Indeed, He "will remove from your midst your proud, exulting ones" (Zeph 3:11) and "will leave among you a humble and lowly people." (Zeph 3:12). The mention of the Righteous One in the midst of the treacherous city is assurance that justice will be dispensed and that sinners would not be left unpunished. The Psalmist writes of Jerusalem Beautiful in elevation, the joy of the whole earth, Is Mount Zion in the far north, the city of the great King (Zeph 3:15). (Ps 48:2) Moses writes The Rock! His work is perfect, For all His ways are just; A God of faithfulness and without injustice, Righteous and upright is He. (Dt 32:4) The psalmist writes "The LORD is righteous in all His ways and kind in all His deeds." (Ps 145:17). Within her - Within the midst of Jerusalem. Jamieson - 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" (Dt 32:4). Walter Kaiser - One would have thought that the presence of the Lord (Zeph 3:5) in their midst would have been enough to deter most, if not all, of the sins described in Zeph 3:1–4. The indicted leaders had been “in her midst” (Zeph 3:3), but so had the Lord been “in her midst” (Zeph 3:5). No one could implicate the Lord in any wrongdoing; “He will do no unrighteousness” (Zeph 3:5b). On the contrary, “Every morning He brings His justice to light; He never fails” (Zeph 3:5c). So why doesn’t everyone see what is as plain as the morning sunlight on their face? God’s moral standards are plainly visible to all; He never fails! Nor have His standards failed! (See The Preacher's Commentary - Vol. 23) Every morning (Literally "in the morning, in the morning") He brings His justice to light - In Zeph 3:3 we see the evil judges left "nothing for the morning." As noted in the comments on that passage the morning was often the time when justice was to be meted out (cf Zeph 3:5, 2Sa 15:2, Ps 101:8, Jer 21:12). Here we see the Righteous Judge whose perfect justice shines brightly (to light) which accentuates the contrast with the unjust ravenous judges who do their nefarious deeds under cover of darkness (Zeph 3:3). O Palmer
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Spurgeon - Faith's Checkbook - Zeph. 3:12. WHEN true religion is ready to die out among the wealthy it finds a home among the poor of this world, rich in faith. The Lord has even now his faithful remnant. Am I one of them? Perhaps it is because men are afflicted and poor that they learn to trust in the name of the Lord. He that hath no money must try what he can do on trust. He whose own name is good for nothing in his own esteem, acts wisely to rest in another name, even that best of names, the name of Jehovah. God will always have a trusting people, and these will be an afflicted and poor people. Little as the world thinks of them, their being left in the midst of a nation is the channel of untold blessings to it. Here we have the conserving salt which keeps in check the corruption which is in the world through lust. Again the question comes home to each one of us, Am I one of them? Am I afflicted by the sin within me and around me? Am I poor in spirit? Do I trust in God? That is the main business. Jesus reveals the name, the character, the person of God; am I trusting in him? If so, I am left in this world for a purpose. Lord, help me to fulfil it. Zephaniah 3:13 "The remnant of Israel will do no wrong and tell no lies, nor will a deceitful tongue be found in their mouths; For they will feed and lie down with no one to make them tremble. BGT οἱ κατάλοιποι τοῦ Ισραηλ καὶ οὐ ποιήσουσιν ἀδικίαν καὶ οὐ λαλήσουσιν μάταια καὶ οὐ μὴ εὑρεθῇ ἐν τῷ στόματι αὐτῶν γλῶσσα δολία διότι αὐτοὶ νεμήσονται καὶ κοιτασθήσονται καὶ οὐκ ἔσται ὁ ἐκφοβῶν αὐτούς LXE and the remnant of Israel shall fear the name of the Lord, and shall do no iniquity, neither shall they speak vanity; neither shall a deceitful tongue be found in their mouth: for they shall feed, and lie down, and there shall be none to terrify them. KJV 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. NET The Israelites who remain will not act deceitfully. They will not lie, and a deceitful tongue will not be found in their mouth. Indeed, they will graze peacefully like sheep and lie down; no one will terrify them." CSB The remnant of Israel will no longer do wrong or tell lies; a deceitful tongue will not be found in their mouths. But they will pasture and lie down, with nothing to make them afraid. ESV those who are left in Israel; they shall do no injustice and speak no lies, nor shall there be found in their mouth a deceitful tongue. For they shall graze and lie down, and none shall make them afraid." NIV The remnant of Israel will do no wrong; they will speak no lies, nor will deceit be found in their mouths. They will eat and lie down and no one will make them afraid." NLT The remnant of Israel will do no wrong; they will never tell lies or deceive one another. They will eat and sleep in safety, and no one will make them afraid." NRS the remnant of Israel; they shall do no wrong and utter no lies, nor shall a deceitful tongue be found in their mouths. Then they will pasture and lie down, and no one shall make them afraid. NJB and those who are left in Israel will take refuge in the name of Yahweh. They will do no wrong, will tell no lies; nor will a deceitful tongue be found in their mouths. But they will be able to graze and rest with no one to alarm them. NAB the remnant of Israel. They shall do no wrong and speak no lies; Nor shall there be found in their mouths a deceitful tongue; They shall pasture and couch their flocks with none to disturb them. YLT The remnant of Israel do no perversity, nor speak lies, Nor found in their mouth is a deceitful tongue, For they have delight, and have lain down, And there is none troubling. remnant: Zeph 2:7; Isaiah 6:13; 10:20-22; Micah 4:7; Romans 11:4-7; do no: Isaiah 11:6-9; 35:8; 60:21; Jeremiah 31:33; Ezekiel 36:25-27; Joel 3:17,21; Zechariah 14:20,21; Matthew 13:41; 1 John 3:9,10; 5:18; nor: Isaiah 63:8; John 1:47; Colossians 3:9; Revelation 14:5; 21:8,27; they will feed: Psalms 23:2; Isaiah 65:10; Jeremiah 23:4; Ezekiel 34:13-15,23-28; Micah 4:4; 5:4,5; Micah 7:14; Revelation 7:15-17; and: Isaiah 17:2; 54:14; Jeremiah 30:10; Ezekiel 39:26; 1 Peter 3:14 THE REMNANT IN THE MESSIANIC KINDGODM The remnant of Israel - This refers to the remnant of the nation of Israel. It does not refer to the church. To spiritualize it as the church is to totally jettison the "safety nets" of literal interpretation and context (See also Keep Context King). Remnant (cf Zeph 2:7, Zeph 3:12) (07611) (sheerith from shaar = to remain, be left over, used in Zeph 3:12) = rest, residue, remnant, remainder (see comments on Zeph 3:12). These are the Jews who are saved by the Deliverer (Ro 11:26-27+) and who will enter into the Millennial Kingdom. Do no wrong (like their Lord in Zeph 3:5 = do no injustice)...no lies...deceitful tongue - Their lives will match their lips, their profession of faith in Messiah. They would speak truth with no deceit which reflects their new heart (cf Mt 12:34+). These were sins of which they had been guilty. How is it they now do not commit these sins? Jeremiah 31:33 explains... "But this is the covenant (New Covenant - Jer 31:31-32 - notice the covenant is with Israel and Judah, not just Israel, so clearly this is not spoken to the Church which some take as "Israel" today, but to the united nation, Israel and Judah. No where is the Church ever called "the house of Judah" - literal promises MUST be interpreted literally. You do not have to be a dispensationalist to interpret Scripture literally!) which I will make with the house of Israel after those days (What days? The full fulfillment will be in the last days, the time of Jacob's distress, Jer 30:7, the Great Tribulation)," declares the LORD, "I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. (cf Ezekiel 36:27+ which explains that they will then have a "new power," the indwelling Holy Spirit Who gives the desire and the power to obey the Law on their heart - cp Php 2:13+). Walter Kaiser aptly remarks - Those who attempt to place this prediction somewhere within the present historic process will find that they have an impossible task, for it will exceed all constraints of language to make it fit our present world. This must be a day when our Lord has returned and our lips, hearts and lives have been drastically changed! (See The Preacher's Commentary) Adam
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Spurgeon - Faith's Checkbook - Zeph. 3:15. WHAT a casting out was that! Satan has lost his throne in our nature even as he lost his seat in heaven. Our Lord Jesus has destroyed the enemy’s reigning power over us. He may worry us, but he cannot claim us as his own. His bonds are no longer upon our spirits: the Son has made us free, and we are free indeed. Still is the arch-enemy the accuser of the brethren; but even from this position our Lord has driven him. Our advocate silences our accuser. The Lord rebukes our enemies, and pleads the causes of our soul, so that no harm comes of all the devil’s revilings. As a tempter, the evil spirit still assails us, and insinuates himself into our minds; but thence also is he cast out as to his former preeminence. He wriggles about like a serpent, but he cannot rule like a sovereign. He hurls in blasphemous thoughts when he has opportunity; but what a relief it is when he is told to be quiet, and is made to slink off like a whipped cur! Lord, do this for any who are at this time worried and wearied by his barkings. Cast out their enemy, and be thou glorious in their eyes. Thou hast cast him down, Lord, cast him out. Oh that thou wouldst banish him from the world! Zephaniah 3:16 In that day it will be said to Jerusalem: "Do not be afraid, O Zion; Do not let your hands fall limp. BGT ἐν τῷ καιρῷ ἐκείνῳ ἐρεῖ κύριος τῇ Ιερουσαλημ θάρσει Σιων μὴ παρείσθωσαν αἱ χεῖρές σου LXE At that time the Lord shall say to Jerusalem, Be of good courage, Sion; let not thine hands be slack. KJV In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. NET On that day they will say to Jerusalem, "Don't be afraid, Zion! Your hands must not be paralyzed from panic! CSB On that day it will be said to Jerusalem: "Do not fear; Zion, do not let your hands grow weak. ESV On that day it shall be said to Jerusalem: "Fear not, O Zion; let not your hands grow weak. NIV On that day they will say to Jerusalem, "Do not fear, O Zion; do not let your hands hang limp. NLT On that day the announcement to Jerusalem will be, "Cheer up, Zion! Don't be afraid! NRS On that day it shall be said to Jerusalem: Do not fear, O Zion; do not let your hands grow weak. NJB When that Day comes, the message for Jerusalem will be: Zion, have no fear, do not let your hands fall limp. NAB On that day, it shall be said to Jerusalem: Fear not, O Zion, be not discouraged! YLT In that day it is said to Jerusalem, 'Fear not, O Zion, let not thy hands be feeble. be said: Isaiah 35:3,4; 40:9; 41:10,13,14; 43:1,2; 44:2; 54:4; Jeremiah 46:27,28; Haggai 2:4,5; Zechariah 8:15; John 12:12; Hebrews 12:12; fall limp: 2 Corinthians 4:1; Galatians 6:9; Ephesians 3:13; Hebrews 12:3-5; Revelation 2:3 A GREAT DAY IS COMING HOLD ON! After announcing that God has removed judgment and enemies (Zeph 3:15), the prophet now describes the encouragement that will be spoken to restored Jerusalem. In that day (cf Zeph 1:9, 10, 3:11) - Whenever you encounter an expression of time, pause and ask at least "What time is it? You may (will) be pleasantly surprised at how your Teacher the Spirit will honor your pausing to ponder by giving you illumination and insight that heretofore you had never had on that passage. As the Coca Cola commercial used to say "It's the pause that refreshes!" In context, that day refers to the day when God takes away His judgments against Israel and has cleared away her enemies. Has that day occurred yet? As this comment is being written the nation of Iran appears to be covertly developing nuclear weapons and has repeatedly threatened to annihilate Israel, but as of March, 2026 America and Israel began an intense bombing campaign to remove the nuclear threat. Surely that day when the King is in her midst and she has no reason to fear (Zeph 3:15) or be afraid has not yet come to pass. In a broader context, that day is a component of the Day of the LORD, in this case the "good side" of that Day, not just the "wrath side" which often receives the most emphasis. In that day it will be said to Jerusalem refers to the future time of restoration following the Lord’s judgment. Earlier in the book the phrase pointed to the terrifying Day of the LORD characterized by wrath and devastation (Zeph 1:14–18). Here, however, the same day becomes a day of salvation and comfort for God’s restored people, but as noted is still a component of the Day of the LORD. The expression “it will be said” suggests an official proclamation of encouragement. God’s people, who once trembled under judgment, will now hear words of reassurance. Do not be afraid, O Zion - When the Lord Himself is present, there is no reason to fear. Anti-Semitism will be no longer! Zion refers to Jerusalem as the city of God and the center of His covenant people. Throughout the prophets, Zion often represents the redeemed community that belongs to the Lord. The charge Do not be afraid reflects a repeated biblical assurance given when God is present to save and protect. Fear is removed because the previous verse declared that the LORD Himself is in their midst as King (Zeph 3:15). When God dwells among His people, fear loses its power. Isaiah 41:10 “Do not fear, for I am with you; Do not anxiously look about you, for I am your God.” David
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Spurgeon - ‘Fear thou not.’ What! Not a little? No, ‘Fear thou not.’ But surely I may show some measure of trembling? No, ‘Fear thou not.’ Tie that knot tight about the throat of unbelief. ‘Fear thou not’: neither this day, nor any day of thy life. When fear comes in, drive it away; give it no space. If God rests in his love, and if God sings, what canst thou have to do with fear?” (Spurgeon's Expositions on Zephaniah 3) John
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Spurgeon - The last word is, however, the most wonderful of all: “He will joy over thee with singing.” Think of the great Jehovah singing! Can you imagine it? Is it possible to conceive of the Deity breaking into a song: Father, Son and Holy Ghost together singing over the redeemed? God is so happy in the love which He bears to his people that He breaks the eternal silence, and sun and moon and stars with astonishment hear God chanting a hymn of joy. Among Orientals a certain song is sung by the bridegroom when he receives his bride: it is intended to declare his joy in her, and in the fact that his marriage has come. Here, by the pen of inspiration, the God of love is pictured as married to his church, and so rejoicing in her that he rejoices over her with singing. If God sings, shall not we sing? He did not sing when he made the world. No; he looked upon it, and simply said that it was good. The angels sang, the sons of God shouted for joy: creation was very wonderful to them, but it was not much to God, Who could have made thousands of worlds by His mere will. Creation could not make Him sing; and I do not even know that Providence ever brought a note of joy from Him, for He could arrange a thousand kingdoms of providence with ease. But when it came to redemption, that cost Him dear. Here He spent eternal thought, and drew up a covenant with infinite wisdom. Here He gave his Only-begotten Son, and put him to grief to ransom His beloved ones. When all was done, and the Lord saw what became of it in the salvation of His redeemed, then He rejoiced after a divine manner. What must the joy be which recompenses Gethsemane and Calvary! Here we are among the Atlantic waves. The Lord God receives an accession to the infinity of His joy in the thought of His redeemed people. “He shall rejoice over thee with singing.” I tremble while I speak of such themes, lest I should say a word that should dishonor the matchless mystery; but still we are glad to note what is written, and we are bound to take comfort from it. Let us have sympathy with the joy of the Lord, for this will be our strength. (From a Sermon for the Present) If you want to have you mind blown, read what Jesus Himself promises in Luke 12:37 “Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them." (Now read the commentary) Midst (07130)(qereb) means midst, middle, interior, inner part, inner organs, bowels, inner being. Qereb is the center or inner part of anything, but especially referred to the inner organs of the body (Ex 29:13), including the heart (1Sa 25:37, Jer 23:9, Ps 39:3, 55:4) and the psychological center (1Ki 3:28, Ps 94:18, Jer 4:14), man's inner being (Zech 12:1). David prays "renew a steadfast spirit within (qereb) me." TWOT adds that qereb "denotes the internal. It can represent the inward part(s) of human or animal bodies, or of groups of people, or of social structures (e.g., a city). It frequently functions as a preposition “in the midst, among” (Hab 3:2; Num 14:13 - Ed: This could be the sense of qereb in Zeph 3:17). Our word is used parallel to lēb (heart, Jer 9:8 [H 7]), nepeš (soul, Isa 26:9), and various other internal organs (frequently as seats of various psychological functions). (See TWOT online) It is interesting that the Septuagint (Lxx) translates qereb with the phrase "en soi" meaning "in you." This would seem to convey the truth that not only is Messiah in their "midst," but He is "in them," in the believers, which is what Paul says in Col 1:27b. It is a fascinating thought to consider. Indeed, if Christ is our life (Col 3:4) even in this present life, how much more will He be when He returns to all things right! Qereb - 209v in NAS - among(62), body(1), devoured*(2), entrails(20), heart(1), herself(1), inner thought(1), inside(1), inward feelings(1), inward part(1), inward thought(1), inwardly(2), middle(2), midst(81), within(35), within our land(2), within their land(2). Gen 18:12; 24:3; 25:22; 41:21; 48:16; Exod 3:20; 8:22; 10:1; 12:9; 17:7; 23:25; 29:13, 17, 22; 31:14; 33:3, 5; 34:9f, 12; Lev 1:9, 13; 3:3, 9, 14; 4:8, 11; 7:3; 8:16, 21, 25; 9:14; 17:4, 10; 18:29; 20:3, 5f, 18; 23:30; Num 5:27; 11:4, 20f; 14:11, 13f, 42; 15:30; Deut 1:42; 2:14ff; 4:3, 34; 6:15; 7:21; 11:6; 13:1, 5, 11, 13f; 16:11; 17:2, 7, 15, 20; 18:2, 15, 18; 19:10, 19f; 21:8f, 21; 22:21, 24; 23:14, 16; 24:7; 26:11; 28:43; 29:11, 16; 31:16f; Josh 1:11; 3:2, 5, 10; 4:6; 6:25; 7:12f; 8:35; 9:7, 16, 22; 10:1; 13:13; 16:10; 18:7; 24:5, 17, 23; Judg 1:29f, 32f; 3:5; 10:16; 18:20; 1 Sam 4:3; 16:13; 25:37; 1 Kgs 20:39; Job 20:14; Ps 5:9; 36:1; 39:3; 46:5; 48:9; 49:11; 51:10; 55:4, 10f, 15; 62:4; 64:6; 74:4, 11f; 78:28; 82:1; 94:19; 101:2, 7; 103:1; 109:18, 22; 110:2; 138:7; 147:13; Prov 15:31; 26:24; Isa 4:4; 5:8, 25; 6:12; 7:22; 10:23; 12:6; 16:11; 19:1, 3, 14, 24; 24:13; 25:11; 26:9; 29:23; 63:11; Jer 4:14; 6:1, 6; 9:8; 14:9; 23:9; 29:8; 30:21; 31:33; 46:21; Lam 1:15, 20; 3:45; 4:13; Ezek 11:19; 22:27; 36:26f; Hos 5:4; 11:9; Joel 2:27; Amos 2:3; 3:9; 5:17; 7:8, 10; Mic 3:11; 5:7f, 10, 13f; 6:14; Nah 3:13; Hab 2:19; 3:2; Zeph 3:3, 5, 11f, 15, 17; Zech 12:1; 14:1 Brown-Driver-Briggs Expanded Definition קֶ֫רֶב noun [masculine] inward part, midst; — ׳ק absolute Exodus 29:13 + (only 3); construct Genesis 45:6 +; suffix קִרְבִּי Joshua 9:7 +, 3 feminine plural קִרְבֶֹּנָה Genesis 41:21, בֶֹּנָה- Genesis 41:21 (Ges§ 91 i. Kö ii.1488 N.I), etc.; plural only (suffix) קְרָבַי Psalm 103:1; — usually with preposition (׳בְּק143t. ׳מִקּ43t.); — 1. a. inward part of human body, physical sense, ׳בְּק within one's body Genesis 25:22 (J), compare Genesis 18:12 (J), 1 Samuel 25:37; Jeremiah 23:9; Job 20:14 ("" בְּמֵעָיו), compare Isaiah 19:1 (of nation personified) into his body Psalm 109:18 (simile); as seat of life (וַ)תָּשָׁב נֶפֶשׁהַֿיּלֶד עַלקִֿרְבּוֺ 1 Kings 17:21,22, compare (of idol) Habakkuk 2:19 (see also 2). b. = belly, of kine ׳אֶלקֿ Genesis 41:21; Genesis 14:21 c. of city (׳בְּק within it, ׳מִקּ etc.) Genesis 18:24; Judges 18:7; Amos 3:9 + 18:t compare Isaiah 25:11חוּצוֺת׳בְּק Isaiah 5:25. d of house Psalm 101:2; Psalm 101:7; temple Psalm 48:10; מוֺעֲ דֶ֑ךָ׳בְּק Psalm 74:4. e. of land (earth) Genesis 45:6; Genesis 48:16; Amos 2:3; Isaiah 5:8; Isaiah 24:13 ("" בְּתוֺח הָעַמִּים), + 10t. (׳בְּק׳מִקּ). f. of a number of person, ׳כְּק in the midst, among, ׳מִקּ from among: especially (1) people (96t.; 80t. as singular collective, 15t. plural Amos 7:8; Genesis 24:3; Exodus 23:25; Deuteronomy 31:17; Jeremiah 46:21; 1 Samuel 4:3; Joshua 7:12; Judges 10:16 +, ׳יִשׂ׳בְּק Deuteronomy 17:10 +, ׳בְּק׳בֵּית יִשׂ Amos 7:10 הַכְּנַעֲנִי׳בְּק Judges 1:32,33; Judges 3:5, גּוֺי׳מִקּ Deuteronomy 4:34 etc (2) ) הַמַּחֲנֶה׳(מִק ׳בְּקJoshua 1:11; Numbers 14:44 6t. (3) אֶחָיו׳בְּק Deuteronomy 18:2; 1 Samuel 16:13, and (׳מִק) Deuteronomy 17:15; Deuteronomy 18:18. (4) עַמֶּיהָ׳מִקּ Exodus 31:14 (II.עַם) (5) אֹיְכֶיךָ׳בְּק Psalm 110:2 compare (of wicked) Psalm 55:16 חֲכָמִים׳בְּק Proverbs 15:31. (6) אֱלֹהִים יִשְׁמֹּט׳בְּק Psalm 82:1 -7הַמִּלְחָמָה׳בְּק 1 Kings 20:39 into the midst of the battle, the thick of the fight; צָרָה׳בְּק Palam 1 Kings 138:7. (8) of nations, הַגּוֺיִם׳בְּק Deuteronomy 29:15, הָעַמִּים Lamentations 3:45, compare Joshua 24:17; Micah 5:6; Micah 5:7. g.חוקך ׳מִקּ Psalm 74:11 (Qr חֵיקְךָ) thy hand from within thy bosom, (anthropomorphism of ׳י; see I כלה Pi`el 2 c). h. of a period of time,שָׁנִים׳בְּק Habakkuk 3:2 (twice in verse) 2 of inward part of man; a. as seat of thought and emotion : ׳בְּק 1 Kings 3:28; Jeremiah 4:14; Jeremiah 9:7; Proverbs 26:24; Psalm 62:5; Psalm 94:19; "" בְלֵב Proverbs 14:33, עַללֵֿב Jeremiah 31:33; seat of לֵב Psalm 39:4; Psalm 55:5; Psalm 109:22; Lamentations 1:20; of רוּחַ Ezekiel 11:19; Ezekiel 36:26,27; Zechariah 12:1; Isaiah 26:6; Psalm 51:12, compare Isaiah 19:3,14; לִבִּי׳בְּק Psalm 36:2 (read לִבּוֺ Vrss Hup Now Che Bae and others) b. as faculty of thought and emotion, sujb. (no perp.) Isaiah 16:11 ("" מֵעַי) Psalm 64:7 ("" לֵב) Psalm 5:10; כָּלקְֿרָבַי Psalm 103:1 (only here plural; "" נַפְשִׁי); — Psalm 49:12 read קִבְרָםᵐ5 ᵑ6ᵑ7, or קְבָרִם, Ew Gr Ol Bi Che Bae and others (for קִרְבָּם) 3 technical term in P of entrails of sacrificial animals (Di Leviticus 1:9,13; Leviticus 3:3 (twice in verse); Leviticus 3:9 (twice in verse); Leviticus 3:14 (twice in verse); Leviticus 4:8 (twice in verse); Leviticus 4:11; Leviticus 7:3; Leviticus 8:16,21,25; Leviticus 9:14. Gesenius Definition קֶרֶב with suff. קִרְבִּי (Arab. قَلْبُ, the letter ר being softened into ל), pl. with suff. קְרֳבַי, once, Psalms 103:1. (1) the interior, midst of a thing. בְּקֶרֶב in the middle, becomes commonly a prep. (like בְּתוֹךְ), בְּקֶרֶב הָאָרֶץ in (the midst of) the land, Genesis 45:6; Exodus 8:18; Isaiah 7:22, 10:23. בְּקֶרֶב חֻצוֹת in (the midst of) the streets, Isaiah 5:25. בְּקֶרֶב הַכְּנַעֲנִי amongst the Canaanites, Judges 1:32 after a verb of motion בְּקֶרֶב הַמִּלְחָמָה into (the midst of) the battle, 1 Kings 20:39 to pass בְּקֶרֶב הַמַּחֲנֶה through the midst of the camp, Joshua 1:11. Used of time, בְּקֶרֶב שָׁנִים amid the years, Habakkuk 3:2. (2) specially the inside of the body (a) the bowels, Genesis 41:21; Exodus 29:13, 22 Exodus 29:22. (b) the heart, the mind, as the seat of thought and desire, Ps 5:10, 49:12, 64:7. Rejoice (01523)(gil) means to be glad, be joyful, be in "a state of an attitude or feeling of favorable circumstance. This joy may be expressed in song, shouts, or even joyous shrieks and calls." (Swanson) The Septuagint (Lxx) translates rejoice with the verb euphraino which means in active voice to make glad or cheer up someone (eg, used in Ps 19:8 of God's precepts rejoicing the heart), but as used here in the passive voice means to be merry, to rejoice, to celebrate, to be jubilant (Acts 2:26). For example, Isaiah records a promise to Israel, but applicable to all God's children "As the bridegroom rejoices over the bride, so your God will rejoice over you." (Isa 62:5b) Gil - 44v - 1Chr 16:31; Ps 2:11; 9:14; 13:4f; 14:7; 16:9; 21:1; 31:7; 32:11; 35:9; 48:11; 51:8; 53:6; 89:16; 96:11; 97:1, 8; 118:24; 149:2; Pr 2:14; 23:24f; 24:17; Song 1:4; Isa 9:3; 25:9; 29:19; 35:1f; 41:16; 49:13; 61:10; 65:18f; 66:10; Hos 10:5; Joel 2:21, 23; Hab 1:15; 3:18; Zeph 3:17; Zech 9:9; 10:7. NAS Usage: cry(1), exult(1), glad(3), rejoice(38), rejoiced(1), rejoices(1). Brown-Driver-Briggs Expanded Definition [ [גִּיל] verb rejoice (Nö ZMG 1883,537; compare Arabic go round or about, be excited to levity, etc.) —Qal Perfect גַּלְתִּי Isaiah 65:19; Imperfect יָגִיל, תָּגִיל Psalm 21:2 4t. ( Psalm 21:2 Kt יגיל, Qr יָ֫גֶל with retracted tone); יָגֵל, תָּגֵל Psalm 13:6 11t., וַיָּגֶל Psalm 16:9, אָגִילָה, נָגִילָה Psalm 9:15 5t., יָגִילוּPsalm 13:5 5t., יְגִילוּן Psalm 89:17, תָּגֵלְנָה Psalm 48:12 2t.; יָגִו֯ל Proverbs 23:24; Imperative גִּילוּPsalm 2:11 4t., גִּילִי Isaiah 49:13 2t.; — 1 rejoice, a. absolute Psalm 13:5; Psalm 51:10; Zechariah 9:9; "" שׂמח Psalm 14:7; Psalm 16:9; Psalm 32:11; Psalm 48:12; Psalm 53:7; Psalm 96:11; Psalm 97:1; Psalm 97:8; Proverbs 23:24,25; 1 Chronicles 16:31; Habakkuk 1:15; "" שׂושׂ, שׂישׂ Isaiah 35:1; Isaiah 65:18. b. with בְּ Psalm 149:2; Proverbs 2:14; Proverbs 24:17; Isaiah 9:2; בירושׁלם Isaiah 65:19; Isaiah 66:10; בישׁועתך Psalm 9:15; Psalm 13:6; Psalm 21:2; ביהוה Psalm 35:9; Isaiah 41:16; Zechariah 10:7; באלהים Isaiah 61:10; Habakkuk 3:18; ׳בשׁם י Psalm 89:17; בקדושׁ ישׂראל Isaiah 29:19; ׳גיל ושׂמח ב Psalm 31:8; Psalm 118:24; Song of Solomon 1:4; Isaiah 25:9; Joel 2:23; ׳גילי ושׂמחי כ Joel 2:21. c. with עַל Zephaniah 3:17. Besides persons the subject is לֵב Psalm 13:6; Proverbs 24:17; Zechariah 10:7; נפשׁ Psalm 35:9; Isaiah 61:10, כבוד ( = נפשׁ) Psalm 16:9, ארץ 1 Chronicles 16:31; Psalm 96:11; Psalm 97:1; Isaiah 49:13, ערבה Isaiah 35:1,2. 2 tremble (compare Arabic ) Psalm 2:11 "" עבד (Thes Ew Hi Che, but ᵐ5 Hu De Pe AV RV rejoice), Hosea 10:5 "" אבל (Thes and most modern, but AV RV that rejoiced over it), possibly error for חיל Ew Gr Che. Shouts of joy ("with loud singing" ESV) (07440)(rinnah from ranan = to give a ringing cry, shout with joy [Zeph 3:14, Job 3:7, 20:5, Ps 63:5], moan, yell) describes a ringing cry, a joyful cry, joyful singing (2Chr 20:22). In some contexts rinnah is a pleading, a cry communicating some request (1Ki 8:28). Sometimes rinnah is a shout or loud communication of warning (1Ki 22:36). Rinnah can be a cry of joy at the destruction of the wicked (Pr. 11:10; Isa 14:7) Rinnah - 33v - 1Kgs 8:28; 22:36; 2Chr 6:19; 20:22; Ps 17:1; 30:5; 42:4; 47:1; 61:1; 88:2; 105:43; 106:44; 107:22; 118:15; 119:169; 126:2, 5f; 142:6; Pr 11:10; Isa 14:7; 35:10; 43:14; 44:23; 48:20; 49:13; 51:11; 54:1; 55:12; Jer 7:16; 11:14; 14:12; Zeph 3:17 NAS Usage: cry(12), joy(2), joyful shout(1), joyful shouting(9), joyful singing(1), rejoice(1), shout of joy(3), shouts of joy(3), singing(1). Here are some representative uses of rinnah... For His anger is but for a moment, His favor is for a lifetime; Weeping may last for the night, But a shout of joy comes in the morning. (Ps 30:5) The sound of joyful shouting and salvation is in the tents of the righteous; The right hand of the LORD does valiantly. (Ps 118:15) Those who sow in tears shall reap with joyful shouting. (Ps 126:5) QUESTION - What does it mean that God will rejoice over us with singing? GOTQUESTIONS.ORG ANSWER - Zephaniah 3:17 includes an interesting description of God singing over people: “The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing.” Two important observations regarding this passage: First, singing represents God’s joy. The Hebrew phrase translated “he will rejoice over you with singing” can also be translated literally as “he rejoices over you with a shout of joy.” Second, God’s singing parallels the singing of His people in Jerusalem. “Sing aloud, O daughter of Zion!” (Zeph 3:14). This unit of poetry begins with the people of Jerusalem singing praise to God and ends with God singing over His people. God rejoices with His people, and He expresses joy when His people praise Him. The question then is, why is God so joyful? This passage of Zephaniah speaks of a future time when God has ended His judgment upon Israel. All of their enemies have been destroyed, and Israel is entering a time of safety and blessing (Zeph 3:8, 15, 19). Zephaniah is speaking of the future millennial kingdom when the Messiah (Jesus) will reign with His people in Jerusalem (Isaiah 9:7; Revelation 20:1–6). The word picture in Zephaniah 3:17 is full of emotion. God the Father is the One who holds His daughter Jerusalem and sings joyfully in her presence. Just as a loving parent cradles a child and sings out of love, so God’s song over His people is born of His great love. After a time of hardship, our loving Lord dries His people’s tears, comforts their hearts, and welcomes them to a new world. Finally, Jesus also taught in the New Testament that “there is joy before the angels of God over one sinner who repents” (Luke 15:10). Whether or not God Himself sings in this passage is not made clear, but it is clear there is rejoicing in God’s presence when those who are lost repent and are made right with God (Ephesians 2:8–9; John 3:16). David
Sofonias 3
Spurgeon - THE SAVIOUR RESTING IN HIS LOVE - Introductory remarks... ONE of our sweetest hymns commences with this verse,— “How firm a foundation, ye saints of the Lord, Is laid for your faith in his excellent Word! What more can he say than to you he hath said, You who unto Jesus for refuge have fled?” Well might the poet have put that question, if he had risen up from reading this third chapter of the prophecy of Zephaniah. O people of God, open your ears and your hearts while Jehovah thus speaks to you by the mouth of his ancient prophet, “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. In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. 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.” The words are very simple, but the promises they convey are so weighty that the verses roll along like the triumphant periods of a jubilant poem. The truth of God, even when told in the simplest words, is very much akin to the loftiest poetry; and I might, without the slightest hesitation, declare that there never was any poem, composed by human intellect, which could match for a moment, in the sweetness of its notes, the succession of precious promises which God here proclaims in the ears of his chosen ones. We cannot, on the present occasion, enter into the wondrous depths of the promises here revealed. We should need, indeed, a long period of time before we should be able to explain them; and, possibly, the whole of life will scarcely be sufficient for us fully to realize these great truths in our own experience. We will, therefore, at once turn to the few words I have chosen as my text “He will rest in his love,” and we shall consider these words as referring to the Lord Jesus Christ, and as relating to his divine and matchless love, which he hath manifested toward his people in the wondrous works of grace which he has accomplished for them and in them. “He will rest in his love.” This short sentence is capable of several interpretations, and each view we take of it has in it something extremely delightful. (See the full sermon THE SAVIOUR RESTING IN HIS LOVE) Spurgeon - Faith's Checkbook —Zeph. 3:17. WHAT a word is this! Jehovah God in the centre of his people in all the majesty of his power! This presence alone suffices to inspire us with peace and hope. Treasures of boundless might are stored in our Jehovah, and he dwells in his church, therefore may his people shout for joy. We not only have his presence, but he is engaged upon his choice work of salvation. “He will save.” He is always saving: he takes his name of Jesus from it. Let us not fear any danger, for he is mighty to save. Nor is this all. He abides evermore the same; he loves, he finds rest in loving, he will not cease to love. His love gives him joy. He even finds a theme for song in his beloved. This is exceedingly wonderful. When God wrought creation he did not sing, but simply said, “It is very good”; but when he came to redemption, then the sacred Trinity felt a joy to be expressed in song. Think of it, and be astonished! Jehovah Jesus sings a marriage song over his chosen bride. She is to him his love, his joy, his rest, his song. O Lord Jesus, by thine immeasurable love to us teach us to love thee, to rejoice in thee, and to sing unto thee our life-psalm. Kenneth Osbeck - THE LOVE OF GOD - Borrow Amazing Grace Words and Music by Frederick M. Lehman, 1868–1953 The Lord your God is with you, He is mighty to save. He will take great delight in you, He will quiet you with His love, He will rejoice over you with singing. (Zephaniah 3:17) Never has God’s eternal love been described more vividly than in the words of this greatly loved hymn: “measureless,” “strong,” “evermore endure …” The unusual third stanza of the hymn was a small part of an ancient lengthy poem composed in 1096 by a Jewish songwriter, Rabbi Mayer, in Worms, Germany. The poem, entitled “Hadamut,” was written in the Arabic language. The lines were found one day in revised form on the walls of a patient’s room in an insane asylum after the patient’s death. The opinion has since been that the unknown patient, during times of sanity, adapted from the Jewish poem what is now the third verse of “The Love of God.” The words of this third stanza were quoted one day at a Nazarene campmeeting. In the meeting was Frederick M. Lehman, a Nazarene pastor, who described his reaction: The profound depths of the lines moved us to preserve the words for future generations. Not until we had come to California did this urge find fulfillment, and that at a time when circumstances forced us to hard manual labor. One day, during short intervals of inattention to our work, we picked up a scrap of paper and added the first two stanzas and chorus to the existing third verse lines. Pastor Lehman completed the hymn in 1917. His daughter Claudia (Mrs. W. W. Mays) assisted him with the music. The love of God is greater far than tongue or pen can ever tell, It goes beyond the highest star and reaches to the lowest hell, The guilty pair, bowed down with care, God gave His Son to win: His erring child He reconciled and pardoned from his sin. When years of time shall pass away and earthly thrones and kingdoms fall, When men, who here refuse to pray, on rocks and hills and mountains call, God’s love so sure shall still endure, all measureless and strong: Redeeming grace to Adam’s race—the saints’ and angels’ song. Could we with ink the ocean fill and were the skies of parchment made, Were ev’ry stalk on earth a quill and ev’ry man a scribe by trade To write the love of God above would drain the ocean dry, Nor could the scroll contain the whole tho stretched from sky to sky. Chorus: O love of God, how rich and pure! How measureless and strong! It shall forevermore endure—the saints’ and angels’ song. For Today: John 15:9; Ephesians 3:17–19; 1 John 3:1; Revelation 1:5, 6 Consciously try to personalize and experience the truth of this hymn in every situation that comes your way. Carry this musical message with you realizing that— Play Love of God by Selah Robert Hawker - Zeph 3:17- My soul! look at this Old Testament promise, through the medium of the New Testament dispensation, and behold what a cluster of rich blessings it contains; and which, like all the other promises of the Bible, is “yea and amen in Christ Jesus!” And observe how it opens. The Lord thy God, that is, Jehovah, in his threefold character, in rich covenant engagements, is “in the midst of thee;” hath set up his throne in Zion, and lives, and reigns, and governs in the hearts of his redeemed. So said Jesus, and so that dear Lord explained it in after ages: “If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23.) “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth.” (John 14:16, 17.) Mark these blessed, precious-truths, my soul, in the most lively characters, on thine heart; and hence learn, that the Lord thy God, in covenant-engagements, dwelleth in the midst of his people, and in the hearts of his people; that, like the sun at mid-day, in the centre of the heavens, he may enlighten, warm, refresh, and give forth all his blessings to bless thee. Next mark what the prophet saith of this covenant Lord God, who is in the midst of his Church and people: “He is mighty!” Shout aloud at this, my soul; for if he be mighty, then he will support thy weakness, and subdue thy foes. What can bear down or destroy the soul, whom this mighty God upholds? What shall arise to distress a child of God, as long as God is almighty? And if he hath engaged to be for thee, who can dare to be against thee? Sweet consideration! What signifies my weakness, while Christ is strong? Yea, his strength will be made perfect in my weakness. Go on farther, my soul, in looking over the many blessed things spoken of in this verse. “He will save.” Yea, he hath saved, and doth save, and will save. And this is the very cause, the angel said, for which his name should be called JESUS; “for he shall save his people from their sins.” (Matt. 1:21.) Think of this, when, at any time, sin or sorrow, trial or temptation, would cast thee down. Jesus is still Jesus; still on his throne: yea thy Saviour. Amidst all thy changeableness, there is no change in him. And observe yet farther, how the prophet chimes on those sweet words: “He will rejoice over thee with joy: he will rest in his love: he will joy over thee with singing.” Pause, my soul, over this most gracious account. Jesus not only saves, not only pardons, but he doth it as God, as Jesus. It is his joy, his delight, his pleasure, to do so. As he saith in another scripture, “Yea, I will rejoice over them, to do them good, and I will plant them in this land assuredly, with my whole heart, and with my whole soul.” (Jerem. 32:41.) And as the poor timid believer, from feeling such coldness and deadness, as at times he doth in himself feel, is but too easily prevailed upon by the enemy, and by his own unbelieving heart, to suppose the same of Jesus, that he might not give way to this temptation, the Lord adds, “he will rest in his love;” will abide in it unmoved, and without change; for, as he saith in another scripture, “the Lord God of Israel hateth putting away.” (Mal. 2:16.) Oh! what a multitude of sweet things are folded up in this verse! Jesus rejoiceth over his people; yea Jesus joys over them with singing. How often have I seen, in some lovely evening like the present, that sweet bird of the air, called the sky-lark, mount aloft from her nest, still looking at her young as she ascends; and when advanced to her height, warbling in the most delightful notes over her brood; until at length, with all the rapidity of love, she darts down to cover, to feed, and to protect them! Thus, but in an infinitely higher degree, doth Jesus joy over his children with singing, resting in his love; and is ever near, ever mighty to defend, to bless, to keep, and to make happy, those who rest in his strength; while he rests in his love, being their God, and they his people. F B
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Spurgeon - 3:16–17 “On that day it will be said to Jerusalem: ‘Do not fear; Zion, do not let your hands grow weak. The LORD your God is among you, a warrior who saves. He will rejoice over you with gladness. He will be quiet in his love. He will delight in you with singing.’ ” The last word is the most wonderful of all: “He will delight in you with singing.” Think of the great Jehovah singing. Can you imagine it? Is it possible to conceive of the deity breaking into a song? Father, Son, and Holy Spirit together singing over the redeemed? God is so happy in the love he bears to his people that he breaks the eternal silence, and sun and moon and stars with astonishment hear God chanting a hymn of joy. Among some people groups a certain song is sung by the bridegroom when he receives his bride. It is intended to declare his joy in her and in the fact that his marriage has come. Here, by the pen of inspiration, the God of love is pictured as married to his church and so rejoicing in her that he rejoices over her with singing. There are three things for God’s people to do. The first is to be happy. Verse 14 says, “Sing for joy, Daughter Zion; shout loudly, Israel! Be glad and celebrate with all your heart, Daughter Jerusalem!” Any person can sing when his cup is full of delights. The believer alone has songs when waters of a bitter cup are wrung out of him. Any sparrow can chirp in the daylight, but only the nightingale can sing in the dark. As children of God, whenever the enemies seem to prevail over us, whenever the ranks of the foe appear sure of victory, then we must begin to sing. Our victory will come with our song. Zephaniah 3:18 "I will gather those who grieve about the appointed feasts -- They came from you, O Zion; The reproach of exile is a burden on them. BGT Zephaniah 3:17 κύριος ὁ θεός σου ἐν σοί δυνατὸς σώσει σε ἐπάξει ἐπὶ σὲ εὐφροσύνην καὶ καινιεῖ σε ἐν τῇ ἀγαπήσει αὐτοῦ καὶ εὐφρανθήσεται ἐπὶ σὲ ἐν τέρψει ὡς ἐν ἡμέρᾳ ἑορτῆς 18 καὶ συνάξω τοὺς συντετριμμένους οὐαί τίς ἔλαβεν ἐπ᾽ αὐτὴν ὀνειδισμόν LXE Zephaniah 3:17 The Lord thy God is in thee; the Mighty One shall save thee: he shall bring joy upon thee, and shall refresh thee with his love; and he shall rejoice over thee with delight as in a day of feasting. 18 And I will gather thine afflicted ones. Alas! who has taken up a reproach against her? KJV I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. NET "As for those who grieve because they cannot attend the festivals– I took them away from you; they became tribute and were a source of shame to you. CSB I will gather those who have been driven from the appointed festivals; they will be a tribute from you and a reproach on her. ESV I will gather those of you who mourn for the festival, so that you will no longer suffer reproach. NIV "The sorrows for the appointed feasts I will remove from you; they are a burden and a reproach to you. NLT "I will gather you who mourn for the appointed festivals; you will be disgraced no more. NRS as on a day of festival. I will remove disaster from you, so that you will not bear reproach for it. NJB as on a day of festival. I have taken away your misfortune, no longer need you bear the disgrace of it. NAB as one sings at festivals. I will remove disaster from among you, so that none may recount your disgrace. YLT Mine afflicted from the appointed place I have gathered, from thee they have been, Bearing for her sake reproach. gather: Zeph 3:20; Jeremiah 23:3; 31:8,9; Ezekiel 34:13; 36:24; Hosea 1:11; Romans 11:25,26; grieve: Ps 42:2-4; 43:3; 63:1,2; 84:1,2; 137:3-6; Lamentations 1:4,7; 2:6,7; Hosea 9:5 LORD GATHERS HIS MOURNING EXILES This is a difficult verse to translate. See several translations above. Walter Kaiser - Verse 18 is admittedly difficult to interpret. It seems to say that another cause for rejoicing may be seen in the fact that God will gather in that day all who previously could not enjoy the “appointed assembly,” or festivals in Jerusalem, and will reunite those who are far removed from the place of worship (cf. Ps. 24:4; 42:3; 44:2; 63:3). (See all three excellent chapters - Preacher's Commentary) I will gather - Jehovah Who had chastised Israel and caused the nation to be exiled and then dispersed throughout the nations, will in the end gather them together. John
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Spurgeon adds that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanical books, drawing attention to something particularly worthy of observation. At that time - What time? Remember whenever you encounter an expression of time, always pause and ponder, asking to what time is the writer referring? In this context, the it is the last days, the Day of the LORD, the time when God finally and fully eliminates all of the enemies of Israel (and of God). Resources Related to the Day of the LORD Daniel's Seventieth Week - CHART Great Tribulation (Begins - Mt 24:15+, named - Mt 24:21+ Time of Jacob's Distress (Jeremiah 30:7+) Great Tribulation is synonymous with these other time phrases = 1260 days, 42 months, "middle of the week," "time, times, and half a time", A Time of Distress - Da 12:1+ With all your oppressors ('anah) - Referring to the enemies of Israel, which are many and are mighty (humanly speaking). He will put a stop to Anti-Semitism once and for all! Zeph 3:15 speaks of it as if it has already been accomplished, so sure and final is God's trustworthy Word! = "He has cleared away your enemies." (Zeph 3:15) I will save (yasha) the lame and gather (qāḇatṣ) the outcast - Who is this speaking this promise but none Other than the Messiah, the Mighty Warrior, Christ Jesus, Who alone can accomplish this deliverance. We see a description of this salvation described in Zechariah 12 Commentary. There is a parallel passage in Micah 4:7+ where Jehovah gives a promise that will be fulfilled in the Millennium John
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Spurgeon - Faith's Checkbook—Zeph. 3:19. THERE are plenty of these lame ones, both male and female. You may meet “her that halteth” twenty times in an hour. They are in the right road, and exceedingly anxious to run in it with diligence, but they are lame, and make a sorry walk of it. On the heavenly road there are many cripples. It may be that they say in their hearts—What will become of us? Sin will overtake us, Satan will throw us down. Ready-to-halt is our name and our nature; the Lord can never make good soldiers of us, nor even nimble messengers to go on his errands. Well, well! he will save us, and that is no small thing. He says, “I will save her that halteth.” In saving us he will greatly glorify himself. Everybody will ask—How came this lame woman to run the race and win the crown? And then the praise will all be given to almighty grace. Lord, though I halt in faith, in prayer, in praise, in service, and in patience, save me, I beseech thee! Only thou canst save such a cripple as I am. Lord, let me not perish because I am among the hindmost, but gather up by thy grace the slowest of thy pilgrims—even me. Behold he hath said it shall be so, and therefore, like Jacob, prevailing in prayer, I go forward though my sinew be shrunk. Mary Tileston - Therefore wait ye upon me, saith the Lord—Zephaniah 3:8. That ye might be filled with all the fullness of God.—Ephesians 3:19. What is our work when God a blessing would impart? To bring the empty vessel of a needy heart. RICHARD CHENEVIX TRENCH In praying, we are often occupied with ourselves, with our own needs, and our own efforts in the presentation of them. In waiting upon God, the first thought is of the God upon whom we wait. God longs to reveal Himself, to fill us with Himself. Waiting on God gives Him time in His own way and divine power to come to us. Before you pray, bow quietly before God, to remember and realize who He is, how near He is, how certainly He can and will help. Be still before Him, and allow His Holy Spirit to waken and stir up in your soul the child-like disposition of absolute dependence and confident expectation, Wait on God till you know you have met Him; prayer will then become so different. And when you are praying, let there be intervals of silence, reverent stillness of soul, in which you yield yourself to God, in case He may have aught He wishes to teach you or to work in you. ANDREW MURRAY. Zephaniah 3:20 "At that time I will bring you in, even at the time when I gather you together; Indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes," Says the LORD: BGT O καὶ καταισχυνθήσονται ἐν τῷ καιρῷ ἐκείνῳ ὅταν καλῶς ὑμῖν ποιήσω καὶ ἐν τῷ καιρῷ ὅταν εἰσδέξωμαι ὑμᾶς διότι δώσω ὑμᾶς ὀνομαστοὺς καὶ εἰς καύχημα ἐν πᾶσιν τοῖς λαοῖς τῆς γῆς ἐν τῷ ἐπιστρέφειν με τὴν αἰχμαλωσίαν ὑμῶν ἐνώπιον ὑμῶν λέγει κύριος LXE 0 And their enemies shall be ashamed at that time, when I shall deal well with you, and at the time when I shall receive you: for I will make you honoured and a praise among all the nations of the earth, when I turn back your captivity before you, saith the Lord. KJV 0 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. NET At that time I will lead you– at the time I gather you together. Be sure of this! I will make all the nations of the earth respect and admire you when you see me restore you," says the LORD. CSB At that time I will bring you back, yes, at the time I will gather you. I will give you fame and praise among all the peoples of the earth, when I restore your fortunes before your eyes. Yahweh has spoken. ESV At that time I will bring you in, at the time when I gather you together; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes," says the LORD. NIV 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 before your very eyes," says the LORD. NLT On that day I will gather you together and bring you home again. I will give you a good name, a name of distinction, among all the nations of the earth, as I restore your fortunes before their very eyes. I, the LORD, have spoken!" NRS At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the LORD. NJB At that time I shall be your guide, at the time when I gather you in, I shall give you praise and renown among all the peoples of the earth when I restore your fortunes under your own eyes, declares Yahweh. NAB At that time I will bring you home, and at that time I will gather you; For I will give you renown and praise, among all the peoples of the earth, When I bring about your restoration before your very eyes, says the LORD. YLT At that time I bring you in, Even at the time of My assembling you, For I give you for a name, and for a praise, Among all peoples of the land, In My turning back to your captivity before your eyes, said Jehovah! RSV At that time I will bring you home, at the time when I gather you together; yea, I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes," says the LORD. NKJ At that time I will bring you back, Even at the time I gather you; For I will give you fame and praise Among all the peoples of the earth, When I return your captives before your eyes," Says the LORD. ASV 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. even at the time when I gather you: Isaiah 11:11,12; 27:12,13; 56:8; Ezekiel 28:25; 34:16; 37:21; 39:28; Amos 9:14; indeed, I will give: Zeph 3:19; Isaiah 60:15; 61:9; 62:7,12; Malachi 3:12; Restore your fortunes: Ps 35:6; Jeremiah 29:14; Ezekiel 16:53; Joel 3:1 RESTORATION OF RENOWN A REBELLIOUS NATION At that time...at the time- Again we find an expression of time, which begs the question as what time the writer is referring? Again, the context is the last days, the Day of the LORD, the time when the King (Messiah) returns and He finally and fully eliminates all of the enemies of Israel and fulfills His promises to the Chosen People to gather them together and bring them in to their land, the promised land which Israel had never fully occupied (Ge 15:18+). In the last days they will full occupy the land Jehovah had promised to the patriarchs Abraham, Isaac and Jacob. Walter Kaiser - Zephaniah repeatedly stresses that these things will occur “At that time” (vv. 19, 20). In that day, our Lord will assure that Israel is restored to her land. He will “return your captives before your eyes” (v. 20). Of course very few, if any, of the generation to whom Zephaniah spoke would be alive when the people returned almost one hundred years later. (In 536 B.C. the first group of people returned from Babylon under Zerubbabel). If the words “before your eyes” were meant to have any normative significance, then the fulfillment of this return could not have been accomplished until the Millennium. Furthermore, Judah could never have gained any kind of recognition or honor from any of the nations at that time, nor could she gain any since. Indeed, she has received more shame and contempt than anything else. It is clear, then, that this text talks about something we have never before seen. As someone said, “The Messiah will need to appear before the nations-at-large begin to give the credit to Israel.” And so He shall! (See all three excellent chapters - Preacher's Commentary) John