Zephaniah 3:18

Zep 3:18 I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden.

Ver. 18. I will gather them that are sorrowful for the solemn assembly] Which now they cannot celebrate, as being in captivity; and are therefore in great heaviness; as was David, Psa 42:2-3; Psa 42:5. Nothing goes nearer to a good heart than to be debarred the benefit of God’s holy ordinances, than to hear the sabbaths mocked at by the enemies, as these good souls did, Lam 2:7, and to be asked, as David was, "Where is now thy God," Psa 42:3. All outward comforts in this case are mere Ichabods. When the ark was taken Eli could live no longer; that word struck him down backward, and killed him in the fall. No sword of a Philistine could have slain him more painfully; neither is it easy to say whether his neck or heart were first broken.

Who are of thee] True children of the Church, as appeareth by their strong affections to the ordinances, 1Pe 2:2. Luther said he would not live in paradise without the word; as with it he could easily live in hell. An infant cannot be quieted with gauds {a} or fine clothes without the dug; so neither can a true Christian with anything but the public services, the solemn assemblies.

To whom the reproach of it was a burden] It lay heavy upon their spirits, and made them send up many a deep sigh to God, who heareth the breathings of his people, Lam 3:56, and will restore comfort to such his mourners, Isa 57:18. He that helped his Levites to bear the ark, 1Ch 15:26, will help those that grieve at the want of it and groan under the reproach cast upon it, which they ever honoured as the face of God, Psa 105:4. Yea, as God himself, Psa 132:5.

{a} One of the larger and more ornamental beads placed between the decades of ‘aves’ in a rosary. ŒD

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_3:18

I will gather them that are sorrowful.

Comfort to mourners for the loss of solemn assemblies

I. God doth sometimes suffer the solemn assembly to lie under reproach.

1. When does it lie under reproach?

(1) When the presence of God is departed from the public ordinances.

(2) When a reformation has been intended, and cannot be accomplished, but is stayed and hindered.

(3) When the ways of Zion mourn and are unfrequented.

(4) When the members are scattered and driven from one another, that they cannot meet together.

(5) When its state and condition is such as that no man seeks it, or cares for it.

2. Why doth God suffer it to lie under reproach at any time? That He may roll away the reproach. There is a sinful reproach and a penal reproach of the solemn assembly. Sometimes the members are accessary to the reproach. Sometimes they are exceeding barren and unfruitful under the enjoyment of the solemn assembly. Sometimes the members do bear themselves out in their sins upon their enjoyment of the solemn assembly. There is a bearing of ourselves in opposition to false worshippers.

II. How should the members be affected under reproach? There are two sorts of members, false and true. They will not be so affected as to be incapable of the teachings of God. Nor so as to be unthankful for what they have. Nor will they be so affected as if it were barely their own concernment. They look upon this as their great affliction. The saints and people of God will search into their own ways, and turn from the evil of those ways which have had a hand in bringing in this reproach, what is there in this reproach that the saints and people of God should be so much affected by it?

1. There is a darkness upon the greatest organ of light.

2. The name of the Lord is dishonoured.

The whole generation of the righteous are afflicted. The world is scandalised. The devil gets up again. There is a certain presage of a famine of hearing the Word. And God is departed. When the members are sensible of the reproach and carry it as a burthen, the Lord will turn former sorrow into future comforts. He will cause their after comforts to run parallel with their former trouble. (W. Bridge, M. A.)

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

Zep 3:18-20. I will gather them that are sorrowful for the solemn assembly — I will collect together those Israelites who are dispersed in their several captivities, both that of Babylon, and those of following times; who mourn for the loss of the public ordinances, and are grieved at the reproaches wherewith their enemies upbraid them, as if they were utterly forsaken of God. Behold — Mark well; at that time I will undo all that afflict thee — I will break the power, and dissolve the kingdom of thy enemies and oppressors, particularly of the Babylonians. And I will save her that halteth — Who is in trouble, and ready to fall; and gather her that was driven out — Into remote countries. And I will get them praise, &c., where they have been put to shame — I will cause them to have fame, even in those places where they have been scoffed at and held in contempt. I will make you a name, &c., when I turn back your captivity — When I cause you to return out of captivity, I will make your name great, and ye shall be the subject of men’s praise among all the nations around. So the Christian Church was, when it was made to flourish in the world, for there is that truth and grace, that piety and virtue 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 and through him, before angels and men. Then will God’s Israel be a name and a praise to all eternity.

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

Zep_3:18-20 do not contain the song of rejoicing sung by Jehovah, but rather a series of promises made by him to the redeemed community. Zep_3:18 is very obscure. The translation of the present Hebrew text is uncertain. R.V. differs but slightly from A.V.: “I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach.” Both translations make the verse a promise of the restoration of the dispersed, who, far from the holy city, are in deep sorrow because they can no longer gather in the temple, and who have suffered reproach (see on Joe_2:17) because of the national calamity that has fallen upon them. The thought suggested by the translation in the margin, “They have been sorrowful for the solemn assembly which I took away from thee, for the lifting up of reproach against her,” is less appropriate. The meaning of the verb translated “sorrow” is uncertain; it occurs in the same construction in 2Sa_20:13, in the sense of “thrust away,” or “remove.” The first clause might be translated, therefore, “I will gather them that are thrust away from the solemn assembly,” which would give acceptable sense. While the translation of the English versions may, perhaps, be had from the present Hebrew text, the latter is very awkward and may have suffered in the course of transmission. The ancient versions differ from it and from one another. LXX. presents a reading which, in part at least, is thought by many to be original. It joins the first two words of Zep_3:18 to Zep_3:17 and reads them “as on a feast day” — the whole clause, “he will joy over thee with singing as on a feast day”; then continues, “I will gather thy crushed ones; woe unto him who utters mockery against her.” Zep_3:17 is not improved by the addition; Zep_3:18 gives good sense, but it cannot be affirmed with certainty that it is original. Instead of the pronoun of the third person we should probably read, with margin, “thee.” Marti proposes to read Zep_3:18, “Removed have I (prophetic perfect) from thee the reproach; taken away have I from thee the shame.” With this he compares Zep_3:11 a (see further on Zep_3:19).

19. At that time — When the promise made in Zep_3:18 will be fulfilled.

I will undo all that afflict thee — The verb is literally do, sometimes in the sense of “to deal with,” either in a good or in an evil sense; here the latter, so that A.V. is right in rendering “undo.” If the LXX. rendering of Zep_3:18 is correct the first clause of Zep_3:19 is an expansion of 18b; but since “at that time” seems to mark a new beginning, and since the rest of Zep_3:19 and Zep_3:20 speak only of the blessings to be showered upon the remnant, it is not impossible that the first clause of Zep_3:19 also speaks of a blessing intended for the afflicted children of Jehovah. An alteration in the vocalization would change “they that afflict thee” into “thy afflicted ones.” If this change is made, “to deal with” is used in a favorable sense: “At the time when I will deal with all thy afflicted ones.” How he will deal with them is stated in the rest of Zep_3:19 and in Zep_3:20.

Save — From oppression, suffering, and disease.

Halteth,… driven out — See on Mic_4:6 (compare Eze_34:16).

I will get them praise and fame — Better, R.V., “I will make them a praise and a name.” The wonderful things Jehovah will do for his people will so impress the nations by whom they have been oppressed that even they will recognize that “Jehovah hath done great things for them” (Psa_126:2); then they will reproach them no more (see on Joe_2:17), but will praise and glorify them (compare Deu_26:19, margin; Isa_62:7; Jer_33:9).

In every land where they have been put to shame — R.V., “whose shame hath been in all the earth”; literally, in the whole earth their shame. It is difficult to get from this the translation of A.V. or even of R.V. LXX. differs from the Hebrew but does not relieve the difficulty. The omission of “their shame” would simplify matters — “I will make them a praise and a fame in the whole earth” (compare Zep_3:20). Some omit the pronoun after “make” (in Hebrew one letter) and take “their shame” as the object of the verb, “I will make (or, turn) into praise and fame in all the earth their shame.”

Zep_3:20 expresses essentially the same thought as Zep_3:19.

Will I bring you again — R.V., more literally, “bring you in,” for which LXX. reads “will do good,” which may be original.

Even in the time that I gather you — R.V. co-ordinates this clause with the preceding, “and at that time will I gather you.” Both translations are based on an emended text. The present Hebrew text cannot be correct; the only question is whether A.V. or R.V. has made the proper correction — probably A.V. Combining the emendation of A.V. with the reading of LXX., 20a may be read, “At that time I will do good to you, even at the time when I shall gather you together.” I will do good is explained by, “For I will make you a name and a praise among all people (R.V., “all the peoples”) of the earth” (see on Zep_3:19), and when I shall gather you together by “when I turn back (R.V., “bring back”) your captivity” (see on Zep_2:7, and references there).

Before your eyes — Within your own lifetime.

Saith Jehovah — A seal upon the promises. Since they are uttered by Jehovah, they will surely be fulfilled.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.]

Zep_3:18.] Those who pined in distance at the time of festivities, shall be gathered together. Of thee] The people are of thy origin and descent (Isa_58:12; Ezr_2:59; Psa_68:27). Reproach] Presses upon them as a burden [cf. Lange].

Zep_3:19. Undo] Lit. I will deal with all oppressors; heal the limping. Her that halteth] Weakness no barrier to restoration; gather together the dispersed, and will get] Lit. make them a praise and fame in lands where they have been reproached.

Zep_3:20. Captivity] Lit. captivities of every age and kind shall end. God will lead them, finish the work begun, and, incredible as it may appear, their glorification shall be seen with their own eyes (Luk_24:41).

HOMILETICS

MOURNING FOR THE SOLEMN ASSEMBLY.—Zep_3:18

The prophet concludes with the promise that all the dispersed—all who mourn because they do not share the joy of festal meetings in the temple—shall be restored to ancient privileges, and gathered into one fold. We have not to sorrow because deprived of Christian ordinances. Our temples stand, our Sabbaths are not taken away, yet there is reason to mourn for the condition of Zion.

I. Mourn when deprived of personal attendance. Domestic affliction, accidents, and trials may detain from its solemnities. Then the soul is cast down within us. God thus teaches us to value the means more highly, quickens our relish for the provisions of his house, and draws us nearer to himself. “When shall I come and appear before God?” (Psa_42:2).

II. Mourn when neglected by others. Many entirely forsake the assembling of themselves together (Heb_10:25). They do not see the utility and necessity of public worship. Others are kept away by most trifling excuses. In vain are all pretences to religion if the means of grace have no attraction. Resolve with Nehemiah and his friends, “We will not forsake the house of our God.”

III. Mourn when dishonoured by its attendants. It is dishonoured by a worldly spirit. Many have no serious heart in worship. “If familiarity does not breed contempt,” says one, “it must always tend to reduce veneration.” “In thy fear will I worship towards thy holy temple.”

2. It is dishonoured by inconsistent conduct. The apostasies, backslidings, and disgraceful conduct of professors bring reproach upon the house and the people of God. The enemies blaspheme, the way of truth is evil spoken of, and the Redeemer is wounded in the house of his friends. God’s people bear the reproach, and grieve at the dishonour cast upon solemn assemblies. To them, this “is a lamentation, and shall be for a lamentation.”

IV. Mourn for its lack of spiritual prosperity. Its members lack fervour and power. They are faithless, unhappily divided, and do not heartily work together. Its agencies are few, and fail in their design. Sinners are not converted to God, and the world is prejudiced against Christianity. When the ways of Zion mourn, the sons of Zion are sorrowful also. God will not forget their distress, but gather them

(1) to feasts on earth, and

(2) to the assembly in heaven. “Pray for the peace of Jerusalem; they shall prosper that love thee.”

THE WONDERFUL RESTORATION.—Zep_3:19-20

God confirms his promise of restoration by removing all impediments. The prophecy closes with the final reversal of all which in this imperfect state of things seems turned upside down, when those who now mourn shall be comforted, they who now bear reproach and shame shall have glory, and those who now afflict the people of God shall be undone [Pusey].

I. A restoration glorious in its character. It will be a most signal day for Israel. What they could not do for themselves God will do for them.

1. It will be Divinely performed. “At that time will I bring—I gather you—I turn back,” &c. God manifests his interest in his people, and the greatest difficulties should not lead us to doubt the certainty of the promise.

2. It will be completely performed. God will bring home all banished ones, and recover all captives. (a) All infirmities within shall be healed. Their weakness and unworthiness only sets forth the freeness and fulness of Divine love. “Not for your sakes do I this, saith the Lord” (Eze_36:22). (b) All dangers without shall be removed. The enemies will be repressed and rooted up, judged by God, to prepare for the restoration of Israel (Isa_66:15-16). Dignity for disgrace, mercy for misery, and honour for insult. In every land where they have been reproached shall they be praised by the foe. They will then be “high above all nations which he hath made in praise, and in name, and in honour,” &c. (Deu_26:19; Deu_30:3).

3. It will be visibly performed. “Before your eyes, saith the Lord.” However incredible, it shall be quite obvious to the sense. The testimony of the senses shall convince you. Believers will see the end of all their sufferings, realize all their hopes, and soon partake of the fulness of their redemption.

II. A restoration certain in its accomplishment. The promise is repeated to make the assurance greater. One act of God makes way for another. When he begins he will finish his work.

1. Unimpeded by outward enemies. “I will undo all that afflict thee.” God may be silent, but will not always sit still. He will deal with all according to their deserts.

2. Unimpeded by internal weakness. None can detain them in bondage. All difficulties will be easily surmounted. (a) The weak shall be strengthened. “I will save her that halteth. (b) The outcast shall be restored. “And gather her that was driven out.” (c) The captives shall be recovered. “When I turn back your captivity.” What a sublime prospect to God’s people! They shall be redeemed from oppression, called together from the utmost ends of the earth—the maimed and the halt, the peasant and the priest—to be owned, guided, and fixed in their kingdom. Jew and Gentile, Barbarian and Scythian, shall become one fold, become the praise of the earth, and the glory of the universe. “At that time,” the Christian Church will be a type of the Church of the first-born, which in the great day will be admired and glorified in Christ, and he in them. Then his kingdom will be established and perfected in the new Jerusalem. And the “redeemed out of every tribe and tongue and people and nation” shall become kings and priests to God.

HOMILETIC HINTS AND SUGGESTIONS

Zep_3:20. The period of restoration distinctly prominent by pointed reference. The manner also remarkable. “I will bring you in.” I will lead you like a shepherd going before his flock, and gather you in due season, like the shepherd putting his flock into the fold. “For even these weak and helpless ones, who limp, and are burdened, and have been dispersed, are of the flock of the Lord, and will experience the faithful tender care of the Great Shepherd and Bishop of souls.” “That time is the whole time of the gospel; the one day of salvation, in which all who shall ever be gathered, shall be brought into the New Jerusalem. The words were fulfilled, when at our Lord’s first coming the remnant of the true Israel, those ordained to eternal life, were brought in. It shall be fulfilled again, when the fulness of the Gentiles shall be come in, and so all Israel shall be saved (Rom_11:25-26). It shall most perfectly be fulfilled at the end, when there shall be no going out of those once brought in, and those who have gathered others into the Church shall be a name and a praise among all people of the earth” [Pusey].

Your captivity, lit. captivities of different ages and countries in Jewish and gospel history. “All personal and social captivities will be turned back like a stream. ‘Turn our captivity, O Lord, as the rivers of the south’ (Psa_126:5); they will all flow into the Church of Christ. (See Isa_2:2; Mic_4:1). ‘All nations shall flow into it’ ” [Wordsworth].

ILLUSTRATIONS TO CHAPTER 3

Zep_3:18-20. So with this scene of quiet pastoral felicity the poem closes; and Zephaniah, whose earlier words seemed to bespeak a veritable “son of thunder,” proves himself to be a true “son of consolation,” even as the judgment he was sent to denounce proves to be an act of sovereign and Divine mercy. Harsh and severe in husk, in outward seeming, its heart is “made of tenderness.” It is like one of those fairy nuts in which, when they could be broken, there were found lustrous gems of price [S. Cox].

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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

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

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

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

3:18-20 The repeated use of I will in these verses underscores God’s further assurances to his people.

3:18 I will gather you . . . disgraced no more: The Lord’s assurance stands in stark contrast to the pronouncements at the beginning of the book, when God threatened to gather the nations to sweep the people of Judah from the face of the earth (1:2-4). Now he promises to gather up those who have been driven from Jerusalem and lead them safely home.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, them that were had in hatred and reviled for the Church, and because of their religion.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

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

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

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

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

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

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

He then adds, Who have sustained reproach for her. In this second clause the Prophet no doubt repeats the same thing; but at the same time he points out, not without reason, their condition—that the Jews suffered reproach and contumely at the time of their exile, and that on account of being the Church; that is, because they professed to worship their own God; for on account of his name the Jews were hated by all nations, inasmuch as their religion was different from the superstitions of all heathens. It could not hence be, but that the unbelieving should vex them with many reproaches, when they were carried away into exile, and scattered in all directions.

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

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.

(18) The festival of the accomplishment of salvations is represented under the figure of the joyous Feast of Tabernacles, as in Zec_14:16. None shall be impeded from attending on this joyous occasion, for the oppressors shall be overthrown (Zep_3:19-20).

To whom the reproach of it was a burden.—Or, on whom reproach was a burden—i.e., on whom their exile, and consequent inability to attend at Jerusalem, had brought derision. On the construction, the Hebrew student may consult Hitzig or Kleinert.

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

18. The language is very obscure. Perhaps: I will gather (lit. have gathered) those sorrowing far away from the solemn assembly, who are of thee (belong to thee), thou on whom reproach lay heavy. The term “sorrowing” is found Lam_1:4. The sense, those removed away from the solemn assembly, might be supported by 2Sa_20:13. The reference in any case is to the dispersed among the nations, far from the sanctuary and the feasts. The “reproach” is just that arising from the national calamities and humiliation. Isa_54:4, “the reproach of thy widowhood (the time of exile) shalt thou remember no more.”

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.

I will gather [them that are] sorrowful for the solemn assembly Who are grieved and troubled, because they cannot meet at the time and place of religious worship, or attend the word and ordinances of the Lord; either through distance of place, or infirmity of body; or through the menaces and persecutions of men: and to be prevented the use of the means of grace, upon any account, is a great concern of mind to truly gracious souls: or who are filled with grief and sorrow "for the appointed time" F21; for the time of the Jews' deliverance from their present exile, and return to their own land, which seems to be delayed, and thought long; and so it may seem to some of them in distant parts, after they are converted; and for whose encouragement this is said, that the Lord will in his own due time and way gather such out of all places where they are, into his church, and among his people, to join with them in religious worship, and partake of all the ordinances and privileges of his house; and also gather them into their own land, and comfortably settle them there: [who] are of thee; belong to the church of Christ; or however have a right to, and meetness for, a place in it; are her true and genuine children, being born again; and which appears by the taste they have for, and their desire after, the word and ordinances: [to whom] the reproach of it [was] a burden; it being grievous and burdensome to them to hear the enemy reproach them with their exile and dispersion; with their distance from the place of worship, and their want of opportunity of attending to it: this was intolerable, a burden too heavy for them; it was like a sword in their bones, when they were asked, where is your God? and where are the ordinances of divine worship? and when will it ever be that you will attend them? see ( Psalms 42:1-3 Psalms 42:10 ) . FOOTNOTES: F21 (dewmm) "propter tempus, [sub.] diuturnum exsilii", Vatablus; "ex tempore statuto [judiciorum poenarumque]", Burkius.

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

I will gather them that are sorrowful - for the solemn assembly, in which they were to “rejoice” Lev 23:40; Deu 12:12, Deu 12:18; Deu 16:11; Deu 27:7 before God and which in their captivity God made to cease. “They were of thee” Lam 1:4; Lam 2:6, the true Israel who were “grieved for the affliction of Joseph; to whom the reproach of it was a burden” Amo 6:6 (rather , ‘on whom reproach was laid’): for this “reproach of Christ is greater riches than the treasures of Egypt,” and such shall inherit the blessing, “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you and east out your name as evil, for the Son of Man’s sake; rejoice ye in that day, and leap for joy, for, behold your reward is great in heaven” Luk 6:22-23.

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

Triflers. Literally, "trifles;" nugas. Hebrew nugi, (Haydock) which is almost Latin. (St. Jerome) --- These vain nothings, (Calmet) men who were of light dispositions, scoffers at Christ, shall be converted and honour him. (Worthington) --- Septuagint, 17. "he will renew thee in his love, and will exult over thee in joy, as on a festival day: (18) and I will bring back thy bruised ones. Woe to him that has reproached her." Aquila likewise renders by woe, or eju, oh, oi, usingit as an exclamation, though not of sorrow. Yet the term signifies, they were. (St. Jerome) (Haydock) --- Hebrew literally, "I have gathered those who were in grief for a time. They were of thee. Shame was upon them like a heavy load;" or, "they were grieved on account of the festivals disused. They were like an offering rejected," with disgrace. (Calmet) --- They lamented that they could no longer observe the solemn festivals, and this was to the pious a most intolerable burden, while libertines seem to feel as great a misery in the observance.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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

That are sorrowful for the solemn assembly; mourn in their distance from the solemn worship of God, as David, Psa 42; that are troubled more for want of God’s ordinances than for any thing; which three times every year in great solemnity they celebrated, but now for seventy years had wanted them.

Are of thee; these longing mourners are thy children indeed, Israelites in whom is no guile.

The reproach; the taunts of enemies and triumphs over God and religion, such as Psa 42:3,10.

A burden; heaviest burden, or a sword in their bowels.

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

The love which God feels he shows in action. He cares for the exiled and dispersed, and will gather them again and comfort them for all their sorrows. I will gather them that are sorrowful for the solemn assembly; or, far removed from the solemn, assembly. Those who grieve because by their exile from the Holy Land they are debarred from duly attending the periodical festivals, these God will restore, and enable them again to participate in the sacred feasts. The above version and explanation are undoubtedly right, as the Latin Version is certainly wrong, Nugas, qui a lege recesserant, congregabo; that is, the light and fickle persons, who have estranged themselves from the Law, God will reclaim, and join them to the congregation of the true Israel; and this, quia ex te erant, for their origin"s sake, because they are descendants of the chosen people. Who are of thee; they are of thee, O Zion. These are the true Israelites; this is why they mourn for the cessation of the festivals, and why they shall be restored to the Holy Land. To whom the reproach of it was a burden; i.e. who felt the desolation of Zion and the reproaches uttered against her by enemies (Ps 137) as a burden grievous to be borne. The Vulgate has, Ut non ultra habeas super eis opprobrium; i.e. "That they may be no more a disgrace to thee;" the LXX reads somewhat differently, Ouai tiv elaben ep authn ; "Alas! who took up a reproach against her?

Vers. 18-20. Words of help and hope to the exiled and banished.

The closing words of this prophecy, contained in these verses, are amply sufficient to indicate that although the writer was a messenger of judgment, and as such addressed burning words of denunciation to evil doers, he was also a man full of tenderness a Barnabas as well as a Boanerges. Whilst, being commissioned by God to reprove the ungodly, he did not spare such, yet he also knew how to speak words of help and hope to the sorrowful and distressed; indeed, we find him here anticipating sorrow, being beforehand with consolation, and providing the balm for wounds yet to be inflicted.

I THE CASE SUPPOSED. The prophet had spoken of captivity; yet he was conscious that God would restore his people at the close, and bring them from Babylon to their own land. But, whilst confident as to this, he knew that, in the very nature of the circumstances, only a portion of God"s people weird be privileged thus to return, and that many of them would be dispersed among the heathen in various places, and would be unable to come back with those who should be restored "when the Lord should turn again the captivity of his people." And he also knew that, amongst these scattered ones, there would be those who, in their remote exile, would mourn for the solemn assembly, and whoso hearts would be burdened in view of their banishment (ver. 18).

II THE WORDS OF HELP AND HOPE ADDRESSED BY THE PROPHET TO THOSE THUS CIRCUMSTANCED.

1. He assured them that the Lord their God would bring to nought their oppressors. "I will undo all that afflict thee" (ver. 19).

2. That the Shepherd of Israel would in his own time regather every member of his flock, however scattered they were, and however feeble some of them might be. "And I will save her that halteth, and gather," etc. (ver. 19).

3. And that in the very lands where they would be put to shame he would eventually secure to them lasting honour and imperishable renown (vers. 19, 20).

III THE PROPHET AN EXAMPLE TO TEACHERS OF RELIGION IN EVERY AGE. There must be the bold denunciation of wrong, but there should ever accompany this tenderness of spirit, revealing itself in the endeavour to comfort and cheer troubled hearts. And in proportion as this spirit is cherished by us do we resemble the great Prophet of the Church, who was "anointed to comfort those that mourn," etc. (Isa_61:1-3)

Vers. 18-20. The turning again of Israel"s captivity; or, good news for sin"s exiles.

I LIBERTY FOR THE CAPTIVES. "I will deal with all them that afflict thee," etc. Those members of the Israelitish community who were soon to be carried off into exile and enslaved in a foreign land were to be eventually (in the day when God rose up to the prey) rescued from their oppressors and set free from the reproach of slavery which pressed upon them like a heavy burden. So were the members of the human race captives of sin and Satan, and bondmen in a far off land of alienation from Cod, when Christ came to preach deliverance to the captives and the opening of the prison to them that were bound. (Isa_41:1 Luk_4:18) So are men by nature sin"s captives still, (Joh_8:34) and the burden of the gospel message still runs, "If the Son shall make you free, then are ye free indeed". (Joh_8:36)

II COMFORT FOR THE SORROWFUL. "I will gather them that sorrow for the solemn assembly." Those about to be exiled in Babylon, especially such among them as should preserve their piety, would regard it as the saddest element in their lot that through banishment they were no longer permitted to take part in the festal assemblies of the nation, in particular in the Feast of Tabernacles, the most joyful of all their celebrations. (Hos_12:10) To them, therefore, it would come "like cold water to a thirsty soul," or "like good news from a far country," that they should afterwards, "at that time," be restored to their religious privileges, and the fellowship with Jehovah which these signified. So men "in sin," being far off from him whose favour and fellowship alone is life, when they first awake to this thought, are filled with sorrow, and mouth after God, after that reconciliation and communion with him in which alone true happiness can be found. (Psa_31:16 Psa_51:8-12 Psa_85:4, 6 143:7, 8) To all such the gospel promises comfort and consolation. (Mat_5:4)

III GATHERING FOR THE DISPERSED. Many of Israel"s sons and daughters should be scattered into far off lands when Jehovah rose to pour his indignation on the nations (ver. 8). But into whatsoever region they should have wandered, Jehovah would recollect them in the day when he turned again Israel"s captivity. So bare men by sin been driven away into many different "far countries into conditions of existence where their material environments, dispositions of soul, and habits of life have become widely divergent. But up out of all situations and from all characters God by his grace can bring men who have departed from him and separated from each other, and can form them again into a united community, a holy brotherhood, a spiritual household, a redeemed family. To do this is the aim of the gospel. (Eph_2:17-22)

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

(1) of a good name;

(2) of an influential life;

(3) of a peaceful end; and

(4) of a blessed future.

LESSONS.

1. "Blessed are the people that know the joyful sound". (Psa_89:15)

2. "Go ye into all the world, and preach the gospel to every creature". T.W. (Mar_16:15)

Vers. 18-20. The moral restoration of mankind.

"I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee," etc. "The salvation held up in prospect before the remnant of Israel, which has bee, refined by the judgments and delivered, was at a very remote distance in Zephaniah"s time. The first thing that awaited the nation was the judgment through which it was to be dispersed among the heathen, according to the testimony of Moses and all the prophets, and to be refined in the furnace of affliction. The ten tribes were already carried away into exile, and Judah was to share the same fate immediately afterwards. In order, therefore, to offer to the pious a firm consolation of hope in the period of suffering that awaited them, and one on which their faith could rest in the midst of tribulation, Zephaniah mentions, in conclusion, the gathering together of all who pine in misery at a distance from Zion, and who are scattered far and wide, to assure even these of their future participation in the promised salvation" (Delitzsch). These verses may be taken to illustrate the moral restoration of mankind. Taking them for this purpose, we have the restoration and the Restorer. We have here

I THE RESTORATION. What is the restoration?

1. From the deprivation of religious privileges to their enjoyment. The Jews, who were in a state that rendered it impossible to celebrate their religious festivals at Jerusalem, are here represented as filled with sorrow or grief when they reflected on the privileges of their ancestors. "By the rivers of Babylon we sat down and wept," etc. Though unregenerate men may live amidst religious privileges, they are really deprived of them, for they do not possess and enjoy them. Their moral restoration brings them into that happy enjoyment. Though the ungodly man holds the gospel in his hand, he is morally exiled from it. It is more distant from him than was the temple from the Jew in Babylon.

2. From the sufferings of oppression to the happiness of deliverance. "Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out." The literal reference is here, of course, to Babylonian tyrants. By the providence of God these were overcome. Their power was broken, their counsels confounded, so that they were forced to surrender their prey. "I will save her that halteth, and gather her that was driven out." The Hebrew captives were delivered, and brought back to their own country and city. In moral restoration the power of the oppressor is broken, the soul is delivered from the power of Satan and the bondage of corruption. "Being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." What was the tyranny of Babylon to the Jews, compared to the tyranny of evil over the soul?

3. From the condition of reproach to that of true honour. "I will get them praise and fame in every land where they have been put to shame." High above all nations was Israel at one time. The "reproach" brought on them was one of their sorest grievances; that reproach has been partially wiped away, the Jewish people are the most distinguished of the races of the earth, for of them Christ came, who is the glory of his people Israel. When a man is morally restored, he becomes truly honourable, not before.

Goodness is moral majesty. There is no true royalty which has not its foundation in moral excellence.

II THE RESTORER. All the restoration sketched in these verses was effected by whom? Not by Cyrus and his battalions: they were but instruments. It was Jehovah. "I will gather;" "I will save;" "I will get them praise;" "I bring you again;" "I will make you a name;" "I turn back your captivity." So in moral restoration. No one can restore a soul but God. It is his work.

1. A work which he does by moral means. By the gospel.

2. A work which, from the nature of the case, must proceed gradually.

3. A work which will one day be consummated D.T.

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

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

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Those who are removed from the appointed season I destroyed those removed from My appointed seasons, those who did not keep the Sabbaths and the festivals.

I have destroyed lit., I gathered in.

they were of you They were of your people.

it was a burden of shame upon her That guilt was a burden of shame to you.

Those who are removed an expression of taking out, as in (Prov. 25:4) “Take away the dross from the silver”; and (II Sam. 20:13) “When he was removed from the highway.” The only radical letter is the “gimel.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.