Zephaniah 3:1-8 - Homilies By T. Whitelaw

Zephaniah 3:1-8 . - Jerusalem the rebellious and polluted; or, the wickedness and woe of a degenerate city.

I. THE NUMBER AND VARIETY OF HER SINS .

1 . Rebellion. This, marking her attitude towards God, is amplified and detailed as consisting in four transgressions.

2 . Pollution. This declares what the city was in herself. The completeness of her defilement discovered itself in the wickedness of all classes of her population, but more especially of her civil and spiritual rulers. Of the latter,

3 . Oppression . Revealing her behaviour towards man: her civic dignitaries practised cruelties ferocious and unprovoked upon those over whom they ruled.

II. THE AGGRAVATION AND HEINOUSNESS OF HER SINS .

1 . Against Divine grace. She had been guilty of all the foregoing wickednesses, though Jehovah had been in the midst of her. That he chose at the first to establish his presence in her was a favour — a special favour; that he remained in her after she had become rebellious, polluted, and oppressive, was more than a special favour — was an exceeding great mercy.

2 . Against Divine example. In all Jehovah's dealings with her he had shown himself "righteous," even proved that he would not and could not do iniquity; nevertheless, she had not followed in Jehovah's steps, but had turned aside into crooked paths and unclean ways.

3 . Against Divine instruction. Jehovah had brought his judgment to light every morning by causing his Law to be proclaimed to the nation daily by the prophets. Yet she had rebelled against the light and done the works of darkness.

4 . Against Divine warnings. She had seen Jehovah cutting off the nations around, throwing down their battlements, and rendering them desolate, "making their streets waste," etc. ( Zephaniah 3:6 ); and still she had closed her ears against the warnings these providential judgments gave.

5 . Against Divine expectation. Jehovah had hoped she would fear him and receive the instruction and correction he had intended for her; but she had not done so. Rather she had risen early and corrupted herself, thereby proving herself one of the unjust who know no shame.

III. THE RECOMPENSE AND REWARD OF HER SINS .

1 . A severe penalty. Woe; and the cutting off of her dwelling. Unless she repented and turned from her evil ways, she would be overwhelmed with the righteous indignation of God, and her place as a nation wiped out — an impressive symbol of the doom threatened against unbelieving and unrepentant sinners under the gospel.

2 . A contingent penalty. If she feared Jehovah and accepted correction, her dwelling should not be cut off, and the vials of woe should not he outpoured upon her ( Jeremiah 18:7 ). So are God's threatenings against sinners contingent on their continued impenitence. But this presupposed, it becomes:

3 . A certain penalty. Nothing could avert the woe and the cutting off in Jerusalem's case but repentance and reformation, neither of which she showed; and so when within less than a century it became apparent that there was no remedy, the sluice gates of wrath were opened, and she was cut off without compassion ( 2 Chronicles 36:16 , 2 Chronicles 36:17 ). So will it be with those under the gospel, who, being often reproved, vet harden their necks — they shall he utterly destroyed, and that without remedy ( Proverbs 29:1 ).

Learn:

1 . The danger of sin.
2 . The certainty of judgment. — T.W.

Zephaniah 3:5 . - The shamelessness of sin.

I. A DEMONSTRABLE FACT .

1 . Asserted by Scripture. In addition to the statement of the text, that "the unjust knoweth no shame," may be cited other declarations to the same effect from both the Old ( Jeremiah 3:3 ; Jeremiah 6:15 ; Jeremiah 8:12 ) and the New ( Ephesians 4:19 ; Philippians 3:19 ) Testaments.

2 . Proved by experience. Besides the individuals to whom the above passages allude, persons are often met with in actual life who not only seem, but so far as can be discovered from their behaviour actually are, insensible to shame.

II. A PSYCHOLOGICAL ENIGMA .

1 . Shame the fruit of sin. Exemplified in the case of Adam and Eve ( Genesis 2:25 ; Genesis 3:7 ). Shame is the outward sign of the soul's inward consciousness of guilt.

2 . Sin the death of shame. If shame does not lead to repentance, and so to the destruction of sin, sin will soon assert its supremacy over shame and lead to its extinction.

III. A SIGNIFICANT PHENOMENON . Teaching:

1 . The possibility of complete spiritual deteriotation. When a soul can no longer feel ashamed on account of sin, when its moral perceptions have become darkened, and its conscience is deadened, the process of spiritual or religious degeneration has reached its lowest point. The soul is practically dead in trespasses and in sins. It has become essentially and permanently unjust.

2 . The impossibility of ultimate red, raptly. The soul that cannot blush is at least perilously near the condition of those of whom it is written, "It is impossible to renew them again unto repentance" ( Hebrews 6:6 ). — T.W.

Zephaniah 3:8-13 . - The gracious acts of Jehovah; or, Israel's glorious future.

I. THE RESTORATION OF ISRAEL . ( Zephaniah 3:8 .)

1 . The time indicated. The day that Jehovah riseth up to the prey; i.e. to take for himself as a booty or spoil out of the nations he visits a people who shall desire his salvation and confess his Name. Among those who shall then be captured by Jehovah will be Israel, or at least a remnant thereof, who shall be brought again to their own land. The time thus indicated began with Persia's overthrow of Babylon, to which doubtless the prophet's language primarily refers, continued till the advent of Christ, in whom Jehovah rose up not merely to bring, redemption to the pious remnant of Israel ( Luke 1:68 ), but to take out of the Gentiles a people for his Name ( Acts 15:14 ), and will not terminate till the close of the present era, during which, by the gospel, is being gathered out of all nations and kindreds, peoples and tongues, a people for Jehovah, of whom ancient Israel was but a shadow and a type ( Matthew 8:11 ; Luke 13:29 ; Revelation 7:9 ).

2 . The instrumentality declared. A work of judgment upon the nations of the earth, which work again commenced with the destruction of Babylon, and will only be finished when Christ appears a second time to execute judgment upon all ( Jude 1:15 ), and in particular to pour out his wrath upon the impenitent and unbelieving ( 2 Thessalonians 1:7 , 2 Thessalonians 1:8 ; Hebrews 10:27 ; Revelation 6:17 ). As in Zephaniah's time Jehovah declared it to be his fixed purpose to hold such an assize of the nations, so has he revealed his intention to hold another and a grander at the end of time ( Acts 17:31 ); and as he further maintained (to adopt another rendering) that the holding of such an assize, with what would inevitably result from it, viz. "the devouring of all the earth with the fire of his jealousy," i.e. the destruction of his enemies by his judgments, and the salvation of his people by his grace, should be a clear vindication of his righteousness, so does he in respect of the final judgment claim that its decisions will manifest to all the righteous character of himself and his government ( Romans 2:2 , Romans 2:5 ; 2 Thessalonians 1:5 ; Revelation 16:5 ).

3 . The duty prescribed. To wait for Jehovah. Addressed, not to the whole wicked and corrupt nation (Hitzig), but to its pious remnant (Keil and Delitzsch, Pusey, Fausset, Farrar), this counsel was in effect:

II. THE ENLARGEMENT OF ISRAEL . (Verses 9, 10.)

1 . The accession of the Gentiles.

2 . The ingathering of the dispersed (Jews). These the prophet represents:

III. THE ESTABLISHMENT OF ISRAEL . (Verses 11-13.)

1 . In the enjoyment of spiritual peace. When the Lord had turned again her captivity, and brought her back to himself with weeping and with supplication ( Jeremiah 31:9 ; Jeremiah 1:1-19 .4; Joel 2:12 ), she should no longer be ashamed for or "on account of" her past iniquities. Not because these would then have ceased to be reprehensible and fitted to cause shame, but either because they would then have ceased to be (Keil and Delitzsch), or because God would then have forgiven them (Pusey). A new heart and a quiet conscience — two of the first gifts bestowed upon returning penitents.

2 . In the possession of heart humility. Then all her proudly exulting citizens should be cut off, and all her haughty leaders abased, so that none should remain in her but an afflicted and poor people, who should no more be haughty in Jehovah's holy mountain. Meekness of mind, lowliness of heart, poverty of spirit, an indispensable characteristic of true religion in the soul ( Matthew 5:3 ; Matthew 11:20 ; Matthew 18:4 ; Colossians 3:12 ; 1 Peter 5:5 , 1 Peter 5:6 ).

3 . In the exercise of living faith. They, i.e. the inhabitants of restored Jerusalem, shall trust in the Name of the Lord. If true religion begets a spirit of lowliness towards one's self, it inspires a feeling of calm and confident trust in God ( Psalms 9:10 ).

4 . In the pursuit of true holiness. The members of God's spiritual Israel should neither commit injustice nor tell lies, nor practise deceit of any kind. These again, righteousness and truth, are absolute requirements from all who claim to be possessed of sincere religion ( Philippians 4:8 ).

5 . In the satisfaction of all her needs. Like Jehovah's flock, she (Israel) should want nothing ( Psalms 23:1 ) She should have:

Zephaniah 3:14-17 . -The reciprocal joy of Israel and Jehovah.

I. THE JOY OF ISRAEL IN JEHOVAH . ( Zephaniah 3:14 16.)

1 . The character in which Israel is summoned to rejoice. Indicated by the names in which she is addressed.

2 . The enthusiasm with which she is invited to rejoice. Suggested by the threefold call to sing, shout, and be glad. " Sing , — it is the inarticulate, thrilling, trembling burst of joy; shout, — again the inarticulate, yet louder swell of joy, a trumpet blast; and then too, deep within, be glad , — the calm even joy of the inward soul; exult, the triumph of the soul which cannot contain itself for joy; and this with the whole heart, no corner of it not pervaded with joy" (Pusey).

3 . The grounds on which Israel is called to rejoice.

4 . The signs Israel shows that she does rejoice.

II. THE JOY OF JEHOVAH IN ISRAEL . ( Zephaniah 3:17 .)

1 . The character of this joy. The joy:

2 . The tenderness of this joy. It was a joy springing out of love to Israel, the joy of one who seeks the happiness of another, rather than of one who glories in his own felicity. In God's joy over Israel is no element of selfishness; it is all sympathy and affection.

3 . The intensity of this joy. Marked by the gradation of clauses. Beginning with an inward feeling of delight, it swells in volume and deepens in tenderness till it becomes too great for utterance, and the subject of it is "silent in his love," after which it keeps on rising like a tide, till at length it overflows the soul's banks and breaks forth into song.

4 . The spontaneity of this joy. It is not meant that Jehovah's joy in Israel is occasioned or evoked by Israel's joy in Jehovah, but rather that Jehovah's joy in Israel should prompt and sustain Israel's joy in Jehovah, As "we love him because he first loved us" ( 1 John 4:19 ), so can we only "joy in God through our Lord Jesus Christ" ( Romans 5:11 ) when we realize that he for Christ's sake is well pleased with us. — T.W.

Zephaniah 3:17 . - God and his people.

I. GOD 'S RELATION TO HIS PEOPLE .

1 . Their covenant God.
2 . Their rightful King.
3 . Their mighty Saviour.

II. GOD 'S PRESENCE WITH HIS PEOPLE . He is in their midst.

1 . In the Spirit of his Son.
2 . In the Word of his truth.
3 . In the ordinances of his Church.

III. GOD 'S WORK FOR HIS PEOPLE . Salvation:

1 . From the guilt and power of sin.
2 . From the danger of ignorance and error.
3 . From the temptations and corruptions of the world.
4 . From the fear of death and the dominion of the grave.

IV. GOD 'S DELIGHT IN HIS PEOPLE .

1 . True and tender.
2 . Full and deep.
3 . Perfect and abiding. — T.W.

Zephaniah 3:18-20 . - The turning again of Israel's captivity; or, good news for sin's exiles.

I. LIBERTY FOR THE CAPTIVES . "I will deal with all them that afflict thee," etc. Those members of the Israelitish community who were soon to be carried off into exile and enslaved in a foreign land were to be eventually (in the day when God rose up to the prey) rescued from their oppressors and set free from the reproach of slavery which pressed upon them like a heavy burden. So were the members of the human race captives of sin and Satan, and bondmen in a far off land of alienation from Cod, when Christ came to preach deliverance to the captives and the opening of the prison to them that were bound ( Isaiah 41:1 ; Luke 4:18 ). So are men by nature sin's captives still ( John 8:34 ), and the burden of the gospel message still runs, "If the Son shall make you free, then are ye free indeed" ( John 8:36 ).

II. COMFORT FOR THE SORROWFUL . "I will gather them that sorrow for the solemn assembly." Those about to be exiled in Babylon, especially such among them as should preserve their piety, would regard it as the saddest element in their lot that through banishment they were no longer permitted to take part in the festal assemblies of the nation, in particular in the Feast of Tabernacles, the most joyful of all their celebrations ( Hosea 12:10 ). To them, therefore, it would come "like cold water to a thirsty soul," or "like good news from a far country," that they should afterwards, "at that time," be restored to their religious privileges, and the fellowship with Jehovah which these signified. So men "in sin," being far off from him whose favour and fellowship alone is life, when they first awake to this thought, are filled with sorrow, and mouth after God, after that reconciliation and communion with him in which alone true happiness can be found ( Psalms 31:16 ; Psalms 51:8-12 ; Psalms 85:4 , Psalms 85:6 ; Psalms 143:7 , Psalms 143:8 ). To all such the gospel promises comfort and consolation ( Matthew 5:4 ).

III. GATHERING FOR THE DISPERSED . Many of Israel's sons and daughters should be scattered into far off lands when Jenovah rose to pour his indignation on the nations ( Zephaniah 3:8 ). But into whatsoever region they should have wandered, Jehovah would recollect them in the day when he turned again Israel's captivity. So bare men by sin been driven away into many different "far countries" — into conditions of existence where their material environments, dispositions of soul, and habits of life have become widely divergent. But up out of all situations and from all characters God by his grace can bring men who have departed from him and separated from each other, and can form them again into a united community, a holy brotherhood, a spiritual household, a redeemed family. To do this is the aim of the gospel ( Ephesians 2:17-22 ).

IV. GLORY FOR THE SHAMED . Whereas the approaching exile would lead to Israel becoming overwhelmed with dishonour, when the Lord turned again her captivity that dishonour would be wiped out, and she should once more acquire a name and a praise among all the peoples of the earth. This certainly was true of the Jewish people, who, for all their humiliation, rose to a position of commanding influence because of her relation to Jehovah and the Christian Church, to which no nation on earth has ever attained; while Assyria, Babylon, Greece, and Rome, her great world-rivals, and frequently her oppressors, have passed away into comparative oblivion. So, if sin turns man's glory into shame, the gospel of Jesus Christ promises to reconvert man's shame into glory; and this it does by giving to the Christian Church a position and power possessed by no other human institution, and by conferring on the individual believer the glory

LESSONS .

1 . "Blessed are the people that know the joyful sound".
2 . "Go ye into all the world, and preach the gospel to every creature". — T.W.