"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," etc. "These verses," says Henderson, "contain a description of restored and regenerated Israel. The being not ashamed of their sinful practices does not mean their not feeling a compunctious sense of their intrinsic odiousness and demerits, but is expressive of the great change that should take place in the outward condition of the Jews. That condition, into which they have been brought by their obstinate rebellion against Jehovah and his Messiah, is one of disgrace. When recovered out of it, all the marks of shame and infamy shall be removed. The Pharisaic spirit of pride, and the vain confidence in the temple and the temple worship, which proved the ruin of the nation, shall be taken away. The converted residue shall be a people humble and poor in spirit (Matthew 5:3; Matthew 11:5), and of a truly righteous and upright character; and, having fled for refuge to the hope set before them in the gospel, they shall be safe under the protecting care of their heavenly Father." These verses may be regarded as giving a sketch of a morally regenerated city. It is marked by —
I. THE UTTER ABSENCE OF THE BAD. There is an absence of:
1. Painful memories. "In that day shalt thou not be ashamed for all thy doings." Thou wilt not need to be ashamed of all thy iniquities,
Whilst regenerated souls will perhaps ever remember their past iniquities, the memories will not be associated with pain, they will awaken no moral shame. So flooded will the soul be with new loves, hopes, and purposes, that everything painful in connection with the past will be buried in comparative forgetfulness. Departed saints cannot but remember their old sins, but, in view of pardon and purification, the remembrance of them is associated with pleasure, not pain.
2. Wicked citizens. "I will take away out of the midst of thee them that rejoice in thy pride," or, "thy proud triumphers." In a thoroughly regenerated city there will be no proud vaunters, no blustering pretenders, no arrogant worldlings. The voices of such men will not be heard; they will not be seen in the streets, in the marts of commerce, the chambers of legislation, or the scenes of recreation.
3. All crimes. "The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth." No wrong committed, no lies spoken, no deceit practised. The whole atmosphere of the city cleared of such moral impurities.
II. THE BLESSED PRESENCE OF THE GOOD. "I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the Name of the Lord." Who will be the citizens?
1. Men of humility. Delitzsch translates the word "afflicted," "bowed down;" and Henderson, "humble." Humility is evidently the idea. There will be men who are "poor in spirit." Moral humility is moral nobility. The humbler a man is, the nobler and the happier too. "Blessed are the poor in spirit."
2. Men of piety. "They shall trust in the Name of the Lord." Their chief confidence will be placed, not in their strength, their wealth, or their wisdom, but in God. They will centre their trust, not in the creature, but in the Creator.
3. Men of concord. "They shall feed and lie down, and none shall make them afraid." There will be amongst them no acrimonious disputations, no commercial rivalries, no social jealousies or envyings, no painful divisions of any kind. They will be united as brethren, one in leading thoughts, loves, and aims.
CONCLUSION. This is indeed a model city. What a city this! When shall such a city appear on this earth? Ah! when? It is in the distant future, but it has been gradually rearing from the dawn of the Christian era to this hour. It will, I believe, be one day completed, the "topstone" will be put on with shoutings of triumph. — D.T.
Zephaniah 3:14-17. - Joy, human and Divine.
"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgements, he hath cast out thine enemy," etc. Here is a call to the regenerated inhabitants of Jerusalem to exult in the mercy of God, who has wrought their deliverance, at the same time, a beautiful description of the sublime delight with which Jehovah will regard them in the future. The words bring under our notice joy, human and Divine.
I. THE JOY OF THE REGENERATED MAN. "Sing, O daughter of Zion; shoat, O Israel; be glad and rejoice." What is the joy?
1. The joy of gratitude for the deliverance,from evil. "The Lord hath taken away thy judgments, he hath east out thine enemy." What is the joy of the slave in the hour of his emancipation, of the prisoner on leaving his cell, of the long suffering invalid on his restoration to full health? Far more is the joy of the man who feels himself morally delivered — delivered from the power of sin, and brought into the "glorious liberty of the children of God." Gratitude is always an element of joy.
2. The joy of conscious security. "Even the Lord is in the midst of thee: thou shalt not see evil any more." What joy breaks forth in the apostolic challenge, "Who shall separate us from the love of God?" etc.! Here is the joy of regenerated humanity, the joy of gratitude for the greatest deliverance, the joy of conscious security from all possible dangers.
II. THE JOY OF THE REGENERATING GOD. "The Lord thy God in the midst of thee [within 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." What is the joy of God? It is the joy of infinite benevolence. What is the joy of the genuine patriot when he has delivered his country from a power that threatened its utter destruction? What is the joy of a loving physician when he has rescued his patient from the very jaws of death? What is the joy of a loving parent who has rescued his child from ruin? Some such joy as this — infinitely superior — is the joy of God over regenerated humanity. In this joy the redeemed will participate; indeed, it will be their heaven. "Enter into the joy of thy Lord." "Rejoice over thee with singing." Does God sing? Yes; in all the happy voices of the universe, especially in the shouts of the redeemed. — D.T.
Zephaniah 3:18-20. - The moral restoration of mankind.
"I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee," etc. "The salvation held up in prospect before the remnant of Israel, which has bee, 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" (Delitzsch). These verses may be taken to illustrate the moral restoration of mankind. Taking them for this purpose, we have the restoration and the Restorer. We have here —
I. THE RESTORATION. What is the restoration?
1. From the deprivation of religious privileges to their enjoyment. The Jews, who were in a state that rendered it impossible to celebrate their religious festivals at Jerusalem, are here represented as filled with sorrow or grief when they reflected on the privileges of their ancestors. "By the rivers of Babylon we sat down and wept," etc. Though unregenerate men may live amidst religious privileges, they are really deprived of them, for they do not possess and enjoy them. Their moral restoration brings them into that happy enjoyment. Though the ungodly man holds the gospel in his hand, he is morally exiled from it. It is more distant from him than was the temple from the Jew in Babylon.
2. From the sufferings of oppression to the happiness of deliverance. "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." The literal reference is here, of course, to Babylonian tyrants. By the providence of God these were overcome. Their power was broken, their counsels confounded, so that they were forced to surrender their prey. "I will save her that halteth, and gather her that was driven out." The Hebrew captives were delivered, and brought back to their own country and city. In moral restoration the power of the oppressor is broken, the soul is delivered from the power of Satan and the bondage of corruption. "Being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." What was the tyranny of Babylon to the Jews, compared to the tyranny of evil over the soul?
3. From the condition of reproach to that of true honour. "I will get them praise and fame in every land where they have been put to shame." High above all nations was Israel at one time. The "reproach" brought on them was one of their sorest grievances; that reproach has been partially wiped away, the Jewish people are the most distinguished of the races of the earth, for of them Christ came, who is the glory of his people Israel. When a man is morally restored, he becomes truly honourable, not before. Goodness is moral majesty. There is no true royalty which has not its foundation in moral excellence.
II. THE RESTORER. All the restoration sketched in these verses was effected by whom? Not by Cyrus and his battalions: they were but instruments. It was Jehovah. "I will gather;" "I will save;" "I will get them praise;" "I bring you again;" "I will make you a name;" "I turn back your captivity." So in moral restoration. No one can restore a soul but God. It is his work.
1. A work which he does by moral means. By the gospel.
2. A work which, from the nature of the case, must proceed gradually.
3. A work which will one day be consummated — D.T.
Zephaniah
Haggai Intro
Zephaniah 3 - zephaniah-3 - worlddic.com