Zephaniah 3:16

Zep 3:16 In that day it shall be said to Jerusalem, Fear thou not: [and to] Zion, Let not thine hands be slack.

Ver. 16. Fear thou not] Why shouldest thou while the King of Israel is in the midst of thee? Be of good cheer, said Caesar to the ferryman in a storm, thou canst not miscarry: Casarem enim fers et fortunam Caesaris, for you carry Caesar and luck of Caesar, so long as Caesar is in the same bottom with thee. May not the Church much more gather comfort, having God in her company; and so many of his servants to say to her, Fear thou not? True faith quelleth and killeth distrustful fear; but awful dread it breedeth, feedeth, fostereth, and cherisheth.

And to Zion, Let not thine hands be slack] Remollescant. Let not thy fears weaken, but rather waken thy diligence in well doing; lift up the hands which hang down, and the feeble knees, Heb 12:12. Up and be active; pluck up your good hearts, and buckle close to your business; your task is long, your time short; your master urgent, your wages inconceivable. It troubled a martyr at the stake, that he should then go to a place where he should ever be receiving wages, and do no more work. Up, therefore, and be doing. "Be not slothful, but followers of them who through faith and patience inherit the promises," Heb 6:12. Spontaneae lassitudines morbos loquuntur, faithlessness argueth a diseased soul.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Zep_3:16

Let not thine hands be slack.

The Church of Christ exhorted to diligence

I. These words suggest to the Church of Christ that there is a work to be performed. The caution not to be slack implies an injunction to be diligent, and is supposed to refer first to the rebuilding of the temple, and then to the spread of the Church of Christ in Gospel days. To assertain the special work to be performed we have only to acquaint ourselves with the sacred character and required employment of the persons addressed. A people of holy character are called to exertion, and their work must be in unison with their character. The work to be accomplished by the inhabitants of Zion is a work of grace. As such--

1. The work to be performed is spiritual in its nature. Being a spiritual work, it has special regard to the interests of the souls of men, and embraces every duty calculated to promote the purity and happiness, the present and eternal salvation, of intelligent beings. The inhabitants of Zion, collectively or individually, ii they would promote the happiness of men, must lead them to an acquaintance with that Saviour, whom to know is life eternal.

2. The work to be performed is beneficial in its operations. Contemplate the effects in their immediate subjects. The dark mind is enlightened, the hard heart is softened, the perverse will is subjected, the drowsy conscience is roused, the inverted affections are rightly directed, the carnal nature regenerated, and the profligate life is changed into purity of deportment. Contemplate the effects in their direct tendency. The operations of grace are visible in all the kindred relations of life, and in all the relations of society. Contemplate the effects in their extended influence.

3. The work to be performed is important in its character. This is seen if we reflect on the exalted interest which it engages. The spiritual interest of man engages all the perfections of God, and all the persons of the sacred Trinity. Reflect also on the honour it secures to man.

4. The work to be performed is indispensable in its obligations. These arc numerous, powerful, and binding. The obligation arises from mans misery, through sin, and should be felt and acknowledged by all who have found mercy in God.

II. The words under consideration also suggest unto the Church a power to be exerted. Hands, in Scripture, signify power. They are also expressive of an agent employed. Zion should employ--

1. The mighty power of truth.

2. The necessary power of union.

3. The extensive power of influence.

4. The consecrated power of wealth.

5. The prevailing power of prayer.

III. By this scripture we are further instructed that supineness of spirit must be avoided. Slackness of hands indicates a disposition that is most enervating in its influence.

1. Supineness of spirit is unworthy of a work of grace.

2. It is unequal to a work of grace.

3. It would fail to accomplish the work of grace.

4. It is very offensive to the God of Grace.

IV. From these words we are taught that an exhortation is to be given.

1. This is the voice of God from His sovereign throne.

2. This is the voice of ministers from the towers of Zion.

3. This is the voice of thousands whose state demands assistance.

In conclusion--

1. The work of grace is the work of Zion.

2. The members of Zion have a hand, a power for this work.

3. The members of Zion are called to unwearied exertions. (William Naylor.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Zep 3:16-17. In that day — Or, time of restitution, when the captives shall return and be settled in their own land; it shall be said to Jerusalem — By prophets, or by friends congratulating and encouraging them; Fear thou not — Disquiet not yourselves with unnecessary fears, though you may apprehend some danger from Sanballat, Tobiah, and the Samaritans: see Neh 4:1-2; and though you shall have troublesome times, Dan 9:25. Let not thy hands be slack — In the work of the Lord, in rebuilding the city and temple, and restoring the worship of God. The Lord — Hebrew, Jehovah; thy God — Thine in a covenant never to be repealed or forgotten; in the midst of thee is mighty — He can and will restrain and destroy thine enemies, and support and defend his own people. He will save, &c. — Will deliver thee from thy fears, and thine enemies’ rage. Will rejoice over thee with joy — Will greatly rejoice in thee, and take pleasure in blessing and doing thee good. He will rest in his love — Will continue peculiarly to love thee, and will take satisfaction in so doing. These promises also, in their full sense, belong only to the Christian Church, composed of converted Jews and Gentiles, and shall be completely fulfilled during the millennium, when believers will have, as it were, a heaven on earth.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. Fear thou not] Thou shalt have no more captivities nor national afflictions.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

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

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

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

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

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

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

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

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

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) Compare Isa_35:3-4; Isa_62:11, et seq.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. Let not thine hands be slack] that is, hang down, in terror or paralysis. Jer_6:24; Heb_12:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In that day it shall be said to Jerusalem, fear thou not, &c.] Do not be afraid of any enemies; neither outward ones, the armies of Gog and Magog, the Turk, who will threaten, and will attempt to dispossess them of their land, now returned to it; nor inward and spiritual enemies, sin, Satan, death, and hell, being all vanquished and subdued by Christ: this will be said, not by the enemies themselves, who will confess they have no power to stand before the mighty God, as Aben Ezra; but either by the prophets of the Lord, or by the people themselves, encouraging one another, every man his neighbour, as Kimchi; or rather by the Lord himself, as the Septuagint and Arabic versions supply it, ``the Lord shall say to Jerusalem;'' this will be said at the time of the Jews' conversion, when reinstated in their own land, and shall be threatened with another remove from it, which they will have no reason to fear: [and to] Zion, Let not thine hands be slack; weak, remiss, hang down through fear of mind, and fainting of spirit; and so unfit to meet the enemy, or perform duty; but, on the contrary, pluck up a good heart, be of good courage, fear not the enemy, be vigorous, active, and diligent, in the performance of the service of the Lord, animated by the following considerations:

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In that day it shall be said to Jerusalem, Fear thou not - For “perfect love casteth out fear” Joh 4:18; from where he saith, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom” Luk 12:32. Who then and what should the Church or the faithful soul fear, since “mightier is He that is in her, than he that is in the world? And to Zion, Let not thine hands be slack,” through faint-heartedness (see Heb 12:12), but work with all thy might; be ready to do or bear anything; since Christ worketh with, in, by thee, and “in due time we shall reap, if we faint not” Gal 6:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In that day; the day or time of restitution, when the captivity returned shall be settled in their land.

It shall be said; by prophets, or by friends, congratulating them, or by each to other.

To Jerusalem; inhabitants of Jerusalem, the place being put for the people.

Fear thou not; disquiet not yourselves with fears, though you may apprehend some dangers from Sanballat and Tobiah, &c., though troublous times. as Neh 4:1,2; Da 9:25.

Let not thine hands be slack, in the work of the Lord, building the city and temple, and restoring the worship of God; take heart, O ye returned captives, for God your King is with you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

It shall be said. So obvious to all men shall be the happy and secure, position of Zion under God"s favour and rule, that they shall join in bidding her east away fear and exult in the Divine protection. Fear thou not. (comp. Mat_14:27 Mat_28:5, 10 Luk_12:7, Luk_12:32) And to Zion. Probably vocative, O Zion. Let not thine hands be slack. Be not despairing or faint hearted, but work with energy and confidence; (comp. Isa_13:7 Heb_12:12) or the sentence may be rendered, "Jerusalem will be called Fear not, and Zion, Let not thine hands be slack. " In this case we may compare the names Hephzibah and Beulah given to Jerusalem, (Isa_62:4) and Jehovah-Tsidkenu. (Jer_33:16)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.