Bible Commentaries
Zephaniah 3

Verses 7-8

DISCOURSE: 1229
WHAT RECOMPENCE WE MAY EXPECT FOR OUR NEGLECT OF GOD

Zephaniah 3:7-8. 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. Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey.

IN great national calamities we are apt, for the most part, to overlook the hand of God, and to trace events only to second causes, or to ascribe them to mere chance. But whatever there be either of “good or evil in the city,” God must be acknowledged as “the doer of it.” Moreover, in whatever he does, he has some fixed design: and to answer that design should be the labour of all his creatures. Now the general design of his judgments is, to awaken the inhabitants of the earth from their torpor, and to teach them righteousness: and if smaller judgments produce not this effect upon us, we may expect heavier to ensue. One very important object to be attained by cutting off the nations around Judζa, and by sending the ten tribes into captivity in Assyria, was to reform his more peculiar people, the tribes of Benjamin and Judah. And as his people were far from improving his judgments for that end, he declared that he would visit them in a way suited to display the enormity of their guilt, and the riches of that grace which they had so abused.

In order to accommodate this subject to the present occasion, we shall consider,

I.

What God has been expecting from us—

Dreadful have been the judgments which God has inflicted on the surrounding nations—
[To whatever part of Europe we direct our attention, we shall see that the different nations have, during the last twenty years, been visited with calamities of a most afflictive kind: but more particularly, the recent devastation of Russia, the destruction of its ancient capital by fire, and the total annihilation of the French army in the space of a few weeks, are events that demand particular notice at this time [Note: In October, 1813.]. Indeed, with the exception of our highly-favoured land, there is scarcely a country to which, at some period of this war, we may not in a measure apply the words preceding our text; “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.”]

And has not God been speaking to us by these great events?
[Yes, surely: he has sought to reclaim us from our evil ways: he has “said with himself, Surely thou wilt fear me; thou wilt receive instruction; so that thy dwelling shall not be cut off, howsoever I punish thee.” Of us this improvement of his judgments might well be expected, not only on account of the peculiar protection which has been afforded us, but on account of the transcendant advantages which we enjoy in the knowledge of God’s word, and the ministration of his Gospel [Note: Here shew particularly wherein that improvement should have consisted; and our additional obligation to it, arising from our religious privileges: ver. 5.] — — — And now, I ask, was not this expectation reasonable? and is not that complaint which God made against his people of old, in the fullest and strictest sense applicable to us [Note: Isaiah 5:3-4.]? — — —]

Alas! We have reason to blush and be confounded, when we reflect,

II.

How we have disappointed his expectations—

Hear the accusation of God against us; “They rose early, and corrupted all their doings”—
[There is no sin, in the commission of which we are not as eager as ever. It should almost seem that “the goodness, and long-suffering, and forbearance of God, which should have led us to repentance,” have produced rather the contrary effect, of lulling us to sleep in our sins. The accusation is more fully stated in a preceding verse [Note: ver. 2]: let us consider it more minutely: let us make use of it as a light by which to search and try our ways — — — exceeding heinous?]

And is not the accusation applicable to all ranks and orders amongst us, even as it was against the Jews of old?
[We do not in general wish to speak of others: but in a view of national iniquities we are constrained to do so, especially where the prophets lead the way. Behold then what the prophet speaks respecting the princes, the judges, the prophets, and the priests of his day [Note: ver. 3, 4.]: we will not say that precisely the same iniquities prevail amongst those different orders in our land; but we appeal to you, whether any material change has taken place amongst the higher ranks; or whether those, whose duty it is to instruct and reform the world, have increased in activity and zeal, by any means to the extent that the occasion has called for? Alas! if we consult the records of the New Testament, and see what the Apostles preached, and how they lived, and then compare it with the lives and ministrations of the sacred order amongst us, we shall see cause to wonder that God has not already removed his candlestick from us, and left us in utter darkness — — —

And well may the misconduct of these orders be more distinctly noticed, since on them depends, in so great a degree, the state of all the other classes of society. If all ministers would preach the Gospel with fidelity, and exemplify its holy precepts in their lives; and if our princes and nobility would take the lead in the great work of reformation; an immense change would soon be wrought in every quarter of the land: but if, for want of their exertions, the whole land continue in its iniquities, let them not wonder that their criminality is exposed, and that the judgments reserved for them are proportioned to the guilt which they contract.]
The disappointment of God’s expectations from us leads us naturally to consider,

III.

What we may expect from him—

On this part of our subject we shall be led to extremely different views, according to the interpretation which we put on the concluding words of our text. Some understand the words thus: “Ye have disappointed all my reasonable expectations; therefore expect from me the most tremendous judgments.” Others justly observe, that the word “therefore” may properly be translated “nevertheless [Note: That is evidently the true sense of the word in Micah 5:2-3.];” and that the sense is, ‘ye have disappointed all my reasonable expectations; nevertheless that shall not induce me to alter my gracious purposes towards Jews and Gentiles, whom I will unite under one head, and sanctify as my peculiar people.’ In confirmation of this latter sense, we must say, that this is the very way in which God often introduces his most glorious promises [Note: Isaiah 43:22-26; Isa 57:16-17 and Habakkuk 2:12-14.]; and that the two verses following our text seem to require it. But as we cannot certainly determine which of the senses is the right, we include both; and shew what we may expect from God,

1.

In a way of judgment—

[Often does God denounce especial vengeance against those who have abused his mercies [Note: Isaiah 5:5-6. Jeremiah 5:5-6.]: and well indeed may we expect to have it executed upon us: well may we be constrained to drink the dregs of that cup which has been put into the hands of the surrounding nations. And how fearful will be our state, if “God pour upon us his indignation, even all his fierce anger!” Let us not indulge in presumptuous security. Who that had been told a few years ago that either the ancient capital of the Russian empire, or that of the British empire, would before this be certainly destroyed by fire, would have imagined on which the lot should fall? O let us tremble for ourselves, and labour to fulfil the gracious designs of God, before his wrath come upon us to the uttermost — — —]

2.

In a way of mercy—

[The Jews have an idea that the Messiah’s advent was deferred on account of the wickedness of their nation: but it was not deferred; nor shall any thing prevent the final execution of God’s promises, in the restoration of the Jews, and the bringing in the fulness of the Gentiles [Note: ver. 9, 10.] — — — No: we look for those events with full assurance that they shall be accomplished in due season. It is probable, indeed, that great calamities will precede those events [Note: Luke 21:25-28.]; and there is great reason to hope, that the calamities of the present day are preparing the way for them. May God hasten forward that glorious period! and then, grievous as have been the distresses of the world for so many years, we shall not think we have sustained one too much, if it has been accessary in any measure to the promotion of so blessed an end.]

Application—

[Let us now drop all idea of national concerns, and come to those which are purely personal. Let us call to mind our personal transgressions, and reflect upon the personal judgments or mercies that await us — — — And may God reap the fruit of all his kindness; and Christ “see of the travail of his soul, and be satisfied!”]

Verse 12

DISCOURSE: 1230
THE POOR LIVING BY FAITH

Zephaniah 3:12. I will also leave in the midst of thee an afflicted and poor people; and they shall trust in the name of the Lord.

THE Lord’s people have in every age been a mere remnant, in comparison of the great mass of mankind. At the time of the deluge they were confined to Noah and his family. In the patriarchal age, from the call of Abraham to the descent of his posterity into Egypt, they were still a very “little flock:” and though they afterwards in appearance multiplied, and became a great nation, yet “they were not all Israel who were of Israel:” there was still but a small portion of that people who truly loved and served God; and even in the apostolic age St. Paul tells us, that they were then only “a remnant according to the election of grace.” Moreover, this remnant has for the most part been of the description mentioned in our text, persons destitute of any thing whereon to found a carnal confidence, and necessitated to confide solely in their God. At the period referred to in the preceding context they will cease to bear the character of a remnant, seeing that they will fill the face of the whole earth, and comprehend in their number all the kings and princes of the world [Note: ver. 9.]: but till that period they will be characterized as “an afflicted and poor people, who shall trust in the name of the Lord.”

In further speaking of them, we shall be led to notice,

I.

Their low condition—

The description here given of them is for the most part verified in them,

1.

As members of the community—

[Riches and poverty are relative terms; and, when viewed in a large and comprehensive sense, will serve to draw a broad line between the different classes of society. It is from the lower of these classes that the Lord’s people are most generally taken. Others are not excluded; on the contrary, some of the opposite class will always be found among them: but “not many great, not many mighty, not many noble, are called: God has chosen rather the foolish, the weak, the base, the despised, that no flesh should glory in his presence [Note: 1 Corinthians 1:26-29.].” So evident has this been in all ages of the Church, that St. James appeals to his brethren all the world over in confirmation of the fact: “Hearken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of his kingdom [Note: James 2:5.]?” Indeed to this circumstance our Lord himself referred as confirming the truth of his Messiahship, that “to the poor the Gospel was preached [Note: Matthew 11:5.]:” and they received his word, and “heard him gladly,” whilst the Scribes and Pharisees almost universally rejected him.

Affliction too is not unfrequently associated with poverty in the Lord’s people: for it is rarely that any man will turn truly unto the Lord, till affliction of some kind or other has prepared his heart, and “plowed up, as it were, the fallow ground” for the reception of the heavenly seed. Almost all have occasion to acknowledge, with the Psalmist, “Before I was afflicted, I went astray.” The minds of men are so carnal and worldly, that they will scarcely admit a serious thought, till they are made to feel, like the Prodigal in the parable, the insufficiency of earthly things to comfort them in the hour of trouble. Then they awake, as it were, out of a dream; and begin to say, “I will go unto my Father, in whose house there is bread enough and to spare.”]

2.

As convinced sinners—

[In this state every child of God without exception answers to the character in our text. There was once a time when all of them thought that they were “rich and increased in goods, and had need of nothing;” but, when the Lord opened the eyes of their understanding, they were made sensible that they were “wretched, and miserable, and poor, and blind, and naked.” From that time they become “poor in spirit,” and “go on their way weeping” for all their past iniquities and abominations. Now they have on their hearts a load too heavy for them to bear; and under the pressure of it they go to that adorable Saviour, who has invited to him the weary and heavy-laden, and who alone is capable of giving them rest. Such are the persons to whom alone the Gospel is acceptable [Note: Isaiah 14:32.], or can ever be preached with full effect: “the whole need not a physician:” it is the sick alone that desire his aid, or will receive his prescriptions. And such are the Lord’s people: they feel themselves utterly destitute of all wisdom, goodness, and strength; and they are content to receive these blessings out of the fulness that is in Christ Jesus.]

3.

As professors of godliness—

[In former ages, long before the coming of Christ, the Lord’s people were persecuted by an ungodly world. Thousands “of whom the world,” as the Apostle says, “was not worthy, had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented [Note: Hebrews 11:36-38.].” Of the saints under the Gospel dispensation it is needless to speak: the Acts of the Apostles amply testify, as the Epistles do also, that the followers of Christ have been treated as “the filth of the world, and the off-scouring of all things;” and experience proves that they are so regarded even to this day. The increase of civilization, and the protection afforded by human laws, prevent the same cruelties from being exercised towards them as in days of old: but it is as true at this day as at any period of the world, that “he who departeth from evil maketh himself a prey;” and that “all who will live godly in Christ Jesus shall suffer persecution.” True, we are not dragged to the stake as formerly: but is it nothing to be hated, and despised of all men, and to be made a butt for impiety and profaneness to expend their arrows upon? Is it nothing, too, to have one’s “greatest foes amongst one’s own household?” Yet so shall every man, who will be faithful to his God, find it in his own experience: he shall surely have some cross to bear; and be himself a witness, that the Lord’s servants are “a poor and afflicted people.”]

Nevertheless they need not be discouraged, if only they will improve,

II.

Their exalted privilege—

“The name of the Lord is to them a strong tower, to which they may run and be safe.” It is their privilege to trust in,

1.

His mercy to pardon their offences—

[Whatever their former sins may have been, their Lord and Saviour is ready to forgive them, and to blot them all out as a morning cloud. Even though they may have been “red like crimson, they, through the virtue of his blood, shall be made white as snow.” Know then your privilege in this respect: let no sense of guilt keep you from him: limit not his tender mercies: look at those whom he received in the days of his flesh: and be assured, that he is still as gracious as ever; and that “those who come to him he will in no wise cast out.” “Though your sins may have abounded, his grace shall much more abound;” and he will say to you, as he did to a notorious sinner of old, “Thy sins, which are many, are forgiven thee.”]

2.

His power to uphold them in their difficulties—

[Great may be your conflicts with sin and Satan; but great shall be the succour which you shall derive from your living Head, the Lord Jesus Christ. He will “strengthen you with might by his Spirit in your inner man:” and “as your day is, so shall also your strength be.” In you shall that sweet promise be verified, “The foot shall tread down its adversaries, even the feet of the poor, and the steps of the needy [Note: Isaiah 26:6.].” However formidable then your enemies may appear, remember, that “your Redeemer also is mighty;” and that, “whilst God is for you, none can with any effect be against you.”]

3.

His love to overrule every thing for good—

[God has promised to his people that “all things shall work together for their good.” How the good shall be elicited from the evil, and especially at the time, they have no idea. But God knows how to accomplish his own gracious purposes by the very means which his enemies are using to defeat them. The history of Joseph, and the book of Esther, draw aside the veil, and shew us how God is acting at this very hour. The instances that occur are invisible to mortal eyes, as they were in the histories referred to: but the plot is going forward; and in due time millions of other instances will be seen, no less real, and no less wonderful than they. It is the privilege of God’s people to “commit their ways entirely to him,” and he engages that he “will bring to pass” what shall eventually be for their greatest good.]

4.

His faithfulness to keep them, even to the end—

[Never does he forsake his poor and afflicted people. He has promised them, “I will never leave thee; I will never, never forsake thee.” We may be confident, as the Apostle was, that “where God has begun a good work, he will carry it on, and perfect it till the day of Christ.” This is assured to them by covenant and by oath, that they may have the stronger consolation [Note: Hebrews 6:17-19.]. Not that a reliance on their Saviour is to supersede their own efforts, but rather to encourage them; seeing that it is by their own efforts he will work: but still it is their privilege to anticipate the issue of their conflicts with confidence; and to rest assured, that “nothing shall ever separate them from the love of God that is in Christ Jesus their Lord.”]

Address—
1.

Let it not be a grief to any that they are “afflicted and poor”—

[Such the Saviour himself was; “a man of sorrows, and acquainted with grief.” And shall it be a grief to any to be made like unto Him? — — — Besides, it is by our own utter destitution of all good, that the power and grace of Christ will be magnified. And shall we not thankfully acquiesce in any thing that glorifies him? The Apostle Paul “took pleasure in his infirmities and distresses,” because “the power of Christ as made perfect, and manifested to be perfect, by his weakness [Note: 2 Corinthians 12:9-10.]:” and this is the proper disposition for us all. Be contented to be nothing; that “Christ may be all in all.”]

2.

Let the religion of the heart be more and more cultivated—

[We are far from undervaluing religious acts: they are excellent, as fruits of the Spirit, and as evidences of a lively faith. But it is the religion of the heart that must be our first concern; since till the tree be made good, it is in vain to hope for any good fruit to spring from it. The grand characteristic feature of the Lord’s people is, that “they trust in his name.” Now trust is altogether an act of the soul; an act invisible to mortal eyes. It realizes the presence of Jehovah, and his government of the whole universe. It rests on him: it reposes all its hopes on his agency; and thus honours him, far beyond all other exercises either of the mind or body. This then is to be the habit of our minds: and “the whole life which we now live in the flesh, we must live altogether by faith in the Son of God, who has loved us, and given himself for us.”]

Verses 14-15

DISCOURSE: 1231
THE DUTY OF THANKFULNESS FOR GOD’S MERCIES

Zephaniah 3:14-15. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy 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.

THE prophets are chiefly occupied with reproving the evils which prevailed in their day, and with denouncing, both on Israel and the surrounding nations, the judgments they had merited by their multiplied transgressions. But occasionally they change their voice, and, as heralds of mercy, proclaim to all, but to Israel more especially, the blessings which God has in reserve for them in the latter day. In performing this office they quite exult; and, when they have begun, they scarcely know how to end, their benevolent congratulations. In the former part of this chapter the prophet brings his accusations against the Jews, who, disregarding the warnings which God in his providence had given them by the judgments visibly inflicted upon others, persisted in their iniquities without shame or remorse [Note: ver. 1–7.]. But, in the latter part of it, he launches forth into a subject more congenial with his feelings, and announces, both to the Jewish and Gentile world, that God had designs of love towards them, and would incorporate them all in one blessed society, and restore them all to his favour. In the address which I have just read to you he is peculiarly animated. We may consider it as delivered,

I.

To the Jews, prospectively, in a way of anticipation—

The events referred to are spoken of as already past, even though at this time, after the lapse of twenty-five centuries, we see not yet the predictions fulfilled. But this mode of speaking is common to all the prophets, who, knowing the unerring certainty of their predictions, look through intervening ages as through a telescope, and see the objects of which they speak accomplished before their eyes.
Now here the prophet felicitates the Jews as already liberated from the judgments which they had suffered, or which yet at distant periods impended over them—
[They were to be carried captive to Babylon and to Assyria, and to be utterly destroyed by the Roman power, and to be scattered over the face of the whole earth as objects of hatred and contempt amongst all people. And it is a fact, that no people that ever existed upon earth were ever so universally despised, and hated, and persecuted as they. But the prophet says to them by anticipation, “Thy judgments are taken away.” This has already in part been “fulfilled.” And it is certain that in God’s good time her judgments shall be so perfectly taken away, as not to leave even the appearance, and scarcely the recollection, of them behind: “Thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband.…the God of the whole earth shall he be called [Note: Isaiah 54:1-10. See also Zechariah 1:15-17. In a Discourse written on this subject, almost all the passages here referred to, under the first head especially, should be cited at full length.]” So completely shall this be done, that Jerusalem shall yet become a name and a praise amongst all the people upon earth, as soon as ever the Lord shall have turned back the captivity with which his people are now oppressed [Note: ver. 19. with Isaiah 65:17-19.].]

But, to enter more distinctly into this subject—
[Three things are here predicted as grounds of unutterable joy: First; Their enemies shall all be cast out; next, The Saviour, the Lord Jesus Christ, shall dwell in the midst of them; and lastly, There shall be an utter end of their troubles.

Their enemies shall all be cast out. When the time shall arrive for the full accomplishment of this, the combination against them will be formidable in the extreme. But “all of their enemies shall fall for Zion’s sake [Note: Isaiah 54:16-17.]:” yea, if there were “a confederacy of the whole earth against them,” the Jews shall consume them “as easily as a torch of fire consumes a sheaf [Note: Zechariah 12:3; Zechariah 12:6; Zechariah 12:9.],” and as certainly “as a lion prevails over a flock of sheep [Note: Micah 5:8-9; Micah 5:15.]:” such “a burthensome stone shall Jerusalem be, to crush all her opponents;” and to such an abject state shall she reduce them, that, “like serpents, they shall lick the dust of the earth before her,” and be “like worms that dare not to crawl out of their holes through fear [Note: Micah 7:15-17.].”

Then shall the Saviour, the Lord Jesus Christ, descend to dwell in the midst of them. This is repeated in most glowing terms by the prophet in the second verse following my text [Note: ver. 17.]; and is affirmed also by the prophet Zechariah [Note: Zechariah 2:10-12.], and by Ezekiel also, who declares, that “they shall dwell in the land where their fathers dwelt,” and that the true “David, their Messiah, shall be king over them;” and that “God’s tabernacle shall be with them;” and his presence so conspicuous in the midst of them, that “all the heathen world shall acknowledge them as his peculiar people [Note: Ezekiel 37:24-28.].” As to the personal reign of Christ on earth for a thousand years, I can say nothing to it. But I have no doubt, his manifestations of himself to them will be beyond all former example glorious; and his communications of his grace and peace to them far exceed all the precedents of former times, “the light of the moon being as the light of the sun, and the light of the sun seven-fold, as the light of seven days [Note: Isaiah 30:26.].” Under the Mosaic dispensation they saw the Saviour as in a shadow: we see him as in a glass or mirror: but “the Jews in that day shall see him eye to eye,” and face to face [Note: Isaiah 52:8. with 1 Corinthians 13:12.].

Then shall there be to them an utter end of all their troubles. “They shall not see evil any more.” Then “will God take out of their hands the cup of trembling; and they shall drink it no more [Note: Isaiah 51:21-23.].” “No more will he hide his face from them [Note: Ezekiel 39:25-29.]:” “the days of their mourning shall be ended [Note: Isaiah 60:15-20.]:” and they shall thenceforth be for a name and a praise to God amongst all the nations of the earth [Note: ver. 20.].”

And now I ask, is not this a ground for most exalted joy? So Jehovah himself regards it: “Behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. Be you glad and rejoice for ever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy [Note: Isaiah 65:17-19; Isaiah 49:13.].” I call upon you then, my brethren, not to be indifferent to this sublime subject. If at the time when the prophecy was delivered, the prospect of these great events was a ground of joy, much more should it be so now, when the accomplishment of them is no near at hand. Could I address all the nation of Israel dispersed throughout the world, I would say to them, “Sing, O daughter of Zion; shout, O Israel; rejoice and be glad with all the heart, O daughter of Jerusalem;” for thy complete redemption draweth nigh. I already see, as it were, “the glory of the Lord revealed to thee;” and in the name of the Most High God I proclaim unto thee, “Thy warfare is accomplished; thine iniquity is pardoned; and thou shalt receive at the Lord’s hands mercies double” the amount of all the sins thou hast committed, and of all the judgments thou hast merited [Note: Isaiah 40:1-5.].]

But we must not confine the prophet’s address to the Jews: whilst it was delivered to them in a way of anticipation, it was delivered also,

II.

To us immediately in a way of congratulation—

It is in reference to converts from among the Gentile world that the prophet says, “Then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent,” that is (as the margin translates it), with one shoulder; the whole world, Jews and Gentiles, drawing together harmoniously, like well-disciplined oxen, in the same blessed yoke. The truth is, that every soul, on its conversion to God, is brought into this blessed state, and made a partaker of all these privileges. The only difference between the Millenarians and us is, that we enjoy, in the earlier dawn, the light which they will behold in its meridian splendour. To all of you then who have believed in Christ, and through him been made the children of the living God, I say, “Sing and shout, yea, be glad and rejoice with all your hearts;” for “Jerusalem is as much your mother,” as she was of the Jews of old [Note: Galatians 4:26.]. To you then I say,

“The Lord hath taken away your judgments”—
[Think what guilt you have contracted, and what condemnation you have merited, by your numberless transgressions in thought, word, and deed, from the first moment of your existence, even to the present hour: yet, if you have believed in Christ, I am authorized to declare, that “your sins are all blotted out as a morning cloud [Note: Isaiah 43:25.],” that “God has cast them all behind his back into the very depth of the sea [Note: Micah 7:19.],” and that “there is now no condemnation to you [Note: Romans 8:1.]” — — —]

“He hath also cast out all your enemies”—
[You well know, you cannot but know, how the world, and the flesh, and the devil, have had dominion over you, and led you captive at their will. But “by faith you have been enabled to overcome the world [Note: 1 John 5:5.]:” “you have also crucified the flesh, with it saffections and lusts [Note: Galatians 5:24.]:” and “from the snares of the devil are you recovered [Note: 2 Timothy 2:26.].” He is a vanquished enemy, “judged by God [Note: John 16:11.],” and “cast out from his dominion [Note: John 12:31.],” yea, and “overcome by you [Note: 1 John 2:14.],” and so restrained, that he “cannot touch you [Note: 1 John 5:18.],” though, like a roaring lion, he is incessantly seeking to destroy you. He is indeed still permitted to assault you: but his efforts are all in vain: the prayer of faith “puts him utterly to flight [Note: James 4:7.];” and in a little time “he shall be bruised for ever under your feet [Note: Romans 16:20.].” Whatever other enemies you may have, they shall all be put to shame, and, “through him that loved you, you shall be more than conqueror over all [Note: Romans 8:37.]” — — —]

“To you also does the Lord Jesus manifest himself as he does not unto the world [Note: John 14:22.]”—

[“He dwells in your very hearts by faith [Note: Ephesians 3:17.].” He is altogether “one with you,” “one body with you [Note: Ephesians 5:30.],” and “one spirit also [Note: 1 Corinthians 6:17.].” So gloriously does he reveal himself unto you, that “you behold his glory, the glory as of the only-begotten of the Father, full of grace and truth [Note: John 1:14.];” you so “behold his glory, as to be changed by it into his image, from glory to glory, even as by the Spirit of the Lord [Note: 2 Corinthians 3:18.];” and you are enabled by him so to “comprehend the breadth, and length, and depth, and height of his unsearchable love, as to be filled by means of it with all the fulness of God [Note: Ephesians 3:18.].” In a word, “He lives in you, and is your very life [Note: Galatians 2:20.];” and from that very circumstance you are assured, that “at his future coming you shall appear with him in glory [Note: Colossians 3:4.]” — — —]

From this time also you may bid an eternal farewell to evil of every kind—
[You may have trials; but “they shall all work together for your good [Note: Romans 8:28.]:” they shall all prove only blessings in disguise. Moral evil shall no more prevail over you. Penal evil, so far as it is the loving correction of a Father, you may yet feel; but, as a vindictive process of a Judge, you shall never feel it to all eternity. Not one of your sins shall ever be remembered by him [Note: Hebrews 10:17.]; nor shall any one of your corruptions retain an allowed ascendant over you [Note: Romans 6:14.]. God engages that he will “perfect that which concerneth you [Note: Psalms 138:8.],” and “finish in you the good work he has begun [Note: Philippians 1:6.].” Though you be the least of his little ones, “he will not suffer you to perish [Note: Matthew 18:14.]:” nor shall any prevail to “pluck you out of his hands [Note: John 10:28-29.].” Therefore, even whilst you are yet conflicting with evils of various kinds, you may rest assured, that “none of them, how great or formidable soever they may be, shall ever separate you from the love of God which is in Christ Jesus our Lord [Note: Romans 8:38-39.].”]

And is not here abundant ground for joy?
[Well does David say, “Let the children of Zion be joyful in their King [Note: Psalms 149:2.].” I say then to you, in the name of Almighty God, “Rejoice in the Lord alway [Note: Philippians 4:4.];” “rejoice evermore [Note: 1 Thessalonians 5:14.]:” yea, “though now ye see not your beloved Saviour with your bodily eyes, yet, believing in him, it is both your privilege and duty to rejoice in him with joy unspeakable and glorified [Note: 1 Peter 1:8.].” In fact, “if you do not sing, and shout, and rejoice in him with all your heart, the very stones will cry out against you [Note: Luke 19:40.].”

Whilst I say this, I am far from recommending to you a tumultuous joy. A tender contrite spirit must be retained in the midst of all your joy. Even in heaven are his redeemed people all prostrate before him, whilst they sing with all imaginable love and gratitude his praise [Note: Revelation 7:11.]. A similar prostration of spirit I recommend to you: and, if only that be preserved, your joy can never be too exquisite, nor your praises too devout — — —]

Application—

[But do these congratulations belong to all of you, my brethren? Must I not rather say to many of you, “Be afflicted, and mourn, and weep [Note: James 4:9.]?” Many, I fear, have never sought the removal of their judgments, so that “the wrath of God abideth on them to this very hour [Note: John 3:36.].” They are still, as much as ever, the bond-slaves of sin and Satan. As for union and communion with the Lord Jesus Christ, they are yet strangers to it, and know nothing of “a life of faith upon the Son of God, as having loved them, and given himself for them.” What then shall I say to such persons? That “they shall not see evil any more?” No: I must rather say that nothing but evil is before them, both in this world and the next—an unholy life, an unhappy death, a miserable eternity. “O that mine head were waters, and mine eyes a fountain of tears, that I might weep over them day and night [Note: Jeremiah 9:1.]!” I pray you, brethren, see what mercies you lose, what blessings you despise. Were you but penitent, and believers in Christ, all the congratulations which we have been contemplating would be yours. The Lord grant that ye may avail yourselves of the opportunity now afforded you, and that “this day of grace may be the day of salvation” to all your souls [Note: 2 Corinthians 6:2.]!]

Verse 17

DISCOURSE: 1232
GOD’S DELIGHT IN SAVING SINNERS

Zephaniah 3:17. 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.

HOW wonderful are these expressions, as uttered by Jehovah himself, in reference to such a worthless and sinful creature as man! But they are the very words of the Most High God addressed to his Church of old, and, in them, to us also. Behold then,

I.

What bright prospects are here for the Jewish Church!

[Greatly had they sinned against their God and raised his indignation against them. Hence they are threatened with utter destruction [Note: Zephaniah 1:12-18.]. But their enemies too had grievously offended; and therefore they also are threatened with the visitations of his wrath [Note: Zephaniah 2:1-15.]. But in the midst of judgment God remembered mercy towards his ancient people; and by his prophet announced his purpose to bring them back unto himself, and to make them happy in the enjoyment of his love [Note: ver. 9–13]. But, scattered as they are over the face of the whole earth, this seemed to be almost impossible. He therefore reminds them how “mighty” he is to save, even as in the day that he delivered them from their Egyptian bondage. And, as he had rejoiced over her to do her good in former days, so would he again in the latter day, taking away all her judgments, casting out all her enemies, and so perpetuating his mercies towards her that she should not see evil any more [Note: ver. 15 If this were the subject of a Jewish Sermon, the four hints in this last sentence should be distinctly considered, and largely amplified, by appropriate citations from Holy Writ.].” — — —]

But let us notice also,

II.

What bright prospects are here for every individual believer!

“Fear not, believer, nor let thy hands be slack,” but consider for thine encouragement what thy God has here so graciously set before thee; namely,

1.

His power to save—

[He who was in his Church of old, is equally present with thy soul: and he, even “the Lord thy God, is mighty” See what he wrought in the days of old, when he brought forth his people out of Egypt, delivering them from all their enemies, [Note: Exodus 14:27-28; Exodus 17:14.] and supplying all their wants [Note: Psalms 77:15-16.]. And “is his hand now shortened that he cannot save, or his ear heavy that he cannot hear [Note: Isaiah 59:1.]?” Be assured, there is not any thing which he will not accomplish for you also, through the care of his providence [Note: Romans 8:28.] and the operation of his grace [Note: 2 Corinthians 10:4-5.].]

2.

His determination to save—

[“He will save;” and none shall hinder him. Having bought you with the blood of his dear Son, and committed you to him, he will suffer “none to pluck you out of his hands.” Under all circumstances, “the grace of Christ shall be sufficient for you,” and “the strength of Christ be magnified in your weakness.” Only “be strong in the Lord and in the power of his might,” and “nothing shall be impossible unto you [Note: Mark 9:23.].”]

3.

His delight in saving—

[You may see in the parable of the prodigal son, what are the feelings of Jehovah towards returning penitents. But if that convey not an adequate idea to your minds, call to mind the image under which God has condescended to set forth the joy which he feels in his believing people. Nothing that a natural man can experience, can exceed the joy with which a bridegroom, after a long season of suspense and fear, is animated in the possession of his bride. Yet to that does Jehovah refer as most fitly illustrating the delight which he has in manifesting his love to his chosen people [Note: Isaiah 62:5.].]

4.

His immutability towards those whom he intends to save—

[Man is often alienated from the object of his affections, either by means of some unexpected evil he has discovered, or through his own fickleness and inconstancy. But God changeth not [Note: Malachi 3:6. James 1:17.]. Whom he loveth he loveth to the end [Note: John 13:1.]. He hateth putting away [Note: Malachi 2:16.]. And, as he loved his people from eternity [Note: Jeremiah 31:3.], and chose them without any reference to good, either seen or foreseen, in them [Note: Deuteronomy 7:7-8; Deuteronomy 9:5-6.], so will he not forsake them on account of their infirmities [Note: Isaiah 54:7-10.]. He will indeed punish their transgressions with all needful severity [Note: Psalms 89:30-34.]; but his gifts and callings are without repentance [Note: Romans 11:29.]; nor will he cast off the people whom he has chosen in Christ, and given to him [Note: 1 Samuel 12:22.Hosea 2:19-20; Hosea 2:19-20.].]

See, Brethren,
1.

How marvellous the compassion of your God!

[Call to mind the wickedness of God’s ancient people through the whole course of their conduct, till they completed it and filled up the measure of it in crucifying their Messiah, the Lord of glory. Yet to them is my text more immediately addressed, and in them shall it ere long be certainly fulfilled. How utterly does such love pass all human comprehension! But look back to your own ways, my brethren, and ye will have reason enough to adore and magnify the grace of God, when ye consider, that you also are interested in these promises, and that in you shall they receive a speedy accomplishment. Dear brethren, I would have this to be, if I may so say, the constant subject of your devoutest meditations. It is this that will set your hearts at liberty, and cause you to go on your way rejoicing. Nothing can obstruct the happiness of a mind habituated to such contemplations as these.]

2.

How ardent should be your zeal in his service!

[Is his mind so set on you, and his power so engaged for you? how devoted then should ye be to him; and how entirely should your souls be occupied in endeavours to fulfil his holy will! Does he “rest in his love” to you, and will ye suffer one moment’s intermission in your love to him? O stir yourselves up more and more to serve him; and let your every faculty, whether of mind or body, be in constant exercise for the advancement of his glory.]