Haggai 1
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 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, 2 Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD'S house should be built. 3 Then came the word of the LORD by Haggai the prophet, saying, 4 [Is it] time for you, O ye, to dwell in your cieled houses, and this house [lie] waste? 5 Now therefore thus saith the LORD of hosts; Consider your ways. 6 Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes. {Deut 28:38; Mic 6:14-15;} 7 Thus saith the LORD of hosts; Consider your ways. 8 Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD. 9 Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house. 10 Therefore the heaven over you is stayed from dew, and the earth is stayed [from] her fruit. {Deut 28:23;} 11 And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon [that] which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.

 12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD. 13 Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I [am] with you, saith the LORD. 14 And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God, 15 In the four and twentieth day of the sixth month, in the second year of Darius the king.

To understand the spirit of each prophet’s teaching, his historical position and the circumstances of the time must be considered. The captivity was designed to eradicate the Jews’ tendency to idolatry and to restore the theocratic spirit which recognized God as the only ruler, and the Mosaic institutions as His established law, for a time until Messiah should come. Hence the prophets of the restoration are best illustrated by comparison with the histories of Ezra and Nehemiah, contemporaries of Malachi.

Of the three prophets of the restoration, two, Haggai and Zechariah, are at the beginning of the period, and the remaining one, Malachi, is at the close. The exile was not one complete deportation of the people, but a series of deportations extending over a century and a half. So the restoration was not accomplished at once, but in successive returns extending over a century. Hence arises the different tone of Haggai and Zechariah at its beginning, and of Malachi at its close. The first return took place in the first year of Cyrus, 536 b.c.; 42,360 persons returned under Shesh-bazzar or Zerubbabel and Joshua (Ezr_2:64). They built an altar and laid the foundations of the temple. They were interrupted by the misrepresentations of the Samaritans, and the work was suspended for fourteen years. The death of Smerdis gave an opportunity of renewing the work, seventy years after the destruction of the first temple. This was the time when Haggai and Zechariah arose, the former to incite to the immediate rebuilding of the temple and restoration of the Mosaic ritual, the latter to aid in the work and to unfold the grand future of the theocracy as an incentive to present labor. The impossibility of observing the Mosaic ritual in the exile generated an anti-theocratic indifference to it in the young who were strangers to the Jerusalem worship, from which the nation had been debarred for upwards of half a century. Moreover, the gorgeous pomp of Babylon tended to make them undervalue the humble rites of Jehovah’s worship at that time. Hence there was need of a Haggai and a Zechariah to correct these feelings by unfolding the true glory of the theocratic institutions.
The next great epoch was the return of Ezra, 458 b.c., eighty years after the first expedition under Zerubbabel. Thirteen years later, 445 b.c., Nehemiah came to aid Ezra in the good work. It was now that Malachi arose to second these works, three-fourths of a century after Haggai and Zechariah. As their work was that of restorers, his was that of a reformer. The estates of many had become mortgaged, and depression of circumstances had led many into a skeptical spirit as to the service of God. They not only neglected the temple of worship, but took heathen wives, to the wrong of their Jewish wives and the dishonor of God. Therefore, besides the reformation of civil abuses and the rebuilding of the wall, effected through Nehemiah’s exertions, a religious reformer was needed such as was Ezra, who reformed the ecclesiastical abuses, established synagogues, where regular instruction in the law could be received, restored the Sabbath, and the Passover, and the dignity of the priesthood, and generated a reverence for the written law, which afterwards became a superstition. Malachi aided in this good work by giving it his prophetical authority. How thoroughly the work was effected is proved by the utter change in the national character. Once always prone to idolatry, ever since the captivity they have abhorred it. Once loving kingly rule, now contrary to the ordinary course of history, they became submissive to priestly rule. Once negligent of the written Word, now they regarded it with reverence sometimes bordering on superstition. Once fond of foreign alliances, henceforth they shrank with abhorrence from all foreigners. Once fond of agriculture, now they became a trading people. From being pliable before, they now became intensely bigoted and nationally intolerant. Thus the restoration from Babylon molded the national character more than any event since the exodus from Egypt.

Now the distinction between Judah and the ten tribes of Israel disappears. So in the New Testament the twelve tribes are mentioned (Act_26:7; Jam_1:1).

The long silence of prophets from Malachi to the times of Messiah was calculated to awaken in the Jewish mind the more earnest desire for Him who was to exceed infinitely in word and deed all the prophets, His forerunners. The three prophets of the restoration being the last of the Old Testament, are especially distinct in pointing to Him who, as the great subject of the New Testament, was to fulfil all the Old Testament.

The Book of Haggai Commentary by A.R. Faussett

Introduction

The name Haggai means “my feast”; given, according to Cocceius, in anticipation of the joyous return from exile. He probably was one of the Jewish exiles (of the tribes Judah, Benjamin, and Levi) who returned under Zerubbabel, the civil head of the people, and Joshua, the high priest, 536 b.c., when Cyrus (actuated by the striking prophecies as to himself, Isa_44:28; Isa_45:1) granted them their liberty, and furnished them with the necessaries for restoring the temple (2Ch_36:23; Ezr_1:1; Ezr_2:2). The work of rebuilding went on under Cyrus and his successor Cambyses (called Ahasuerus in Ezr_4:6) in spite of opposition from the Samaritans, who, when their offers of help were declined, began to try to hinder it. These at last obtained an interdict from the usurper Smerdis the Magian (called Artaxerxes in Ezr_4:7-23), whose suspicions were easy to rouse. The Jews thereupon became so indifferent to the work that when Darius came to the throne (521 b.c.), virtually setting aside the prohibitions of the usurper, instead of recommencing their labors, they pretended that as the prophecy of the seventy years applied to the temple as well as to the captivity in Babylon (Hag_1:2), they were only in the sixty-eighth year of it [Henderson]; so that, the proper time not having yet arrived, they might devote themselves to building splendid mansions for themselves. Haggai and Zechariah were commissioned by Jehovah (Hag_1:1) in the second year of Darius (Hystaspes), 520 b.c., sixteen years after the return under Zerubbabel, to rouse them from their selfishness to resume the work which for fourteen years had been suspended. Haggai preceded Zechariah in the work by two months.

The dates of his four distinct prophecies are accurately given: (1) The first (Hag_1:1-15), on the first day of the sixth month of the second year of Darius, 520 b.c., reproved the people for their apathy in allowing the temple to lie in ruins and reminded them of their ill success in everything because of their not honoring God as to His house. The result was that twenty-four days afterwards they commenced building under Zerubbabel (Hag_1:12-15). (2) The second, on the twenty-first day of the seventh month (Hag_2:1-9), predicts that the glory of the new temple would be greater than that of Solomon’s, so that the people need not be discouraged by the inferiority in outward splendor of the new, as compared with the old temple, which had so moved to tears the elders who had remembered the old (Ezr_3:12, Ezr_3:13). Isaiah, Jeremiah, and Ezekiel had implied the same prediction, whence some had doubted whether they ought to proceed with a building so inferior to the former one; but Haggai shows wherein the superior glory was to consist, namely, in the presence of Him who is the “desire of all nations” (Hag_2:7). (3) The third, on the twenty-fourth day of the ninth month (Hag_2:10-19), refers to a period when building materials had been collected, and the workmen had begun to put them together, from which time forth God promises His blessing; it begins with removing their past error as to the efficacy of mere outward observances to cleanse from the taint of disobedience as to the temple building. (4) The fourth (Hag_2:20-23), on the same day as the preceding, was addressed to Zerubbabel, as the representative of the theocratic people, and as having asked as to the national revolutions spoken of in the second prophecy (Hag_2:7).

The prophecies are all so brief as to suggest the supposition that they are only a summary of the original discourses. The space occupied is but three months from the first to the last.

The Jews’ adversaries, on the resumption of the work under Zerubbabel, Haggai, and Zechariah, tried to set Darius against it; but that monarch confirmed Cyrus’ decree and ordered all help to be given to the building of the temple (Ezr_5:3, etc.; Ezr_6:1, etc.). So the temple was completed in the sixth year of Darius’ reign 516-515 b.c. (Ezr_6:14).

The style of Haggai is consonant with his messages: pathetic in exhortation, vehement in reproofs, elevated in contemplating the glorious future. The repetition of the same phrases (for example, “saith the Lord,” or “the Lord of hosts,” Hag_1:2, Hag_1:5, Hag_1:7; and thrice in one verse, Hag_2:4; so “the spirit,” thrice in one verse, Hag_1:14) gives a simple earnestness to his style, calculated to awaken the solemn attention of the people, and to awaken them from their apathy, to which also the interrogatory form, often adopted, especially tends. Chaldaisms occur (Hag_2:3; Hag_2:6; Hag_2:16), as might have been expected in a writer who was so long in Chaldea. Parts are purely prose history; the rest is somewhat rhythmical, and observant of poetic parallelism.

Haggai is referred to in Ezr_5:1; Ezr_6:14; and in the New Testament (Heb_12:26; compare Hag_2:6, Hag_2:7, Hag_2:22).  — JFB

Haggai - After the return from captivity, Haggai was sent to encourage the people to rebuild the temple, and to reprove their neglect. To encourage their undertaking, the people are assured that the glory of the second temple shall far exceed that of the first, by the appearing therein of Christ, the Desire of all nations. Haggai - — MHCC

Introduction to Prophets of the Restoration
by A. R. Faussett

The prophetic gift existed long before the prophetic office was instituted. Thus Enoch had the former (Jud_1:14); so Abraham is called a prophet (Gen_20:7) as are also the patriarchs (Psa_105:15). The office was first instituted under the Mosaic economy; but even then the gift was not always connected with the office; for example, Daniel was endowed largely with the gift, but was never called to the office, as living in a heathen court where he could not have exercised it. So David (Mat_13:35; Mat_27:35). Hence the writings of both are classed with the Hagiographa, not with the prophets. Moreover, though the office ceased with the close of the Old Testament dispensation, the gift continued, and was among the leading charisms of the New Testament Church. “Prophet” (in Hebrew, from a root, “to gush out like a fountain”) meant one acting as spokesman for another (Exo_7:1); so, one speaking authoritatively for God as interpreter of His will. “Seer” was the more ancient term (1Sa_9:9), implying that he spoke by a divine communication presented either to his senses or his mind: as “prophet” indicated his authority as speaking for God.

Christ was the only fountain of prophecy (1Pe_1:11; Rev_19:10; also Act_16:7, the oldest reading, “the Spirit of Jesus”), and declared God’s will to men by His Holy Spirit acting on the minds of the prophets. Thus the history of the Church is the history of God’s revelations of Himself in His Son to man. The three divisions of this history, the Patriarchal, the Mosaic, and the Christian dispensations, are characterized each by a distinct mode of God’s manifestations - that is, by a distinct form of the prophetic gift. (1) The theophanic mode characterizes the Patriarchal dispensation: God revealing Himself in visible appearances, or theophanies. (2) The theopneustic mode, the Mosaic: God revealing Himself through God-inspired men. (3) The theologic mode, the Christian: God revealing Himself, not merely at intervals as before, but permanently by inspired writings (“the oracles of God,” 1Pe_4:11).

In the first or patriarchal age, men work no miracles, unlike all other primeval histories, which abound in miracles wrought by men: a proof of genuineness. All the miracles are wrought by God without man’s intervention; and the divine communications are usually by direct utterance, whence the prophetic gift is rare, as God in this dispensation only exceptionally employs the prophetic agency of men in it: only in Gen_20:7, is the term “prophet” found. In the second or Mosaic dispensation, God withdraws Himself more from direct communication with man and manifests Himself through human instruments. Instead of working miracles directly, Moses, Joshua, etc., are His agents. So in His communications He speaks not directly, but through Moses and his successors. The theocracy needed a new form of prophetic gift: God-inspired (theopneustic) men must speak and act for God, the Head of the theocracy, as His administrators; the prophetic gift is therefore now connected with the prophetic office. These prophets accordingly are acting, not writing, prophets. The latter did not arise till the later ages of this second dispensation. Moses acted as a legislator; Joshua, the Judges, and Samuel as executive prophets; David and Solomon as devotional prophets. Even in the case of the writing prophets of the latter half of the Mosaic dispensation, their primary duty was to speak and act. Their writing had reference more to the use of the New Testament dispensation than to their own (1Pe_1:12). So that even in their case the characteristic of the Mosaic dispensation was theopneustic, rather than theologic. The third, or Christian dispensation, is theologic, that is, a revelation of God by inspired writings. Compare 1Pe_4:11; 2Pe_1:16-21, where he contrasts “the old time” when “holy men spake by the Holy Ghost” with our time when we have the “sure word of prophecy”; or, as it may be translated, “the word of prophecy confirmed [to us].” Thus God now reveals His will, not by direct theophanies, as in the first dispensation; not by inspired men, as in the second; but by the written word which liveth and abideth for ever (as opposed to the desultory manifestations of God, and the noncontinuance in life of the prophets, under the two former dispensations respectively, 1Pe_1:23; 2Pe_3:2, 2Pe_3:16). The next form shall be the return of the theophanic manifestations on earth, in a more perfect and abiding form than in the first age (Rev_21:3).

The history of the prophetic office under the Mosaic dispensation falls into three divisions. (1) The first ends with the age of Samuel and has no regular succession of prophets, these not being needed while God Himself ruled the people without an hereditary executive. (2) The second period extends from Samuel to Uzziah, 800 b.c., and is the age of prophets of action. Samuel combined in himself the three elements of the theocracy, being a judge, a priest, and a prophet. The creation of a human king rendered the formal office of prophet more necessary as a counterpoise to it. Hence the age of the kings is the age of the prophets. But at this stage they were prophets of action, rather than of writing. Towards the close of this second period, the devotional and Messianic prophecies of David and Solomon prepared the way for the third period (from 800 b.c. to 400 b.c.), which began under Uzziah, and which was the age of written prophecy. (3) In this third period the prophets turn from the present to the future, and so the Messianic element grows more distinct. Thus in these three shorter periods the grand characteristics of the three great dispensations reappear. The first is theophanic; the second, theopneustic; and the third, theologic. Just as the great organic laws of the world reappear in smaller departments, the law of the tree developing itself in miniature forms in the structure of the leaf, and the curve of the planet’s orbit reappearing in the line traced by the projected cannon ball [Moore].

Samuel probably enacted rules giving a permanent form to the prophetic order; at least in his time the first mention occurs of “schools of the prophets.” These were all near each other, and in Benjamin, namely, in Beth-el, Gilgal, Ramah, and Jericho. Had the prophet been a mere foreteller of events, such schools would have been useless. But he was also God’s representative to ensure the due execution of the Mosaic ritual in its purity; hence arose the need of schools wherein to study that divinely ordained institution. God mostly chose His prophets from those thus educated, though not exclusively, as the cases of Amos (Amo_7:14) and Elisha (1Ki_19:19) prove. The fact that the humblest might be called to the prophetic office acted as a check to the hereditary kingly power and a stimulus to seeking the qualifications needed for so exalted an office. The Messianic Psalms towards the close of this second period form the transition between the prophets of action and the prophets of word, the men who were busy only with the present, and the men who looked out from the present into the glorious future.

The third period, that from Uzziah to Malachi, includes three classes of prophets: (1) Those of the ten tribes; (2) Those of the Gentiles; (3) Those of Judah. In the first class were Hosea and Amos. Few of the writing prophets belonged to Israel. They naturally gathered about the seat of the theocracy in Judah. Hence those of the ten tribes were mostly prophets of action. Under the second class fall Jonah, Nahum, and Obadiah, who were witnesses for God’s authority over the Gentile world, as others witnessed for the same in the theocracy. The third class, those of Judah, have a wider scope and a more hopeful, joyous tone. They fall into five divisions: (1) Those dwelling in Judah at the highest point of its greatness during its separate state; namely, the century between Uzziah and Hezekiah, 800-700 b.c., Isaiah, Joel, and Micah. (2) The declining period of Judah, from Manasseh to Zedekiah, for example, Zephaniah and Habakkuk. (3) The captivity: Jeremiah. (4) The exile, when the future was all that the eye could rest on with hope; for example, Ezekiel and Daniel, who are chiefly prophets of the future. (5) The restoration: to which period belong the three last writing prophets of the Old Testament, Haggai, Zechariah, and Malachi. John the Baptist long subsequently belonged to the same dispensation, but he wrote nothing (Mat_11:9-11); like Elijah, he was a prophet of action and preaching, preparing the way for the prophets of word, as John did for the Incarnate Word.

V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, Zep_3:19, Zep_3:20. 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_4:7. He will help her when she cannot help herself; even the lame shall take the prey, Isa_33:23. 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, Deu_26:19. 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, Jos_5:9. 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 (Zep_3:20): 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 (Est_8:17), and some of all nations said, we will go with you, for we have heard that God is with you, Zec_8:23. 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. — Henry 

2. To throw off all their discouragements (Zep_3:16): 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_12:12; Isa_35:3. 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 (Zep_3:15): “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 (Zep_3:15) 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 (Joh_1:49); 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 (Zep_3:17): 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_62:3-5. 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 (Psa_48:2), 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, Son_4:9, 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 pleasure 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 (Zep_3:18 ): 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_2:6. 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.

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 (Zep_3:9): “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_13:24), 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? Jam_3:9-12. 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 (Zep_3:10): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa_18:1) 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_9:15); 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_12:1); the conversion of the Gentiles is called the offering up of the Gentiles (Rom_15:16); 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, Zep_3:11. 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 Eze_16:63), 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_7:4); 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 (Zep_3:12): 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, Jam_2:5. 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_11:4, Rom_11:5), 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, 1Ti_5:5.

6. That this select remnant shall be blessed with purity and peace, Zep_3:13. (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. — Henry 

Zep 3:14-20 

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 (Zep_3:14): 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 (Zep_3:13) 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.

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, Zep_3:5. (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, Deu_23:14. 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_50:4), 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_5:4. 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 (Zep_3:6): 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_18:28. 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 (Eze_23:9, Eze_23:11): “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. — Henry 

Zep 3:8-13 

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, Zep_3:8. “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, Luk_2:38. For judgment Christ will come into this world, Joh_9:39.

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 (Psa_68:18 ), 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 (Psa_2:5, Psa_2:9; Psa_11:5, Psa_11:6); 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 (Luk_21:25), great tribulation, such as never was, nor ever shall be, Mat_24:21. 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, Psa_2:1, Psa_2:2. 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 (Phi_3:19); 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_9:10.

Zephaniah 3 - INTRODUCTION TO ZEPHANIAH 3

In this chapter the character of the city of Jerusalem, and its inhabitants in general, is drawn, as it would be, and as it was, in the times of Christ and his apostles, Zep_3:1 and of the principal persons of it in particular, its princes, judges, prophets, and priests, Zep_3:3. The hardness, impenitence, and shamelessness of this people, are exposed and aggravated by the just Lord being among them; who, by his example and doctrine, taught them otherwise; yet they were not amended or made ashamed, Zep_3:5 nor received instruction, nor took warning by the judgments of God on other nations, Zep_3:6 wherefore the followers of God are called upon to wait his time, who would gather many people together, and destroy the whole land of Judea, Zep_3:8 at which time he would send his Gospel among the Gentiles, who should thereby be brought to the true worship and service of God, Zep_3:9 though there should be a remnant among the Jews, according to the election of grace, that should be saved from that general calamity, Zep_3:11 and the spiritual Israel are encouraged with promises of better times, when the Jews in general should be converted and gathered into the church of God, have the presence and protection of God with them, and deliverance from all their enemies, and be a praise among all people of the earth, Zep_3:14.  — Gill

Zephaniah 3 - We now return to Jerusalem, and must again hear what God has to say to her,  I. By way of reproof and threatening, for the abundance of wickedness that was found in her, of which divers instances are given, with the aggravations of them (Zep_3:1-7).  II. By way of promise of mercy and grace, which God had yet in reserve for them. Two general heads of promises here are: - 1. That God would bring in a glorious work of reformation among them, cleanse them from their sins, and bring them home to himself; many promises of this kind here are (Zep_3:8-13).  2. That he would bring about a glorious work of salvation for them, when he had thus prepared them for it (Zep_3:14-20). Thus the “Redeemer shall come to Zion,” and to clear his own way, shall “turn away ungodliness from Jacob.” These promises were to have their full accomplishment in gospel-times and gospel-graces. — Henry 

Zep 3:1-7 

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.

Zep 3:8-13 

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.

Zep 3:14-20 

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. — MHCC

Zep 3:1-7 

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 (Zep_3:1), 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, Zep_3:2. 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_31:31. 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.

 
Zephaniah 3
  1 2 3

 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. {Prov 28:15; Ezek 22:27;} 4 Her prophets [are] light [and] treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. {Jer 23:11; Jer 23:32; Hos 9:7;} 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. {Deut 32:4;} 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.

 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.

 14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. {Zech 9:9;} 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.

Thanks. You are a watchman and soldier in the Lord's army, and are combating modern day Philistines. Be not weary in well doing, for your labor is not in vain in the Lord.

And for the purpose of timing,  people might be interested in the old T-Clock utility which enables you to see seconds on your Windows clock, in case your OS does not provide that option: http://download.cnet.com/TClockEx/3000-2072_4-10637571.html

III. Other nations shall in like manner be humbled, that the Lord alone may be exalted (Zep_2:11): The Lord will be terrible unto the Moabites and Ammonites in particular, who have made themselves a terror to his Israel. For, 1. Heathen gods must be abolished. They have long had possession, and their worshippers have both glorified them and gloried in them. But the Lord will famish all the gods of the earth, will starve them out of their strong-holds. The Pagans had a fond conceit that their idols were regaled by their offerings, and did eat the fat of their sacrifices, Deu_32:38. Omnia comesta à Belo - Bel has eaten all. But it is here promised that when the Christian religion is set up in the world men shall be turned from the service of these dumb idols, shall forsake their altars, and bring no more sacrifices to them, and thus they shall be famished, or made lean (as the word is), their priests shall. This intimates the vanity of those idols; it lies in the power of their worshippers to famish them; whereas the true God says, If I were hungry, I would not tell thee. It intimates also the victory of the God of Israel over them. Now know we that he is greater than all gods. 2. Heathen nations must be converted; when the gospel gets ground, by it men shall be brought to worship him who lives for ever (for that is the command of the everlasting gospel, Rev_14:7), every one from his place; they shall not need to go up to Jerusalem to worship the God of Israel, but wherever they are, they may have access to him. I will that men pray every where. God shall be worshipped, not only by all the tribes of Israel and the strangers who join themselves to them, but by all the isles of the heathen. This is a promise which looks favourably upon our native country, for it is one of the most considerable of the isles of the Gentiles, by which God will be glorified. — Henry 

Zep 2:12-15 

The cup is going round, when Nebuchadnezzar is going on conquering and to conquer; and not only Israel's near neighbours, but those that lay more remote, must be reckoned with for the wrongs they have done to God's people; the Ethiopians and the Assyrians are here taken to task. 1. The Ethiopians, or Arabians, that had sometimes been a terror to Israel (as in Asa's time, 2Ch_14:9), must now be reckoned with: They shall be slain by my sword, Zep_2:12. Nebuchadnezzar was God's sword, the instrument in his hand with which these and other enemies were subdued and punished, Psa_17:14. 2. The Assyrians, and Nineveh the head city of their monarchy, are next set to the bar, to receive their doom: He that is God's sword will stretch out his hand against the north, and destroy Assyria, and make himself master of it. Assyria had been the rod of God's anger against Israel, and now Babylon is the rod of God's anger against Assyria, Isa_10:5. He will make Nineveh a desolation, as was lately and largely foretold by the prophet Nahum. Observe, (1.) How flourishing Nineveh's state had formerly been (Zep_2:15): This is the rejoicing city that dwelt carelessly. Nineveh was so strong that she feared no evil, and therefore dwelt carelessly and set danger at defiance; she was so rich that she thought herself sure of all good, and therefore was a rejoicing city, full of mirth and gaiety; and she had such a dominion that she admitted no rival, but said in her heart, “I am, and there is none besides me that can compare with me, no city in the world that can pretend to be equal with me.” God can with his judgments frighten the most secure, humble the most haughty, and mar the mirth of those that most laugh now. (2.) How complete Nineveh's ruin shall now be; it shall be made a desolation, Zep_2:13. Such a heap of ruins shall this once pompous city be that it shall be, [1.] A receptacle for beasts, such a wilderness that flocks shall lie down in it; nay, such a waste, desolate, frightful place, that wild beasts, shall take up their abode there; the melancholy birds, as the cormorant and bittern, shall make their nests in what remains of the houses, as they sometimes do in old ruinous buildings that are uninhabited and unfrequented. The lintels, or chapiters of the pillars, the windows and thresholds, and all the fine cedar-work curiously engraven, shall lie exposed; and on them these rueful ominous birds shall perch, and their voice shall sing. How are the songs of mirth turned into hideous horrid noises! What little reason have men to be proud of stately buildings, and rich furniture, when they know not what all the pomp of them may come to at last! [2.] A derision to travellers. Those that had come from far, to gratify their curiosity with the sight of Nineveh's splendour, shall now look on her with as much contempt as ever they looked upon her with admiration (Zep_2:15): Every one that passes by shall hiss at her, and wag his hand, making light of her desolations, nay, and making sport with them - “There is an end of proud Nineveh.” They shall not weep, and wring their hands (the adversities of those are unpitied and unlamented who were insolent and haughty in their prosperity), but they shall hiss and wag their hands, forgetting that perhaps their own ruin is not far off. — Henry 

Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed!

III. Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day (Zep_2:3): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule - Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described - they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Psa_35:20. And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. “Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them.” (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti - Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be.

IV. Encouragements given to take these directions: It may be, you shall be hid in the day of the Lord's anger. 1. “You particularly that are the meek of the earth. Though the day of the Lord's anger do come upon the land, yet you shall be safe, you shall be taken under special protection. Verily it shall be well with thy remnant, Jer_15:11. Thy life will I give unto thee for a prey, Jer_45:5. I will deliver thee in that day, Jer_39:17. It may be, you shall be hid; if any be hid, you shall.” Good men cannot be sure of temporal preservation, for all things come alike to all, but they are most likely to be hid, and stand fairest for a distinguishing care of Providence. It is expressed thus doubtfully to try if they will trust the goodness of God's nature, though they have but the it may be of a promise, and to keep up in them a holy fear and watchfulness lest they should seem to come short, and should do any thing to throw themselves out of the divine protection. Note, those that hold fast their integrity, in times of common iniquity, have reason to hope that God will find out a hiding-place for them, where they shall be safe and easy, in times of common calamity. They shall be hid (as Luther says) aut in coelo, aut sub coelo - either in heaven or under heaven, either in the possession of heaven or under the protection of heaven. Or, 2. “You of this nation, though it be a nation not desired, yet, in the day of the Lord's anger with the neighbouring nations, when his judgments are abroad, you shall be hid; your land shall be preserved for the sake of those few meek ones that stand in the gap to turn away the wrath of God.” It concerns us all to make it sure to ourselves that we shall be hid in the great day of God's wrath; and, if we hide ourselves in the chambers of duty, God will hide us in chambers of safety, Isa_26:20. If we prepare an ark, that shall be our hiding-place, Gen_7:1. — Henry 

Zep 2:8-11 

The Moabites and Ammonites were both of the posterity of Lot; their countries joined, and, both adjoining to Israel, they are here put together in the prophecy against them.

I. They are both charged with the same crime, and that was reproaching and reviling the people of God and triumphing in their calamities (Zep_2:8 ): They have reproached my people; while God's people kept close to their duty it is probable that they reproached them for the singularities of their religion; and now that they had revolted from God, and fallen under his displeasure, they reproached them for that too. It has been the common lot of God's people in all ages to be reproached and reviled upon one account or other. Thus the old serpent spits his venom; and pride is at the bottom of it; it is in their pride that they have magnified themselves against the people of the Lord of hosts, thinking themselves as good as they, as great, and every way as happy. It is the comtempt of the proud that God's people are filled with, Psa_123:4. They have spoken big (so some read it, magna locuti sunt - they have spoken great things) against their border (Zep_2:8 ), against those of them that bordered upon their country, whom upon all occasions they insulted, or against the property they claimed, which they disputed, or the protection they boasted of, which they ridiculed; they spoke big against the people of the Lord of hosts as a deserted abandoned people. Great swelling words of vanity are the genuine language of the church's enemies. “But I have heard them” (says God), “and will let you know that I have heard them. I have heard, and I will reckon for them,” Jud_1:15. And, if God hears the reproaches and revilings we are under, it is a good reason why we should be as a deaf man that hears not, Psa_38:14, Psa_38:15. Nay, God not only takes notice of, but interests himself in the reproaches cast on his people, because they are his; and it is certain that those who look with disdain upon the people of the Lord of hosts thereby dishonour the Lord of hosts himself. See this very thing charged on Moab and Ammon, Eze_25:3, Eze_25:8.

II. They are both laid under the same doom. Associates in iniquity may expect to be such in desolation. See with what solemnity sentence is pronounced upon them, Zep_2:9. It is the Lord of hosts, the sovereign Lord of all, who has authority to pass this sentence and ability to execute it; it is the God of Israel, who is jealous for their honour; it is he that has said it, nay, he has sworn it, As I live, saith the Lord. The sentence is, 1. That the Moabites and Ammonites shall be quite destroyed; they shall be as Sodom and Gomorrah, the marks of whose ruins in the Dead Sea lay near adjoining to the countries of Moab and Ammon; they shall, though not by the same means (even fire from heaven), Yet almost in the same manner, be laid waste; not again to be inhabited, or not of a long time. The country shall produce nothing but nettles, instead of corn; and there shall be brine-pits, instead of the pleasant fountains of water with which the country had abounded. 2. That Israel shall be too hard for them, shall spoil them of their goods and possess their country by lawful war. Note, Proud men sometimes, by the just judgment of God, fall under the mortification of being trampled upon themselves by those whom once they haughtily trampled upon. And this shall they have for their pride.

III. Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day (Zep_2:3): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule - Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described - they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Psa_35:20. And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. “Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them.” (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti - Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be.

IV. Encouragements given to take these directions: It may be, you shall be hid in the day of the Lord's anger. 1. “You particularly that are the meek of the earth. Though the day of the Lord's anger do come upon the land, yet you shall be safe, you shall be taken under special protection. Verily it shall be well with thy remnant, Jer_15:11. Thy life will I give unto thee for a prey, Jer_45:5. I will deliver thee in that day, Jer_39:17. It may be, you shall be hid; if any be hid, you shall.” Good men cannot be sure of temporal preservation, for all things come alike to all, but they are most likely to be hid, and stand fairest for a distinguishing care of Providence. It is expressed thus doubtfully to try if they will trust the goodness of God's nature, though they have but the it may be of a promise, and to keep up in them a holy fear and watchfulness lest they should seem to come short, and should do any thing to throw themselves out of the divine protection. Note, those that hold fast their integrity, in times of common iniquity, have reason to hope that God will find out a hiding-place for them, where they shall be safe and easy, in times of common calamity. They shall be hid (as Luther says) aut in coelo, aut sub coelo - either in heaven or under heaven, either in the possession of heaven or under the protection of heaven. Or, 2. “You of this nation, though it be a nation not desired, yet, in the day of the Lord's anger with the neighbouring nations, when his judgments are abroad, you shall be hid; your land shall be preserved for the sake of those few meek ones that stand in the gap to turn away the wrath of God.” It concerns us all to make it sure to ourselves that we shall be hid in the great day of God's wrath; and, if we hide ourselves in the chambers of duty, God will hide us in chambers of safety, Isa_26:20. If we prepare an ark, that shall be our hiding-place, Gen_7:1. — Henry  

Zep 2:1-3  

Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty - not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe,

I. The summons given them to a national assembly (Zep_2:1): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, “Disperse yourselves, and flee for shelter where you can find a place.” When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given (Mat_24:16), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. “Yet come together, and see if you can stir up desires in one another.” Thus God is often found of those that sought him not, nor asked for him, Isa_65:1. Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight (Dan_11:41); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, “Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act.” Some read it, “Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him.” Note, When God is contending with us it concerns us to enquire into ourselves.

II. Arguments urged to press them to the utmost seriousness and expedition herein (Zep_2:2): “Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass.” The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. “It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord” spoken of, Zep_1:14. “Are you not concerned to prepare for that day?” 2. That it is very imminent: “Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind.” We know not what a day may bring forth (Pro_27:1), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time.

Zephaniah 2 - INTRODUCTION TO ZEPHANIAH 2

In this chapter the prophet exhorts the Jews to repentance; and foretells the destruction of several neighbouring nations. The body of the people of the Jews in general are first called upon to gather together and humble themselves, who were a people neither desirable, nor deserving of the favours of God, nor desirous of them, Zep_2:1 and to this they are pressed, from the consideration of God's decree of vengeance being ready to bring forth and break forth upon them, Zep_2:2 and then the few godly among them are exhorted to seek the Lord, and what is agreeable to him; since there was at least a probability of their being protected by him in a time of general calamity, Zep_2:3 and that the destruction of this people might appear the more certain, and that they might have no dependence on their neighbours, the prophet proceeds to predict the ruin of several of them, particularly the Philistines; several places belonging to them are by name mentioned, and the whole land threatened with desolation; the maritime part of it to be only inhabited by shepherds and their flocks; and afterwards the coast possessed by the Jews, on their return from their captivity, Zep_2:4. Next the Moabites and Ammonites are prophesied of; whose destruction should come upon them for their pride, and for their contempt and reviling of the people of God; and which should be like that of Sodom and Gomorrah; and would issue in the abolition of idolatry, and the setting up of the worship of God in their country, and elsewhere, Zep_2:8. As for the Ethiopians, they should be slain with the sword, Zep_2:12 and the whole monarchy of Assyria, with Nineveh the metropolis of it, should be utterly laid waste, and become a desolation, and a wilderness; and the habitation, not only of flocks, but of beasts and birds of prey, Zep_2:13.  — Gill

Zephaniah 2 - In this chapter we have,  I. An earnest exhortation to the nation of the Jews to repent and make their peace with God, and so to prevent the judgments threatened before it was too late (Zep_2:1-3), and this inferred from the revelation of God's wrath against them in the foregoing chapter.  II. A denunciation of the judgments of God against several of the neighbouring nations that had assisted, or rejoiced in, the calamity of Israel.  1. The Philistines (Zep_2:4-7).  2. The Moabites and Ammonites (Zep_2:8-11).  3. The Ethiopians and Assyrians (Zep_2:12-15). All these shall drink of the same cup of trembling that is put into the hands of God's people, as was also foretold by other prophets before and after. — Henry 

Zep 2:1-3 

The prophet calls to national repentance, as the only way to prevent national ruin. A nation not desiring, that has not desires toward God, is not desirous of his favour and grace, has no mind to repent and reform. Or, not desirable, not having any thing to recommend them to God; to whom God might justly say, Depart from me; but he says, Gather together to me that you may seek my face. We know what God's decree will bring against impenitent sinners, therefore it highly concerns all to repent in the accepted time. How careful should we all be to seek peace with God, before the Holy Spirit withdraws from us, or ceases to strive with us; before the day of grace is over, or the day of life; before our everlasting state is determined! Let the poor, despised, and afflicted, seek the Lord, and seek to understand and keep his commandments better, that they may be more humbled for their sins. The chief hope of deliverance from national judgments rests upon prayer.

Zep 2:4-15 

Those are really in a woful condition who have the word of the Lord against them, for no word of his shall fall to the ground. God will restore his people to their rights, though long kept from them. It has been the common lot of God's people, in all ages, to be reproached and reviled. God shall be worshipped, not only by all Israel, and the strangers who join them, but by the heathen. Remote nations must be reckoned with for the wrongs done to God's people. The sufferings of the insolent and haughty in prosperity, are unpitied and unlamented. But all the desolations of flourishing nations will make way for the overturning Satan's kingdom. Let us improve our advantages, and expect the performance of every promise, praying that our Father's name may be hallowed every where, over all the earth. — MHCC

Zep 2:1-3 

Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty - not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe,

I. The summons given them to a national assembly (Zep_2:1): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, “Disperse yourselves, and flee for shelter where you can find a place.” When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given (Mat_24:16), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. “Yet come together, and see if you can stir up desires in one another.” Thus God is often found of those that sought him not, nor asked for him, Isa_65:1. Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight (Dan_11:41); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, “Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act.” Some read it, “Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him.” Note, When God is contending with us it concerns us to enquire into ourselves.

II. Arguments urged to press them to the utmost seriousness and expedition herein (Zep_2:2): “Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass.” The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. “It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord” spoken of, Zep_1:14. “Are you not concerned to prepare for that day?” 2. That it is very imminent: “Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind.” We know not what a day may bring forth (Pro_27:1), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time. Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed!