Zephaniah 3 commentary

The holy God hates sin most in those nearest to him. A sinful state is, and will be, a woful state. Yet they had the tokens of God's presence, and all the advantages of knowing his will, with the strongest reasons to do it; still they persisted in disobedience. Alas, that men often are more active in doing wickedness than believers are in doing good.

The preaching of the gospel is predicted, when vengeance would be executed on the Jewish nation. The purifying doctrines of the gospel, or the pure language of the grace of the Lord, would teach men to use the language of humility, repentance, and faith. Purity and piety in common conversation is good. The pure and happy state of the church in the latter days seems intended. The Lord will shut out boasting, and leave men nothing to glory in, save the Lord Jesus, as made of God to them wisdom, righteousness, sanctification, and redemption. Humiliation for sin, and obligations to the Redeemer, will make true believers upright and sincere, whatever may be the case among mere professors.

After the promises of taking away sin, follow promises of taking away trouble. When the cause is removed, the effect will cease. What makes a people holy, will make them happy. The precious promises made to the purified people, were to have full accomplishment in the gospel. These verses appear chiefly to relate to the future conversion and restoration of Israel, and the glorious times which are to follow. They show the abundant peace, comfort, and prosperity of the church, in the happy times yet to come. He will save; he will be Jesus; he will answer the name, for he will save his people from their sins. Before the glorious times foretold, believers would be sorrowful, and objects of reproach. But the Lord will save the weakest believer, and cause true Christians to be greatly honoured where they had been treated with contempt. One act of mercy and grace shall serve, both to gather Israel out of their dispersions and to lead them to their own land. Then will God's Israel be made a name and a praise to eternity. The events alone can fully answer the language of this prophecy. Many are the troubles of the righteous, but they may rejoice in God's love. Surely our hearts should honour the Lord, and rejoice in him, when we hear such words of condescension and grace. If now kept from his ordinances, it is our trial and grief; but in due time we shall be gathered into his temple above. The glory and happiness of the believer will be perfect, unchangeable, and eternal, when he is freed from earthly sorrows, and brought to heavenly bliss.

The Prophet speaks here again against Jerusalem; for first, the Jews ought ever to have been severely reproved, as they were given to many sins; and secondly, because there was always there some seed which needed consolation: and this has been the way pursued, as we have hitherto seen, by all the Prophets. But we must also bear in mind, that the books now extant were made up of prophetic addresses, that we might understand what was the sum of the doctrine delivered.

The Prophet here makes this charge against the Jews, that they were polluted and become filthy. And he addresses Jerusalem, where the sanctuary was; and it might therefore seem to have been superior to other cities; for God had not in vain chosen that as the place for his worship. But the Prophet shows how empty and fallacious was any boasting of this kind; for the city which God had consecrated for himself had polluted itself with many sins. The Prophet seems to allude to the ancient rites of the law, which, though many, had been prescribed, we know, by God, that the people might observe a holy course of life: for the ceremonies could not of themselves wash away their filth; but the people were instructed by these external things to worship God in a holy and pure manner. As then they often washed themselves with water, and as they carefully observed other rites of outward sanctity, the Prophet derides their hypocrisy, for they did not regard the real design of the ceremonies. Hence he says, that they were polluted, though in appearance they might be deemed the most pure; for they were defiled as to their whole life. The first word, [מוראה], is rendered "rebellions” by Newcome and Henderson. The Vulgate is nearly the same, “provocatrix — provoking.” The verb is [מרא], once in Hiphil in Job 39:8; and to take it to be the same with [מרה], to rebel, is gratuitous. The context in Job shows its idea to be that of raising up or swelling; and Parkhurst very properly renders the participle here, swelling, arrogant, insolent; and this notion entirely corresonds with the character given of the city in the next verse; being arrogant, it did “not hear the voice” of God. The verse may be rendered thus —

Woe to the arrogant and polluted, The city, which is an oppressor!

Then follows a specification as to her conduct, —

She has not hearkened to the voice, She has not received instruction; In Jehovah has she not trusted, To her God has she not drawn nigh.

To “obey the voice,” as given in our version and by Newcome, is not quite correct; she was too arrogant even to hear or attend to the voice. “Correction,” as in our version, and by Calvin, is rendered “instruction” by Newcome and Henderson; for [מוסר] has often this meaning. The Septuagint have παιδαιαν — discipline. But the same phrase occurs in verse 7, where the word necessarily means instruction, by way of warning, communicated by the example of others. — Ed.

He adds that the city was היונה, eiune; some render it the city of dove, or, a dove; for the word has this meaning: and they take it metaphorically for a foolish and thoughtless city, as we find it to be so understood in Hosea 7:11; where Ephraim was said to be a dove, because the people were void of reason and knowledge, and of their own accord exposed themselves to traps and snares. Some then consider this place to have this meaning, — that Jerusalem, which ought to have been wise, was yet wholly fatuitous and foolish. But it may be easily gathered from the context, that the Prophet means another thing, even this, — that Jerusalem was given to plunder and fraud; for the verb ינה, ine, signifies to defraud and to take by force what belongs to another; and it means also to circumvent as well as to plunder. He therefore means no doubt, that Jerusalem was a city full of every kind of iniquity, as he had before called it a polluted city; and then he adds an explanation.

The Prophet in the first verse seems to have in view the two tables of the law. God, we know, requires in the law that his people should be holy; and then he teaches the way of living justly and innocently. Hence when the Prophet called Jerusalem a polluted city, he meant briefly to show that the whole worship of God was there corrupted, and that no regard for true religion flourished there; for the Jews thought that they had performed all their duty to God, when they washed away their filth by water. Such was the extremely foolish notion which they entertained: but we know and they ought to have known that the worship of God is spiritual. He afterwards adds, that the city was rapacious, under which term he includes every kind of injustice.

It follows, She heard not the voice, she received not correction. The Prophet now explains and defines what the pollution was of which he had spoken: for true religion begins with teachableness; when we submit to God and to his word, it is really to enter on the work of worshipping him aright. But when heavenly truth is despised, though men may toil much in outward rites, yet their impiety discovers itself by their contumacy, inasmuch as they suffer not themselves to be ruled by God’s authority. Hence the Prophet shows, that whatever the Jews thought of their purity at Jerusalem, it was nothing but filth and pollution. He says, that they were unteachable, because they did not hear the Prophets sent to them by God.

This ought to be carefully noticed; for without this beginning many torment themselves in the work of serving God, and do nothing, because obedience is better than sacrifice. If, then, we wish our efforts to be approved by God, we must begin with faith; for except the word of God obtains credit with us, whatever we may offer to him are mere human inventions. It is, in the second place, added, that they did not receive correction; and this was no superfluous addition. For when God sees that we are not submissive, and that we do not willingly come to him when he calls us, he strengthens his instruction by chastisements. He allures us at first to himself, he employs kind and gentle invitations; but when he sees us delaying, or even going back, he begins to treat us more roughly and more severely: for teaching without the goads of reproof would have no effect. But when God teaches and reproves in vain, it then appears that our disposition is wicked and perverse. So the Prophet intended here to show the wickedness of his people as extreme, by saying, that they heard not the voice nor received correction; as though he had said, that the wickedness of his people was unhealable, for they not only rejected the doctrine of salvation, when offered, but also obstinately rejected all warnings, and would not bear any correction.

But we must bear in mind, that the Prophet had to do with that holy people whom God had chosen as his peculiar treasure. There is therefore no reason why those who profess the name of Christians at this day should exempt themselves from this condemnation; for our condition is not better than the condition of that people. Jerusalem was in an especial manner, as we have already said, the sanctuary, as it were, of God: and yet we see how severely the Prophet reproves Jerusalem and all its inhabitants. We have no cause to flatter ourselves, except we willingly submit to God, and suffer ourselves to be ruled by his word, and except we also patiently bear correction, when his teaching takes no suitable effect, and when there is need of sharp goads to stimulate us.

He afterwards adds, that it did not trust in the Lord, nor draw nigh to its God. The Prophet discovers here more clearly the spring of impiety — that Jerusalem placed not the hope of salvation in God alone; for from hence flowed all the mass of evils which prevailed; because if we inquire how it is that men burn with avarice, why they are insatiable, and why they wantonly defraud and plunder one another, we shall find the cause to be this — that they trust not in God. Rightly then does the Prophet mention this here, among other pollutions at Jerusalem, as the chief — that it did not put its trust in God. The same also is the cause and origin of all superstitions; for if men felt assured that God alone is enough for them, they would not follow here and there their own inventions. We hence see that unbelief is not only the mother of all the evil deeds by which men willfully wrong and injure one another, but that it is also the cause of all superstitions.

He says, in the last place, that it did not draw nigh to God. The Prophet no doubt charges the Jews that they willfully departed from God when he was nigh them; yea, that they wholly alienated themselves from him, while he was ready to cherish them, as it were, in his own bosom. This is indeed a sin common to all who seek not God; but Jerusalem sinned far more grievously, because she would not draw nigh to God, by whom she saw that she was sought. For why was the law given, why was adoption vouchsafed, and in short, why had they the various ordinances of religion, except that they might join themselves to God? ‘And now Israel,’ said Moses, ‘what does the Lord thy God require of thee, except to cleave to him?’ God thus intended his law to be, as it were, a sacred bond of union between him and the Jews. Now when they wandered here and there, that they might not be united to him, it was a diabolical madness. Hence the Prophet here does not only accuse the Jews of not seeking God, but of withdrawing themselves from him; and thus they were ungovernable. The Lord sought to tame them; but they were like wild beasts. It now follows —

Zephaniah 3:3

3. Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.

3. Principes ejus in medio ejus, leones rugientes; judices ejus lupi vespertini, non lacerant ad mane (alii non differunt, nempe ossa comminuere; sed [םרג], proprie significat, conterere vel, frangere ergo de ossibus loquitur Propheta, quod scilicet non expectarent usque ad mane, ut ipsa contererent dentibus; sed prae fame, vel potius rabie praedam statim lacerarent; imo etiam contererent ossa dentibus.)

The Prophet now explains what we have stated respecting plunder and fraud. He confirms that he had not without reason called Jerusalem היונה, eiune, a rapacious city, or one given to plunder; for the princes were like lions and the judges like wolves. And when he speaks of judges, he does not spare the common people; but he shows that all orders were then corrupt: for though no justice or equity is regarded by the people, there will yet remain some shame among the judges, so as to retain the people at least within some limits, that an extreme licentiousness may not prevail: but when robbery is practiced in the court of justice, what can be said of such a city? We hence see that the Prophet in these words describes an extreme confusion: The princes of Jerusalem, he says, are lions. And we have elsewhere similar declarations; for the Prophets, when it was their object to condemn all from the least to the greatest, did yet direct their discourse especially to the judges.

And this is worthy of being noticed, for there was then no Church of God, except at Jerusalem. Yet the Prophet says, that the judges, and prophets, and priests, were all apostates. What comfort could the faithful have had? But we hence see that the fear of God had not wholly failed in his elect, and that they firmly and with an invincible heart contended against all offenses and trials of this kind. Let us also learn to fortify ourselves at this day with the same courage, so that we may not faint, however much impiety may everywhere prevail, and all religion may seem extinct among men.

But we may also hence learn, how foolishly the Papists pride themselves in their vain titles, as though they thought that God was bound as it were to them, because they have bishops and pastors. But the Prophet shows, that even those who performed the ordinary office of executing the laws could yet be the wicked and perfidious despisers of God. He also shows, that neither prophets nor priests ought to be spared; for when God sets them over his Church, he gives them no power to tyrannize, so that they might dare to do anything with impunity, and not be reproved. For though the priesthood under the law was sacred, we yet see that it was subject to correction. So let no one at this day claim for himself a privilege, as though he was exempt from all instruction and reproof, while occupying a high station among the people of God.

He distinguishes between princes and judges; and the reason is, because the kingdom was as yet standing. So the courtiers, who were in favor and authority with the king, drew a part of the spoil to themselves, and the judges devoured another part. Though Scripture often makes no difference between these two names, yet I doubt not but he means by שרים, sherim, princes, the chiefs who were courtiers; and he calls them שפטים, shepthim, judges, who administered justice. And he says that the judges were evening wolves, that is, hungry, for wolves become furious in the evening when they have been roaming about all day and have found nothing. As their want sharpens the savageness of wolves, so the Prophet says that the judges were hungry like evening wolves, whose hunger renders them furious. And for the same purpose he adds, that they broke not the bones in the morning; that is, they waited not till the dawn to break the bones; This is the explanation of Grotius, Mede, and Henderson. The latter’s version is — “They gnaw no bones in the morning;” i.e., all is devoured in the night. Newcome, adopting the conjecture of Houbigant, supposes the true reading to be [ידמו], and gives this rendering — “They wait not until the morning,” which seems to have no meaning in this connection. What Cocceius proposes is more probable — “Who have not gnawed in the morning;” and on this account they were exceedingly voracious in the evening. But the idea of our common version is very appropriate; it implies that they were like wild beasts prowling all night, and carrying as it were their prey to their dens, that they might devour it there in the morning. This is the view taken by Henry. “They devour the flesh,” says Adam Clarke, “in the night, and gnaw the bones, and extract the marrow afterwards.” — Ed. for when they devoured the flesh they also employed their teeth in breaking the bones, because their voracity was so great. We now apprehend the Prophet’s meaning. It afterwards follows —

Zephaniah 3:4

4. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.

4. Prophetae ejus leves (vel, futiles,) viri transgressionum; sacerdotes ejus polluerunt sanctum (vel, sanctuarium,) sustulerunt legem.

The Prophet again reverts to the pollution and filth of which he has spoken in the first verse. He shows that he had not without reason cried against the polluted city; for though the Jews used their washings, they could not yet make themselves clean in this manner before God, as the whole of religion was corrupted by them.

He says that the Prophets were light. He alone speaks here, and he condemns the many. We hence see that there is no reason why the ungodly should allege their great number, when God by his word accuses them, as the Papists do at this day, who deny it to be right in one or two, or few men, to speak against their impiety, however bad the state of things may be; there must be the consent of the whole world, as though the Prophet was not alone, and had not to contend with a great many. It is indeed true that he taught at the same time with the Prophet Jeremiah, as we have elsewhere seen; but yet hardly two or three did then discharge faithfully their office of teaching; and from this and other places we learn that the false Prophets, relying on their number, were on that account bolder. But Zephaniah did not for this reason cease to cry against them. However much then the false Prophets raged against him, and terrified him by the show of their number, he still exercised his liberty in condemning them. So at this day, though the whole world should unite in promoting impiety, there is yet no reason why the few should be disheartened when observing the worship of God perverted; but they ought on the contrary to encourage themselves by this example, and strenuously to resist thousands of men if necessary; for no union formed by men can possibly lessen the authority of God.

It now follows that they were men of transgressions. What we render light, others render empty; (vacuous;) but the word פוחזים, puchezim, means strictly men of nought, and also the rash, and those who are void of judgment as well as of all moderation. In short, it is the same as though the Prophet had said that they were stupid and blind; and he says afterwards that they were fraudulent, than which there is nothing more inconsistent with the Prophetic office. But Zephaniah shows that the whole order was then so degenerated among the people, that the thickest darkness prevailed among those very leaders whose office it was to bring forth the light of celestial truth. And he makes a concession by calling them Prophets. The same we do at this day when we speak of Popish bishops. It is indeed certain that they are unworthy of so honorable a title; for they are blinder than moles, so that they are far from being overseers. We also know, that they are like brute beasts; for they are immersed in their lusts: in short, they are unworthy to be called men. But we concede to them this title, in order that their turpitude may be more apparent. The Prophet did the same, when he said, that the Jews did not draw nigh to their God; he conceded to them what they boasted; for they ever wished to be regarded as the holy and peculiar people of God: but their ingratitude did hence become more evident, because they went back and turned to another object, when God was ready to embrace them, as though they designedly meant to show that they had nothing to do with him. It is then the same manner of speaking, that Zephaniah adopts here, when he says, that the Prophets were light and men of transgressions. Her prophets are light, they are treacherous men. — Newcome.

Her prophets are vainglorious, hypocritical men. — Henderson.

The word rendered “light,” as a river, and not “unstable,” as in our version. It is applied as a participle in Judges 9:4, to designate persons overflowing in wickedness, dissolute, licentious, dissipated; and as a noun in Jeremiah 23:32, to set forth the licentious conduct of the false prophets, who like the priests under the Papacy, were given to lasciviousness, and “committed adultery with their neighbors’ wives,” Jeremiah 29:23. See also Jeremiah 23:14. As Zephaniah was cotemporary with Jeremiah, his description of the Prophets is thus seen to be the same, “Her Prophets are licentious,” or lascivious.

Men of dissimulations or deceits, [אנשי בגדות], signify, that under the pretense of telling the truth, they delivered what was false; or in the words of Jeremiah, they “caused the people to err by their lies,” while they pretended to deliver true messages from God: so that Jeremiah 23:32, contains an explanation of this clause. “Deceiving men” would perhaps be the best rendering. Though they were licentious, yet they deceived men, and made them to believe that they were true Prophets. They were impostors, and notwithstanding their immoral character, they persuaded deluded men that they were true and faithful. — Ed.

He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God; and those who descended from him, were to be ministers and teachers to others: and for this reason the Lord in the law ordered the Levites to be dispersed through the whole country. He might indeed have given them as to the rest, a fixed habitation; but his will was, that they should be dispersed among the whole population, that no part of the land should be without good and faithful ministers. The Prophet now charges them, that they had polluted the holy place. By the word קדש, kodash the Prophet means whatsoever is holy; at the same time he speaks of the sanctuary. Moreover, since the sanctuary was as it were the dwelling-place of God, when the Prophets speak of divine worship and religion, they include the whole under the word, Temple, as in this place. He says then that the sanctuary was polluted by the priests, and then that they took away or subverted the law. The word, [קדש], as Calvin intimates, does not specifically mean the sanctuary, but holiness, or, as Henderson renders it, “what is sacred,” or holy. Both our version and Newcome improperly render it “the sanctuary.” The explanation of what is meant may be found in Ezekiel 12:26. The word for sanctuary is [מקדש]. See Ezekiel 23:38,39

The words, [חמסו תורה], have been taken to mean, — either, “They violated the law,” as the words are rendered in Ezekiel 12:26, that is, transgressed it by acting contrary to it; or, “They perverted the law,” forcing it, as it were, out of its plain meaning by subtle glosses. The Septuagint render the verb ηθετησαν — set aside or abolished, in Ezekiel, and here ἀσεβουσι — act impiously. “Trangressed,” says Grotius; “Do violence to,” say Piscator and Drusius, that is, by wresting its words. It occurs much oftener as a noun than as a verb, and it commonly means a wrong or injustice done in an outrageous and violent manner. According to this general idea, we may render the phrase here, “they have outraged the law,” either by their conduct, or by their comments. It was in either case a wrong done to the law, that was enormous, passing all reason and decency. So that to transgress or to violate, or to do violence to, or to pervert the law, does not convey the full meaning. — Ed.

We here see how boldly the Prophet charges the priests. There is then no reason why they who are divinely appointed over the Church should claim for themselves the liberty of doing what they please; for the priests might have boasted of this privilege, that without dispute everything was lawful for them. But we see that God not only calls them to order by his Prophets, but even blames them more than others, because they were less excusable. Now the Papists boast, that the clergy, even the very dregs collected from the filthiest filth, cannot err; which is extremely absurd; for they are not better than the successors of Aaron. But we see what the Prophet objects now to them, — that they subverted the law: he not only condemns their life, but says also, that they were perfidious towards God; for they strangely corrupted the whole truth of religion. The Papists confess, that they indeed can sin, but that the sin dwells only in their moral conduct. They yet seek to exempt themselves from all the danger of going astray. Though the Levitical priests were indeed chosen by the very voice of God, we yet see that they were apostates. But God confirms the godly, that they might not abandon themselves to impiety, though they saw their very leaders going astray, and rushing headlong into ruin. For it behaved the faithful to fortify themselves with constancy, when the priests not only by their bad conduct withdrew the people from every fear of God, but also perverted every sound doctrine; it behaved, I say, the faithful to remain then invincible. Though then at this day those who hold the highest dignity in the Church neglect God and even despise every celestial truth, and thus rush headlong into ruin, and though they attempt to turn God’s truth into falsehood, yet let our faith continue firm; for John has not without reason declared, that it ought to be victorious against the whole world. 1 John 5:4. It follows —

Zephaniah 3:5

5. The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.

5. Iehova justus in medio ejus, non faciet iniquitatem: mane, mane judicium suum proferet in lucem, non deficiet: neque tamen congnoscet iniquus pudorem.

Here the Prophet throws back against hypocrites what they were wont to pretend, when they sought wickedly to reject every instruction and all warnings; for they said, that God dwelt in the midst of them, like the Papists at the present day, who raise up this as their shield against us, — that the Church is the pillar of the truth. Hence they think that all their wicked deeds are defended by this covering. So the Jews at that time had this boast ever on their lips, — We are notwithstanding the holy people of God, and he dwells in the midst of us, for he is worshipped in the Temple, which has been built, not according to men’s will, but by his command; for that voice proceeded not from earth, but came from heaven, ‘This is my rest for ever, here will I dwell.’ Psalm 132:14. Since then the Jews were inflated with this presumption, the Prophet concedes what they claimed, that God dwelt among them; but it was for a far different purpose, which was, that they might understand, that his hand was nigh to punish their sins. This is one thing.

Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city; for he has commanded a temple to be built for him on Mount Sion, he has ordered a holy altar for himself; but why does God dwell among you, and has preferred this habitation to all others? Surely, he says, he will not do iniquity. Consider now what the nature of God is; for when he purposed to dwell among you, he certainly did not deny himself, nor did he cease to be what he is. There is therefore no reason for you to imagine, as though God intended, for the sake of those to whom he bound himself, to throw aside his own justice, or intended to pollute himself by the defilements of men. He warns the Jews, that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity; that is, He will not approve of your evil deeds; and though he may for a time connive at them, he will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as though God were the approver of your wickedness.

Some apply this to the people, — that they ought not to have done iniquity; but this is a strained exposition, and altogether foreign to the context. Most other interpreters give this meaning, that God is just and will do no iniquity, for he had sufficient reasons for executing his vengeance on a people so wicked. They hence think, that the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in vain contend with him, for he will ever be found to be a righteous judge. But this also is a very frigid explanation. Let us bear in mind what I have already said, — that the Prophet here, by way of irony, concedes to the Jews, that God dwelt among them, but afterwards brings against them what they thought was a protection to them, — God dwells in the midst of you; I allow it, he says; but is not he a just God? Do not then dream that he is one like yourselves, that he approves of your evil deeds. God will not do iniquity; ye cannot prevail with him to renounce himself, or to change his own nature. Why then does God dwell in the midst of you? In the morning, in the morning, he says, his judgment will he bring forth to light; the Lord will daily bring forth his judgment. How this is to be understood, we shall explain tomorrow.

Prayer

Grant, Almighty God, that inasmuch as thou hast deigned to favor us with an honor so invaluable, as to adopt us for a holy people to thee, and to separate us from the world, — O grant, that we may not close our eyes against the light of thy truth, by which thou showest to us the way of salvation; but may we with true docility follow where thou callest us, and never cast away the fear of thy majesty, nor mock thee with frivolous ceremonies, but strive sincerely to devote ourselves wholly to thee, and to cleanse ourselves from all defilements, not only of the flesh, but also of the spirit, that by thus seeking true holiness, we may aspire after and diligently labor for that heavenly perfection, from which we are as yet far distant; and may we in the meantime, relying on the favor of thy only-begotten Son, lean on thy mercy; and while depending on it, may we ever grow up more and more into that true and perfect union, reserved for us in heaven, when we shall be made partakers of thy glory, through Christ our Lord. Amen.

Lecture One Hundred and Twenty-fifth

We began yesterday to explain the passage, where the Prophet says, that God dwelt at Jerusalem, but that he was notwithstanding just, and could not possibly associate with the ungodly and the wicked, because he changes not his nature to suit the humor of men.

It now follows, In the morning, in the morning, his judgment will he bring forth to light: by which words he means, either that God would be the avenger of wickedness, which seems to escape, as it were, his eyes, while he delays his punishment, or that he is ready to restore his people, whenever they are attentive to instruction. If the former view be approved, the sense will be this, — that hypocrites foolishly flatter themselves, when God spares them; for he will suddenly ascend his tribunal that he may visit them with punishment. Some however choose to apply this to the judgments executed on the Gentiles, of which the Jews had not once nor twice been reminded, but often, that they might in time repent. But there is no doubt but that the Prophet refers here to a judgment belonging to the Jews.

Let us now see whether this judgment is pronounced or inflicted. It would not ill suit the passage to understand it of the vengeance which God was hastening to execute, for the Jews were worthy of what had been severely threatened, because they falsely professed his name; and while they absurdly boasted that he dwelt among them, they withdrew themselves very far from him. It is however no less suitable to refer this to teaching, so that the Prophet thus enhanced the sin of the people, because they had hardened themselves after so many and so constant warnings, which continually sounded in their ears, as God elsewhere complains, that though he rose early, and indeed daily, this solicitude had been without its fruit. The verb in the future tense will thus signify a continued act, for God ceased not to exhort to repentance those wretched beings who had ears which were deaf. And this view strikingly corresponds with what immediately follows, that he fails not; for such a perseverance was a proof of unwearied mercy, when God continued to send Prophets one after the other.

He now adds, The wicked knows no shame. He means what he has just referred to — that the people had become so hardened in their wickedness that they could not be reformed, either by instruction or by threats, or by the scourges of God.

If we refer judgment to teaching, which I approve, the meaning will be — that though God, by making known daily his law, kindled as it were a lamp, which discovered all evils, yet the ungodly were not ashamed. But if we understand it, as they say, of actual judgment, the meaning will be in substance the same — that the ungodly repented not, though the hand of God openly appeared; and though he rose to judgment, yet he says, they knew not what it was to feel ashamed. As to the main subject there is no ambiguity; for the Prophet means only that the people were past recovery; for though God proved himself a judge by manifest evidences, and even by his own law, they yet felt no shame, but went on in their wicked courses. The word judgment, in the singular number, seems to have been put here in the sense of a rule, by which men live religiously and justly, and a rule which ought to make men ashamed. The verbs here are in the future tense, but evidently express, as Calvin observes, a continued act. The same is exactly the case in Welsh; the verbs are in the future tense, but are understood as expressing a present act or a continued act, or what is continually or habitually done. In English the present must be adopted —

The righteous Jehovah is in the midst of her, He doeth no injustice: Every morning his judgment He bringeth to light — it fails not; Yet the unjust knoweth no shame.

"Injustice” in the second, and “unjust” in the fifth line, come from the same root. “Judgment” here is what God judges and determines to be right and just; and it is set forth here as the sun rising every day from morning to morning, and as never failing to appear. — Ed. It now follows —

Zephaniah 3:6, 7

6. I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.

6. Excidi gentes; vastate sunt arces earum; perdidi vicos earum, ut nemo transeat; vastatae sunt urbes earum, ut non sit vir, no sit qui habitet.

7. I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.

7. Dixi, certe timebis me, suscipies disciplinam; et non excidetur habitatio ejus, quicquid visitavi super eam: certe properarunt, corruperunt omnia studia sua.

Here the Prophet shows in another way that there was no hope for a people, who could not have been instructed by the calamities of others, to seek to return to God’s favor. For God here complains that he had in vain punished neighboring nations, and made them examples, in order to recall the Jews to himself. Had they been of a sane mind they might have been led, by their quiet state, while God spared them, to consider what they had deserved — If this is done in the green tree, what at length will be done in the dry? They might then have thought within themselves, that a most grievous calamity was at hand, except they anticipated God’s wrath, which had grown ripe against them; and God also testified that he intended by such examples to stay the judgment which he might have already justly executed on them. As they then even hastened it, it is evident that their wickedness was past remedy. This is the sum of the whole.

He says first, I have cut off nations; by which words he shows that he warned the Jews to repent, not only by one example, but by many examples; for not one instance only of God’s wrath had appeared, but God had on all sides manifested himself to be a judge, in inflicting punishment on one nation after another. Since then they had been so often warned, we may hence learn that they were wholly blinded by their wickedness.

He now enhances the atrocity of the punishment inflicted, and says, that citadels had been demolished and streets cut off, that no one passed through; and then, that cities had been reduced to solitude, so that there was no inhabitant. For when punishment is of an ordinary kind, it is wont, for the most part, to be disregarded; but when God showed, by so remarkable proofs, that he was displeased with the nations, that is, with the ignorant, who in comparison with the Jews were innocent, how could such an instance as this be disregarded by the Jews, whom God thus recalled to himself, except that they were of a disposition wholly desperate and irreclaimable? We now then see why the Prophet enlarges on the punishments which, having been inflicted on the nations, ought to have been considered by the Jews. This verse, literally rendered, is as follows, —

I have cut off nations; Desolate are become their towers; I have made solitary their streets, without a passenger; Deserted are become their cities, Without a man, without an inhabitant.

It is not the destruction. The nations being cut off, then the towers became desolate, the streets empty, and the cities forsaken. The last line but one is literally — “Hunted have been their cities,” so that no man was left behind. — Ed.

He now subjoins the object which God had in view, I said, Surely thou wilt fear me. Here God assumes the character of man, as he does often elsewhere: for he does not wait for what is future, as though he was doubtful; but all things, as we know, are before his eyes. Hence God was not deceived, as though something had happened beyond his expectation; but as I have already said, he undertakes here the character of man; for he could not otherwise have sufficiently expressed how inexcusable the Jews were who had despised all his warnings. For what was God’s design when he punished the heathens, one nation after another, except that the Jews might be awakened by the evils of others, and not provoke his wrath against themselves? Paul makes use of the same argument.

‘On account of these things,’ he says, ‘the wrath of God comes upon all the unbelieving.’ Romans 1:17.

Inasmuch as men for the most part deceive themselves by self-flatteries and cherish with extreme indulgence their own wickedness, Paul says, that the wrath of God comes on the unbelieving: and it is a singular proof of God’s love, that he does not immediately assail us, but sets before us the examples of others. As when any one lays hold of his servant in the presence of his son, and punishes him severely, the son must be moved by the sight, except he be wholly an abandoned character: however, in such a case the father’s love manifests itself; for he withholds his hand from his son and inflicts punishment on the servant, and this for the benefit of his son, that he may learn wisdom by what another suffers. God declares in this place that he had done the same; but he complains that it had been without benefit, for the Jews had frustrated his purpose.

It may be here asked, whether men so frustrate God that he looks for something different from what happens. I have already said, that God speaks after the manner of men, and in a language not strictly correct: and hence we ought not here to enter or penetrate into the secret purpose of God, but to be satisfied with this reason, — that if we profit nothing when God warns us either by his word or by his scourges, we are then equally guilty, as though he was deceived by us: and hence also the madness of those is reproved, who are unwilling to ascribe anything to God but what is conveyed in these common forms of speech: God says, that he wills the salvation of all, 1 Timothy 2:4;) hence there is no election, which makes a distinction between one man and another; but the Lord leaves the whole human race to their free-will, so that every one may provide for himself as he pleases; otherwise the will of God must be twofold. So unlearned men vainly talk; and such not only show their ignorance in religion, but are also wholly destitute of common sense. For what is more absurd than to conclude, that there is a twofold will in God, because he speaks otherwise with us than is consistent with his incomprehensible majesty? God’s will then is one and simple, but manifold as to the perceptions of men; for we cannot comprehend his hidden purpose, which angels adore with reverence and humility. Hence the Lord accommodates himself to the measure of our capacities, as this passage teaches us with sufficient clearness. For if we receive what the fanatics imagine, then God is like man, who hopes well, and finds afterwards that he has been deceived: but what can be more alien to his glory? We hence see how these insane men not only obscure the glory of God, but also labor, as far as they can, to reduce his whole essence to nothing. But this mode of speaking ought to be sufficiently familiar to us, — that God justly complains that he has been deceived by us, when we do not repent, inasmuch as he invites us to himself, and even stimulates us, I said, Surely thou wilt fear me

This word said, ought not then to be referred to the hidden counsel of God, but to the subject itself, and that is, that it was time to repent. Who would not have hoped but that you would have returned to the right way? When the next house was on fire, how was it possible for you to sleep, except ye were extremely stupid? And when so many examples were presented before your eyes without any advantage, it is evident that there is no more any hope of repentance. Thou, then, wilt fear me; that is, God might have hoped for some amendment, though he had not yet touched you even with his smallest finger; for ye beheld, while in a tranquil state, how severely he punished the contempt of his justice as to the heathens. He uses a similar language in Isaiah 5:4,

‘My vine, what have I done to thee? or what could I have done to thee more than what I have done? I expected thee to bring forth fruit; but, behold, thou hast brought forth wild grapes.’

God in that passage expostulates with the Jews as though they had by their perfidiousness deceived him. But we know, that whatever happens was known to him before the creation of the world: but, as I have already said, the fact itself is to be regarded by us, and not the hidden judgment of God.

He afterwards adds, Thou wilt receive correction; that is, thou wilt be hereafter more tractable: for monstrous is our stupidity, when we fear not God’s vengeance; when yet it evidently appears that we are warned, as I have already said, to repent, by all the examples of judgments which are daily presented to us. But if we proceed in our wickedness, what else is it but to kick against the goad, as the old proverb is? In short, we here see described an extreme wickedness and obstinacy, which admitted of no remedy.

Hence the Prophet adds again, And cut off should not be her habitation, howsoever I might have visited her; that is, though the Jews had already provoked me, so that the punishment they have deserved was nigh; yet I was ready to withdraw my hand and to forgive them, if they repented: not that God ever turns aside from his purpose, for there is no shadow of turning in him; but he sets before them the fact as it was; for the subject here, as I have said, is not respecting the secret purpose of God, but we ought to confine ourselves to the means which he employs in promoting our salvation. God had already threatened the Jews for many years; he had as yet deferred to execute what he had threatened. In the meantime his wrath had been manifested through the whole neighborhood; the heathen nations had suffered the severest judgments. God here declares, that he had been so lenient to his people as to give time to repent; and he complains that he had delayed in vain, for they had gone on in their wickedness, and had mocked, as it were, his patience. When, therefore, he says, Cut off should not be her habitation, howsoever I might have visited her, or have visited her, he pursues still the same mode of speaking, that is, that he was prepared to forgive the Jews, though he had before destined them to destruction; not that he, as to himself, would retract that sentence; but that he was still reconcilable, if the Jews had been touched by any feeling of repentance. The last clause has been variously rendered. There is no assistance from the Septuagint, as the whole text is very different. Marckius, after Drusius, connects it, not with the preceding, but with the following line, in this sense, that how much soever God had punished the city, yet its inhabitants were the more best to corrupt their ways. But the words can hardly admit of this meaning. Henderson supposes [כ] to be understood before [כל], and gives this rendering of the two lines —

That her habitation might not be cut off, According to all that I had appointed concerning her.

Newcome differs as to the last line —

After all the punishment with which I had visited her.

None of these are satisfactory. Grotius, taking the sense of the Targum, means to have given the best meaning. He says that [פקד], followed by [על], means sometimes to appoint or constitute, and refers to 2 Chronicles 36:23, “All the good which I have appointed to her,” or promised; but he unnecessarily supposes “shall come” to be understood; for the word, “all which,” may be considered to be in apposition with “habitation.” I give the following version of this whole verse —

I said, “Surely thou wilt fear me, Thou wilt receive instruction;” Then cut off should not be her habitation — All that I have committed to her: Yet they rose up early, they corrupted all their doings.

To rise up early is a Hebrew phrase, which means a resolved and diligent attention to a thing. The import of the line is, that they with full-bent purpose and activity corrupted all their doings. — Ed.

He at last adds, Surely, (some render it, but,) surely they have hastened. The verb שכם, shecam, means properly to rise early, but is to be taken metaphorically in the sense of hastening; as though he had said, They run headlong to corrupt their ways. God had said that he had been indulgent to them for this end — that he might lead them by degrees to repentance: now he complains, that they on the contrary had run another way, when they saw that he suspended his judgments, as though it was their designed object to accelerate his wrath. Thus they hastened to corrupt their ways. The meaning, then, is that this people were not only irreclaimable in their obstinacy, but that they were also sottish and presumptuous, as though they wished to hasten the judgment, which the Lord was ready for a time to defer. It now follows —

Zephaniah 3:8

8. Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.

8. Propterea expectate me, dicit Jehova, usque ad diem quo surgam ad praedam; quia judicium meum (hoc est, decretum est mihi,) ut colligam gentes, ut congregem regna; ut effundam super ipsa (regna, vel, super ipsas gentes) indignationem meam, totum furorem irae meae; quia igne zeli (vel, indignationis meae) vorabitur tota terra.

God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable.

Look for me, he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you — Look for me: I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you.

Look then for me, until I shall rise — for what purpose? to the prey. Some render the word לעד, laod, forever; but the Prophet means, that God was so offended with the contumacy oú the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them — I shall come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said — I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very differentfrom what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast.

He afterwards adds — For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb אסף, asaph; it is the same in Hebrew as the French trousser. It is then my purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1 Peter 4:17; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. This verse is considered by Newcome and Henderson to be addressed to the godly, to encourage them at the approaching calamities, while Piscator, Grotius, Marckius, and Dathius, agree with Calvin that it is an awful warning to the wicked Jews, spoken of in the preceding verse. Differing somewhat from Calvin, they regard the “nations” and “kingdoms” to be the Babylonians, who were composed of various nations and kingdoms, and “upon them” to be the Jews, and “the whole land” to be that of Judea. This view, no doubt, is the most consistent with the context. The objection made by Henderson, that the words expect, or wait for me, are ever used in a good sense, seems to have no force, for these words by themselves can mean neither what is good nor what is bad, the whole depends on the context. The verb [חכה] simply means to tarry, to wait — μενειν. The word “therefore” seems to connect this with the preceding verse, and there is nothing in the foregoing part of the chapter that alludes to the godly. Besides, the words which follow “wait for me” explain them, as will be seen by the following literal rendering of the whole verse —

8. Therefore wait for me, saith Jehovah, For the day of my rising to the prey! For my purpose is to gather nations, To assemble kingdoms, In order to pour on them my indignation, All the heat of my anger; For by the fire of my jealousy Shall be consumed the whole land.

The “fire of God’s jealousy” sufficiently proves that what is meant is the land of Judea. (See chapter 1:18.) — Ed. He afterwards adds —

Zephaniah 3:9

9. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

9. Certe tunc convertam ad populos labium purum, ut invocent omnes nomen Jehovae, ut serviant ei humero uno.

The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this — My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here.

We must at the same time bear in mind what I have reminded you of elsewhere — that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation.

Hence he says, But then [כי אן], “For then,” Henderson; “Surely then,” Newcome; “Postea vero — but afterwards,” Dathius and Grotius. And Newcome says, that [אן] is used here largely, for “afterwards.” It refers to the time after the execution of the judgments previously mentioned.

“The pure lip” is evidently not the language which God would adopt in addressing the nations, but the language they would adopt in addressing him. What is meant is a pure heart; what gives utterance to the heart is mentioned for the heart itself; as the “shoulder” is afterwards used for the service that is rendered to God.

The verb [הפך], to turn, means to change the form, condition, or course of a thing, conveying perhaps here the idea, that the pure lip is substituted for that which is impure: “I will give them as a change, instead of what they have, a pure lip.” Μεταστρεψω — “I will change,” Sept. and Sym.; στρεψω — “I will turn,” Aq. and Theod. It is rendered “reddam“ and “restituam“ by Drusius and Grotius

Newcome, following the conjecture of Houbigant, reads [אשפך], “I will pour out,” contrary to all the ancient versions, and without the countenance of a single MS.

Though the word, [עמים], peoples, most frequently means the nations, yet there are instances in which it means the people of Israel, inasmuch as they were composed of various tribes. See 1 Kings 22:28; Joel 2:6. And if we render the verb, “restore,” with Drusius and Grotius, then we must adopt this meaning. Eleven MSS. have “and,” [ו], before the verb to “serve:” and as there is no preposition before “shoulder,” we may render the verse —

But I will then restore to the people a pure lip, That they may, all of them, call on the name of Jehovah, — And one shoulder, that they may serve him.

— Ed. (for I take כי, ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God’s name will be exposed to reproach! It will nowhere be invoked, and all will outvie one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated.

But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this word he means, that the invocation of God’s name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated — that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks.

But if it be God’s singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God’s name, it is certain that it is not done without profanation.

As to the word all, it is to be referred to nations, not to each individual; for it has not been that every one has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians 1 Corinthians 1:1: for in addressing the faithful, he adds, ‘With all who call on the name of the Lord in every place’ — that is, not only in Judea; and elsewhere he says,

‘I would that men would stretch forth hands to heaven in every place.’ (1 Timothy 2:8.)

He afterwards adds, That they may serve him with one shoulder; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service. The expression “with one shoulder” is rendered by the Septuagint, “under one yoke” — ὑπὸ ζυγὸν ἕνα. The idea is that of oxen drawing together. To serve God under one yoke, is to do the same service unitedly. “A metaphor,” says Newcome, “from the joint efforts of yoked beasts.” — Ed.

We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted, until he has consecrated them, cleansing by his Spirit what was before polluted: and he shows also that men will not undertake the yoke, unless he joins them together, so as to render them willing. I must not proceed farther.

Prayer

Grant, Almighty God, that since it is the principal part of our happiness, that in our pilgrimage through this world there is open to us a familiar access to thee by faith, — O grant, that we may be able to come with a pure heart to thy presence: and when our lips are polluted, O purify us by thy Spirit, so that we may not only pray to thee with the mouth, but also prove that we do this sincerely, without any dissimulation, and that we earnestly seek to spend our whole life in glorifying thy name, until being at length gathered into thy celestial kingdom, we may be truly and really united to thee, and be made partakers of that glory, which has been procured for us by the blood of thy only-begotten Son. Amen.

Lecture One hundred and Twenty-sixth

Zephaniah 3:10

10. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.

10. Trans fluvios Ethiopiae supplicantes mihi (vel, supplices mei;) filia dispersorum meorum offerent munus meum (hoc est, mihi; nam [י] affixum accipitur loco pronominis [ילא].)

Interpreters agree not as to the meaning of this verse; for some of the Hebrews connect this with the former, as though the Prophet was still speaking of the calling of the Gentiles. But others, with whom I agree, apply this to the dispersed Jews, so that the Prophet here gives hope of that restoration, of which he had before spoken. They who understand this of the Gentiles, think that Atharai and Phorisai are proper names. But in the first place, we cannot find that any nations were so called; and then, if we receive what they say, these were not separate nations, but portions of the Ethiopians; for the Prophet does not state the fact by itself, that Atharai and Phorisai would be the worshipers of God; but after having spoken of Ethiopia, he adds these words: hence we conclude, that the Prophet means this, — that they would return into Judea from the farthest region of the Ethiopians to offer sacrifices to God. And as he mentions the daughter of the dispersion, we must understand this of the Jews, for it cannot be applied to the Ethiopians. And this promise fits in well with the former verse: for the Prophet spoke, according to what we observed yesterday, of the future calling of the Gentiles; and now he adds, the Jews would come with the Gentiles, that they might unite together, agreeing in the same faith, in the true and pure worship of the only true God. He had said, that the kingdom would be enlarged, for the Church was to be gathered from all nations: he now adds, that the elect people would be restored, after having been driven away into exile.

Hence he says, Beyond the rivers of Ethiopia shall be my suppliants: for עתר, otar, means to supplicate; but it means also sometimes to be pacified, or to be propitious; and therefore some take עתרים, otarim, in a passive sense, they who shall be reconciled to God; as though he had said, God will at length be propitious to the miserable exiles, though they have been cast away beyond the rivers of Ethiopia: they shall yet again be God’s people, for he will be reconciled to them. As David calls Him the God of his mercy, because he had found him merciful and gracious, (Psalm 59:17,) so also in this place they think that the Jews are said to be the עתרי, the reconciled of Jehovah, because he would be reconciled to them. But this exposition is too forced: I therefore retain that which I have stated, — that some suppliants would come to God from the utmost parts of Ethiopia, not the Ethiopians themselves, but the Jews who had been driven there.

To the same purpose is what is added, The daughter of my dispersed; for פוף, puts, means to scatter or to disperse. It is more consonant with the style of the Prophets to render the clauses apart, as Calvin does, than as it is done in our version, and by Newcome and Henderson. The auxiliary verb, as is often the case, is to be understood in the first clause, —

From beyond the rivers of Cush shall be my suppliants; The daughter of my dispersed shall bring my offering. Hence by the daughter of the dispersed he means the gathered assembly of the miserable exiles, who for a time were considered as having lost their name, so as not to be counted as the people of Israel. These then shall again offer to me a gift, that is, they are to be restored to their country, that they may there worship me after their usual manner. Now though this prophecy extends to the time of the Gospel, it is yet no wonder, that the Prophet describes the worship of God such as it had been, accompanied with the ceremonies of the Law. We now then perceive what Zephaniah means in this verse, — that not only the Gentiles would come into the Church of God, but that the Jews also would return to their country, that they might together make one body. It follows, —

Zephaniah 3:11

11. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.

11. In die illo non erubesces ob omnia facta tua, quibus praevaricata es contra me; quia tunc auferam e medio tui qui exultant superbia tua; et non adijicies ad superbiendum posthac (hoc est, non adjicies superbire) in monte sanctitatis meae.

Here the Prophet teaches us, that the Church would be different, when God removed the dross and gathered to himself a pure and chosen people: and the Prophet stated this, that the faithful might not think it hard that God so diminished his Church that hardly the tenth part remained; for it was a sad and a bitter thing, that of a vast multitude a very few only remained. It could not then be, but that the ruin of their brethren greatly affected the Jews, though they knew them to be reprobate. We indeed see how Paul felt a sympathy, when he saw that his own nation were alienated from God. Romans 9:1. So it was necessary that some consolation should be given to the faithful, that they might patiently bear the diminution of the Church, which had been previously predicted. Hence the Prophet, that he might moderate their grief, says, that this would be for their good; for in this manner the reproaches were to be removed, by which the Jewish name had been polluted, and rendered abominable.

Thou shalt not be ashamed, he says, for the sins by which I have been offended. Why? For thou shalt be cleansed; for it is God’s purpose to reserve a few, by whom he will be purely worshipped. Some think that he does not speak here of the remission of sins, but on the contrary, of a pure and holy life, which follows regeneration; as though he had said, "There will be no reason any more for thee to be ashamed of thy life; for when I shall chasten you, ye will then fear me, and your correction will be conducive to a newness of life: since then your life will not be the same as formerly, and since my glory shall shine forth among you, there will be no cause why ye should be ashamed.” But this is a strained view, and cannot be accommodated to the words of the Prophet; for he says, Thou shalt no more be ashamed of the sins by which thou hast transgressed against me. We hence see that this cannot be otherwise applied than to the remission of sins. But the last clause has led interpreters astray, for the Prophet adds, For I will take away from the midst of thee those who exult: but the Prophet’s design, as I have stated, was different from what they have supposed; for he shows that there was no reason for the Jews to lament and deplore the diminution of the Church because the best compensation was offered to them, which was, that by this small number God would be purely served. For when the body of the people was complete, it was, we know, a mass of iniquity. How then could Israel glory in its vast number, since they were all like the giants carrying on war against God? When now God collects a few only, these few would at length acknowledge that they had been preserved in a wonderful manner, in order that religion and the true worship of God should not be extinguished in the earth.

We now perceive the Prophet’s design; but I will endeavor to render this clearer by a comparison: Suppose that in a city licentiousness of life so prevails that the people may seem to be irreclaimable; when it happens that the city itself falls away from its power and pristine state, or is in some other way reformed, not without loss, and is thus led to improve its morals, this would be a compensation to the good, and would give courage to the godly and ease their grief, so that they would patiently submit, though the city had not the same abundance, nor the same wealth and enjoyments. How so? because they who remained would form a body of people free from reproach and disgrace. When disease is removed from the human body, the body itself is necessarily weakened; and it is sometimes necessary to amputate a member, that the whole body may be preserved. In this case there is a grievous diminution, but as there is no other way of preserving the body, the remedy ought to be patiently sustained. In a similar manner does the Prophet now speak of the city Jerusalem: Thou shalt not be ashamed of the sins by which thou hast transgressed against me. How so? Because they were to be separated from the profane and gross despisers of God; for as long as the good and the evil were mixed together, it was a reproach common to all. Jerusalem was then a den of robbers; it was, as it were, a hell on earth; and all were alike exposed to the same infamy, for the pure part could not be distinguished, as a mass of evil prevailed everywhere. The Prophet now says, Thou shalt not be ashamed of thy former infamy. Why? “Because God will separate the chaff from the wheat, and will gather the wheat; ye shall be, as it were, in the storehouse of God; the chosen seed shall alone remain; there will be such purity, that the glory of the Lord shall shine forth among you: ye shall not therefore be ashamed of the disgraceful deeds by which ye are now contaminated.”

We now apprehend the meaning of the words. But it may seem strange that the Prophet should say, that sins should be covered by oblivion, which the Jews ought indeed to have thought of often and almost at all times, according to what Ezekiel says,

‘Thou wilt then remember thy ways, and be ashamed,’ (Ezekiel 16:61)

that is, when God shall be pacified. Ezekiel says, that the fruit of repentance would be, that the faithful, covered with shame, would condemn themselves. Why so? Because the reprobate proceed in their wicked courses, as it were, with closed eyes, and as it has been previously said, they know no shame: though God charges them with their sins, they yet despise and reject every warning with a shameless front; yea, they kick against the goads. Since it is so, justly does Ezekiel say, that shame would be the fruit of true repentance, according to what Paul also says in the sixth chapter to the Romans Romans 6:1, “Of which ye are now ashamed.” He intimates, that when they were sunk in their unbelief, they were so given to shameful deeds, that they perceived not their abomination. They began therefore to be ashamed, when they became illuminated. The Prophet seems now to cut off this fruit from repentance: but what he says ought to be otherwise understood, that is, that the Church would be then free from reproach; for the reprobate would be separated, all the filth would be taken away, when God gathered only the remnant for himself; for in this manner, as it has been said, the wheat would be separated from the chaff. Thou shalt not then be ashamed in that day of evil deeds; for I will take away from the midst of thee those who exult. He shows how necessary the diminution would be; for all must have perished, had not God cut off the putrid members. How severe soever then and full of pain the remedy would be, it ought yet to be deemed tolerable; for the Church, that is the body, could not otherwise be preserved.

But it may be again objected — That the Church is cleansed from all spots, inasmuch as the reprobate are taken away; for he says, Thou shalt not be ashamed of the evil deeds by which thou hast sinned, literally, against me, that is, by which thou hast transgressed against me. God here addresses, it may be said, the faithful themselves: He then does not speak of the evil deeds of those whom the Lord had rejected. But the answer is easy: When he says, that the Church had sinned, he refers to that mixture, by which no distinction is made between the wheat and the chaff. We may say that a city is impious and wicked, when the majority so much exceeds in number the good, that they do not appear. When therefore among ten thousand men there are only thirty or even a smaller number who are anxious for a better state of things, the whole number will be generally counted wicked on account of the larger portion, for the others are hid, and, as it were, covered over and buried. Justly then and correctly does Zephaniah declare, that the Jews had transgressed against God; for in that mixed multitude the elect could not have been distinguished from the reprobate. But he now promises that there would be a distinction, when God took away the proud, who exulted in vain boasting. For he says, I will take away from the midst of thee those who exult in thy pride

Some render the word in the abstract, the exultations of thy pride: but the term עליזים, found here, is never in construction rendered exultations. It is therefore no doubt to be understood of men. He then names the pride of the people; and yet he addresses the elect, who were afterwards to be gathered. What does this mean? even what we have already stated, that before the Church was cleansed from her pollution and filth, there was a common exultation and insolence against God; for these words were everywhere heard —

“We are God’s holy people, we are a chosen race, we are a royal priesthood, we are a holy inheritance.” Exodous 19:6.

Since, then, these boastings were in the mouth of them all, the Prophet says, that it was the pride of the whole people. I will then take away, he says, from the midst of thee those who exult in thy pride This may be rendered, “Those who exult in thy exaltation:” the Targum has it, “in thy glory.” This “glory” or “exaltation,” as explained in the next verse, was Mount Sion. There was a preeminence, but it was made an object of unholy boasting. The paraphrase of Henderson, “thy proud exulters,” completely leaves out the character of their exultation. The whole verse may be thus rendered, —

In that day thou shalt not be ashamed of thy doings, By which thou hast transgressed against me; For then will I remove from the midst of thee Those who exult in thy exaltation; And thou shalt no more be elevated On account of the mount of my holiness.

The word [גאות] means exaltation or glory in a good as well as in a bad sense. See Psalm 93:1; Isaiah 12:5. What they exulted in was in itself good, but they exulted only in an outward privilege, without connecting it with God, as many have done in all ages. This is the essence of Pharisaism. Vatables and Drusius regard the word as having this sense here. — Ed.

He afterwards adds, Thou shalt no more add to take pride in my holy mountain. Here the Prophet points out the main spring of the evil, because the Jews had hardened themselves in a perverse self-confidence, as they thought that all things were lawful for them, inasmuch as they were God’s chosen people. Jeremiah also in a similar manner represents their boasting as false, when they pretended to be the temple of God. Jeremiah 7:4. So our Prophet condemns this pride, because they concealed their sins under the shadow of the temple, and thought it a sufficient defense, that God dwelt on Mount Sion. To show, then, that the people were unhealable, without being cleansed from this pride, the Prophet says, I will take away those who exult — How did they exult? in thy pride: and what was this pride? that they inhabited the holy mount of God, besides which there was no other sanctuary of God on earth. As then they imagined that God was thus bound to them, they insolently despised all admonitions, as though they were exempt from every law and restraint. Thou shalt not then add to take pride in my holy mountain

We now then see how careful we ought to be, lest the favors of God, which ought by their brightness to guide us to heaven, should darken our minds. But as we are extremely prone to arrogance and pride, we ought carefully to seek to conduct ourselves in a meek and humble manner, when favored with God’s singular benefits; for when we begin falsely to glory in God’s name, and to put on an empty mask to cover our sins, it is all over with us; inasmuch as to our wickedness, to our contempt of God, and to other evil lusts and passions, there is added perverseness, for we persevere in our course, as it were, with an iron and inflexible neck. Thus, indeed, it happens to all hypocrites, who elate themselves through false pretenses as to their connection with God. It follows —

Zephaniah 3:12, 13

12. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord.

12. Et residuum faciam in medio tui populum afflictum et pauperem; et sperabunt in nomine Iehovae.

13. 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.

13. Residuum Israel non perpetrabunt iniquitatem (hoc est, reliquae; ad verbum est, residuum; sed quia nomen est collectivum, ideo mutatur numerus,) et non loquentur mendacium, et non invenietur in ore ipsorum lingua dolosa (vel, lingua fraudis;) quoniam ipsi pascentur et accubabunt; et nemo erit exterrens.

Here the Prophet pursues the same subject — that God would provide for the safety of his Church, by cutting off the majority of the people, and by reserving a few; for his purpose was to gather for himself a pure and holy Church, as the city had previously been full of all uncleanness. It ought, then, to have been a compensation to ease their grief, when the godly saw that God would be propitious to them, though he had treated them with great severity. And we must bear in mind what I have before stated — that the Church could not have been preserved without correcting and subduing that arrogance, which arose from a false profession as to God. Zephaniah takes it now as granted, that pride could not be torn away from their hearts, except they were wholly cast down, and thus made contrite. He then teaches us, that as long as they remained whole, they were ever proud, and that hence it was necessary to apply a violent remedy, that they might learn meekness and humility; which he intimates when he says, that the residue of the people would be humble and afflicted; for if they had become willingly teachable, there would have been no need of so severe a correction. In short, though the faithful lament that God should thus almost annihilate his Church, yet in order that they might not murmur, he shows that this was a necessary remedy. How so? because they would have always conducted themselves arrogantly against God, had they not been afflicted. It was, therefore, needful for them to be in a manner broken, because they could not be bent. I will, then, he says, make the residue an afflicted and a poor people

The word, עני, oni, means humble; but as he adds the word דל, dal, he no doubt shows that the Jews could not be corrected without being stripped of all the materials of their glorying. The first word, [עכי], means one made humble by distress or affliction, the humbled, rather than the humble. The second word, [דל], is one exhausted, or reduced in number, or reduced to poverty. Newcome renders it “lowly,” but improperly. Jerome has “pauperem et egenum — poor and needy;” the Septuagint, “πραυν και ταπεινον — meek and humble;” Marckius, “afflictum et attenuatum — afflicted and diminished.” Perhaps the best rendering would be, “a people humbled and reduced.” The idea of being “afflicted” or distressed, is excluded by what is expressed at the end of the next verse, and also that of being “poor” in a worldly respect. The reference seems to be to a humbled state of mind, occasioned by calamities, and to a reduced number — a remnant.

“I will leave” for [השארתי], as in our version, is not its full meaning. It means to reserve as a remnant. “I will cause to remain,” or, “I will reserve,” would be the proper rendering. — Ed. They were, indeed, extremely wedded to their boastings; yea, they were become hardened in their contempt of God. He therefore says, that this fruit would at last follow, that they would trust in the Lord, that is, when he had laid them prostrate.

This verse contains a most useful instruction: for first we are taught that the Church is subdued by the cross, that she may know her pride, which is so innate and so fixed in the hearts of men, that it cannot be removed, except the Lord, so to speak, roots it out by force. There is then no wonder that the faithful are so much humbled be the Lord, and that the lot of the Church is so contemptible; for if they had more vigor, they would soon, as is often the case, break out into an insolent spirit. That the Lord, then, may keep his elect under restraint, he subdues and tames them by poverty. In short, he exercises them under the cross. This is one thing.

We must also notice the latter clause, when he says, They shall trust in the Lord, that is, those who have been reduced to poverty and want. We hence see for what purpose God deprives us of all earthly trust, and takes away from us every ground of glorying; it is, that we may rely only on his favor. This dependence ought not, indeed, to be extorted from us, for what can be more desirable than to trust in God? But while men arrogate to themselves more than what is right, and thus put themselves in the place of God, they cannot really and sincerely trust in him. They indeed imagine that they trust in God, when they ascribe to him a part of their salvation; but except this be done wholly, no trust can be placed in God. It is hence necessary that they who ascribe to themselves even the smallest thing, should be reduced to nothing: and this is what the Prophet means. Let us further know, that men do not profit under God’s scourges, except they wholly deny themselves, and forget their own power, which they falsely imagine, and recomb on him alone.

But the Prophet speaks of the elect alone; for we see that many are severely afflicted, and are not softened, nor do they put off their former hardihood. But the Lord so chastises his people, that by the spirit of meekness he corrects in them all pride and haughtiness. But by saying, They shall trust in the name of Jehovah, he sets this trust in contrast with the pride which he had previously condemned. They indeed wished to appear to trust in the name of God, when they boasted of Mount Sion, and haughtily brought forward the adoption by which they had been separated from heathen nations; but it was a false boasting, which had no trust in it. To trust, then, in the name of Jehovah is nothing else than sincerely to embrace the favor which he offers in his word, and not to make vain pretenses, but to call on him with a pure heart and with a deep feeling of penitence.

For the same purpose he adds, The residue of Israel shall no more work iniquity nor speak falsehood; nor shall there be found a deceitful tongue in their mouth. The Prophet continues the same subject — that the Church is not to be less esteemed when it consists only of a few men; for in the vast number there was great filth, which not only polluted the earth by its ill savor, but infected heaven itself. Since then Jerusalem was full of iniquities, as long as the people remained entire, the Prophet adduces this comfort, that there was no reason for sorrow, if from a vast number as the sand of the sea, and from a great multitude like the stars, God would only collect a small band; for by this means the Church would be cleansed. And it was of great importance that the filth should be cleansed from God’s sanctuary; for what could have been more disgraceful than that the holy place should be made the lodging of swine, and that the place which God designed to be consecrated to himself, should be profaned? As then Jerusalem was the sanctuary of God, ought not true religion to have flourished there? But when it became polluted with every kind of filth, the Prophet shows that it ought not to have seemed grievous that the Lord should take away that vast multitude which falsely boasted that they professed his name. They shall not then work iniquity

Under one kind of expression he includes the whole of a righteous life, when he says, They shall not speak falsely, nor will there be found a deceitful tongue. It is indeed sufficient for the practice of piety or integrity of life to keep the tongue free from frauds and falsehood; but as it cannot be that any one will abstain from all frauds and falsehood, except he purely and from the heart fears God, the Prophet, by including the whole under one thing, expresses under the word tongue what embraces complete holiness of life.

It may be now asked, whether this has ever been fulfilled. It is indeed certain, that though few returned to their own country, there were yet many hypocrites among that small number; for as soon as the people reached their own land, every one, as we find, was so bent on his own advantages, that they polluted themselves with heathen connections, that they neglected the building of the temple, and deprived the priests of their tenths, that they became cold in the worship of God. With these things they were charged by Haggai, Zechariah, and Malachi. Since these things were so, what means this promise, that there would be no iniquity when God had cleansed his Church? The Prophet speaks comparatively; for the Lord would so cleanse away the spots from his people that their holiness would then appear more pure. Though then many hypocrites were still mixed with the good and real children of God, it was yet true that iniquity was not so prevalent, that frauds and falsehood were not so rampant among the people as they were before.

He afterwards adds, For they shall feed and lie down, and there will be none to terrify them. He mentions another benefit from God — that he will protect his people from all wrongs when they had repented. We must ever bear in mind what I have stated — that the Prophet intended here to heal the sorrow of the godly, which night have otherwise wholly dejected their minds. That he might then in some measure alleviate the grief of God’s children, he brings forward this argument — “Though few shall remain, it is yet well that the Lord will cleanse away the filth of the holy city, that it may be justly deemed to be God’s habitation, which was before the den of thieves. It is not then a loss to you, that few will dwell in the holy land, for God will be a faithful guardian of your safety. What need then is there of a large multitude, except to render you safe from enemies and from wild beasts? What does it signify, if God receives you under his protection, under the condition that ye shall be secure, though not able to resist your enemies? Though one cannot defend another, yet if God be your protector, and ye be made to live in peace under the defense which he promises, there is no reason why ye should say, that you have suffered a great loss, when your great number was made small. It is then enough for you to live under God’s guardianship; for though the whole world were united against you, and ye had no strength nor defense yourselves, yet the Lord can preserve you; there will be no one to terrify you

And this argument is taken from the law; for it is mentioned among other blessings, that God would render safe the life of his people; which is an invaluable blessing, and without which the life of men, we know, must be miserable; for nothing is more distressing than constant fear, and nothing is more conducive to happiness than a quiet life: and hence to live in quietness and free from all fear, is what the Lord promises as a chief blessing to his people.

Prayer

Grant, Almighty God, that since the depravity of our nature is so great, that we cannot bear prosperity without some wantonness of the flesh immediately raging in us, and without becoming even arrogant against thee, — O grant, that we may profit under the trials of the cross; and when thou have blest us, may we with lowly hearts, renouncing our perverseness, submit ourselves to thee, and not only bear thy yoke submissively, but proceed in this obedience all our life, and so contend against all temptations as never to glory in ourselves, and feel also convinced, that all true and real glory is laid up for us in thee, until we shall enjoy it in thy celestial kingdom, through Christ our Lord. Amen.

Lecture One Hundred and Twenty-seventh

Zephaniah 3:14, 15

14. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.

14. Exulta filia Sion (vel, jubila; exulta Israel; gaude et exulta toto corde filia Ierjusalem.

15. 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.

15. Abstulit Iehova judicia tua, purgando avertit inimicos tuos; rex Israel Iehova in medio tui; non videbis malum amplius.

The Prophet confirms what he has been teaching, and encourages the faithful to rejoice, as though he saw with his eyes what he had previously promised. For thus the Prophets, while encouraging the faithful to entertain hope, stimulate them to testify their gratitude, as though God’s favor was already enjoyed. It is certain, that this instruction was set before the Jews for this purpose, — that in their exile and extreme distress they might yet prepare themselves to give thanks to God, as though they were already, as they say, in possession of what they had prayed for. But we must remember the design of our Prophet, and the common mode of proceeding which all the Prophets followed; for the faithful are exhorted to praise God the same as if they had already enjoyed his blessings, which yet were remote, and seemed concealed from their view.

We now then perceive what the Prophet meant in encouraging the Jews to praise God: he indeed congratulates them as though they were already enjoying that happiness, which was yet far distant: but as it is a congratulation only, we must also bear in mind, that God deals so bountifully with his Church as to stimulate the faithful to gratitude; for we pollute all his benefits, except we return for them, as it has been stated elsewhere, the sacrifice of praise: and as a confirmation of this is the repetition found here, which would have otherwise appeared superfluous. "Exult, daughter of Sion, shout, be glad; rejoice with all thine heart, daughter of Jerusalem.” To give the words their specific meaning, they may be thus rendered, —

Cry aloud thou daughter of Zion, Shout ye Israel; Rejoice and exult with all thine heart, Thou daughter of Jerusalem.

The first two lines encourage the fullest expression of feelings, loud crying, and shouting like a trumpet; and then is set forth the character of these feelings; they were to be those of job and exultation. Our version, Newcome and Henderson, render the second line correctly, but not the first; and “Be glad and rejoice” are too feeble to express what the third line contains: for the exhortation is to “rejoice” and to “exult.” It was to be the loud cry of joy, and the shouting of exultation or triumph. — Ed.

But the Prophet was not thus earnest without reason; for he saw how difficult it was to console the afflicted, especially when God manifested no evidence of hope according to the perception of the flesh; but his purpose was by this heap of words to fortify them, that they might with more alacrity struggle with so many hard and severe trials.

He then adds, that God had taken away the judgments of Zion. By judgments, he means those punishments which would have been inflicted if it had been the Lord’s purpose to deal according to strict justice with the Jews, as when any one says in our language, J’ai brule tous tes proces. He intimates then that God would no more make an enquiry as to the sins of his people. The word משפט, meshiphath, we know, has various meanings in Hebrew; but in this place, as I have said, it means what we call in French, Toutes procedures. In short, God declares that the sins of his people are buried, so that he in a manner cuts off his character as a judge, and remits his own right, so that he will no more contend with the Jews, or summon them, as they say, to trial. Jehovah then will take away thy judgments Turned aside hath Jehovah thy judgments. — Ed.

Then follows an explanation, By clearing he has turned aside all enemies; The words are, [פנה איבך], “he hath turned away thine enemy.” Many copies have [איביך], “thine enemies;” but it may be regarded as the poetical singular. — Ed. for we know that war is one of God’s judgments. As then God had punished the Jews by the Assyrians, by the Egyptians, by the Chaldeans, and by other heathen nations, he says now, that all enemies would be turned away. It hence follows, that neither the Assyrians nor the Chaldeans had assailed them merely through their own inclination, but that they were, according to what has been elsewhere stated, the swords, as it were, of God.

It afterwards follows, The king of Israel is Jehovah in the midst of thee. Here the Prophet briefly shows, that the sum of real and true happiness is then possessed, when God declares, that he undertakes the care of his people. God is said to be in the midst of us, when he testifies that we live under his guardianship and protection. Properly speaking, he never forsakes his own; but these forms of speech, we know, are to be referred to the perception of the flesh. When the Lord is said to be afar off, or to dwell in the midst of us, it is to be understood with reference to our ideas: for we think God to be then absent when he gives liberty to our enemies, and we seem to be exposed as a prey to them; but God is said to dwell in the midst of us when he protects us by his power, and turns aside all assaults. Thus, then, our Prophet now says, that God will be in the midst of his Church; for he would really and effectually prove that he is the guardian of his elect people. He had been indeed for a time absent, when his people were deprived of all help, according to what Moses expresses when he says, that the people had denuded themselves, because they had renounced God, by whose hand they had been safely protected, and were also to be protected to the end. Exodus 32:25

He lastly adds, Thou shalt not see evil. Some read, “Thou shalt not fear evil,” by inserting י, iod; but the meaning is the same: for the verb, to see, in Hebrew is, we know, often to be taken in the sense of finding or experiencing. Thou shalt then see no evil; that is, God will cause thee to live in quietness, free from every disturbance. If the other reading, Thou shalt not fear evil, be preferred, then the reference is to the blessing promised in the law; for nothing is more desirable than peace and tranquillity. Since then this is the chief of temporal blessings, the Prophet does not without reason say, that the Church would be exempt from all fear and anxiety, when God should dwell in the midst of it, according to what he says in Psalm 46:1. It now follows —

Zephaniah 3:16, 17

16. In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.

16. In die illa dicitur Jerosolymae, Ne timeas; Sion, ne pigrescant (vel, solvantur, name [הפר] significat lentum esse, vel, remissum, vel, dissolutum; ne ergo pigrescant) manus tuae.

17. 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.

17. Iehova Deus tuus in medio tui fortis servabit; exultabit (vel, gaudebit) super te in laetitia; quiescet (silebit ad verbum, vel, quietus erit) in amore suo; exultabit super te cum jubilatione.

The Prophet proceeds still to confirm the same truth, but employs a different mode of speaking. It shall, he says, be then said everywhere to Zion, Fear not, let not thine hands be let down, etc. For these words may no less suitably be applied to the common report or applause of all men, then to the prophetic declaration; so that the expression, It shall be said, may be the common congratulation, which all would vie to offer. The import of the whole is, that Jerusalem would be so tranquil that either the Prophets, or all with common consent would say, “Thou enjoyest thy rest: for God really shows that he cares for thee; there is therefore no cause for thee hereafter to fear.” For there is expressed here a real change: since the Jews had been before in daily fear, the Prophet intimates, that they would be so safe from every danger, as to be partakers of the long-wished-for rest, with the approbation even of the whole world. Hence, it shall be said — by whom? either by the Prophets, or by common report: it makes no great difference, whether there would be teachers to announce their state joyful and prosperous, or whether all men would, by common consent, applaud God’s favor, when he had removed from his people all wars, troubles, and fears, so as to make them live in quietness.

It shall then be said to Jerusalem, fear not; Sion! let not thine hands be relaxed. By saying Fear not, and let not thine hands be relaxed, he intimates, that all vigor is so relaxed by fear, that no member can perform its function. But by taking a part for the whole, he understands by the word hands, every other part of the body; for by the hands men perform their works. Hence in Scripture the hands often signify the works of men. The meaning then is — that God’s Church would then be in such a state of quietness as to be able to discharge all its duties and transact its concerns peaceably and orderly. And it is what we also know by experience, that when fear prevails in our hearts we are as it were lifeless, so that we cannot raise even a finger to do anything: but when hope animates us, there is a vigor in the whole body, so that alacrity appears everywhere. The Prophet, no doubt, means here, that God thus succors his elect, not that they may indulge in pleasures, as is too often the case, but that they may, on the contrary, strenuously devote themselves to the performance of their duties. We ought therefore to notice the connection between a tranquil state and diligent hands; for, as I have said, God does not free us from all trouble and fear, that we may grow torpid in our pleasures, but that we may, on the contrary, be more attentive to our duty. Sion, then! let thine hands be no more torpid — Why?

Jehovah, he says, in the midst of thee strong, will save. He repeats what he had said, but more fully expresses what might have appeared obscure on account of its brevity. He therefore shows here more at large the benefit of God’s presence — that God will not dwell idly in his Church, but will be accompanied with his power. For what end? To save. We hence see that the word גבור, gebur, ascribed to God, is very emphatical; as though he had said, that God would not be idle while residing in the midst of his Church, but would become its evident strength. And it is worthy of notice, that God exhibits not himself as strong that he may terrify his elect, but only that he may become their preserver.

He afterwards adds, He will rejoice over thee with gladness. This must be referred to the gratuitous love of God, by which he embraces and cherishes his Church, as a husband his wife whom he most tenderly loves. Such feelings, we know, belong not to God; but this mode of speaking, which often occurs in Scripture, is thus to be understood by us; for as God cannot otherwise show his favor towards us and the greatness of his love, he compares himself to a husband, and us to a wife. He means in short — that God is most highly pleased when he can show himself kind to his Church.

He confirms and shows again the same thing more clearly, He will be at rest (or silent) in his love. The proper meaning of חרש, charesh, is to be silent, but it means here to be at rest. The import is, that God will be satisfied, as we say in French, Il prendra tout son contentement; as though he had said that God wished nothing more than sweetly and quietly to cherish his Church. As I have already said, this feeling is indeed ascribed to God with no strict correctness; for we know that he can instantly accomplish whatever it pleases him: but he assumes the character of men; for except he thus speaks familiarly with us, he cannot fully show how much he loves us. God then shall be at rest in his love; that is, “It will be his great delight, it will be the chief pleasure of thy God when he cherishes thee: as when one cherishes a wife most dear to him, so God will then rest in his love.” He then says, He will exult over thee with joy This is a very remarkable passage. Perhaps the more literal version would be the following, —

16. In that day he will say to Jerusalem, “Fear thou not; Sion! relaxed let not thy hands be:

17. He will rejoice over thee with joy; He will renew thee in his love, He will exult over thee with acclamation.”

The verb [יאמר] is rendered as above by the Septuagint, ερει, meaning the Lord. The last line but one is according to the Septuagint and the Syriac; and this sense has been adopted by Houbigant, Dathius, and Newcome. There is the difference only of one letter, [ד] for [ר], which are very like. The law of parallelism is in favor of this meaning. The verse contains four lines: there is an evident correspondence of meaning in the second and the last line; and so there is between the first and the third according to the preceding version, but not otherwise. The word rendered “acclamation” is a noun from the verb [רכה], to cry aloud, used at the beginning of verse 14. — Ed.

These hyperbolic terms seem indeed to set forth something inconsistent, for what can be more alien to God’s glory than to exult like man when influenced by joy arising from love? It seems then that the very nature of God repudiates these modes of speaking, and the Prophet appears as though he had removed God from his celestial throne to the earth. A heathen poet says, —

Not well do agree, nor dwell on the same throne, Majesty and love. (Ovid. Met. Lib. 2: 816-7.)

God indeed represents himself here as a husband, who burns with the greatest love towards his wife; and this does not seem, as we have said, to be suitable to his glory; but whatever tends to this end — to convince us of God’s ineffable love towards us, so that we may rest in it, and being weaned as it were from the world, may seek this one thing only, that he may confer on us his favor — whatever tends to this, doubtless illustrates the glory of God, and derogates nothing from his nature. We at the same time see that God, as it were, humbles himself; for if it be asked whether these things are suitable to the nature of God, we must say, that nothing is more alien to it. It may then appear by no means congruous, that God should be described by us as a husband who burns with love to his wife: but we hence more fully learn, as I have already said, how great is God’s favor towards us, who thus humbles himself for our sake, and in a manner transforms himself, while he puts on the character of another. Let every one of us come home also to himself, and acknowledge how deep is the root of unbelief; for God cannot provide for our good and correct this evil, to which we are all subject, without departing as it were from himself, that he might come nigher to us.

And whenever we meet with this mode of speaking, we ought especially to remember, that it is not without reason that God labors so much to persuade us of his love, because we are not only prone by nature to unbelief, but exposed to the deceits of Satan, and are also inconstant and easily drawn away from his word: hence it is that he assumes the character of man. We must, at the same time, observe what I have before stated — that whatever is calculated to set forth the love of God, does not derogate from his glory; for his chief glory is that vast and ineffable goodness by which he has once embraced us, and which he will show us to the end.

What the Prophet says of that day is to be extended to the whole kingdom of Christ. He indeed speaks of the deliverance of the people; but we must ever bear in mind what I have already stated — that it is not one year, or a few years, which are intended, when the Prophets speak of future redemption; for the time which is now mentioned began when the people were restored from the Babylonian captivity, and continues its course to the final advent of Christ. And hence also we learn that these hyperbolic expressions are not extravagant, when the Prophets say, Thou shalt not afterwards fear, nor see evil: for if we regard the dispersion of that people, doubtless no trial, however heavy, can happen to us, which is not moderate, when we compare our lot with the state of the ancient people; for the land of Canaan was then the only pledge of God’s favor and love. When, therefore, the Jews were ejected from their inheritance, it was, as we have said elsewhere, a sort of repudiation; it was the same as if a father were to eject from his house a son, and to repudiate him. Christ was not as yet manifested to the world. The miserable Jews had an evidence, in figures and shadows, of that future favor which was afterwards manifested by the gospel. Since, then, God gave them so small an evidence of his love, how could it be otherwise but that they must have fainted, when driven far away from their land? Though the Church is now scattered and torn, and seems little short of being ruined, yet God is ever present with us in his only-begotten Son: we have also the gate of the celestial kingdom fully opened. There is, therefore, administered to us at all times more abundant reasons for joy than formerly to the ancient people, especially when they seemed to have been rejected by God. This is the reason why the Prophet says, that the Church would be lessened by calamities, when God again gathered it. But that redemption of the people of Israel ought at this day to be borne in mind by us; for it was a memorable work of God, by which he intended to afford a perpetual testimony that he is the deliverer of all those who hope in him. It follows —

Zephaniah 3:18

18. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.

18. Afflictos a tempore (vel, pro tempore, vel, ad tempus, ut alii vertunt) congregabo qui ex te erunt: onus (vertunt quidam, sed active accipere Propheta potius, qui sistinuerunt ergo) super eam opprobrium.

He proceeds here with the same subject, but in different words; for except some consolation had been introduced, what the Prophet has hitherto said would have been frigid; for he had promised them joy, he had exhorted the chosen of God to offer praise and thanksgiving; but they were at the same time in a most miserable state. It was hence necessary to add this declaration respecting the exiles being gathered.

But he says at the time. Some read, in respect to time; but this is obscure and strained. Others render it, at the time; but it means strictly from the time; though מ, mem, may sometimes be rendered as a particle of comparison. Interpreters do not seem to me rightly to understand the Prophet’s meaning: for I do not doubt but that he points out here the fixed time of deliverance, as though he had said, I will again gather thine afflicted, and those who have endured thy reproach. When? at the time, ממועד, memuod; that is, at the determined or fixed time: for מועד, muod, is not taken in Hebrew for time simply, but for a predetermined time, as we say in French, Un terme prefix I will then gather thine afflicted, but not soon. Our Prophet then holds the faithful here somewhat in suspense, that they might continue in their watch tower, and patiently wait for God’s help; for we know how great is our haste, and how we run headlong when we hope for anything; but this celerity, according to the old proverb, is often delay to us. Since, then, men are always carried away by a certain heat, or by too much impetuosity, to lay hold on what may happen, the Prophet here lays a restraint, and intimates that God has his own seasons to fulfill what he has promised, that he will not do so soon, nor according to the will of men, but when the suitable time shall come. And this time is that which he has appointed, not what we desire.

He then adds, Who have sustained reproach for her. In this second clause the Prophet no doubt repeats the same thing; but at the same time he points out, not without reason, their condition — that the Jews suffered reproach and contumely at the time of their exile, and that on account of being the Church; that is, because they professed to worship their own God; for on account of his name the Jews were hated by all nations, inasmuch as their religion was different from the superstitions of all heathens. It could not hence be, but that the unbelieving should vex them with many reproaches, when they were carried away into exile, and scattered in all directions. This verse presents considerable difficulties, and has been variously rendered. The Septuagint and the Targum differ as much from one another, as they do from the Hebrew. None regard the former as at all suitable; but some, as Grotius and Dathius, take the meaning of the latter, though to reconcile it with the Hebrew is difficult. Marckius seems to have given the most probable meaning —

Remotos a festivitate collegi, Ex to sunt, onus super eam opprobrium.

Those driven away from festivity have I gathered, From thee they are — a burden on her is reproach.

The word [נוגי], he derives from [הגה]. In this case it is literally, “my driven away,” or, “my removed” ones. [מועד] is assembling or meeting, as well as a fixed time or season; and the assembling was that on festal days: it may therefore be rendered, “festivals.” “From thee” is “Sion” in verse 16. Instead of “on her,” more than ten copies, as well as the Targum, have “on thee,” [עליך]; but an abrupt change of person is of frequent occurrence in the Prophets.

Following the sense of the Targum, we may, perhaps, give the following version —

The grieved for the festivals have I gathered from thee; They were a burden on thee, a reproach.

The paraphrase of the Targum, as given by Dathius, is the following —

Those who among thee have impeded the seasons of thy festivity, I will expel from thee; wo to them who have carried arms against thee, and loaded thee with reproaches.

The “grieved for the festivals” were those who disliked them, who grudged the offerings that were to be made. The words are in the past tense, but future as to what is said; for the Prophets declare things as exhibited to them in a vision. — Ed.

He had said before, I will gather the afflicted; but he now adds, I will gather those who have sustained reproach. I have stated that some read, A burden upon her is reproach; but no sense can be elicited from such words. The Prophet does here no doubt obviate a temptation which awaited God’s children, who would have to experience in exile what was most grievous to be borne; for they were to be exposed to the taunts and ridicule of all nations. Hence he seasonably heals their grief by saying, that though for a time they would be laughed at by the ungodly, they would yet return to their own country; for the Lord had resolved to gather them. But we must ever remember what I have said — that God would do this in his own time, when he thought it seasonable. It follows —

Zephaniah 3:19

19. Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.

19. Ecce ego conficiens omnes oppressores tuos (qui te humiliant, ad verbum) in tempore illo; et servabo claudicantem, et reducam expulsam ad faciendum eos in laudem et nomen in terra opprobrii ipsorum.

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.

He repeats the same things, with some change in the words; and not without reason, because no one of then thought that the Jews, who were cast as it were into the grave, would ever come forth again, and especially, that they would be raised unto such dignity and unto so elevated an honor. As then this was not probable, that Prophet confirms his prediction — I will restore you, says God, I will gather you, even because I have given you a name; that is, it is my resolved and fixed purpose to render you celebrated: but here again are laid down the words we have already noticed.

He afterwards adds — When I shall restore your captivities. The plural number is to be noticed; and not rightly nor prudently is what has been done by many interpreters, who have rendered the word in the singular number; for the Prophet mentions captivities designedly, as the Jews had not only been driven into exile, but had also been scattered through various countries, so that they were not one captive people, but many troops of captives. Hence his purpose was to obviate a doubt; for it would not have been enough that one captivity should be restored, except all who had been dispersed were collected into one body by the wonderful power of God. And hence he adds before your eyes, that the Jews might be convinced that they should be eye-witnesses of this miracle, which yet they could hardly conceive, without raising up their thoughts above the world.

Calvin’s Preface to Haggai

After the return of the people, they were favored, we know, especially with three Prophets, who roused their fainting hearts, and finished all predictions, until at length the Redeemer came in his appointed time. During the time of The Babylonian Exile the office of teaching was discharged among the captives by Ezekiel, and also by Daniel; and there were others less celebrated; for we find that some of the Psalms were then composed, either by the Levites, or by some other teachers. But these two, Ezekiel and Daniel, were above all others eminent. Then Ezra and Nehemiah followed them, the authority of whom was great among the people; but we do not read that they were endued with the Prophetic gift.

It then appears certain that three only were divinely inspired to proclaim the future condition of the people.

Daniel had before them foretold whatever was to happen till the coming of Christ, and his Book is a remarkable mirror of God’s Providence; for he paints, as on a tablet, three things which were to be fulfilled after his death, and of which no man could have formed any conjecture. He has given even the number of years from the return of the people to the building of the Temple, and also to the death of Christ. But we must come to the other witnesses, who confirmed the predictions of Daniel. The Lord raised up three witnesses — Haggai, Zechariah, and Malachi. "Prophecy ceased with these Prophets until the time of Christ. For it was God’s purpose, by this famine of the word, (according to the prophetic language,) to render the Jews more desirous (appetentiores) of the Messiah, who was to surpass all the Prophets in the power of doing miracles.” — Grotius.

The first “We know nothing of the parentage of Haggai. He was probably born in Babylon during the captivity. He was sent particularly to encourage the Jews to proceed with the building of the temple, which had been interrupted for about fourteen years.” — Adam Clarke. condemned the sloth of the people; for, being intent on their own advantages, they all neglected the building of the Temple; and he shows that they were deservedly suffering punishment for their ingratitude; for they despised God their Deliverer, or at least honored him less than they ought to have done, and deprived him of the worship due to him. He then encouraged them to hope for a complete restoration, and showed that there was no reason for them to be disheartened by difficulties, and that though they were surrounded by enemies, and had to bear many evils, and were terrified by threatening edicts, they ought yet to have entertained hope; for the Lord would perform the work which he had begun — to restore their ancient dignity to his people, and Christ also would at length come to secure the perfect happiness and glory of the Church.

This is the sum of the whole. I now come to the words.

Chapter 1

Haggai 1:1

1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

1. Anno secundo Darii regis, mense sexto, die primo mensis, datus fuit sermo Jehovae in manum Chaggai Prophetae ad Zerubbabel, filium Sealtiel, ducem Jehudah, et ad Jehosuah, filium Jehosadak, sacerdotem magnum, dicendo—

CHAPTER 3

Zep 3:1-20. Resumption of the Denunciation of Jerusalem, as Being Unreformed by the Punishment of Other Nations: After Her Chastisement Jehovah Will Interpose for Her against Her Foes; His Worship Shall Flourish in All Lands, Beginning at Jerusalem, Where He Shall Be in the Midst of His People, and Shall Make Them a Praise in All the Earth.

1. filthy--Maurer translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [Calvin]. Grotius says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share.

oppressing--namely, the poor, weak, widows, orphans and strangers (Jr 22:3).

2. received not correction--Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be reformed by "correction" (Jr 5:3).

trusted not in ... Lord--Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [Calvin].

drew not near to her God--Though God was specially near to her (De 4:7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him.

3. roaring--for prey (Pr 28:15; Eze 22:27; Am 3:4; Mi 2:2).

evening wolves--which are most ravenous at evening after being foodless all day (Jr 5:6; Ha 1:8).

they gnaw not the bones till the morrow--rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [Calvin].

4. light--in whose life and teaching there is no truth, gravity, or steadiness.

treacherous--false to Jehovah, whose prophets they profess to be (Jr 23:32; Eze 22:28).

polluted ... sanctuary--by their profane deeds.

5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.

The just Lord--Why then are ye so unjust?

is in the midst thereof--He retorts on them their own boast, "Is not the Lord among us" (Mi 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. Le 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" (De 32:4).

every morning--literally, "morning by morning." The time in the sultry East for dispensing justice.

bring ... to light--publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.

he faileth not--He is continually setting before you samples of His justice, sparing no pains. Compare Is 5:4; 50:4, "he wakeneth morning by morning."

knoweth no shame--The unjust Jews are not shamed by His justice into repentance.

8. wait ye upon me--Here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Is 30:18-33; where the same phrase, "blessed are all they that wait for Him," is used as to the same great event. Calvin erroneously makes this verse an address to the ungodly; and so Maurer, "Ye shall not have to wait for Me in vain"; I will presently come armed with indignation: I will no longer contend with you by My prophets.

until the day--that is, waiting for the day (Ha 2:3).

rise up to the prey--like a savage beast rising from his lair, greedy for the prey (compare Mt 24:28). Or rather, as a warrior leading Israel to certain victory, which is expressed by "the prey," or booty, which is the reward of victory. The Septuagint and Syriac versions read the Hebrew, "I rise up as a witness" (compare Job 16:8; Mal 3:5). Jehovah being in this view witness, accuser, and judge. English Version is better (compare Is 33:23).

gather the nations--against Jerusalem (Zec 14:2), to pour out His indignation upon them there (Joe 3:2; Zec 12:2, 3).

9. For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19).

turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, 1Sa 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Ge 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on Pentecost (Ac 2:6-13). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Is 19:18; Zec 14:9; Ro 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Psa 16:4; Ho 2:17). Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God (Is 6:5-7).

serve him with one consent--literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two (Nu 13:23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [Calvin]. Christ's rule is called a burden (Mt 11:30; Ac 15:28; Re 2:24; compare 2Co 6:14 for the same image).

10. From beyond ... Ethiopia my suppliants--literally, "burners of incense" (compare Psa 141:2; Re 5:8; 8:3, 4). The Israelites are meant, called "the daughter of My dispersed," a Hebrew idiom for My dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Falashas, or "emigrants" (akin to the synonym "Philistine"). These trace their origin to Palestine and profess the Jewish religion. In physical traits they resemble the Arabs. When Bruce was there, they had a Jewish king, Gideon, and his queen, Judith. Probably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored.

shall bring mine offering--that is, the offering that is My right. I prefer, with De Wette and Chaldee Version, making "suppliants" the objective case, not the nominative. The peoples: (Zep 3:8, 9), brought to fear Me by My judgments, "shall bring as Mine offering My suppliants (an appropriate term for the Jews, on whom then there shall have been poured the spirit of supplications, Zec 12:10), the daughter of My dispersed." So Is 66:20, "they shall bring all your brethren for an offering unto the Lord." Compare Horsley's view of Is 18:1, 2, 7. England in this view may be the naval power to restore Israel to Palestine (Is 60:9). The Hebrew for "Ethiopia" is Cush, which may include not only Ethiopia, but also the region of the Tigris and Babylon, where Nimrod, Cush's son (Ge 10:8-12), founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being scattered (1Pe 1:1; 5:13; compare Is 11:11). The restoration under Cyrus of the Jews transported under Pharaoh-necho to Egypt and Ethiopia, was an earnest of the future restoration under Christ.

11. shalt thou not be ashamed--Thou shalt then have no cause to be ashamed; for I will then take away out of the midst of thee those who by their sins gave thee cause for shame (Zep 3:7).

them that rejoice in thy pride--those priding themselves on that which thou boastest of, thy temple ("My holy mountain"), thy election as God's people, &c., in the Pharisaic spirit (Jr 7:4; Mi 3:11; Mt 3:9). Compare Jr 13:17, "mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit (Zep 3:12; Is 66:2, 10).

12. afflicted ... they shall trust in ... Lord--the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Is 14:32; Zec 11:11).

13. nor speak lies--worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.

none shall make them afraid--either foreign foe, or unjust prince (Zep 3:3), prophet, or priest (Zep 3:4).

14. The prophet in mental vision sees the joyful day of Zion present, and bids her rejoice at it.

15. The cause for joy: "The Lord hath taken away thy judgments," namely, those sent by Him upon thee. After the taking away of sin (Zep 3:13) follows the taking away of trouble. When the cause is removed, the effect will cease. Happiness follows in the wake of holiness.

the Lord is in the midst of thee--Though He seemed to desert thee for a time, He is now present as thy safeguard (Zep 3:17).

not see evil any more--Thou shalt not experience it (Jr 5:12; 44:17).

16. Let not thine hands be slack--(He 12:12). Do not faint in the work of the Lord.

17. he will rest in his love--content with it as His supreme delight (compare Lu 15:7, 10) [Calvin], (Is 62:5; 65:19). Or, He shall be silent, namely as to thy faults, not imputing them to thee [Maurer] (Psa 32:2; Eze 33:16). I prefer explaining it of that calm silent joy in the possession of the object of one's love, too great for words to express: just as God after the six days of creation rested with silent satisfaction in His work, for "behold it was very good" (Ge 1:31; 2:2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing."

18. sorrowful for the solemn assembly--pining after the solemn assembly which they cannot celebrate in exile (La 1:4; 2:6).

who are of thee--that is, of thy true citizens; and whom therefore I will restore.

to whom the reproach of it was a burden--that is, to whom thy reproach ("the reproach of My people," Mi 6:16; their ignominious captivity) was a burden. "Of it" is put of thee, as the person is often changed. Those who shared in the burden of reproach which fell on My people. Compare Is 25:8, "the rebuke of His people shall He take away from off all the earth."

19. undo--Maurer translates, "I will deal with," that is, as they deserve. Compare Eze 23:25, where the Hebrew is similarly translated. The destruction of Israel's foes precedes Israel's restoration (Is 66:15, 16).

her that halteth--all that are helpless. Their weakness will be no barrier in the way of My restoring them. So in Psa 35:15, Margin, "halting" is used for adversity. Also Eze 34:16; Mi 4:6, 7.

I will get them praise, &c.--literally, "I will make them (to become) a praise and a name," &c.

shame--(Eze 34:29).

20. make you a name ... praise--make you to become celebrated and praised.

turn back your captivity--bring back your captives [Maurer]. The Hebrew is plural, "captivities"; to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed.

before your eyes--Incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe it for joy, but the testimony of your own eyes shall convince you of the delightful reality (compare Lu 24:41).

Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem.

She obeyed not the voice - Of conscience, of God, and of his prophets.

She received not correction - Did not profit by his chastisements; was uneasy and ill-tempered under her afflictions, and derived no manner of good from these chastisements.

She trusted not in the Lord - Did not consider him as the Fountain whence all help and salvation should come; and rather sought for support from man and herself, than from God.

She drew not near to her God - Did not worship him; did not walk in his ways; did not make prayer and supplication to him.

Her princes - are roaring lions - Tearing all to pieces without shadow of law, except their own despotic power.

Her judges are evening wolves - Being a little afraid of the lion-like princes, they practice their unjust dealings from evening to morning, and take the day to find their rest.

They gnaw not the bones till the morrow - They devour the flesh in the night, and gnaw the bones and extract the marrow afterwards. They use all violence and predatory oppression, like wild beasts; they shun the light, and turn day into night by their revellings.

Her prophets are light and treacherous persons - They have no seriousness, no deep conviction of the awful nature of their office, no concern for the immortal souls of the people. Treacherous persons - they betray the souls of the people for the sake of worldly honor, pleasure, and profit. Even in our own enlightened country we find prophets who prefer hunting the hare or the fox, and pursuing the partridge and pheasant, to visiting the sick, and going after the strayed, lost sheep of the house of Israel. Poor souls! They know neither God nor themselves; and if they did visit the sick, they could not speak to them to exhortation, edification, or comfort. God never called them to his work; therefore they know nothing of it. But O, what an account have these pleasure-taking false prophets to render to the Shepherd of souls!

They have done violence to the law - They have forced wrong constructions on it in order to excuse themselves, and lull the people into spiritual slumber. So we find that it was an ancient practice for men to wrest the Scriptures to their own destruction.

The just Lord is in the midst thereof - He sees, marks down, and will punish all these wickednesses.

Every morning doth he bring his judgment to light - The sense is, says Bp. Newcome, "Not a day passes but we see instances of his goodness to righteous men, and of his vengeance on the wicked."

I have cut off the nations - Syria, Israel, and those referred to, Isa 36:18, Isa 36:20. - Newcome.

Surely thou wilt fear me - After so many displays of my sovereign power and judgments.

But they rose early - And instead of returning to God, they practiced every abomination. They were diligent to find out times and places for their iniquity. This is the worst state of man.

Wait ye upon me - Expect the fulfilment of all my promises and threatenings: I am God, and change not.

For all the earth - All the land of Judah.

Will I turn to the people - This promise must refer to the conversion of the Jews under the Gospel.

That they may all call - That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them.

The pure language, שפה ברורה saphah berurah, may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in Psa 81:6; where, as God is the speaker, the words should not be rendered, "I heard a language which I understood not," but, "I heard a religious confession, which I approved not." See Isa 19:18; Hos 14:3; and see Joe 2:28, where a similar promise is found.

From beyond the rivers of Ethiopia - This may denote both Africa and the southern Arabia. Bochart thinks that Arabia Chusaer is meant; and that the rivers are Besor, which flows into the Mediterranean; Rhinocorura, which flows into the Lake Sirbonis; Trajanus Amnis, which flows into the Red Sea; and the river Corys. Calmet thinks that these rivers mean the Nile, which by seven mouths falls into the Mediterranean. The Nile comes from Ethiopia, properly so called; and runs through all Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush or Ethiopia.

My dispersed - The Jews, scattered through different parts of the world. Shall bring mine offering. Shall acknowledge my mercy in sending them the Messiah to bless them, by turning every one of them away from their iniquities.

Shalt thou not be ashamed - Thy punishment shall cease, for God shall pardon thy sin.

For then I will take away out of the midst of thee - The wicked Jewish priests and scribes who blasphemed Christ, and would not come under his yoke.

Because of my holy mountain - Thou wilt no more boast in my temple, but become meek and lowly in following him who is meek and lowly in heart, that ye may obtain rest to your souls.

An afflicted and poor people - In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a Jew that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.

The remnant of Israel shall not do iniquity - O what a change! And then, how different shall they be from their present selves! Iniquity, lying, and deceit shall not be found among them! A Jew once said to me "Tere are shome of you Christians who are making wonderful efforts to convert the Tshews (Jews.) Ah, dere ish none but Gott Almighty dat can convert a Tshew." Truly I believe him. Only God can convert any man; and if there be a peculiar difficulty to convert any soul, that difficulty must lie in the conversion of the Jew.

Sing, O daughter of Zion - Here is not only a gracious prophetic promise of their restoration from captivity, but of their conversion to God through Christ.

The King of Israel, even the Lord, is in the midst of thee - They have never had a king since the death of Zedekiah, and never shall have one till they have the King Messiah to reign among them; and this promise refers to that event.

Fear thou not - Thou shalt have no more captivities nor national afflictions.

Let not thine hands be slack - This may refer, first, to the rebuilding of the temple of God, after the return from Babylon; and, secondly, to their diligence and zeal in the Christian Church.

The Lord thy God - יהוה אלהיך Yehovah Eloheycha, "The self-existent and eternal Being, who is in covenant with you;" the character of God in reference to the Jews when standing in the nearest relation to them.

Is mighty - גבור gibbor, is the prevailing One, the all-conquering Hero. The character which is given to Christ, Isa 9:6 : "His name shall be called אל גבור El gibbor, the prevailing Almighty God."

He will save - Deliver thee from all the power from all the guilt, and from all the pollution of thy sins; and when thus saved "he will rejoice over thee with joy," with peculiar gladness. "He will rest in his love," - he will renew his love. He will show the same love to you that he did of old to Abraham, Isaac, and Jacob.

He will joy over thee with singing - The conversion of the Jews will be a subject of peculiar delight and exultation to God himself! There will be a more than ordinary joy in heaven, when the Jews return to God through Christ. This event cannot be at a great distance; they are as wretched and as ungodly as they can well be. The arms of Christians are open to receive them; and all things are now ready!

I will gather - sorrowful - This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See Psa 137:1-9 : "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. For there they that carried us away captive required of us a song," etc. This very circumstance may be the reference here.

I wilt unto all that afflict thee - They who have persecuted you shall be punished for it. It shows much malignity and baseness of mind, to afflict or reproach those who are lying under the chastising hand of God. This was the conduct of the Edomites, Moabites, and Ammonites, when the Jews were in adversity; and how severely did the Lord punish them for it! And he gave this as the reason for the severity of the punishment.

The first clause here is translated thus by Abp. Newcome: "Behold I will work with thee for thy sake at that time." The original is obscure; and it may bear the above sense.

I wilt save her that halteth - See Mic 4:6 (note), where there is a parallel place.

And gather her that was driven out - By captivity. The reference may be to renewing the covenant with the Jews, who were considered as an unfaithful spouse divorced by her husband. I will bring her back to my house.

I will get them praise and fame in every land - They shall become a great, a good, and a useful people. And as they are now a proverb of reproach, full of base wiles and degrading selfishness, they shall lose this character, and be totally changed; and they shall be as eminent for excellence, as they were before for baseness in those countries where they had sojourned.

At that time - First, when the seventy years of the Babylonish captivity shall terminate. "I will bring you again" to your own land; and this restoration shall be a type of their redemption from sin and iniquity; and at this time, and at this only, will they have a name and praise among all the people of the earth, not only among the Jews, but the Gentiles.

Before your eyes - Some read before Their eyes; that is, the eyes of all people. On their conversion to Christianity, they shall become as eminent as they ever were in the most illustrious days of their history, Lord, hasten the conversion of Israel! Amen.

To her - Jerusalem.

The voice - Of God by his mercy and judgments crying aloud.

Her princes - Persons of principal place and authority. Lions - Which hunt for prey, and are ever affrighting or devouring. Wolves - Insatiable and cruel, like wolves of the evening, whetted with hunger. Gnaw not the bones - They leave nothing but the bones to be eaten on the morrow.

Her prophet - So called, false prophets. Light - Unstable and inconstant. Violence to the law - Wresting it by perverse interpretation.

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

The nations - Of old, the Canaanites, lastly the ten tribes, and later yet, the Assyrians.

I said - I thought (speaking after the manner of men). Thou - O Jerusalem. Fear me - For the many and great judgments executed upon others. I punished them - In some measure.

Therefore - Since you will not be amended. Wait ye - Attend my resolution. Until - Until I rise up to destroy first, and next to take the spoil. Upon them - The incorrigible Jews. Devoured - Consumed as if burnt up. My jealousy - That jealousy wherewith God is jealous for his own glory.

A pure language - I will give them a pure way of worshipping me, the issue of a pure heart.

My dispersed - The praying remnant of the scattered Jews shall return to their own land, and bring themselves an offering unto the Lord.

Thy doings - Thy sins formerly committed. In thy pride - Proud formalists. No more be haughty - Ye shall no more boast, because of the city, or the temple.

Of thee - In Judea and Jerusalem.

Shall feed - Shall enjoy peace and plenty.

Taken away - Abolished, and put an end to the judgments thy sins brought upon thee. Thine enemy - The Babylonian. Is in the midst - He is returned to redeem and govern thee. Any more - While thy carriage is as becomes my presence with thee, thou shalt neither fear, nor feel the like evils.

Sorrowful - That mourn their distance from the solemn worship of God. Who are of thee - Thy children. Reproach - The taunts of their enemies.

Undo - I will break their power and dissolve their kingdom. That halteth - Who is in trouble and ready to fall. Driven out - Into remote countries.

A praise - So the universal church of the first - born will be, in the great day. And then the Israel of God be made a name and a praise to all eternity.

1 WO to her that is filthy , and polluted , to the oppressing city.

The Prophet shew'd us Nineveh in ruins for her sins, from this doleful spectacle he brings us to take a prospect of what would come upon Jerusalem, which er'e long will be full of woes, because now full of sin.

Loathsom in her sins, so soul they are, and so abominably acted. A City, that, like an infamous Woman, is branded for her impudence in sin. Or wo to the great Craw, as pointing out the gluttony of Jerusalem literally, and their swallowing the poor who were a prey to the great ones.

Greatly polluted by this means.

Or the City foolish and seduced, as a silly Dove; so Heb. will bear, but our version is to be preferr'd, 'tis come to that pass, Jerusalem is a City that doth nothing but oppress, Jer. 6.6. and Ezek. 22. tot.

Marginal references: Or, gl[illegible: 1 letter]tte[illegible: 3 letters]s.; [illegible: 1 letter]eb. craw.

2 She obeyed not the voice : The received not correction : she trusted not in the LORD : she drew not near to her God .

Of the Law, her prophets or her faithful Priests (which were too few yet some there were), nor of God by his Mercy and judgments crying loud, warning, inviting; perswading to return.

Or instruction, did not learn, would not be instructed, there is a Meiosis in the words, she hated Instruction, as that wicked one, Psal. 50.17. and Prov. 5.12. and 13.18.

Put her confidence in Egypt and A[illegible: 1 letter]hur, in any Carnal refuges rather than in her God, in her Kings, Princes, Counsellours, Warriours and Confederates, &c.

When revolted did not return, when in distress did not seek him, did not draw near with Prayer, &c.

Marginal references: [illegible: 1 word], instruction.

3 Her princes within her are roaring Lions , her judges are evening wolves , they gnaw not the bones till the morrow .

Persons of principal place and authority about the King, Chief Officers in Civil Matters, and which is worse her own Princes born, and bred among them who should have been most tender, and just.

Which hunt for prey, are ever rearing or or threatning, affrighting or devouring. Such the Assyrian Princes were Nah. 2.11, 12. Such and no better are the Prin[illegible: 1 letter]es in Iudah and Ierusalem.

Elders of Cities, Magistrates of lo[illegible: 1 letter]er [illegible: 1 letter]ank. Or it may be the Sanbedrim?

Most hungry ins[illegible: 1 letter]tiable and cruel like Wolves of the evening whetted with hunger and fasting, H[illegible: 1 letter]b. 1.8.

They leave nothing to be eat on the morrow, they devour all presently.

Marginal references: [illegible: 1 letter]zek. 22.27. [illegible: 1 word] 3.9, 10,

4 Her prophets are light and treacherous persons : her priests have polluted the sanctuary ; they have done violence to the law.

By education, profession and unwarranted practice called so, false Prophets such Z[illegible: 1 letter]dekiah, and probably [illegible: 1 word], Sec. were,

Unstable and inconstant, ready to comply with humors which they should have reproved▪ 1 Kings 22.13.

Men of treacheries, what ever pleasing temper they seem to [illegible: 1 letter]e of, yet still they design treachery, the H[illegible: 1 letter]b, seems to ran it higher, treacheries in the abstract.

Of the house of L[illegible: 1 letter]vi, of the stock of A[illegible: 1 letter]ron.

Bound by office to keep holy the Sanctuary have defiled it, and all that is Holy.

Wresting it by perverse interpretation to what sense best serveth a corrupt mind.

Marginal references: J[illegible: 1 letter]r 23 11, 32. Ho[illegible: 1 letter]. 9.7.; Ezek. 22.26.

5 The just LORD is in the midst thereof : he will not do iniquity : every morning doth he bring his judgment to light , he faileth not , but the unjust knoweth no shame.

Though unjust Princes, Judges, Prophets and Priests do not think so, yet the Lord who is most just is in the midst of them possibly the Sa[illegible: 2 letters]edrim, he observeth all, condemneth their violence, and in[illegible: 1 letter]ustice, he is Sovereign as Lord, and j[illegible: 1 letter]st as Judge.

To him it appertaineth to judge all, therefore the unjust shall be punished as well as the just approved.

Daily he discovereth his displeasure against the wicked and punisheth them.

Lets not one fit season [illegible: 2 letters]ip to convince, and awaken secure sinners, by publick and visible punishments, or judgments.

But the wicked Jews proceed impudently, without shame and without fear or amendment, there is no hope of better, where is no shame for worst of doings, Ier. 3.3.

Marginal references: Deut. 32.4.; Heb. morning by morning.; Jer. 6.15. and 8.12.

6 I have cut off the nations : their towers are desolate , I made their streets waste , that none passeth by : their cities are destroy'd , so that there is no man , that there is none inhabitant.

Of old the Canaanites, lately the ten Tribes, later yet, the Assyrians; and others have been cut off for their sins.

Either metaphorically Magistrates and great men, as chap. 1.16. Or litterally strong Towers built on the angles of Walls or Palaces.

Razed and demolished.

I overthrew their houses, that there were no streets,

or none that walkt through them.

Small or great, capital or not capital.

Taken, plundered, burnt, and ruined.

All fled, or slain, or starved, or swept away with Pestilence, or carried into Captivity, not an inhabitant left in the places.

Marginal references: Or, [illegible: 1 word]

7 I said , Surely thou wilt fear me : thou wilt receive instruction , so their dwelling should not be cut off , howsoever I punisht them : but they rose early and corrupted all their doings .

I thought (speaking as man would) I concluded what was likely, what I might expect.

O Ierusalem, O Iudah

For the many and great judgments executed upon others in thy sight, thou wilt fear, by sinning still, to provoke me.

Wilt learn thy duty to do it, thy danger to prevent it, thy sins to repent of them, thy wayes, to amend them.

Houses, Villages, Ierusalem

sackt, and burnt.

What ever I had done against them however I had chastised them, had they been bettered, humbled, and amended, I would have spared, not destroyed utterly;

but they grew worse more eager in the pursuit of their vile courses, as if the day would be too short for their [illegible: 1 letter]ins, they rise early, and begin betimes,

designedly and out of set purpose did worse and worse, when smitten they revolted more and more Isa. 1.5.

8 ¶ Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey : for my determination is to gather the nations , that I may assemble the kingdoms , to pour upon them mine indignation, even all my fierce anger : for all the earth shall be devoured with the fire of my jealousie .

Since you will not be amended by all, since you grew worse and worse.

Ye refractory and incorrigible Jews. Rulers and People, attend my resolution, for I am resolved what I will do, and have set a day for it.

Until [illegible: 1 letter]as an Enemy rise up to destroy first, and next to take the sp[illegible: 1 letter]il, you by your si[illegible: 1 letter]s con[illegible: 1 letter]inue to be mine Enemies, and I will by my judgments, by the Chaldeans, who shall rise up against you, and destroy, and spoil you, shew my self in arms against you, as an Enemy to you.

My fixed purpose, that which I have unalterably resolved upon.

All that are subjects to the Chaldean Monarchy.

Which are Confederate with, or tributary to the Chaldeans, these thus gathered, lifted and marshalled in a mighty Army.

The obstinate incorrigible, and impious Jews first, (afterwards I will punish Babylon.)

which by their sins they have kindled against themselves.

The whole Land of Iudea and her Cities

consumed as if burnt up.

That jealousie wherewith God is jealous for his own Glory, for his Ordinances and Statutes, which Jewish people, princes, and their Prophets and their Priests had notoriously violated.

Marginal references: chap. 1.1[illegible: 1 letter].

9 For then will I turn to the people a pure language that they may all call upon the name of the LORD , to serve him with one consent .

Or then, afterwards, i. e. when my judgments have been executed, and have cut off the wicked.

I will give them a pure way of worshipping me, in Prayer, Praises and the issue of a purified heart, Ezek. 11.17, 18, 19.20▪ and 36. verse 26.

Perform all Religious service, all Religion being exprest thus by calling on the name of the Lord.

The Lord their God not Idols,

With one heart, and according to his own Law and Will, with one shoulder shall they bear the Yoke of the Law, alluding to Porters that join shoulder to shoulder in carrying great burthens.

Marginal references: Heb. lip.; Heb. shoulder.

10 From beyond the rivers of Ethiopia , my suppliants , even the daughter of my dispersed shall bring mine offering .

The Coasts which lie beyond the Rivers of India, saith the Ch[illegible: 2 letters]d▪ paraphrast, but I doubt whether the Captive Jews were carried so farr,

in Arabia, bordering on Egypt, whether 'tis easie to conceive many Jews might betake themselves, who are here called dispersed, or dispersion, somewhat distinguisht from Captives.

Praying to me, saith one version.

This explains who the suppliant is.

The praying remnant of the scattered Jews, who had gotten into those parts of Arabia that were coasting along the Rivers which divided Ethiopia Cu[illegible: 1 letter]aea from the rest of Arabia.

Shall return to their Land and bring themselves an offering unto the Lord, which was done when Cyrus in league with these Ethiopians procured their favour for the dispersed Jews, that they might return to Ierusalem, meet the [illegible: 1 letter] Captive brethren, and offer a gift to God.

Marginal references: Isa. 18.1.

11 In that day shalt thou not be ashamed for all thy doings , wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride , and thou shalt no more be haughty because of my holy mount .

When pardoned Captives and dispersed ones, shall return and serve the Lord with one consent mourning for their sins, and seeking the Lord.

With a shame of reproach, and confusion, when sin is pardoned, and sinful hearts were purified, reproachful shame may well cease, Isa. 54.4, 5▪

Which are expounded in the following words, the Prophet speaks of the sins they formerly committed against the Lord.

Hypocrites, proud formalists that placed all Religion in the gaudy out-side, these removed, and those that Worship the Lord doing it in sincerity gathered together, the Lord will accept and beautifie them.

Thou O nation of the Jews, formerly full of haughty thoughts of your selves, your Sacrifices, and your priviledges, but you shall no more boast, or glory, or vaunt your selves herein.

Either the City, or rather the Temple on which proud Hypocrites did bear themselves high formerly, when they lived in notorious sins, and yet cryed the Temple of the Lord, &c. Ier. 7.4, with 9, 10.

Marginal references: Heb. in my holy.

12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD .

The Chaldeans had spared none if the Lord had not preserved a remnant; 'tis he rather then they, which did leave a remnant.

To return and dwell in Iudaea and Ierusalem.

Or a people of a broken spirit, a meek, humble spirited people instead of that proud heart was once among them.

Not so much in outward respects as poor in spirit, such a people as the Lord can de[illegible: 1 letter]ight in.

Not in City or Temple, but in the Lord and in his mercy, faithfulness, and power.

13 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 .

Preserved in captivity and dispersion, purified in the furnace of affliction, and now returned to their own Land

Shall not commit the sins they formerly committed, not provoke God with their abominations as before, it is not a prediction of a sinless, but of a reformed state, they shall be righteous, and taught of God, no more Idolaters.

They shall love Truth, and speak Truth, or in larger sence shall be honest and upright amongst men.

A false accuser or witness, like D[illegible: 2 letters]g or Iezabel's Evidences against Naboth, according to that, Psalm 15.2. and 24.4.

Or, they shall feed also, &c. so 'twill be a Blessing added as a Crown of their Piety and Truth; Or, if you read it, for they shall feed, &c. it gives you a reason why they shall not by frauds and lies, as formerly, sin against one another; They shall have a sufficiency by honest wayes, and from Gods Blessing, and shall not be under any great temptation to dishonesty, and lying.

Frights made David, Abraham, and others to forget truth, here none should fright them, and they should not fear to speak the truth; Their lips pure, v[illegible: 1 letter]r. 9. they trust in the Lord, verse 12. therefore shall not lie. Here's a cluster of Spiritual Promises with the Temporal.

14 Sing, O daughter of Zion, shout O Israel, be glad and rejoice with all the heart, O daughter of Jerusalem.

For all these mercies the Church is enjoined to be thankful▪ and to rejoice, and it is trebled, sing, shout and rejoice, O Daughter of Sion, Israel, and Daughter of Ierusalem; the same persons, the same duty, but differently expressed, but the whole heart required in all.

Marginal references: Isa. [illegible: 2 letters] and 44.[illegible: 1 letter] Zech. [illegible: 2 letters] ▪

15 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 .

Who kills and makes alive, acquits or condemns, and none can reverse the Judgment.

Abolished, and put an end to thy sufferings, the judgments thy sins brought upon thee; He hath pardoned thy sins, and ended thy sorrowes.

Cast the Babylonian out of the Throne, and placed the P[illegible: 1 letter]rsian in it.

The Babylonian who held thee Captive, and placed in his room Cyrus mine anointed, and thy friend who shall let thee go free, Ezra 1.1.

Thus it is evident that the Lord who is thy King, O Israel, is with thee; that he taketh thy part, is returned to redeem, and govern thee.

No more such great evil as thou hast seen; whilst thy carriage is as becometh thy mercy received, and my presence with thee, thou shalt neither fear, nor feel like evils.

16 In that day it shall be said to Jerusalem Fear thou not: and to Zion y, Let not thine hands be slack .

The day or time of restitution, when the Captivity returned shall be settled in their Land.

By Prophets, or by Friends, congratulating them, or by each to other.

Inhabitants of Ierusalem ▪ the place being put for the people.

Disquiet not your selves with fears, though you may apprehend some dangers, from Sanballat and Tobiah, &c. though troublous times, as Neh. 4.1, 2. and Dan. 9.25.

In the work of the Lord, building the City, and Temple, and restoring the Worship of God, take heart, O ye returned Captives, for God your King is with you.

Marginal references: [illegible: 1 span]

17 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 Everlasting one, who changeth not,

Thine In covenant never to be forgotten, or repealed.

Can do all he will, can restrain, and destroy enemies, can support and defend his own people.

From thy fears, and thine Enemies rage.

Will greatly rejoice in thee.

Will take content and satisfaction in this his love.

The love he sheweth to thee shall be rest to him, not thy loveliness, but his own love shall satisfie him.

Shall shew greatest love, and joy in most affectionate manner, all expressions borrowed from the entirest love of man toward dearest relations, Psal. 103.11, 13. and Isa. 62.5.

Marginal references: He[illegible: 1 letter] [illegible: 1 span]

18 I will gather them that are sorrowfull for the solemn assembly , who are of thee , to whom the reproach of it was a burden .

This promise removes an objection which might be made by dispersed ones, how can we return? I will gather you saith God.

Mourn in their distance from the solemn Worship of God, as David, Psal. 42. that are for want of God's Ordinances troubled more then for any thing.

Which three times every year in great solemnity they celebrated, but now for 70 years had wanted them.

These longing mourners are thy Children indeed, Israelites in whom is no guile.

The taunts of Enemies and Triumphs over God and Religion, such as Ps. 42.3, 10.

Heaviest burthen or a Sword in their bowels.

Marginal references: Heb. [illegible: 1 span]

19 Behold at that time I will undo all that afflict thee, and I will save her that halteth , and gather her that was driven out , and I will get them praise, and fame , in every land where they have been put to shame .

Mark well.

I will deal with them, do their work for them as we say, I will break their power and dissolve their Kingdom.

Babylonians who afflicted the Jews, and who were undone by Cyrus and his Persians.

Who is in great trouble and ready to fall, as Psal. 38.16, 17. who is under greatest distress, and hath least strength to bear, or get out.

By force of the Enemy, carried away Captives, and scattered into far remote Countries.

Vindicate them, as a people that are not rejected of their God, as the people of the great God of Heaven, and Earth, as Psal. 121.2.

Among all people with whom they dwelt as strangers

were scorned and reproached as slaves and abjects whose God could not, or would not, help them, or had cast them off, and none other would tak care of them. But now gathered together by the Lord, shall appear to be still his peculiar people and his delight.

Marginal references: Ezeck. [illegible: 1 span] Mich. 4.[illegible: 2 letters]; Heb. set them [illegible: 1 word] a praise..; Heb. of their [illegible: 1 word].

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, faith the LORD.

This verse is a repetition of the promise for the greater assurance of it, and seems to adde but little to what was before promised, unless it be the speediness of what God doth for them, and the comprehensiveness of it, he will turn back their Captivities, Heb. plur. whether under Manasseh, or Iehojakim or Ieconiah, or Zedekiah; all which is confirmed with the broad Seal of Heaven. Thus saith the LORD. Believe then and rejoyce in it.

Zep 3:1-4

To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city, in which Jehovah daily proclaims His right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world. Zep 3:1. “Woe to the refractory and polluted one, the oppressive city! Zep 3:2. She has not hearkened to the voice; not accepted discipline; not trusted in Jehovah; not drawn near to her God. Zep 3:3. Her princes are roaring lions in the midst of her; her judges evening wolves, who spare not for the morning. Zep 3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is holy, to violence to the law.” The woe applies to the city of Jerusalem. That this is intended in Zep 3:1 is indisputably evident from the explanation which follows in Zep 3:2-4 of the predicates applied to the city addressed in Zep 3:1. By the position of the indeterminate predicates מוראה and נגאלה before the subject to which the hōi refers, the threat acquires greater emphasis. מוראה is not formed from the hophal of ראה (ἐπιφανής, lxx, Cyr., Cocc.), but is the participle kal of מרא = מרה or מרר, to straighten one’s self, and hold one’s self against a person, hence to be rebellious (see Delitzsch on Job, on Job 33:2, note). נגאלה, stained with sins and abominations (cf. Isa 59:3). Yōnâh does not mean columba, but oppressive (as in Jer 46:16; Jer 50:16, and Jer 25:38)), as a participle of yânâh to oppress (cf. Jer 22:3). These predicates are explained and vindicated in Zep 3:2-4, viz., first of all מוראה in Zep 3:2. She gives no heed to the voice, sc. of God in the law and in the words of the prophets (compare Jer 7:28, where קול יהוה occurs in the repetition of the first hemistich). The same thing is affirmed in the second clause, “she accepts no chastisement.” These two clauses describe the attitude assumed towards the legal contents of the word of God, the next two the attitude assumed towards its evangelical contents, i.e., the divine promises. Jerusalem has no faith in these, and does not allow them to draw her to her God. The whole city is the same, i.e., the whole of the population of the city. Her civil and spiritual rulers are no better. Their conduct shows that the city is oppressive and polluted (Zep 3:3 and Zep 3:4). Compare with this the description of the leaders in Mic 3:1-12. The princes are lions, which rush with roaring upon the poor and lowly, to tear them in pieces and destroy them (Pro 28:15; Eze 19:2; Nah 2:12). The judges resemble evening wolves (see at Hab 1:8), as insatiable as wolves, which leave not a single bone till the following morning, of the prey they have caught in the evening. The verb gâram is a denom. from gerem, to gnaw a bone, piel to crush them (Num 24:8); to gnaw a bone for the morning, is the same as to leave it to be gnawed in the morning. Gâram has not in itself the meaning to reserve or lay up (Ges. Lex.). The prophets, i.e., those who carry on their prophesying without a call from God (see Mic 2:11; Mic 3:5, Mic 3:11), are pōchăzı̄m, vainglorious, boasting, from pâchaz, to boil up or boil over, and when applied to speaking, to overflow with frivolous words. Men of treacheries, bōgedōth, a subst. verb, from bâgad, the classical word for faithless adultery or apostasy from God. The prophets proved themselves to be so by speaking the thoughts of their own hearts to the people as revelations from God, and thereby strengthening it in its apostasy from the Lord. The priests profane that which is holy (qoodesh, every holy thing or act), and do violence to the law, namely, by treating what is holy as profane, and perverting the precepts of the law concerning holy and unholy (cf. Eze 22:26).

Zep 3:5-6

Jerusalem sins in this manner, without observing that Jehovah is constantly making known to it His own righteousness. Zep 3:5. “Jehovah is just in the midst of her; does no wrong: morning by morning He sets His justice in the light, not failing; but the unjust knoweth no shame. Zep 3:6. I have cut off nations: their battlements are laid waste; I have devastated their streets, so that no one else passeth over: their cities are laid waste, that there is no man there, not an inhabitant more.” Zep 3:5 is attached adversatively to what precedes without a particle, in this sense: And yet Jehovah is just beqirbâh, i.e., in the midst of the city filled with sinners. The words recal to mind the description of the divine administration in Deu 32:4, where Jehovah is described as אין עול and ישׁר. It follows from this that tsaddı̄q is not to be referred to the fact that God does not leave the sins of the nation unpunished (Ros.), but to the fact that He commits no wrong: so that  לא יעשׂה עולה  is only a negative paraphrase of tsaddı̄q. His justice, i.e., the righteousness of His conduct, He puts in the light every morning (babbōqer babbōqer, used distributively, as in Exo 16:21; Lev 6:5, etc.), not by rewarding virtue and punishing wickedness (Hitzig, Strauss, after the Chaldee, Jerome, Theodoret, and Cyril), according to which mishpât would signify judgment; but by causing His law and justice to be proclaimed to the nation daily “by prophets, whose labour He employs to teach the nation His laws, and who exert themselves diligently by exhorting and admonishing every day, to call it to bring forth better fruit, but all in vain (Ros., Ewald, etc.; cf. Hos 6:5). It is at variance with the context to take these words as referring to the judgments of God. These are first spoken of in Zep 3:6, and the correspondence between these two verses and Zep 3:7 and Zep 3:8 shows that we must not mix up together Zep 3:5 and Zep 3:6, or interpret Zep 3:5 from Zep 3:6. Just as the judgment is threatened there (Zep 3:8) because the people have accepted no correction, and have not allowed themselves to be moved to the fear of Jehovah, so also in Zep 3:5 and Zep 3:6 the prophet demonstrates the righteousness of God from His double administration: viz., first, from the fact that He causes His justice to be proclaimed to the people, that they may accept correction; and secondly, by pointing to the judgments upon the nations. לא נעדּר paraphrases the idea of “infallibly;” the literal meaning is, that there is no morning in which the justice is wanting. Hitzig, Strauss, and others have rendered it quite unsuitably, “God does not suffer Himself to be wanting,” i.e., does not remain absent. But the perverse one, viz., the nation sunk in unrighteousness, knows no disgrace, to make it ashamed of its misdeeds. In Zep 3:6 Jehovah is introduced as speaking, to set before the nations in the most impressive manner the judgments in which He has manifested His righteousness. The two hemistichs are formed uniformly, each consisting of two clauses, in which the direct address alternates with an indefinite, passive construction: I have cut off nations, their battlements have been laid waste, etc. Gōyı̄m are neither those nations who are threatened with ruin in Zep 2:4-15, nor the Canaanites, who have been exterminated by Israel, but nations generally, which have succumbed to the judgments of God, without any more precise definition. Pinnōth, the battlements of the fortress-walls and towers (Zep 1:16), stand per synecdochen for castles or fortifications. Chūtsōth are not streets of the city, but roads, and stand synecdochically for the flat country. This is required by the correspondence of the clauses. For just as the cities answer to the castles, so do chūtsōth to the nations. Nitsdū, from tsâdâh, not in the sense of waylaying (Exo 21:13; 1Sa 24:12), but in accordance with Aramaean usage, to lay waste, answering to nâshammū, for which Jeremiah uses nittetsū in Jer 4:26.

In Zep 3:7 and Zep 3:8 the prophet sums up all that he has said in Zep 3:1-6, to close his admonition to repentance with the announcement of judgment. Zep 3:7. “I said, Only do thou fear me, do thou accept correction, so will their dwelling not be cut off, according to all that I have appointed concerning them: but they most zealously destroyed all their doings. Zep 3:8. Therefore wait for me, is the saying of Jehovah, for the day when I rise up to the prey; for it is my right to gather nations together, to bring kingdoms in crowds, to heap upon them my fury, all the burning of my wrath: for in the fire of my zeal will the whole earth be devoured.” God has not allowed instruction and warning to be wanting, to avert the judgment of destruction from Judah; but the people have been getting worse and worse, so that now He is obliged to make His justice acknowledged on earth by means of judgments. אמרתּי, not I thought, but I said. This refers to the strenuous exertions of God to bring His justice to the light day by day (Zep 3:5), and to admonitions of the prophets in order to bring the people to repentance.  תּיראי  and  תּקחי  dna  תּ  are cohortatives, chosen instead of imperatives, to set forth the demand of God by clothing it in the form of entreating admonition as an emanation of His love. Lâqach mūsâr as in Zep 3:2. The words are addressed to the inhabitants of Jerusalem personified as the daughter of Zion (Zep 3:11); and מעונהּ, her dwelling, is the city of Jerusalem, not the temple, which is called the dwelling-place of Jehovah indeed, but never the dwelling-place of the nation, or of the inhabitants of Jerusalem. The clause which follows, and which has been very differently interpreted, כּל אשׁר פּקדתּי עליה, can hardly be taken in any other way than that in which Ewald has taken it, viz., by rendering kōl as the accusative of manner: according to all that I have appointed, or as I have appointed everything concerning them. For it is evidently impracticable to connect it with what precedes as asyndeton, because the idea of יבוא cannot be taken per zeugma from יכּרת, and we should necessarily have to supply that idea. For hikkârēth does not in any way fit in with אשׁר פּקדתּי, whether we take פּקד על in the sense of charge, command, appoint (after Job 34:13; Job 36:23), or in that of correct, punish. For the thought that God will cut off all that He has appointed concerning Jerusalem, would be just as untenable as the thought that He will exterminate the sins that have been punished in Jerusalem. But instead of repenting, the people have only shown themselves still more zealous in evil deeds. Hishkı̄m, to rise early, then in connection with another verb, adverbially: early and zealously. Hishchı̄th, to act corruptly; and with ‛ălı̄lōth, to complete corrupt and evil deeds (cf. Psa 14:1). Jehovah must therefore interpose with punishment.

Zep 3:8

With the summons chakkū lı̄, wait for me, the prophecy returns to its starting-point in Zep 3:2 and Zep 3:3, to bring it to a close. The persons addressed are kol ‛anvē hâ'ârets, whom the prophet has summoned in the introduction to his exhortation to repentance (Zep 2:3), to seek the Lord and His righteousness. The Lord calls upon them, to wait for Him. For the nation as such, or those who act corruptly, cannot be addressed, since in that case we should necessarily have to take chakkū lı̄ as ironical (Hitzig, Maurer); and this would be at variance with the usage of the language, inasmuch as chikkâh layehōvâh is only used for waiting in a believing attitude of the Lord and His help (Psa 33:20; Isa 8:17; Isa 30:18; Isa 64:3). The lı̄ is still more precisely defined by ליום וגו, for the day of my rising up for prey. לעד does not mean εἰς μαρτύριον = לעד (lxx, Syr.), or for a witness (Hitzig), which does not even yield a suitable thought apart from the alteration in the pointing, unless we “combine with the witness the accuser and judge” (Hitzig), or, to speak more correctly, make the witness into a judge; nor does לעד stand for לעד, in perpetuum, as Jerome has interpreted it after Jewish commentators, who referred the words to the coming of the Messiah, “who as they hope will come, and, as they say, will devour the earth with the fire of His zeal when the nations are gathered together, and the fury of the Lord is poured out upon them.” For “the rising up of Jehovah for ever” cannot possibly denote the coming of the Messiah, or be understood as referring to the resurrection of Christ, as Cocceius supposes, even if the judgment upon the nations is to be inflicted through the Messiah. לעד means “for prey,” that is to say, it is a concise expression for taking prey, though not in the sense suggested by Calvin: “Just as lions seize, tear in pieces, and devour; so will I do with you, because hitherto I have spared you with too much humanity and paternal care.” This neither suits the expression chakkū lı̄, according to the only meaning of chikkâh that is grammatically established, nor the verses which follow (Zep 3:9, Zep 3:10), according to which the judgment to be inflicted upon the nations by the Lord is not an exterminating but a refining judgment, through which He will turn to the nations pure lips, to call upon His name. The prey for which Jehovah will rise up, can only consist, therefore, in the fact, that through the judgment He obtains from among the nations those who will confess His name, so that the souls from among the nations which desire salvation fall to Him as prey (compare Isa 53:12 with Isa 52:15 and Isa 49:7). It is true that, in order to gain this victory, it is necessary to exterminate by means of the judgment the obstinate and hardened sinners. “For my justice (right) is to gather this.” Mishpât does not mean judicium, judgment, here; still less does it signify decretum, a meaning which it never has; but justice or right, as in Zep 3:5. My justice, i.e., the justice which I shall bring to the light, consists in the fact that I pour my fury upon all nations, to exterminate the wicked by judgments, and to convert the penitent to myself, and prepare for myself worshippers out of all nations. לשׁפּך is governed by לאסף וגו. God will gather together the nations, to sift and convert them by severe judgments. To give the reason for the terrible character and universality of the judgment, the thought is repeated from Zep 1:18 that “all the earth shall be devoured in the fire of His zeal.” In what follows, the aim and fruit of the judgment are given; and this forms an introduction to the announcement of salvation.

Zep 3:9-10 “For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Zep 3:10. From beyond the rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a meat-offering to me.” By the explanatory kı̄ the promise is connected with the threat of judgment. The train of thought is this: the believers are to wait for the judgment, for it will bring them redemption. The first clause in Zep 3:9 is explained in different ways. Many commentators understand by sâphâh bherūrâh the lip of God, which He will turn to the nations through His holy servants. According to this view, Luther has adopted the rendering: “Then will I cause the nations to be preached to otherwise, with friendly lips, that they may all call upon the name of the Lord.” But this view, which has been defended by Cocceius, Mark, and Hofmann (Schriftbeweis, ii. 2, pp. 573-4), would only be admissible if bâruur signified clear, evident, - a meaning which Hofmann assumes as the ground of his explanation: “A clear, easily intelligible, unmistakeable language does God turn to the nations, to call them all in the name of Jehovah, that they may serve Him as one man.” But, apart from the inadmissible rendering of קרא בשׁם יי, this explanation is proved to be erroneous by the fact that bârūr does not mean clear, intelligible; that even in Job 33:3 it has not this meaning; but that it simply means pure, purified, sinless; and that sâphâh bherūrâh, the opposite of טמא שׂפתים in Isa 6:5, cannot be used at all of the lip or language of God, but simply of the lip of a man who is defiled by sin. Consequently הפך אל must be explained according to 1Sa 10:9, since the circumstance that we have הפך ל in this passage does not make any material difference in the meaning. The construction in both passages is a pregnant one. God turns to the nations a pure lip, by purifying their sinful lips, i.e., He converts them, that they may be able to call upon Him with pure lips. Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart. The lips are defiled by the names of the idols whom they have invoked (cf. Hos 2:19; Psa 16:4). The fruit of the purification is this, that henceforth they call upon the name of Jehovah, and serve Him. קרא בשׁם יי, when used of men, always signifies to call solemnly or heartily upon the name of Jehovah. To serve shekhem 'echâd, with one shoulder, is to serve together or with unanimity. The metaphor is taken from bearers who carry a burden with even shoulders; cf. Jer 32:39.

As an example of the way in which they will serve the Lord, it is stated in Zep 3:10 that they will offer the widely scattered members of the Israelitish church as a sacrifice to the Lord. Compare Isa 66:20, where this thought is applied to the heathen of all quarters of the globe; whereas Zephaniah, while fixing his eye upon that passage, has given it more briefly, and taken the expression “from beyond the rivers of Cush” from Isa 18:1, for the purpose of naming the remotest heathen nations instar omnium. The rivers of Cush are the Nile and the Astaboras, with their different tributaries. עתרי בּת פּוּצי is the accusative of the nearest object, and מנחתי that of the more remote. ‛Athâr does not mean fragrance (Ges., Ewald, Maurer), but worshipper, from ‛âthar, to pray, to entreat. The worshippers are more precisely defined by bath pūtsai, the daughter of my dispersed ones (pūts, part. pass.), i.e., the crowd or congregation consisting of the dispersed of the Lord, the members of the Israelitish congregation of God scattered about in all the world. They are presented to the Lord by the converted Gentiles as minchâh, a meat-offering, i.e., according to Isa 66:20, just as the children of Israel offered a meat-offering. In the symbolism of religious worship, the presentation of the meat-offering shadowed forth diligence in good works as the fruit of justification. The meaning is therefore the following: The most remote of the heathen nations will prove that they are worshippers of Jehovah, by bringing to Him the scattered members of His nation, or by converting them to the living God. We have here in Old Testament form the thought expressed by the Apostle Paul in Romans 11, namely, that the Gentiles have been made partakers of salvation, that they may incite to emulation the Israelites who have fallen away from the call of divine grace. The words of the prophet treat of the blessing which will accrue, from the entrance of the Gentiles into the kingdom of God, to the Israelites who have been rejected on account of their guilt, and refer not only to the missionary work of Christians among the Jews in the stricter sense of the term, but to everything that is done, both directly and indirectly, through the rise and spread of Christianity among the nations, for the conversion of the Jews to the Saviour whom they once despised. Their complete fulfilment, however, will only take place after the pleroma of the Gentiles has come in, when the πώρωσις, which in part has happened to Israel, shall be removed, and “all Israel” shall be saved (Rom 11:25-26). On the other hand, Mark, Hitzig, and others, have taken ‛ăthârai bath pūtsai as the subject, and understand it as referring to the heathen who have escaped the judgment by flying in all directions to their own homes, for example even to Cush, and who having become converted, offer to the Lord the gift that is His due. But, apart from the parallel passage in Isa 66:20, which alone is quite decisive, this view is proved to be untenable by bath pūtsai, daughter of my dispersed ones. The thought that Jehovah disperses the heathen, either at the judgment or through the judgment, is foreign to the whole of the Old Testament, as Hitzig himself appears to have felt, when he changed pūts, to disperse, into its very opposite - namely, to come home. The thought, on the other hand, that God will disperse His people Israel among all nations on account of their sins, and will hereafter gather them together again, is a truth expressed even in the song of Moses, and one which recurs in all the prophets, so that every hearer or reader of our prophet must think at once of the Israel scattered abroad in connection with the expression “my (i.e., Jehovah’s) dispersed ones.” The objection, that Judah is first spoken of in Zep 3:11 (Hitzig), is thereby deprived of all its significance, even if this really were the case. But the objection is also incorrect, since the Judaeans have been already addressed in Zep 3:8 in the expression חכּוּ לי.

Zep 3:11-13 “In that day wilt thou not be ashamed of all thy doings, wherewith thou hast transgressed against me; for then will I remove from the midst of thee those that rejoice in thy pride, and thou wilt no more pride thyself upon my holy mountain. Zep 3:12. And I leave in the midst of thee a people bowed down and poor, and they trust in the name of Jehovah. Zep 3:13. The remnant of Israel will not do wrong, and not speak lies, and there will not be found in their mouth a tongue of deceit; for they will feed and rest, and no one will terrify them.” The congregation, being restored to favour, will be cleansed and sanctified by the Lord from every sinful thing. The words of Zep 3:11 are addressed to the Israel gathered together from the dispersion, as the daughter of Zion (cf. Zep 3:14). “In that day” refers to the time of judgment mentioned before, viz., to the day when Jehovah rises up for prey (Zep 3:8). לא תבושׁי, thou wilt not need to be ashamed of all thine iniquities; because, as the explanatory clauses which follow clearly show, they occur no more. This is the meaning of the words, and not, as Ewald imagines, that Jerusalem will no more be bowed down by the recollection of them. The perfect אשׁר פּשׁעתּ does indeed point to the sins of former times; not to the recollection of them, however, but to the commission of them. For the proud and sinners will then be exterminated from the congregation. עלּיזי גאוה is taken from Isa 13:3, where it denotes the heroes called by Jehovah, who exult with pride caused by the intoxication of victory; whereas here the reference is to the haughty judges, priests, and prophets (Zep 3:3 and Zep 3:4), who exult in their sinful ways. גּבהה a feminine form of the infinitive, like moshchâh in Exo 29:29, etc. (cf. Ges. §45, 1, b, and Ewald, §236, a). גּבהּ, to be haughty, as in Isa 3:16. The prophet mentions pride as the root of all sins. The holy mountain is not Canaan as a mountainous country, but the temple mountain, as in the parallel passage, Isa 11:9. The people left by the Lord, i.e., spared in the judgment, and gathered together again out of the dispersion, will be ‛ânı̄ and dal. The two words are often connected together as synonyms, e.g., Isa 26:6 and Job 34:28. עני is not to be confounded with ענו, gentle or meek, but signifies bowed down, oppressed with the feeling of impotence for what is good, and the knowledge that deliverance is due to the compassionate grace of God alone; it is therefore the opposite of proud, which trusts in its own strength, and boasts of its own virtue. The leading characteristic of those who are bowed down will be trust in the Lord, the spiritual stamp of genuine piety. This remnant of Israel, the ἐκλογή of the people of God, will neither commit injustice, nor practise wickedness and deceit with word and tongue, will therefore be a holy nation, answering to its divine calling (Exo 19:6), just as God does not wrong (Zep 3:5), and the servant of Jehovah has no deceit in his mouth (Isa 53:9). What is stated here can, of course, not refer to those who were brought back from Babylon, as Calvin supposes, taking the words comparatively, because there were many hypocrites among the exiles, and adding, “because the Lord will thus wipe away all stains from His people, that the holiness may then appear all the purer.” The prophetic announcement refers to the time of perfection, which commenced with the coming of Christ, and will be completely realized at His return to judgment. Strauss very appropriately compares the words of John, “Whatsoever is born of God doth not commit sin” (1Jo 3:9). Zephaniah explains what he says, by adding the assurance of the blessing which is promised in the law as the reward of faithful walk in the commandments of the Lord. This reason rests upon the assumption that they only rejoice in the promised blessing who walk in the commandments of God. In this respect the enjoyment of the blessing yields a practical proof that wrong and wickedness occur no more. The words ירעוּ ורבצוּ may be explained from the comparison of the remnant of Israel to a flock both in Mic 7:14 and Luk 12:32 (“little flock;” for the fact itself, compare Mic 4:4). This blessing is still further developed in what follows, first of all by a reference to the removal of the judgments of God (Zep 3:14-17), and secondly by the promise of God that all the obstacles which prevent the enjoyment of the blessing are to be cleared away (Zep 3:18-20).

Zep 3:14-17 “Exult, O daughter Zion; shout, O Israel! rejoice and exult with all the heart, O daughter Jerusalem. Zep 3:15. Jehovah has removed thy judgments, cleared away thine enemy; the King of Israel, Jehovah, is in the midst of thee: thou wilt see evil no more. Zep 3:16. In that day will men say to Jerusalem, Fear not, O Zion; let not thy hands drop. Zep 3:17. Jehovah thy God is in the midst of thee, a hero who helps: He rejoices over thee in delight, He is silent in His love, exults over thee with rejoicing.” The daughter Zion, i.e., the reassembled remnant of Israel, is to exult and shout at the fulness of the salvation prepared for it. The fulness is indicated in the heaping up of words for exulting and rejoicing. The greater the exultation, the greater must the object be over which men exult. הריעוּ, to break out into a cry of joy, is a plural, because the Israel addressed is a plurality. The re-establishment of the covenant of grace assigns the reason for the exultation. God has removed the judgments, and cleared away the enemies, who served as the executors of His judgments. Pinnâh, piel, to put in order (sc., a house), by clearing away what is lying about in disorder (Gen 24:31; Lev 14:36), hence to sweep away or remove. 'Oyēbh: with indefinite generality, every enemy. Now is Jehovah once more in the midst of the daughter Zion as King of Israel, whereas, so long as Israel was given up to the power of the enemy, He had ceased to be its King. Ye hōvâh is in apposition to melekj Yisrâ'ēl, which is placed first for the sake of emphasis, and not a predicate. The predicate is merely בּקרבּך (in the midst of thee). The accent lies upon the fact that Jehovah is in the midst of His congregation as King of Israel (cf. Zep 3:17). Because this is the case, she will no more see, i.e., experience, evil (ראה as in Jer 5:12; Isa 44:16, etc.), and need not therefore any longer fear and despair. This is stated in Zep 3:16 : They will say to Jerusalem, Fear not. She will have so little fear, that men will be able to call her the fearless one. ציּון is a vocative of address. It is simpler to assume this than to supply ל from the previous clause. The falling of the hands is a sign of despair through alarm and anxiety (cf. Isa 13:7). This thought is still further explained in Zep 3:17. Jehovah, the God of Zion, is within her, and is a hero who helps or saves; He has inward joy in His rescued and blessed people (cf. Isa 62:5; Isa 65:19). יחרישׁ בּאחבתו appears unsuitable, since we cannot think of it as indicating silence as to sins that may occur (cf. Psa 50:21; Isa 22:14), inasmuch as, according to Zep 3:13, the remnant of Israel commits no sin. Ewald and Hitzig would therefore read yachădı̄sh; and Ewald renders it “he will grow young again,” which Hitzig rejects as at variance with the language, because we should then have יתחדּשׁ. He therefore takes yachădı̄sh as synonymous with יעשׂה חדשׁות, he will do a new thing (Isa 43:19). But this rendering cannot be justified by the usage of the language, and does not even yield a thought in harmony with the context. Silence in His love is an expression used to denote love deeply felt, which is absorbed in its object with thoughtfulness and admiration,“He assumes the person of a mortal man, because, unless He stammers in this manner, He cannot sufficiently show how much He loves us. Thy God will therefore be quiet in His love, i.e., this will be the greatest delight of thy God, this His chief pleasure, when He shall cherish thee. As a man caresses his dearest wife, so will God then quietly repose in thy love.” - Calvin. and forms the correlate to rejoicing with exultation, i.e., to the loud demonstration of one’s love. The two clauses contain simply a description, drawn from man’s mode of showing love, and transferred to God, to set forth the great satisfaction which the Lord has in His redeemed people, and are merely a poetical filling up of the expression, “He will rejoice over thee with joy.” This joy of His love will the Lord extend to all who are troubled and pine in misery.

Zep 3:18-20 “I gather together those that mourn for the festive meeting; they are of thee; reproach presses upon them. Zep 3:19. Behold, at that time I will treat with all thine oppressors, and will save the limping, and gather together that which is dispersed, and make them a praise and a name in every land of their shame. Zep 3:20. At that time will I bring you and gather you in time; for I will make you a name and a praise among all the nations of the earth, when I turn your captivity before your eyes, saith Jehovah.” The salvation held up in prospect before the remnant of Israel, which has been refined by the judgments and delivered, was at a very remote distance in Zephaniah’s time. The first thing that awaited the nation was the judgment, through which it was to be dispersed among the heathen, according to the testimony of Moses and all the prophets, and to be refined in the furnace of affliction. The ten tribes were already carried away into exile, and Judah was to share the same fate immediately afterwards. In order, therefore, to offer to the pious a firm consolation of hope in the period of suffering that awaited them, and one on which their faith could rest in the midst of tribulation, Zephaniah mentions in conclusion the gathering together of all who pine in misery at a distance from Zion, and who are scattered far and wide, to assure even these of their future participation in the promised salvation. Every clause of Zep 3:18 is difficult. נוּגי is a niphal participle of יגה, with וּ instead of ו, as in Lam 1:4, in the sense of to mourn, or be troubled. Mō‛ēd, the time of the feast, when all Israel gathered together to rejoice before Jehovah, as in Hos 12:10, except that the word is not to be restricted to the feast of tabernacles, but may be understood as relating to all the feasts to which pilgrimages were made. The preposition min is taken by many in the sense of far from; in support of which Hitzig appeals to Lam 1:4. But that passage is rather opposed to the application of the meaning referred to, inasmuch as we have מבּלי there, in which min denotes the cause. And this causal signification is to be retained here also, if only because of the close connection between נוּגי and ממּועד, according to which the dependent word can only denote the object or occasion of the nōgâh. Those who are troubled for the festal meeting are they who mourn because they cannot participate in the joy of assembling before the face of the Lord, namely, on account of their banishment into foreign lands. Mimmēkh hâyū, from thee were they, i.e., they have been thine (min expressing descent or origin, as in Isa 58:12; Ezr 2:59; Psa 68:27; and the whole clause containing the reason for their meeting). The explanation given by Anton and Strauss is unsuitable and forced: “They will be away from thee, namely, separated from thee as mourners.” In the last clause it is a matter of dispute to what the suffix in עליה refers. The explanation of Strauss, that it refers to Zion, is precluded by the fact that Zion is itself addressed, both in what precedes and what follows, and the thought does not require so rapid a change of persons. It is more natural to refer it to נוּגי, in which case the singular suffix is used collectively as a neuter, like the feminines הצּלעה and הנּדּחה; and the meaning takes this form: a burden upon them, viz., those who mourned for the feasts, was the reproach, sc. of slavery among the heathen (compare Zep 3:19, at the close). Consequently the clause assigns a still further reason for the promise, that they are to be gathered together.

In Zep 3:19, עשׂה with את signifies neither to handle in an evil sense, nor comprimere, conculcare, but to treat or negotiate with a person, as in Eze 23:25 and Eze 17:17, where אות, according to a later usage of the language, is a preposition, and not a sign of the accusative. The more precise definition of the procedure, or of the kind of negotiation, is evident from the context. The reference is to a punitive procedure, or treating in wrath. מענּיך as in Ps. 60:14, the heathen nations who had subjugated Israel. What follows is taken almost verbatim from Mic 4:6; and the last clause points back to Deu 26:19, to tell the people that the Lord will assuredly realize the glorification promised to the people of His possession, and make Israel an object of praise to the whole earth. בּכל־הארץ בּשׁתּם, in all lands, where they have suffered shame. Boshtâm is epexegetical of hâ'ârets, which governs it; this explains the use of the article with the nomen regens (cf. Ewald, §290, d). In order to paint the glory of the future salvation in still more vivid colours before the eyes of the people, the Lord ends by repeating this promise once more, with a slight change in the words. At that time will I lead you. The indefinite אביא might be expounded from the context, by supplying the place to which God will lead them, after such passages as Isa 14:2; Isa 43:5. But it is more natural to think of the phrase, to lead out and in, according to Num 27:17, and to take אביא as an abbreviation of הוציא והביא, picturing the pastoral fidelity with which the Lord will guide the redeemed. The following words קבּצי אתכם point to this: compare Isa 40:11, where the gathering of the lambs is added to the feeding of the flock, to give prominence to the faithful care of the shepherds for the weak and helpless. קבּצי is the infinitive: my gathering you, sc. will take place. The choice of this form is to be traced, as Hitzig supposes, to the endeavour to secure uniformity in the clauses. A fresh reason is then assigned for the promise, by a further allusion to the glorification appointed for the people of God above all the nations of the earth, coupled with the statement that this will take place at the turning of their captivity, i.e., when God shall abolish the misery of His people, and turn it into salvation (“turn the captivity,” as in Zep 2:7), and that “before your eyes;” i.e., not that “ye yourselves shall see the salvation, and not merely your children, when they have closed your eyes” (Hitzig) - for such an antithesis would be foreign to the context - but as equivalent to “quite obviously, so that the turn in events stands out before the eye,” analogous to “ye will see eye to eye” (Isa 52:8; cf. Luk 2:30). This will assuredly take place, for Jehovah has spoken it.

On the fulfilment of this promise, Theodoret observes that “these things were bestowed upon those who came from Babylon, and have been offered to all men since then.” This no doubt indicates certain points of the fulfilment, but the principal fulfilment is generalized too much. For although the promise retains its perfect validity in the case of the Christian church, which is gathered out of both Jews and Gentiles, and will receive its final accomplishment in the completion of the kingdom of heaven founded by Christ on the earth, the allusion to the Gentile Christians falls quite into the background in the picture of salvation in Zep 3:11-20, and the prophet’s eye is simply directed towards Israel, and the salvation reserved for the rescued ἐκλογὴ τοῦ Ἰσραήλ. But inasmuch as Zephaniah not only announces the judgment upon the whole earth, but also predicts the conversion of the heathen nations to Jehovah the living God (Zep 3:9-10), we must not restrict the description of salvation in Zep 3:11-20 to the people of Israel who were lineally descended from Abraham, and to the remnant of them; but must also regard the Gentiles converted to the living God through Christ as included among them, and must consequently say that the salvation which the Lord will procure through the judgment for the daughter Zion or the remnant of Israel, commenced with the founding of the Christian church by the apostles for Judah and the whole world, and has been gradually unfolded more and more through the spread of the name of the Lord and His worship among all nations, and will be eventually and fully realized at the second coming of Christ, to the last judgment, and to perfect His kingdom in the establishment of the New Jerusalem (Revelation 21 and 22). It is true that both the judgment and the salvation of the remnant of Israel seeking Jehovah and His righteousness commenced even before Christ, with the giving up of Judah, together with all the tribes and kingdoms falling within the horizon of Old Testament prophecy, into the hand of Nebuchadnezzar and the imperial rulers who followed him; but so far as the question of the fulfilment of our prophecy is concerned, these events come into consideration merely as preliminary stages of and preparations for the times of decision, which commenced with Christ not only for the Jews, but for all nations.

The Depravity of Jerusalem. (b. c. 612.)

1 Woe to her that is filthy and polluted, to the oppressing city! 2 She obeyed not the voice; she received not correction; she trusted not in the Lord ; she drew not near to her God. 3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. 4 Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. 5 The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. 6 I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant. 7 I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.

One would wonder that Jerusalem, the holy city, where God was known, and his name was great, should be the city of which this black character is here given, that a place which enjoyed such abundance of the means of grace should become so very corrupt and vicious, and that God should permit it to be so; yet so it is, to show that the law made nothing perfect; but if this be the true character of Jerusalem, as no doubt it is (for God's judgments will make none worse than they are), it is no wonder that the prophet begins with woe to her. For the holy God hates sin in those that are nearest to him, nay, in them he hates it most. A sinful state is, and will be, a woeful state.

I. Here is a very bad character given of the city in general. How has the faithful city become a harlot! 1. She shames herself; she is filthy and polluted (v. 1), has made herself infamous (so some read it), the gluttonous city (so the margin), always cramming, and making provision for the flesh, to fulfil the lusts of it. Sin is the filthiness and pollution of persons and places, and makes them odious in the sight of the holy God. 2. She wrongs her neighbours and inhabitants; she is the oppressing city. Never any place had statutes and judgments so righteous as this city had, and yet, in the administration of the government, never was more unrighteousness. 3. She is very provoking to her God, and in every respect walks contrary to him, v. 2. He had given his law, and spoken to her by his servants the prophets, telling her what was the good she should do and what the evil she should avoid; but she obeyed not his voice, nor made conscience of doing as he commanded her, in any thing. He had taken her under an excellent discipline, both of the word and of the rod; but she did not receive the instruction of the one nor the correction of the other, did not submit to God's will nor answer his end in either. He encouraged her to depend upon him, and his power and promise, for deliverance from evil and supply with good; but she trusted not in the Lord; her confidence was placed in her alliances with the nations more than in her covenant with God. He gave her tokens of his presence, and instituted ordinances of communion for her with himself; but she drew not near to her God, did not meet him where he appointed and where he promised to meet her. She stood at a distance, and said to the Almighty, Depart.

II. Here is a very bad character of the leading men in it; those that should by their influence suppress vice and profaneness there are the great patterns and patrons of wickedness, and those that should be her physicians are really her worst disease. 1. Her princes are ravenous and barbarous as roaring lions that make a prey of all about them, and they are universally feared and hated; they use their power for destruction, and not for edification. 2. Her judges, who should be the protectors of injured innocence, are evening wolves, rapacious and greedy, and their cruelty and covetousness both insatiable: They gnaw not the bones till the morrow; they take so much delight and pleasure in cruelty and oppression that when they have devoured a good man they reserve the bones, as it were, for a sweet morsel, to be gnawed the next morning, Job xxxi. 31. 3. Her prophets, who pretend to be special messengers from heaven to them, are light and treacherous persons, fanciful, and of a vain imagination, frothy and airy, and of a loose conversation, men of no consistency with themselves, in whom one can put no confidence. They were so given to bantering that it was hard to say when they were serious. Their pretended prophecies were all a sham, and they secretly laughed at those that were deluded by them. 4. Her priests, who are teachers by office and have the charge of the holy things, are false to their trust and betray it. They were to preserve the purity of the sanctuary, but they did themselves pollute it, and the sacred offices of it, which they were to attend upon—such priests as Hophni and Phinehas, who by their wicked lives made the sacrifices of the Lord to be abhorred. They were to expound and apply the law, and to judge according to it; but, in their explications and applications of it, they did violence to the law; they corrupted the sense of it, and perverted it to the patronising of that which was directly contrary to it. By forced constructions, they made the law to speak what they pleased, to serve a turn, and so, in effect, made void the law.

III. We have here the aggravations of this general corruption of all orders and degrees of men in Jerusalem.

1. They had the tokens of God's presence among them, and all the advantages that could be of knowing his will, with the strongest inducements possible to do it, and yet they persisted in their disobedience, v. 5. (1.) They had the honour and privilege of the Shechinah, God's dwelling in their land, so as he dwelt not with any other people: "The just Lord is in the midst of thee, to take cognizance of all thou doest amiss and give countenance to all thou doest well; he is in the midst of thee as a holy God, and therefore thy pollutions are the more offensive, Deut. xxiii. 14. He is in the midst of you as a just God, and therefore will punish the affronts you put upon him, and the wrongs and injuries you do to one another." (2.) They had God's own example set before them, in the discovery he made of himself to them, that they might conform to it: "He will not do iniquity, and therefore you should not;" for this was the great rule of their institution, "Be you holy, for I am holy. God will be true to you; be not you then false to him." (3.) He sent to them his prophets, rising up early and sending them: Every morning he brings his judgment to light, as duly as the morning comes; he fails not. He shows them plainly what the good is which he requires of them, and puts them in mind of it; he wakens morning by morning (Isa. l. 4), wakens his prophets with the rising sun, to bring to light the things which belong to their peace. So that, upon the whole matter, what more could have been done to his vineyard, to make it fruitful? Isa. v. 4. And yet, after all, the unjust know no shame; those that have been unjust are unjust still, and are not ashamed of their unrighteousness, neither can they blush. If they had any sense of honour, any shame left in them, they would not go so directly contrary to their profession and to the instructions given them. But those that are past shame are past cure.

2. God had set before their eyes some remarkable monuments of his justice, which were designed for warning to them (v. 6): I have cut off the nations, the seven nations of Canaan, which the land spewed out for their wickedness, upon which they had this caution given them, to take heed lest it spew them out also, Lev. xviii. 28. Or it may refer to some of the neighbouring nations that were made desolate for their wickedness, especially to the nations of Israel, the ten tribes. Their towers were desolate, their high towers, their strong towers, their pride and power broken; their streets were wasted, so that none passed along through them; their cities were destroyed and laid in ruins; no man was to be found in them, no inhabitant, all were slain or carried into captivity. The enemies did it, but God avows it: I cut them off, says he. And God designed this for an admonition to Jerusalem (Ezek. xxiii. 9, 11): "I said, Surely thou wilt fear me; surely these judgments upon others will deter thee from the like wicked practices; surely thou wilt receive instruction by these providences; it ought to be expected that thou wouldst not continue to sin like the nations when thou seest the ruin which their sin brought upon them." They could not but see their own house in danger when their neighbour's was on fire; and, when we are frightened, God should be feared.

3. He had set before them life and death, good and evil, both in his word and in his providence. (1.) He had assured them of the continuance of their prosperity if they would fear him and receive instruction, for so their dwelling would not be cut off as their neighbour's was; if they took the warning given them, and reformed, what was past should be pardoned, and their tranquility lengthened out. (2.) He had made them feel the smart of the rod, though he reprieved them from the sword: Howsoever I punished them, that, being chastened, they might not be condemned. Such various methods did God take with them, to reclaim them, but all in vain; they were not won upon by gentle methods, nor had severe ones any effect, for they rose early, and corrupted all their doings; they were more resolute and eager in their wicked courses than ever, more studious and solicitous in making provision for their lusts, and let slip no opportunity for the gratification of them. God rose up early, to send them his prophets, to reduce and reclaim them, but they were up before him, to shut and bolt the door against them. Their wickedness was universal: All their doings were corrupted; and it was all owing to themselves; they could not lay the blame upon the tempter, but they alone must bear it; they themselves wilfully and designedly corrupted all their doings; for every man is tempted when he is drawn aside of his own lust and enticed.

Judgment and Mercy; Promises of Mercy. (b. c. 612.)

8 Therefore wait ye upon me, saith the Lord , until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. 9 For then will I turn to the people a pure language, that they may all call upon the name of the Lord , to serve him with one consent. 10 From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. 11 In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. 12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord . 13 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.

Things looked very bad with Jerusalem in the foregoing verses; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, v. 8. "Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles." And there were those who, according to this direction and encouragement, waited for redemption, for this redemption in Jerusalem; and long-looked-for came at last, Luke ii. 38. For judgment Christ will come into this world, John ix. 39.

I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God's people, in the Old-Testament times, was a type, and would be a happy presage. He will rise up to the prey, to lead captivity captive (Ps. lxvii. 18), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed; he will break them with a rod of iron (Ps. ii. 5, 9; xi. 5, 6); his determination is to gather the nations and to assemble the kingdoms. By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation, for he that believes not is condemned already. At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity (Luke xxi. 25), great tribulation, such as never was, nor ever shall be, Matt. xxiv. 21. Then God pours upon the nations his indignation, even all his fierce anger, for their indignation and fierce anger against the Messiah and his kingdom, Ps. ii. 1, 2. Then all the earth shall be devoured with the fire of his jealousy; both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly, and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things, after God has set up the kingdom of heaven among men, shall be destruction (Phil. iii. 19); they shall be devoured with the fire of God's jealousy.

II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God's method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation in which we live, Heb. ix. 10.

1. It is promised that there shall be a reformation in men's discourse, which had been generally corrupt, but should now be with grace seasoned with salt (v. 9): "Then will I turn to the people a pure language; I will turn the people to such a language from that evil communication which has almost ruined all good manners among them." Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod (Neh. xiii. 24), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words. Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips.

2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord. Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language. We are utterly unfit to take God's name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter come out of the same fountain? James iii. 9-12. It is likewise promised that their language being thus purified they shall serve God with one consent, with one shoulder (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable.

3. That those that were driven from God shall return to him and be accepted of him (v. 10): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa. xviii. 1) or from some other very remote country—my suppliants, even the daughter of my dispersed, shall bring my offering. Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father's house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed, that is afar off, will be found among those whom the Lord our God shall call; and, though they are dispersed, he will own them for his; his calling them my dispersed puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants. Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge (Job ix. 15); and wherever they are, though beyond the rivers of Ethiopia, a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering, shall bring themselves as spiritual sacrifices to God (Rom. xii. 1); the conversion of the Gentiles is called the offering up of the Gentiles (Rom. xv. 16); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.

4. That sin and sinners shall be purged out from among them, v. 11. God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings. They shall be ashamed as penitents, and shall continue to be so (see Ezek. xvi. 63), but they shall not be ashamed as sinners that return to folly again. "Thou shalt not be ashamed, that is, thou shalt no more do a shameful thing, as thou hast done." The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner's own conscience, that being purified, and pacified, and cleansed from dead works. When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: "I will take away out of the midst of thee, not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, in the holy city, the holy house." These were indeed Israel's glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord (Jer. vii. 4); they were haughty because of the holy mountain, were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men's pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away.

5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him (v. 12): I will leave in the midst of thee an afflicted and poor people. When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for himself. They are afflicted and poor, low in the world; such God has chosen, James ii. 5. The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God's leaving, for it is a remnant according to the election of grace. I have reserved them to myself, says God (Rom. xi. 4, 5), and they shall trust in the name of the Lord. Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1 Tim. v. 5.

6. That this select remnant shall be blessed with purity and peace, v. 13. (1.) They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies. Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth, not in the mouth of any of them; not the least equivocation shall come from them. (2.) They shall be blessed with peace. They shall, as the sheep of God's pasture, feed and lie down, and none shall make them afraid. They shall not be fearful themselves, nor shall any about them be frightful to them. Note, Those that are careful not to do iniquity need not be afraid of any calamity, for it cannot hurt them, and therefore should not terrify them.

Evangelical Predictions. (b. c. 612.)

14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15 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. 16 In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. 17 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. 18 I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. 19 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. 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 .

After the promises of the taking away of sin, here follow promises of the taking away of trouble; for when the cause is removed the effect will cease. What makes a people holy will make them happy of course. The precious promises here made to the purified people were to have their full accomplishment in the comforts of the gospel, in the hope, and much more in the enjoyment, of which, they are here called upon, 1. To rejoice and sing (v. 14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a holy transport and exultation; be glad and rejoice with all the heart; let the joy be inward, let it be great. Those that love God with all their heart have occasion with all their heart to rejoice in him. It was promised (v. 13) that their sins should be mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while she goes a whoring from her God. God's promises, applied by faith, furnish the saints with constant and abundant matter for joy; they are filled with joy and peace in believing them. 2. To throw off all their discouragements (v. 16): In that day it shall be said to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall say it, they shall say it to one another), "Fear thou not, be not disposed to fear, do not easily admit the impressions of it; when things are bad, fear not their being worse, but hope they will mend; frighten not thyself upon every occasion. Let not thy hands be slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb. xii. 12; Isa. xxxv. 3. Lift up thy hands in prayer to God; lift up thy hands to help thyself." Fear makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord will be our strength both for doing and suffering.

Let us now see what these precious promises are which are here made to the people of God, for the banishing of their griefs and fears and the encouraging of their hopes and joys; and to us are these promises made as well as to them.

I. An end shall be put to all their troubles and distresses (v. 15): "The Lord has taken away thy judgments, has removed all the calamities thou hast been groaning under, which were the punishments of thy sin; the noise of war shall be silenced, the reproach of famine done away, and the captivity brought back. Though some grievances remain, they shall be only afflictions, and not judgments, for sin shall be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and triumphed over thee. He has swept out thy enemy" (so some read it), "as dirt is swept out of the house to the dunghill." When they sweep out their sins with the besom of reformation God will sweep out their enemies with the besom of destruction. If they should need correction, they shall fall into the hands of the Lord, whose mercies are great, and shall not again fall into the hands of man, whose tender mercies are cruel: "Thou shalt not see evil any more, not such evil days as thou hast seen." Note, The way to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do so trouble has no real evil in it.

II. God will give them the tokens of his presence with them; though he has long seemed to stand at a distance (they having provoked him to withdraw), he will make it to appear that he is with them of a truth: "The Lord is in the midst of thee, O Zion! of thee, O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of all thy interests." And, 1. "He is the King of Israel (v. 15) and is in the midst of thee as a king in the midst of his people." With an eye to this, our Lord Jesus is called the King of Israel (John i. 49); and he is, and will be, in the midst of his church always, even to the end of the world, to receive the homage of his subjects, and to give out his favours to them, even where but two or three are gathered together in his name. 2. "He is the Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou hast an interest in and whose own thou art. He has put himself into dear relations to thee, laid himself by promise under obligations to thee, and, that thou mayest have abundant comfort in both, he is in the midst of thee, nigh at hand to answer both." 3. "He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do all that for thee that thou needest and canst desire." 4. "He has engaged his power for thy succour: He will save. He will be Jesus, will answer the name, for he will save his people from their sins."

III. God will take delight in them, and in doing them good. The expressions of this are very lively and affecting (v. 17): He will rejoice over thee with joy, will not only be well pleased with thee, upon thy repentance and reformation, and take thee into favour, but will take a complacency in thee, as the bridegroom does in his bride, or the bride in her ornaments, Isa. lxii. 3-5. The conversion of sinners and the consolation of saints are the joy of angels, for they are the joy of God him-self. The church should be the joy of the whole earth (Ps. xlviii. 2), for it is the joy of the whole heaven. He will rest in his love, will be silent in his love, so the word is. "I will not rebuke thee as I have done, for thy sins; I will acquiesce in thee, and in my relation to thee." I know not where there is the like expression of Christ's love to his church, unless in that song of songs, Cant. iv. 9, Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the condescensions of divine grace! The great God not only loves his saints, but he loves to love them, is pleased that he has pitched upon these objects of his love. He will joy over them with singing. He that is grieved for the sin of sinners rejoices in the graces and services of the saints, and is ready to express that joy by singing over them. The Lord takes plea-sure in those that fear him, and in them Jesus Christ will shortly be glorified and admired.

IV. God will comfort Zion's mourners, who sympathize with her in her griefs, and will wipe away their tears (v. 18): I will gather those who are sorrowful for the solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2. What is the great matter of sorrow to Zion's mourners, when Zion is in mourning. Many are her calamities. The city is ruined, and the palaces are demolished; trade is at an end, and the administration of public justice; but all these are nothing to them in comparison with the desolations of the sanctuary, the destruction of the temple and the altar, to attend on which, in solemn feasts, all Israel used to come together three times a year. It is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are dispersed; there is no temple to come up to, or, if there were, no people to come up to it; so that the solemn feasts and sabbaths are forgotten in Zion, Lam. ii. 6. Note, The restraining of public assemblies for religious worship, the scattering of them by their enemies, or the forsaking of them by their friends, so that either there are no assemblies or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion mourn, the sons of Zion mourn too. And hereby they make it to appear that they are indeed of Zion, living members of that body with the grievances of which they are so sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal of reproach. Satan and his instruments having a particular spite at them, as the great support of the interest of God's kingdom among men. Black and odious characters have been put upon those assemblies; and this is a burden to all those that have a cordial concern for the glory of God and the welfare of the souls of men. They reckon that the reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon them.

V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, v. 19, 20. 1. Their enemies shall be disabled to detain them in bondage: "At that time I will undo all that afflict thee, will break their power, and blast their counsels, so that they shall be forced to surrender the prey they have taken." Conficiam—I will take them to task; "I will be doing with them shortly, and so as to make an end of them." Note, Those that abuse and oppress God's people take the ready way to undo themselves. 2. They shall be enabled to assert and recover their liberty, and all the difficulties in the way of it shall be surmounted. Is the church weak and wounded? I will save her that halts, as was promised, Mic. iv. 7. He will help her when she cannot help herself; even the lame shall take the prey, Isa. xxxiii. 23. Is she dispersed, and not likely to incorporate for her common benefit? I will gather her that was driven out, and bring her again at the time that I gather her. One act of mercy and grace shall serve both to collect them out of their dispersions and to conduct them to their own land. When the people's hearts are prepared, the work will be done suddenly; and who can hinder it if God undertake to effect it? "I will turn back your captivity before your eyes, saith the Lord; you shall plainly discern the hand of God in it, and say, This is the Lord's doing."

VI. God will by all this put honour upon them and gain them respect from all about them. Israel was at first made high above all nations in praise and fame, Deut. xxvi. 19. The reproach brought upon them was therefore one of the sorest of their grievances (nothing cuts deeper to those that are in honour than disgrace does); and therefore when God returns, in mercy, to his church, it is here promised that she shall regain her credit; all the reproach shall be for ever rolled way, as Israel's at Gilgal, Josh. v. 9. The church shall be as honourable as ever she had been despicable. 1. Even those that reproached her shall be made to respect her: "I will get them praise and fame in every land, where they have been put to shame, that the same who were the witnesses of their disgrace may see cause to change their mind concerning them." Those that said, "This is Zion whom no man looks after," shall say, "This is Zion whom the great God looks after." And she that was looked upon to be the offscouring of the earth now appears to be the darling of heaven. 2. Even those that never knew her shall be brought to honour her (v. 20): I will make you a name and a praise among all people of the earth. So the Jewish church was when the fear of the Jews fell upon their neighbours (Esth. viii. 17), and some of all nations said, we will go with you, for we have heard that God is with you, Zech. viii. 23. So the Christian church was when it was made to flourish in the world, for there is that in it which may justly recommend it to the value and esteem of all the people of the earth. And so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in him before angels and men. Then will God's Israel be made a name and a praise to eternity.

CHAP. III.

Verſe 1. WOe to her that is filthy and polluted] Meaning Jeruſalem, once a faithfully city, now an harlot, foediſſimum proſtibulum, Iſay 1.21. of the kind of thoſe ſordid men who are called Borboritae, of their miry filthyneſſe, whom Epiphanius and Oecumenius ſpeak of. [non-Latin text not transcribed] The word here rendred filthy comes from a word that ſignifieth dung, or that ſignifieth an example: and ſo it is a metaphor taken from light women that are catted in a diſgracefull way and made a publike example, and infamous inſtance. It is rendred alſo gluttonous, [non-Latin text not transcribed]. or all craw as Levit. 1.6.

Ingluvies & tempeſtas, barathrum que macelli.

To the oppreſſing city] Praedatrici, that maketh a prey of others (either by force or fraud) as the ſilly dove is made a prey to the hawk and other ravenous birds.

Verſe 2. She obeyed not the voice] ſc. of her teachers, nor enclined her ear to them that inſtructed her, as Prov. 5.13. Hence ſhe was ſo filthy and oppreſſive: who if ſhe had harkened to wholſome counſell, and hidden the word of Gods grace in her heart, would have purified her ſelf even as He is pure, 1 Ioh. 3.3. and not have exacted money and corn, but have left off that uſury Neh. 5.10.

ſhe received not correction] or diſcipl[illegible: 1 letter]ne, as being incurable or incorrigible, pining away in her iniquity Lev. 26.39. and not accepting the chaſtiſement of her ſin.

ſhe truſted not in the Lord] but knockt at the creatures doore for help in her diſtreſſe, and made fleſh her arme, her heart departed from the Lord Ier. 17.5. This God taketh very ill Ier. 2.12.13. as he hath very great reaſon: Confidence being the leaſt and yet the beſt we can render to him for all his benefits.

ſhe drew not neer to her God] Though he were her God, yet ſhe gat as far from him as ſhe could: and, like a wild beaſt, would not be tamed nor managed by him. Now if theſe be undoubted arguments of filthy and polluted State, as ſurely they are, what ſhall we think of our ſelves, who are as deeply guilty as ever Jeruſalem was in the promiſes? what ſhall the Lord do, or what ſhall he not do rather to a nation ſo incorrigibly flagitious, ſo obliged, ſo warned, ſo ſhameleſly, ſo lawleſly wicked?

Verſe 3. Her Princes within her are roaring lions] Roaring over the meaner ſort, and tearing them with their claws, See the Notes on Mic. 3.1, 2, 3.

her Iudges are evening-wolves &c.] See Hab. 1.8. This rapacity and bribery they had learned (likely) under Manaſſes and Amon: and exerciſed under good Ioſiah, who either knew it not, or could not redreſſe it. Eſt ergo periculi plena reip. forma, quae ab uno dependet, ſaith Gualther here. And Tertullian telleth us,Tert. Apol. that one ſpeciall thing the Primitive Chriſtians pray'd for the Emperour was, that God would ſend him Senatum fidelem a faithfull Senate, pious Councellours, good under-officers. Of Aurelians Councell it was ſaid, that by them the good Emperour, who might know nothing but as they informed him, was even bought and ſold. Alphonſus King of Arragon ſaid, that Princes were for this, in a worſe condition then other people: becauſe they could ſeldome heare the truth of things. Auguſtus bitterly bewailed the death of Varus: becauſe now, ſaid he,Grand. Signi. Serag. 148. I have none about me that will deal truly with me. The Grand Signior goes oft abroad that he may receive poor mens petitions, and right them upon the greateſt Baſhawes, who, bewitcht by bribery, have denied them juſtice. And hence it hath been ever obſerved, that few of his chief officers die in their bed. Theſe evening-wolves many times have not a morrow left them to gnaw the bones in. Rodulphus Archb. of Canterb. next after Anſelm was ſurnamed Nugax for his jeſting & toying.

Verſe 4. Her Prophets are light] Raſh, headlong, futilous, debauched (as the French tranſlateth it) aeriall, fantaſticall, waightleſſe, worthleſſe men, ſuch as in whoſe doctrine there is no authority, in whoſe life no gravity, ſtaiedneſſe, ſeverity, conſtancy: like the planet Mercury, they can be good in conjunction with good, and bad with bad: like that French Apoſtate, of whom Beza ſaith, that he had religionem ephemeram, for every day a new religion, ab his ad illos, ab illis ad hos leviter iens & levius tranſiens, double-minded and unſtable in all his wayes, Jam. 1.

and treacherous perſons] Viri perfidiaerum, moſt perfidious perſons, This is their true title, whom the world counteth, and calleth facile, facetious, fair-conditioned, comporting, condeſcending, people-pleaſing preachers. Can there be a worſe treachery then to betray mens ſouls, as your Aiones and Negones do, that cry peace, peace, and ſo cozen men to hell.

her prieſts have polluted the ſanctuary] Or holy ſervices. Cum coelum terrae commiſcent ſacra profanis. God looks to be ſanctified in all thoſe that draw nigh unto him, Levit. 10.3. that they ſhould be ſingularly holy, handling the word ſanctè magis quàm ſcitè (as One once told the wanton Veſtall) and living ſo, that malice it ſelf may be ſilenced. God of old appointed both the weights and meaſures of the ſanctuarie, to be twice as large as thoſe of the Common-wealth: to ſhew, that hee expects much more of thoſe that ſerve him there, then he doth of others. See 1 King. 7.15. with 2 Chron. 3.15.

they have done violence to the law] ſc. by their crafty and perverſe gloſſes, ſetting it on the rack as it were, and ſo making it ſpeak more then it would: tawing it with their teeth, as ſhoomakers do their upper-leather, forcing it two miles, when it would go but one, yea murthering it, as Tertullian ſaith of ſome, quod caedem ſcripturarum faciant, that they ſlaughter the ſcriptures, to ſerve their own purpoſes: for which cauſe alſo he calleth Marcion the heretike, Murem Ponticum, the Rat of Pontus, for his arroding and gnawing the text.

Verſe 5. The juſt Lord is in the middeſt thereof] The unjuſt Princes were ſaid to be in the middeſt of Jeruſalem as roaring lions, verſ. 3. Here the juſt Lord is alſo ſaid to be in the middeſt of her, as a ſin-revenging Judge. He ſitteth as God in the middeſt of thoſe uncircumciſed vice-gods, (as I may in the worſt ſence beſt terme them) he ſets a jealous eye upon all their unrighteous proceedings, and is with them in the judgement. Neither eyeth he them onely, but all others in like ſort: as the king in the Goſpel came in to ſee his gueſts. His eye, like a well-drawn picture, taketh view of all that come into the room. O that we could be in his fear all the day! O that we would ever walk uin the ſenſe of his preſence, and light of his countenance! Nè pecces, Deus ipſe videt, bonus Angelus aſtat, &c. Sinne not: for God ſeeth thee, the good Angels ſtand about thee, Satan will accuſe thee,Noli peccare, nam Deus videt, Angeli aſtant, diabolus accuſabit, conſcientia teſtabitur, Infernus cruciabit. Conſcience will give in evidence againſt thee, Hell will torment thee: A reverend and religious man had this written before his eyes in his ſtudy.

he will not do iniquity] i. e. He will not let enormities go unpuniſhed, nor paſſe by the infirmities of his people without a ſenſible check, Pſal. 99.8. See Hab. 1.13.

Every morning doth he bring his judgement to light] Daily and diligently doth He both threaten by his Prophets, and execute with his hand, the menaces of his mouth upon thoſe that will not be warned, that refuſe to be reformed. He hath in a readineſſe to revenge all diſobedience, 2 Cor. 10.6. Maturely he will do it, and accurately: It is his mornings work, Pſal. 101.8. like as it is theirs to riſe early, and corrupt all their doings, verſ. 7. He will be up and at it as ſoon as they.

he faileth not] As he may ſeem to do, when he forbeareth. Non deeſt, He will not be wanting to his office, to proceed againſt the uncounſellable.

but the unjuſt knoweth no ſhame] He can bluſh no more then a ſackbut, as the proverb is. Such an impudency hath ſinne woaded in his face, that he baſheth nothing. Et pudet non eſſe impudentem, he is paſt all grace, as we ſay, and as good at reſiſting the Holy Ghoſt, as ever thoſe Jews were that had a whores fore-head, Jer. 3.3. ſinews of iron, and brows of braſſe, Eſay 48.49. When neither fear of God, nor ſhame of the world will rein men in, what hope is there of ſuch? Illum ego periiſſe dico cui periit pudor, ſaith an Heathen.Curtius. He is an undone man that knoweth no ſhame. Prevent it in time: for the modeſt beginnings of ſinne at firſt will make way for immodeſt proceedings. The thickeſt ice that will bear a cart, beginneth with a thin trembling cover, that will not a pibble.

Verſe 6. I have cut off the nations] And hang'd them up in gibbets, as it were, before your eyes, for your admonition, ut ruina majorum ſit cautela minorum, Greg. Mor. that their deſtruction might be your inſtruction: that ſeeing your neighbours houſe on fire, you might look to you own: that obſerving other to ſuffer ſhip-wrack, you might ſee to yor tackling. This is the uſe God expects we ſhould make of his judgements upon others, Luke 13.3, 5. and 17.26, 29. Matt. 12.13, 41.42. 1 Cor. 10.1, 2, &c. and ſurely he de[illegible: 1 letter]erveth to be made an example, that will not take example by others.

their towers are deſolate] Or, their corners, ſc. of their munitions, whereon towers were ſet. Or their extremities, q. d. I have over-turned them from one end to another. Druſius and Ribera interpreteth it of their Princes. See the Note on chap. 1.16.

I made their ſtreets waſt, &c.] See chap. 2. verſ. 5, 6, 14, 15. To the end, that when my judgements were thus on the earth, the inhabitants of the world (but eſpecially of the Church) might learn righteouſneſſe, Eſay 26.9. that the righteous ſeeing the vengeance, might waſh his feet in the blood of the wicked, Pſal. 59.10. taking warning by his harmes. Obſerve here by the way, what great account God makes of his people, ſith for their inſtance and inſtruction, hee thus waſteth the wicked: like as the Perſian kings, when their ſonnes had committed a fault, made their ſervants to be beaten before them.

Verſe. 7. I ſaid ſurely thou wilt fear me] As in a ſchoole, when one boy is whipt, the reſt tremble; and as in the Common-wealth, poena ad paucos, metus ad omnes: ſo it ſhould be in the Church. Other mens woes ſhould be our warnings: others ſufferings our ſermons; others laſhes our leſſons: Gods houſe of correction, a ſchool of inſtruction, where we ſhould hear and fear, and do no more ſo, Deut. 17.13. He that trembleth not in hearing, ſhall be cruſht to piece in feeling, ſaid that Martyr.

and receive inſtruction] This I promiſed my ſelf of thee, but am diſappointed, Jer. 5.3. See verſe 2. thou art therefore ripe for deſtruction.

So their dwelling ſhould not be cut off] They ſhould have redeemed their ſorrows, and ſaved their citie. And this God ſpeaks to others, as weary of ſpeaking any longer to them, to ſo little purpoſe.

but they roſe early and corrupted, &c.] Manicabant, they made haſt, that no time might be loſt: the wofully waſted that beſt part of the day, the morning, (which [non-Latin text not transcribed], furthereth every buſineſſe) in corrupting their practiſes, doing evil as they could. Once (ſaith a Reverend man) Peters argument was more then probable; Theſe men are not drunk, for it is but the third hour of the day.Drunk. cup. by. D. Harris. Now, men are growen ſuch husbands, as that by that time, they will return their ſtocks, and have their brains crowing before day.

Verſe 8. Therefore wait ye upon me, ſaith the Lord, &c.] Stand forth, and hear your doom: which that ye may know, that I do not precipitate, or raſhly paſſe upon you. Wait ye upon me, &c. and yet that ye may not preſume upon my patience, know that there is a day ſet, a determination ſetled for your full payment.

Noſtra Deus ſub it is non damnat crimina pocnis: Compenſat long as ſed gravitate moras.

to gather the nations] To put them up as it were ſheep, into a pound for ſlaughter. See more of this Jer. 25.

to pour upon them mine indignation] Here's mention made of Gods prey, of his indignation, fierce anger, fire of jealouſie againſt nations and kingdomes: the better to perſwade people to that which they are ſo hardly drawn to beleeve, viz. that God is not made all of mercy: but, though fury be not in him, to ſpeak properly, Iſay 27.4.Exod. 34.7. Yet that he will not by any means Clear the guilty, but puniſh them ſeverely, taking vengeance of their inventions, Pſal. 99.8.

Verſe 9. For then will I turn to the people a pure language] Then, when my ſword hath rid circuit, Eccleſ. 14.17. and bin bathed in the blood of all nations, for their many and mighty ſinnes; I will turn to the people, I will turn mine hand upon the little ones; mine elect, that remnant reſerved for royal uſe. Theſe I will bring, not into the fire onely, but through it, and will refine them as ſilver is refined &c. Zach. 13.7, 9. ſo that their tongue ſhall be as choice ſilver, Pro. 10.20. their lip ſhall be a pure lip, at it is here, a lip of excellency, Prov. 17.7. ſo that they ſhall ſcatter pearls, Mat. 7.6. throw abroad treaſure, Mat. 12.35. even apples of Gold in ſhrnes of ſilver, Prov. 25.11.1 Joh. 3.3. they ſhall purifie themſelves, as God is pure. Old things ſhall be paſt with them, all things ſhall become new: new conſtitution, new communication, new converſation. Look how the Conquerour ſought to bring the French tongue into England, commanding it to be taught in ſchooles, ſpoke in courts &c. ſo doth the Lord Chriſt, wo rideth about the world upon his white horſes, the Apoſtles and other Miniſters, conquering, and to conquer, Rev. 6.2. where-ever he prevails, hee turneth to ſuch a pure language, even the language of Canaan: not the Hebrew tongue (as R. Abraham ſenſes this text) which all nations ſhall ſpeak, ſaith he, in the kingdome of Chriſt (what they doe in heaven, I have not to ſay, ſome are confident) but words of grace, Col. 4.6. words of truth and ſoberneſſe, Act. 26.25. right words, Job. 6.2. ſpiritual ſpeeches, Epheſ. 4.29. Scripture language, 1 Pet. 4.11.

That they may call upon the name of the Lord] As all Gods people doe, 'tis their character 1 Cor. 1.2. he hath no dumb children, they no ſooner breath but pray Act. 9.11. for prayers is the breath of the ſpirit, Rom. 8.26. and the fruit of faith: hence it is called the prayer of faith, and under the phraſe of calling upon the name of the Lord here is meant beleeving in his name, and repoſing upon Chriſt for ſafety here, and ſalvation hereafter.

To ſe[illegible: 1 letter]ve him with one conſent] Heb. with one ſhoulder, that is, unanimouſly, and with conjoyned endeavours. [non-Latin text not transcribed] A metaphor from oxen yoked & ſetting their ſhoulders together to the work: [non-Latin text not transcribed]. Sept. or elſe from porters, who ſet their ſeveral ſhoulders to the ſame burden. The Saints may the better doe ſo, becauſe they have the Spirit to lift with them and over anent them, as the Apoſtles word importeth Rom. 8.26. Let them therefore endeavour by all good means, [non-Latin text not transcribed] to keep the unity of the Spirit in the bond of peace, Eph. 4.3. that they may ſay as holy Miconius did of himſelfe and his colleagues at Gotha in Thuringia, Cucurrimus, certavimus, laboravimus, pugnavimus, vicimiv, & viximus ſemper conjunctiſſimi. We ever ran together, ſtrove, laboured, fought, vanquiſhed and did altogether, in much peace and concord. This is Chriſtian-like indeed, See Act. 1.14. and 2.1.46. and 4.32. animo animaque inter ſe miſcebansur, ſaith Tertullian, they were all of one heart, and of one minde. The very Heathens acknowledged that no people in the world did hold together and love one another, ſo as Chriſtians did. To ſee their travels, (ſaith Maſter Fox concerning the Saints here in times of perſecution) their earneſt ſeeking, burning zeal, readings, watchings, ſweet aſſemblies, love, concord, godly living, faithfull marrying with the faithfull &c. Act. & Mon. 750. may make us now in theſe our dayes of free profeſſion (but lamentable diviſions) to bluſh for ſhame. They ſerved the lord with one ſhoulder, we ſhoulder one another: they kept unity with purity without ſchiſme, much leſſe hereſy, glorifying the God and Father of ovr Lord Jeſus Chriſt with one mind and with one mouth Rom. 15.6. with a pure lip, as it is here: we are quot homines, tot ſententiae; ſo many men, ſo many mindes. How many religions are there now amongſt us, ſaith one? Old hereſies new vampt? Our Saviour Chriſt ſaith, if the Son of man come, ſhall he find faith &c? Yes ſure he may find many faiths: ſo many men, ſo many faiths. Pudet opprobria nobis &c. It is not peace but party that ſome men mind, ſaith another:1 Cor. 14.23 their chief ſtudies are ſtudium partium, & ſtudium novarum rerum, part-taking, and novelling. But what ſaith the Apoſtle? If ye ſpeak with ſeveral tongues, will not he that comes in think ye are mad? ſo when the world hears of ſo many diſſonant opinions; will they not think wee are runne wild? Is it not a ſhame to us, that the Turks ſhould ſay, we may ſooner look that the fingers on our hands ſhould be all of one length, then that the Chriſtians ſhould be all of one judgement? why ſhould any Julian jeare us for our diviſions? why ſhould any Campian hit us in the teeth with our many ſects and ſchiſmes? Pardon may be got for our other ſinnes by faith in Chriſts blood,Ad fratres in Suevia Lutheran. diſcordiam neque ſi ſanguinem fundamus expiabimus (ſaith Oecolampadius to the Lutherans of his time) our ſcandalous diſcords God will judge.

Verſe 10. From beyond the rivers of Ethiopia] Heb. of Chuſh, that is of Arabia Chuſaea which lay betwixt Judea and Egypt. Confer Eſay 18.1, 7. Some underſtand it of Ethiopia which is beyond the river Nilus, and hath two very great rivers. See this in part fulfilled by that Ethiopian Eunuch Act. 8.Euſeb. lib. 1. cap. 1. Alvarez hiſt. Aethiopic. neither may we think that he was alone in that countrey, Matthias the Apoſtle is ſaid to have preached the Goſpel to the Ethiopians. The large region of Nubia there had from the Apoſtles time (as 'tis thought) profeſſed the Chriſtian faith, till about 200 years ſince it forſook the ſame. The kingdome of Habaſſia held by Presbyter John, See Breerw. Enquiries 156.197.159.174. are yet Chriſtians differing from us in a few ceremonies onely. See the Note on Chap. 2.12.

My ſupplyants] My praying people, that ply the throne of grace, and multiply ſtrong ſuits pouring out a flood of words in humble ſupplication (as the Hebrew ſignifieth) continuing inſtant in prayer, as knowing that their ſafety here and ſalvat on hereafter is of me alone.

Even the daughter of my diſperſed] Jews and Gentiles, elect of both ſorts Joh. 11.52. ſcattered here and there as the ſalt of the earth upon the face thereof, to keep it from putrifying, Danaeus thinketh that there is mention made of the daughter of the diſperſed affectionately: namely, both to deſcribe the earneſtneſſe of the Saints in ſerving God (for women quicquid volunt, valdè volunt) and that this ſo goodly and and joyfull a ſpectacle or ſight of women worſhipping and ſervng God, and of Virgins eſpecially, might ſtirre up and move affections. It is eaſy to obſerve, that the New Teſtament affordeth more ſtore of good women then the old, who can make maſculine prayers, mingled with tears: And as Muſick upon the waters ſounds further and more harmoniouſly then upon the land, ſo doe prayers well watered.

Shall bring mine offering] Heb. my meat-offering, or rather my wheat-offering, their hodies and ſouls, Rom. 12.1. that beſt of facrifices, for a reaſonable ſervice,Minchath[illegible: 1 letter] a ſolemn preſent: ſuch that the Chaldee paraphraſt might expreſſe; He tranſlateth it thus: They ſhall bring as preſents unto me the baniſhed of my people, who were carried captive, and ſhall return by my mercies. Some think that here is foretold the return of the Jewes to their own land, toward the end of the world, to ſet up the ſpirituall worſhip of God there: the famous Church that ſhall be among them, full of ſanctity and ridde of all wicked ones, verſe 11, 12, 13. the joy and gladneſſe that ſhall poſſeſſe their ſoules verſe 14. through Gods removing of all cauſe of fear from them verſe 15. the encouragement they ſhall receive from others, verſe 16. and (which is the cauſe of all this) the apparent arguments of Gods great love and favour, verſ. 17. the quality of thoſe that ſhall be received to be citizens of this New Jeruſalem, verſe 18. the utter rooting out of all their enemies, verſe 19 the fame and dignity that this Church of the Iews ſhall be of among all nations, verſ. 19, [illegible: 1 letter]. Thus they: quàm rectè iudicium ſit penes Lectorens.

Verſe 11. In that day ſhalt thou not be aſhamed] There is an holy ſhame for ſinne, ſuch as was that of Ezra, chap. 9.6. of the penitent Publican, Luk. 18.13. and of thoſe good ſouls in Ezekiel, who bluſhing and bleeding loathed themſelves for their abominations. To be aſhamed on this ſort is no ſhame,Ezek. 16. but a ſigne of that godly ſorrow that worketh repentance never to be repented of, and not to know ſhame, to be frontleſſe, and impudent is the note of a naughty man, Verſe 5. But that which God promiſeth here is, that he will cover their ſinnes, not impute them Pſal. 32.1.2. and that he will by his grace preſerve them from ſcandalous and reproachfull practiſes that might render them ignominious and deſpicable, ſee Pſal. 19.39. ſhiring upon them himſelfe, and giving them honour in the hearts of others, as he did Solomon.

Them that rejoyce in the pride] Or, in thine excellency, as Pſal. 68.35. that is the thine external priviledges, wherein thou haſt hitherto ſo prided thy ſelfe, as the onely people of God, holy and beloved.

and thou ſhalt no more be haughty] Stand upon thy tip-tees, upon thy pantofles, as if there were none ſuch.

becauſe of mine holy mountaine] Ier. 7.4. The Temple of the Lord, the Temple of the Lord &c. cryed they aloud that nothing cared for the Lord of the Temple. So the Jeſuites and their Romiſh crew cry, the Church, the Church, the Catholike church, ad ravim uſque like ſo many oyſter-wives: but this is not the guiſe of Gods people. He will purge his church of ſuch Formaliſts.

Verſe 12. I will alſo leave in the middeſt of thee an afflicted and poor people] Poor and therein afflicted, therefore deſpiſed. Poverity is an affliction, and makes a man trodden upon. Men will be ſure to go over the hedge where it is loweſt. Hence St.Nil habet inſoelix paupertus durtus in ſe, Quam quod ridiculos homines facit. Paul ioyned them together, I have leared to want and to be abaſed. They that want muſt look to be abaſed. This thy ſon ſaith He Luk 15.30. not, this my brother: he would not once own him, becauſe in poverty. But though men will not, yet God will Iam. 2.5. Rev. 2.9. I know thy poverty, but that's nothing, thou art rich: poor in ſpirit, rich to God-ward, glorying in nothing but this, that thou underſtandeſt and knoweſt me and my will, thy ſelf and thy duty Ier. 9.23. and art therefore a rich Cargazon, a full Magazine, ſuch as the world is not worthy of.

and they ſhall truſt in the name of the Lord] As having nothing elſe o truſt to. So St. Pauls widdow indeed, being deſolate and left aloue, truſteth in God, who whiles ſhe had an husband truſted too much in him. 1 Tim. 5.5. A noble-woman of Savoy, mother to Iohn Galear Duke of Millaine after her hu[illegible: 1 letter]bands deceaſe, cauſed a coyne to be made, upon the one ſide whereof ſhe drew theſe words, Sola facta ſolum Deum ſequor, Being left alone, I truſt in God alone.

Verſe 13. The remnant of Iſrael ſhall not do iniquity] Sanctity and ſecurity are here promiſed to al the citiz[illegible: 1 letter]ns of the Church. Being juſtified by Chriſt they ſhall do righteouſneſſe and truth: there ſhall no way of wickedneſſe be found in them Pſal. 139.24. they ſhall be kept from foule flagitious practiſes, neither ſhall they wallow or allow themſelves in any known ſin unrepented of. Their ſpot, if any, ſhall be the ſpot of Gods children Deut. 32.5. unvoluntary and unavoidable informity, ſuch as there is a pardon of courſe for: onely they muſt ſue it out by praying daily, Forgive us our treſpaſſes.

Nor ſpeak lies] For that's a foule fault, and ra[illegible: 1 letter]ely found in a Saint Eſay 63.8. For he ſaid, Surely they are my people, children that will not lie: So he was their Saviour. Tho. Walſingh. It was wont to be as currant an argument, Chriſtianus eſt, non mentietur, He is a chriſtian, he will not lie, as afterwards it was, Hic eſt frater, ergo mendax, This is a friar, and therefore a liar. Sophronius teſtifieth of Chryſoſtome, nunquam eum mentitum fuiſſe, that he was never heard to tell a lie. Whereas of Pilat Egeſippus telleth us, that he was Vir nequam & parvi faciens mendacium, a naughty man, and one that made little conſcience of a lie. it may ſeem ſo indeed by that ſcornfull queſtion of his, What's truth? Ioh. 18.38

neither ſhall a deceitfull tongue be found in their mouth] Their pure lip ver. 9. is not uſed to the language of hell, their ſpirit without guile Pſal. 32.2. produceth ſpeech without deceit: for out of the abundance of the heart the mouth ſpeaketh, Mat. 12.34. See the Note there.

for they ſhall feed and lie down] ſhall have all that heart can wiſh, or need require; plenty, ſafety, ſecurity &c.

and none ſhall make them afraid] So as to make them dec iniquity or ſpeak lies: as very good men when frighted have dared to do: witneſſe abraham, Iſaac, Jacob, but eſpecially David, deeply guilty of this ſin 1 Sam. 21.2, 8. and 1 Sam. 27.8, 10. In the ſenſe of which ſin he prayeth, Remove from me the way of lying Pſal. 119.29. we alſo ſhould pray, Lead us not into temptation, but deliver us from that evill one, the father of lies. And having the ſhepheard of Iſrael to feed us and tend us; we ſhould not feare Pſal. 23.2, 3. but chuſing rather to dye then to lye, to ſuffer then to ſhift, commit the keeping of our ſouls to him in well-doing, as unto a faithful Creatour 1 Pet. 4.19.

Verſe 14. Sing O daughter of Zion, ſhot O Iſrael: Ioy is the juſt mans portion, which the wicked may not meddle with Hoſ. 9.1. In the tranſgreſſion of an evill man there is a ſnare or a cord to ſtrangle his joy with, to cheek and choke all his comforts, but the righteous ſing and rejoyce Prov. 29.6. they are commanded ſo to do: yea the command is doubled and trebbled here and elſewhere in both Teſtaments: and it is a ſin for ſuch not to rejoyce, as well as not to repent.

be glad and rejoyce with all the heart] which no wicked man can do: his mith is but the hypocriſy of mirth: like a little counterfeit complexion. It may ſmooth the face, never cheer up the heart: like a ſlight daſh of raine that ſoaketh not to the root: or a handfull of bruſh wood or ſeare thorns under the pot Eccleſ. 7.6. As their humiliations are but skin-deep, they rent-their garments and not their hearts, they grieve in the face, and not in the heart Mat. 6.16. ſo do they rejoyce in the face, and not with all their heart 2 Cor. 5.12.

Verſe 15. The Lord hath taken away thy judgments] i. e. He hath remitted thy ſins, removed thy puniſhments, turned againe thy captivity as the ſtreames in the ſouth, commanded his Prophets faying, Comfort ye, comfort ye my people &c. Eſa 40.1.2. tell her that all accuſations and actions laid againſt her in the coury of heaven are non-ſuted, and Gods wrath appeaſed. This is the ſumme of all hte good news in the world: this is a ſhort goſpell.

he hath caſt out thine enemy] As rubbiſh and ſweepings of the houſe are caſt out: ſo hath God dealt by thine enemies corporall and ſpirituall: [non-Latin text not transcribed] repurga. re everrere ſignificat. that thou being delivered out of the hands of both, might ſerve him without feare, in holineſſe and righteouſneſſe before him all thy dayes Luk 1.74, 75.

the king of Iſrael even the Lord is in the middeſt of thee] In the many teſtimonies of his powerfull and gracious preſence: yea, he hath ſet him up a mercy-ſeat, a throne of grace, and bidden thee come boldly thereunto Heb. 4.16.

thou ſhalt not ſee evill any more] ſc. ſo long as thou retaineſt God with thee, who is both a ſun and a ſhield Pſal. 84.11. and children have a place of refuge Prov. 14.26.

Verſe 16. Feare thou not] why ſhouldeſt thou whileſt the king of Iſrael is in the middeſt of thee? Be of good cheer ſaid Caeſar to the ferriman in a ſtorm, thou canſt not miſcarry: Caeſarem enim fers & fortunam Caeſaris, ſo long as Caeſar is in the ſame bottome with thee. May not the church much more gather comfort, having God in her company; and ſo many of his ſervants to fay to her, Feare thou not? True faith quelleth and killeth diſtruſtfull feare: but awfull dread it breedeth, feedeth, foſtereth and cheriſheth.

and to Zion, let not thine hands be ſlack] Remolleſcant. Let not thy feares weaken, but rather waken thy diligence in well-doing: lift up the hands which hang down, and the feeble knees Heb. 12.12. Up and be active: pluck up your good hearts, and buckle cloſe to your buſineſſe: your task is long, your time ſhort, your maſter urgent, you wages unconceiveable. It troubled a martyr at the ſtake, that he ſhould then go to a place where he ſhould ever be receiving wages, and do no more work. Up therefore and be doing. Be not ſlothfull, but followers of them who through faith and patience inherit the promiſes Heb. 6.12.Hippoc. Aphoriſ. Spontaneae laſſitudines morbos loquuntur, faithleſſneſſe argueth a diſeaſed ſoule.

Verſe 17. The Lord thy God in the middeſt of thee is mighty] Even the mighty ſtrong God Eſay 9.6. the Giant, as the word ſignifies, the champion of his church. He being in the middeſt of thee cannot but ſee how thou art ſet upon; and how many dangers and difficulties thou encountereſt with, and will ſend thee in new ſupplies Eph. 1.19. ſeaſonable ſuccour.

He will ſave] This properly ſignifieth the privative part of mans happineſſe: but includeth alſo the poſitive. Jeſus will do all for his people.

He will rejoyce over thee with joy] As a bridegroome doth over his bride Eſa. Geſti ſuper te laetitiâ. 62.5. He will take ſpeciall complacency and content in thee, being made accepted in the beloved Eph. 1.6.

He will reſt in his love] And ſeek no further. Heb. He will be ſilent in his love, paſſing by ſmall faults without any the leaſt ſignification of his diſpleaſure: as if he were even fond over his church, and did err in his love towards her, as husbands are licenſed to do toward their wives Prov. 5.19. Some render it obmuteſcet in amore ſuo he ſhall be dumb in his love, ſo as he cannot ſpeak through exceſſe of love. Lovers are ſo tranſported ſometimes, that they cannot utter their minds.

He will joy over thee with ſinging] As a father doth over his child whom he beareth in his boſome, or dandleth on his knee.

Verſe 18. I will gather them that are ſorrowfull for the ſolemne aſſembly] which now they cannot celebrate, as being in captivity; and are therefore in great heavineſſe; as was David Pſal. 42.2, 3, 5. Nothing goes nearer to a good heart then to be debarred the benefit of Gods holy ordinances, then to heare the ſabbaths mocked at by the enemies as theſe good ſoules did Lam. 2.7. and to be asked as David was, Where is now thy God Pſal. 42.3. All outward comforts in this caſe are meer Ichabods. When the Ark was taken, Eli could live no longer: that word ſtruck him down back ward, and killed him in the fall. No ſword of a Philiſtine could have ſlaine him more painefully: neither is it eaſie to ſay whether his neck or heart were firſt broken.

who are of thee] True children of the church, as appeareth by their ſtrong affections to the ordinances 1 Pet. 2.2. Luther ſaid he would not live in Paradiſe without the word; as with it be could eaſily live in hell. An infant cannot be quieted with gawdes or fine cloaths without the dugg: ſo neither cana true chirſtian with any thing, but the publike ſervices, the ſolemne aſſemblies.

to whom the reproach of it was a burden] It lay heavy upon their ſpirits, and made them ſend up many a deep ſigh to God, who heareth the breathings of his people Lam. 3.56.1 Chr. 15.26. and will reſtore comfort to ſuch his mourners Eſa. 57.18. He that helped his Levites to bear the Ark, will help thoſe that grieve at the want of it, and grone under the reproach caſt upon it, which they ever honoured as the face of God Pſal. 105.4. Yea as God himſelf Pſal. 132.5.

Verſe 19. Behold at that time I will undoe all that afflict thee] Heb. Behold Me: Look not to thy ſelf as unworthy or unlikely to inherit ſuch precious promiſes: for, not for your ſakes do I this ſaith the Lord God, be it known unto you, but for mine own holy Names ſake Ezek. 36.22, 32. your unworthineſſe ſhall ſerve for a foile to ſet forth the freeneſſe of my love: your unlikelineſſe, the greatneſſe of my power: my grace is ſufficient for thee, my ſtrength is perfected in thy weakneſſe 2 Cor. 19.9. Againe, look not to thine enemies, how many and mighty they are, how witty and wealthy, how active and combined (lorica[illegible: 1 letter]us incedit Satan & cataphractus, ſaid Luther) let thine eyes be upon me, as Jehoſaphats were when he knew not whither elſe to look 2 Chron. 20.12. let thine heart be lift up in my wayes, as his was 2 Chron. 17.6. behold me, behold me Eſay 65.1. Look not downward on the ruſhing and roating ſtreames of miſeries and troubles which run ſo ſwiftly under thee, for then thou wilt be giddy: but look upward and ſtedfaſtly faſten on my power and promiſe: beleeve in the Lord thy God, ſo ſhalt thou be eſtabliſhed: beleeve his Prophets, ſo ſhalt thou proſper 2 Chr. 20.20. thine enemies alſo ſhall be found liars unto thee, and thou ſhalt tread upon their high places Deut. 33.29. I will undo them, ſaith God here Heb. I will do them (per Antiphraſin:) or I will bruiſe them and break them in peeces, as R David rendreth it, by comparing Ezek. 23.3, 21. I will not only repreſſe them but root them out. Thoſe that offer violence to the Church like blind Sampſon, they lay hands upon their pillars, to pluck the houſe upon their own heads.

and I will ſave her that halteth] As enemies ſhall not hinder the Churches happineſſe, ſo neither ſhall her own infirmities. Grant ſhe be lame and luxated, maimed and diſjoynted, ſo that ſhe goeth ſideling and halteth down right Pſal. 38.17. Say ſhe be driven out of her countrey as an exile, out of all companies, as an outcaſt (whom no man ſeeketh after Ier. 30.17.) and out of all good conceit of her ſelf, as an abject, vile in her own eyes, not fit for the communion of Saints, or kingdome of heaven: Yea I will ſave her, I will gather her: like as the gathering hoſt in the wilderneſſe (ſee Ioſh. 6.9.) took up the lame, feeble, and thoſe that were left behind. See Mic. 4.6. with the Note, and Ezek. 32.16. I will ſeek that which was loſt, and reduce that which was driven away &c.

and I will get them praiſe and fame in every land &c.] So that glorious things ſhall be ſpoken of thee, O city of God: As thy ſin ſhall be remitted, ſo thy name ſhall be healed, thy fame ſpread, per era hominum volitabis, I will faſhion mens opinions of thee, ſo that thoſe that formerly ſhamed and ſhunned thee, ſhall highly eſteem thee, and ſtand for thee.

Verſe 20. At that time will I bring you againe] And this I tell you againe, that you may the better beleeve it: only you muſt wait my time, for in time will I bring you againe, and in time will I gather you, and in time will I make you a name and a praiſe among all people of the earth, as before I promiſed: but you muſt give me time to do all this. He that beleeveth maketh not haſt. The viſion is yet for an appointed time Habac. 2.3. See the Note there. Limit not the Holy One of Iſrael, ſet him not a day, ſay not Now or never: wake not your beloved till he pleaſe. He is a God of judgement, and waiteth to be gracious Eſay 30.18. Have patience therefore, yea let patience have her perfect work Iam. 1.4. that ye may receive a full reward 2 Ioh. 8. For behold I come, and my reward is with me, to give you an expected end Ier. 29.11.

when I turn back your captivity] Heb. Captivities: that is, all foure captivities together. For the Jews were carried captive to Babylon 1. under Manaſſeh 2 Chron. 33.11.2. Next, under Jehojachim 2 Chron. 36.6.3. under Jechonias 2 King. 24.12. and 2 Chron. 36.10.4. Laſtly, under Zedekiah 2 Chron. 36.17. 2 King. 25.6. All theſe ſhall be brought back together by an eminent and ſignal deliverance.

before your eyes] Thoſe eyes of yours that failed almoſt for my ſalvation, and for the word of my righteouſneſſe Pſal. 119.123. ſhall ſee the accompliſhment thereof, and be ſatisfied Pſal. 54.7. and 92.11. Dexter tibi prae laetitia ſaliet oculus.

ſaith the Lord] This is the ſeale of all, and ſecurity ſufficient, for Dei dixiſſe eſt feciſſe: God will not ſuffer his faithfulneſſe to faile, nor alter the thing that is gone out of his lipps Pſal. 89.33, 34.

Laus Deo in aeternum.