John Calvin on Zephaniah 3:19

He confirms here what I have referred to in the last verse that God would overcome all obstacles, when his purpose was to restore his people. On this the Prophet, as we have said, dwells, that the Jews might in their exile sustain themselves with the hope of deliverance. As, then, they could not instantly conceive what was so incredible according to the perceptions of the flesh, he testifies that there is sufficient power in God to subdue all enemies.

At that time, he says, he repeats what had been stated before — that his people must wait as long as God pleases to exercise them under the cross; for if their option had been given to the Jews, they would have willingly continued at their ease; and we know how men are wont to exempt themselves from every trouble, fear, and sorrow. As therefore men naturally desire rest and immunity from all evil, the Prophet here exhorts the faithful to patience, and shows, that it cannot be that God will become their deliverer, except they submit to his chastisement; at that time then. It is ever to be observed, that the Prophet condemns that extreme haste which usually takes hold of men when God chastises them. However slowly then and gradually God proceeds in the work of delivering his own, the Prophet shows here, that there was no reason for them to despair, or to be broken down in their spirits. The first clause in this verse is amended by Newcome and some other in conformity with the Septuagint: but this is a very unsafe process. Henderson’s version is —Behold, I will deal with all thine oppressors at that time. “Deal,” [עשה]; “interficiam — I will slay,” Vulg.; “conficiam — I will make an end,” Drusius; but to “deal with,” or “act against,” is the literal rendering. More is implied than what is expressed, which is often the case with words used in every language. — Ed.

He then subjoins, that he would save the halting, and restore the driven away. By these words he means, that though the Church would be maimed and torn, there would yet be nothing that could hinder God to restore her: for by the halting and the driven away he understands none other than one so stripped of power as wholly to fail in himself. He therefore compares the Church of God to a person, who, with relaxed limbs, is nearly dead. Hence, when we are useless as to any work, what else is our life but a languor like to death? But the Prophet declares here, that the seasonable time would come when God would relieve his own people: though they were to become prostrate and fallen, though they were to be scattered here and there, like a torn body of man, an arm here and a leg there, every limb separated; yet he declares that nothing could possibly prevent God to gather his Church and restore it to its full vigor and strength. In short, he means that the restoration of the Church would be a kind of resurrection; for the Lord would humble his people until they became almost lifeless, so as not to be able to breathe: but he would at length gather them, and so gather them that they would not only breathe but be replenished with such new vigor as though they had received no loss. I cannot finish the whole today.

Prayer

Grant, Almighty God, that as we are at this day so scattered on account of our sins, and even they who seem to be collected in thy name and under thy authority, are yet so torn by mutual discords, that the safety of thy Church hangs as it were on a thread, while in the meantime thine enemies seem with savage cruelty to destroy all those who are thine, and to obliterate thy gospel, — O grant, that we may live in quietness and resignation, hoping in thy promises, so that we may not doubt, but that thou in due time will become our deliverer: and may we so patiently bear to be afflicted and cast down by thee, that we may ever raise up our groans to heaven so as to be heard through the name of thy Son, until being at length freed from every contest, we shall enjoy that blessed rest which is laid up for us in heaven, and which thine only begotten Son has procured for us. Amen.

Lecture One Hundred and Twenty-eighth

We stopped yesterday at the latter clause of the last verse but one of the Prophet Zephaniah, where God promises that the Jews, who had been before not only obscure, but also exposed to all kinds of reproaches, would again become illustrious; for to give them for a name and for a praise, is no other thing than to render them celebrated, that they might be, as they say, in the mouth of every one.

And he says, in the land of their shame, or reproach; for they had been a mockery everywhere; as the unbelieving thought that they deluded themselves with a vain hope, because they boasted that God, under whose protection they lived, would be their perpetual guardian, though they were driven away into exile. Hence an occasion for taunt and ridicule was given. But a change for the better is here promised; for all in Assyria and Chaldea would have to see that this was a people chosen by God; so that there would be a remarkable testimony among all nations, that all who trust in God are by no means disappointed, for they find that he is faithful in his promises. The last verse follows —

Zephaniah 3:20

20. At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.

20. In tempore illo reducam vos, in tempore illo colligam vos; quia ponam vos in nomen et laudem per cunctos populos terrae, (vel, inter cunctos populos terrae,) quam reducam captivitates vestras in oculis vestris, dicit Jehova.