For then I will purify the lips of the peoples, that they may all call on Yahweh’s name, to serve him shoulder to shoulder.
Parallel Translations
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For then I will purify the lips of the peoples, that they may all call on Yahweh’s name, to serve him shoulder to shoulder.
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For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.
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For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve Him with one consent.
Cross-references (17)
Passages linked to Zephaniah 3:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 11:1 The whole earth was of one language and of one speech.
- Psalms 22:27 All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
- Isaiah 19:18 In that day, there will be five cities in the land of Egypt that speak the language of Canaan, and swear to Yahweh of Armies. One will be called “The city of destruction.”
- Psalms 86:9-10 All nations you have made will come and worship before you, Lord. They shall glorify your name. For you are great, and do wondrous things. You are God alone.
- Zechariah 2:11 Many nations shall join themselves to Yahweh in that day, and shall be my people; and I will dwell among you, and you shall know that Yahweh of Armies has sent me to you.
- Habakkuk 2:14 For the earth will be filled with the knowledge of Yahweh’s glory, as the waters cover the sea.
- Zechariah 8:20-23 Yahweh of Armies says: “Many peoples, and the inhabitants of many cities will yet come; and the inhabitants of one shall go to another, saying, ‘Let’s go speedily to entreat the favor of Yahweh, and to seek Yahweh of Armies. I will go also.’ Yes, many peoples and strong nations will come to seek Yahweh of Armies in Jerusalem, and to entreat the favor of Yahweh.” Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of him who is a Jew, saying, ‘We will go with you, for we have heard that God is with you.’ ”
- Acts 2:4-13 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language. They were all amazed and marveled, saying to one another, “Behold, aren’t all these who speak Galileans? How do we hear, everyone in our own native language? Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabians: we hear them speaking in our languages the mighty works of God!” They were all amazed, and were perplexed, saying to one another, “What does this mean?” Others, mocking, said, “They are filled with new wine.”
- Matthew 12:35 The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.
- Romans 15:6-11 that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. Therefore accept one another, even as Christ also accepted you, to the glory of God. Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers, and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing to your name.” Again he says, “Rejoice, you Gentiles, with his people.” Again, “Praise the Lord, all you Gentiles! Let all the peoples praise him.”
- Ephesians 4:29 Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to those who hear.
- Zechariah 14:9 Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.
- 1 Kings 8:41-43 “Moreover concerning the foreigner, who is not of your people Israel, when he comes out of a far country for your name’s sake (for they shall hear of your great name, and of your mighty hand, and of your outstretched arm); when he comes and prays toward this house; hear in heaven, your dwelling place, and do according to all that the foreigner calls to you for; that all the peoples of the earth may know your name, to fear you, as do your people Israel, and that they may know that this house which I have built is called by your name.
- Psalms 113:3 From the rising of the sun to its going down, Yahweh’s name is to be praised.
- Zephaniah 2:11 Yahweh will be awesome to them, for he will famish all the gods of the land. Men will worship him, everyone from his place, even all the shores of the nations.
- Revelation 11:15 The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!”
- Jeremiah 16:19 Yahweh, my strength, and my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth, and will say, “Our fathers have inherited nothing but lies, vanity and things in which there is no profit.
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John Calvin 1540 · Public Domain The Prophet now mitigates the asperity of his doctrine,…
The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this—My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here.
We must at the same time bear in mind what I have reminded you of elsewhere—that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation.
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Hence he says, But then (for I take כי, ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God’s name will be exposed to reproach! It will nowhere be invoked, and all will outvie one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated.
But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this word he means, that the invocation of God’s name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated—that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks.
But if it be God’s singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God’s name, it is certain that it is not done without profanation.
As to the word all, it is to be referred to nations, not to each individual; for it has not been that every one has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians 1 Corinthians 1:1: for in addressing the faithful, he adds, ‘With all who call on the name of the Lord in every place’—that is, not only in Judea; and elsewhere he says,
‘I would that men would stretch forth hands to heaven in every place.’ (1 Timothy 2:8.)
He afterwards adds, That they may serve him with one shoulder; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service.
We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted, until he has consecrated them, cleansing by his Spirit what was before polluted: and he shows also that men will not undertake the yoke, unless he joins them together, so as to render them willing. I must not proceed farther.
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.
Geneva Bible translators 1599 · Public Domain Hebrew, with one shoulder, as Hos. 6:9.
Hebrew, with one shoulder, as Hos. 6:9.
Lest any should think then that God’s glory should have perished when Judah was destroyed, he showeth that he will publish his grace through all the world.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Zep 3:9 For then will I turn to the…
Zep 3:9 For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.
Ver. 9. For then will I turn to the people a pure language] "Then," when my sword hath rid circuit, Ecc 8:17, and been bathed in the blood of all nations, for their many and mighty sins, "I will turn to the people," I will turn mine hand upon the little ones, mine elect, that remnant reserved for royal use. These I will bring, not into the fire only, but through it, and will refine them as silver is refined, Zec 13:7; Zec 13:9, so that their tongue shall be as choice silver, Pro 10:20, their lip shall be a pure lip, as it is here, a lip of excellence, Pro 17:7, so that they shall scatter pearls, Mat 7:6, throw abroad treasure, Mat 12:35, even apples of gold in shrines of silver, Pro 25:11, they shall purify themselves, as God is pure, 1Jn 3:3. Old things shall be past with them, all things shall become new; new constitution, new communication, new conversation. Look how the Conqueror sought to bring the French tongue into England, commanding it to be taught in schools, spoke in courts, &c., so doth the Lord Christ, who rideth about the world upon his white horses, the apostles and other ministers, "conquering and to conquer," Rev 6:2; wherever he prevails, he turneth to such "a pure language," even the language of Canaan; not the Hebrew tongue (as R. Abraham senses this text) which all nations shall speak, saith he, in the kingdom of Christ (what they do in heaven, I have not to say, some are confident), but words of grace, Col 4:6, words of truth and soberness, Act 26:25, right words, Job 6:25, spiritual speeches, Eph 4:29, Scripture language, 1Pe 4:11.
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That they may call upon the name of the Lord] As all God s people do, it is their character, 1Co 1:2, he hath no dumb children, they no sooner breathe but pray, Act 9:11, for prayer is the breath of the spirit, Rom 8:26, and the fruit of faith; hence it is called the prayer of faith, and under the phrase of calling upon the name of the Lord here is meant believing in his name, and reposing upon Christ for safety here and salvation hereafter.
To serve him with one consent] Heb. with one shoulder, that is, unanimously, and with conjoined endeavours (ομοθυμαδον), a metaphor from oxen yoked and setting their shoulders together to the work (υπο ζυγον ενα, Sept.); or else from porters, who set their several shoulders to the same burden. The saints may the better do so because they have the Spirit to lift with them and be over beside them, as the apostle’s word (συναντιλαμβανεται) importeth, Rom 8:26. Let them therefore endeavour, by all good means, to keep the unity of the Spirit in the bond of peace, Eph 4:3, that they may say, as holy Miconius did of himself and his colleagues at Gotha, in Thuringia, cucurrimus, certavimus, laboravimus, pugnavimus, vicimus, et viximus semper coniunctissimi. We ever ran together, strove, laboured, fought, vanquished, and did all together, in much peace and concord. This is Christian-like indeed, see Act 1:14; Act 2:1; Act 2:46; Act 4:32, animo animaque inter se miscebantur, saith Tertullian, they were all of one heart and of one mind. The very heathens acknowledged that no people in the world did hold together and love one another so as Christians did. To see their travails (saith Master Fox concerning the saints here in times of persecution), their earnest seeking, burning zeal, readings, watchings, sweet assemblies, love, concord, godly living, faithful marrying with the faithful, may make us now in these our days of free profession (but lamentable divisions) to blush for shame. They served the Lord with one shoulder, we shoulder one another: they kept unity with purity without schism, much less heresy, glorifying the God and Father of our Lord Jesus Christ with one mind and with one mouth, Rom 15:6, with a pure lip, as it is here; we are quot homines, tot sententiae, so many men, so many minds. How many religions are there now among us! saith one; old heresies new vamped! Our Saviour Christ saith, if the Son of man come, shall he find faith? &c. Yes, sure he may find many faiths; so many men, so many faiths. Pudet opprobria nobis, &c. It is a shame and a repraoch to us. It is not peace but party that some men mind, saith another; their chief studies are studium partium, et studium novarum rerum, part-taking, and novelling. But what saith the apostle? If ye speak with several tongues will not he that comes in think ye are mad? so when the world hears of so many dissonant opinions, will they not think we are run wild? 1Co 14:23. Is it not a shame to us that the Turks should say, we may sooner look that the fingers on our hands should be all of one length than that the Christians should be all of one judgment? Why should any Julian jeer us for our divisions? why should any Camian hit us in the teeth with our many sects and schisms? Pardon may be gotten for our other sins by faith in Christ’s blood, discordiam neque si sanguinem fundamus expiabimus (saith Oecolampadius to the Lutherans of his time), our scandalous discords God will judge.
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.
Matthew Poole 1685 · Public Domain For then, or, then,
For then, or, then,
afterwards, i.e. when my judgments have been executed, and have cut off the wicked,
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will I turn to the people a pure language; I will give them a pure way of worshipping me, in prayer, praises, and the issue of a purified heart, Eze 11:17-20; 36:26.
Call upon the name of the Lord; perform all religions service, all religion being expressed thus by calling on the name of the Lord.
To serve him, the Lord their God, not idols, with one consent; with one heart, and according to his own law and will; with one
shoulder shall they bear the yoke of the law, alluding to porters that join shoulder to shoulder in carrying great burdens.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For then will I turn to the people a…
For then will I turn to the people a pure language That is, at or about the time of the destruction of Jerusalem by the Romans; when the Jews, both in their own land, and in the Gentile world, would have the Gospel first preached to them, but would reject it; upon which the apostles and first ministers of the word would turn to the Gentiles, as the Lord commanded them; when he would turn or change his speech and language towards them, and their speech and language towards him would be turned and changed also: for the words may be taken either way; either of God's speech to the Gentiles, which is his Gospel sent unto them; as it was quickly after Christ's resurrection from the dead, and the rejection of it by the Jews; for many hundred years the Lord took no notice of them; winked at the times of their ignorance; sent no prophet to them, nor any message by anyone to instruct them; yea, he spake roughly to them, in a providential way; in the way of his judgments; particularly they raging and imagining vain things against his Messiah, he spake to them in his wrath, and vexed them in his sore displeasure; see ( Acts 17:30 ) ( Psalms 2:1 Psalms 2:5 ) but now he alters the tone of his voice, changes his language, and sends his Gospel to them; which is a "language" of love, grace, and mercy; of peace, pardon, righteousness, and salvation; encouraging souls to believe in Christ for those things: and this is a "pure" speech or language; a pure doctrine, fetched out of the sacred Scriptures; free from the dross of error; unmixed, consistent, and all of a piece; and which has a tendency to promote purity of heart, life, and conversation: or, is a "choice speech" F8; as some render it; it speaks of choice things, more valuable than gold and silver, pearls, and precious stones; the doctrines of it being an inestimable treasure, the unsearchable riches of Christ; and this, by the commission of Christ, upon his resurrection from the dead, was ordered to be spoke unto all nations, ( Matthew 28:19 ) ( Mark 16:15 ) or this may respect the different language spoken by the converted Gentiles, when the Gospel should come with power to them; who should speak, as all converted persons do, a different language than they spake before; instead of swearing and cursing, lying, filthy, and frothy speaking, now they speak the language of repentance towards God, confessing their sins, and praying for the pardon of them; the language of faith in Christ, first in a more weak and feeble manner, then with more strength and assurance, believing their interest in him, and in the everlasting love of God, and the covenant of grace; the language of love to Christ, his people, truths, and ordinances; a soul abasing, Christ exalting, and free grace magnifying language; the language of praise and gratitude for mercies received, temporal and spiritual; and especially for Christ, and grace and glory by him: they then speak the language of gracious experience to one another; and in the language of the Scriptures, in the taught words of the Holy Ghost; and, in common conversation, their language is pure, and free from that corruption and vitiosity it was before tainted with: this arises from pureness of heart; from a rich experience of the grace of God; from the teachings of the Spirit of God; and which betrays a man, and shows that he has been with Jesus; this is the language of Canaan, ( Isaiah 19:18 ) : that they may all call upon the name of the Lord; which sometimes takes in the whole worship and service of God; but, since that is later expressed, it rather intends, in particular, prayer to God; for which men are fitted and qualified, by having a pure language turned to them; or through the Gospel coming with power on them; and by virtue of efficacious grace converting them, and causing them to speak differently from what they did before; and then it is their voice is heard in prayer to God; and which is delightful and pleasant to him, ( Acts 9:11 ) ( Song of Solomon 2:14 ) and this is the case of "all" such that have this pure language; there is not a prayerless soul among them: it follows, to serve him with one consent; or, "with one shoulder" F9; the allusion is, either to bearers of burdens, that join together in carrying any burden, who put shoulder to shoulder as they carry it; or else to oxen drawing in a yoke, who are yoked together shoulder by shoulder; hence the Septuagint version renders it "under one yoke": in which it is followed by the Syriac and Arabic versions. The phrase signifies, that the Gentiles having the Gospel brought to them, and they called by it, and all speaking the same language, should join in fellowship with one another, and sing the praises of God together; agree in prayer to ask of God the same things; stand fast in the faith of the Gospel, and strive for it, being of the same mind; meet constantly together to carry on the several branches of religious worship, and promote the Redeemer's interest; all drawing the same way, like a company of horses in Pharaoh's chariots; having one heart, and one way given them to fear the Lord; and so, with one mind and one mouth, glorify God; so Kimchi and Ben Melech interpret it with one heart and one mind. This passage is applied to the times of the Messiah by the Jews, ancient and modern F11. FOOTNOTES: F8 (hrwrb hpv) "labium electum", Pagninus, Drusius. F9 (dxa Mkv) "humero uno", V. L. Montanus, Junius & Tremellius, Piscator, Cocceius. F11 Zohar in Gen. fol. 74. 1. Maimon. Hilchot Melachim, c. 11. sect. 5. Aben Ezra in Psal. cxlix. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A pure language - I will give them a…
A pure language - I will give them a pure way of worshipping me, the issue of a pure heart.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. Will I turn to the people] This…
Verse 9. Will I turn to the people] This promise must refer to the conversion of the Jews under the Gospel.
That they may all call] That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them.
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The pure language, שפה ברורה saphah berurah, may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in Ps 81:5; where, as God is the speaker, the words should not be rendered, "I heard a language which I understood not," but, "I heard a religious confession, which I approved not." See Isa 19:18; Ho 14:3; and see Joe 2:28, where a similar promise is found.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Zep 3:9. For then — Or, afterward, as the…
Zep 3:9. For then — Or, afterward, as the particle אזseems to signify here, will I turn, or restore, to the people a pure language — I will turn them from their idolatries, and other wickedness, (see Zep 3:13,) to glorify me with one mind and one mouth. The same thing is expressed by speaking the language of Canaan, Isa 19:18. This promise seems primarily to respect the Jewish captives in Babylon, and to imply that God would, by the captivity, and other methods of his providence, so reform them and wean them from their idolatries and other sins, that they should, upon their return to their own land, all join together to glorify him with one mind and one mouth, and serve him alone in sincerity and truth. And this was accordingly, in a great measure, accomplished. For they never after their restoration worshipped different gods, as they had done before; but all joined, as well those of the ten tribes that returned, as those of Judah and Benjamin, in the worship of Jehovah alone; nor did the nation in general ever afterward fall into gross idolatry. And it is not to be doubted that their morals in general were much more pure when they returned from Babylon, than at the time they were carried thither. It is, however, generally supposed by commentators, that the full accomplishment of this promise is reserved for the latter days, after the conversion of the Jews, and the coming in of the fulness of the Gentiles, when there shall be one Lord, and his name one, Zec 14:9. Accordingly the word rendered people in the first clause is in the plural, עמים, peoples, I will restore to the peoples a pure language: an expression which could hardly be intended of the Jews only, but seems evidently to include the Gentiles also. To serve him with one consent — Hebrew, with one shoulder; that is, unanimously, and with joint endeavours. The metaphor is taken from beasts drawing together in one yoke, or men setting their shoulders together to one burden.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For then - In the order of God’s mercies.…
For then - In the order of God’s mercies. The deliverance from Babylon was the forerunner of that of the Gospel, which was its object. The spread of the Gospel then is spoken of in the connection of God’s Providence and plan, and time is overlooked. Its blessings are spoken of, as “then” given when the earnest was given, and the people, from whom according to the flesh Christ was to be born, were placed anew in the land where He was to be born. Lap.: “The prophet springs, as is his wont, to Christ and the time of the new law.” And in Christ, the End of the Law, the prophet ends.
I will turn - Contrary to what they had before, “to the people,” literally, “peoples,” the nations of the earth, “a pure language,” literally, “a purified lip.” It is a real conversion, as was said of Saul at the beginning 1Sa 10:9; “God” (literally) “turned to him another heart.” Before the dispersion of Babel the world was “of one lip,” but that, impure, for it was in rebellion against God. Now it shall be again of “one lip;” and that, “purified.” The purity is of faith and of life, “that they way call upon the Name of the Lord,” not as heretofore on idols, but that every tongue should confess the one true God, Father Son and Holy Spirit, in Whose Name they are baptized. This is purity of faith. To “call upon the Name of the Lord Jesus” Act 22:16; Rom 10:13 is the very title of Christian worship; “all that called upon the Name” of Jesus, the very title of Christians Act 9:14, Act 9:21; 1Co 1:2. “To serve Him with one consent,” literally, “with one shoulder,” evenly, steadfastly, “not unequally yoked,” but all with united strength, bearing Christ’s “easy yoke” and “one another’s burdens, fulfilling the law of Christ.” This is purity of life. The fruit of the lips is the “sacrifice of praise” Heb 13:15.
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God gave back one pure language, when, on the Day of Pentecost, the Holy Spirit, the Author of purity, came down in fiery tongues upon the Apostles, teaching them and guiding them “into the whole truth” Joh 16:13, and to “speak to every one in his own tongue, wherein he was born, the wonderful works of God” Act 2:8, Act 2:11. Thenceforth there was to be a higher unity than that of outward language. For speech is not the outer sound, but the thoughts which it conveys and embodies. The inward thought is the soul of the words. The outward confusion of Babel was to hinder oneness in evil and a worse confusion. At Pentecost, the unity restored was oneness of soul and heart, wrought by One Spirit, whose gift is the one Faith and the one Hope of our calling, in the One Lord, in whom we are one, grafted into the one body, by our baptism Eph 4:3-6. The Church, then created, is the One Holy Universal Church diffused throughout all the world, everywhere with one rule of Faith, “the Faith once for all delivered unto the saints,” confessing one God, the Trinity in Unity, and serving Him in the one law of the Gospel with one consent.
Christians, as Christians, speak the same language of Faith, and from all quarters of the world, one language of praise goes up to the One God and Father of all. : “God divided the tongues at Babel, lest, understanding one another, they should form a destructive unity. Through proud men tongues were divided; through humble Apostles tongues were gathered in one. The spirit of pride dispersed tongues; the Holy Spirit gathered tongues in one. For when the Holy Spirit came upon the disciples, they spake with the tongues of all, were understood by all; the dispersed tongues were gathered into one. So then, if they are yet angry and Gentiles, it is better for them to have their tongues divided. If they wish for one tongue, let them come to the Church, for in diversity of the tongues of the flesh, there is one tongue in the Faith of the heart.” In whatever degree the oneness is impaired within the Church, while there is yet one faith of the creeds, He alone can restore it and ‘turn to her a purified language,’ who first gave it to those who waited for Him. Both praise and service are perfected above, where the Blessed, with one loud voice, ‘shall cry, Salvation to our God which sitteth upon the Throne and unto the Lamb; blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God forever and ever’ Rev 7:10, Rev 7:12. And they who ‘have come out of great tribulation and have washed their robes and made them white in the Blood of the Lamb,” shall be ‘before the Throne of God and serve Him day and night in His Temple’ Rev 7:14-15.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Chosen. Symmachus, "pure." (Calmet) --- Idols shall not be…
Chosen. Symmachus, "pure." (Calmet) --- Idols shall not be mentioned. (Theodoret) --- All people shall know and adore the Lord, which was verified only after Christ’s coming. (Calmet) --- Septuagint, "for then I will change again for the peoples, language to its own kind," (Haydock) which Origen, (contra Cels. viii.) and the Jews in St. Jerome, explain of the days of the Messias, when the confusion of Babel shall cease. But this is forced: it suffices that people unite in faith and obey the Church. --- Shoulder, like people carrying a burden. Septuagint, "under one yoke." After the captivity the Jews were more obedient and faithful, as the more corrupt remained behind the Euphrates, or were cut off in the last wars. Yet the synagogue was never so pure as the Christian Church, even in the worst times. (Calmet) --- All nations shall worship God in unity of faith, and courageously submit to the gospel. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--The blessed things promised in this and Zep 3:10…
For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19).
turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, Sa1 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Gen 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An earnest of the removal of this penalty was the gift of tongues on pentecost (Act 2:6-13). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Isa 19:18; Zac 14:9; Rom 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Psa 16:4; Hos 2:17). Whether Hebrew shall be the one universal language or not, the God of the Hebrews shall be the one only object of worship. Until the Holy Ghost purify the lips, we cannot rightly call upon God (Isa 6:5-7).
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serve him with one consent--literally, "shoulder" or "back"; metaphor from a yoke, or burden, borne between two (Num 13:23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden must fall to the earth [CALVIN]. Christ's rule is called a burden (Mat 11:30; Act 15:28; Rev 2:24; compare Co2 6:14 for the same image).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. For then … people a pure language] the…
9. For then … people a pure language] the peoples a pure lip. The term lip often means “language” (Gen_11:1), but here it seems rather to denote the organ of speech. Comp. Isa_6:5; Isa_6:7, “I am a man of unclean lips … lo, this hath touched thy lips, and thine iniquity shall depart.” The construction is condensed, and the meaning is, then will I turn to the peoples their lip into a pure lip. Their lips were unclean either generally from their inward sinfulness or especially from their taking the names of their false gods upon them (Psa_16:4; Hos_2:19). With purified lips they shall fitly call upon the name of the Lord.
serve him with one consent] lit. with one shoulder, or, back. The Sept., under one yoke, probably rightly interprets the figure, which is that of animals labouring together with a single yoke laid over their shoulders in common. On the general sense comp. Jer_32:39; Eze_11:19-20.
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9–13. The conversion of the nations and of Israel
Though Zep_3:8 describes the universal judgment, it is closely connected with Zep_3:9-13. The judgment is not an end in itself; the conversion of the nations follows upon the revelation of Jehovah in judgment (ch. Zep_2:11; cf. Isa_66:18-19). Zep_3:9-10 speak of the nations, Zep_3:11-13 of Israel.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) To the people.—Better, To the peoples, or nations.
(9) To the people.—Better, To the peoples, or nations.
A pure language.—The discord of Babel shall, as it were, give place to unity of language, when the worship of “gods many” shall yield to the pure service of Jehovah, whom men shall “with one mind and one mouth glorify.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 9-20. Part III PROMISE OF THE CONVERSION OF…
Vers. 9-20. Part III PROMISE OF THE CONVERSION OF THE WORLD AND THE HAPPINESS OF ISRAEL.
Vers. 9, 10. The heathen shall be converted, and shall help in the restoration of Israel.
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Will I turn to the people (peoples) a pure language (lip). When his judgments have done their work, God will bring the heathen to the knowledge of him. He will purify their lips, which have been polluted with the names of idols and the worship offered to false gods; (Hos_2:17) the confusion of Babel shall be done away, and all shall speak the language of faith in one God. This, of course, points to Messianic times. For "pure lip," the Vulgate has, labium electum; the LXX, by a mistake of a letter (bhedurah for bherurah), glwssan eiv genea (so ghv ), "a tongue for her generation." With one consent; literally, with one shoulder; upo zugo , "under one yoke" (Septuagint); humero uno (Vulgate). The metaphor implies that all will help to carry the same burden, and to accomplish the same work, bearing the gospel throughout the world, and being all of one mind in the service of Jehovah. (Jer_32:39 Isa_19:23, 24 Rev_11:15)
Symbols of the final prosperity of God"s spiritual kingdom.
This verse introduces us to brighter scenes. The writer has unfolded the guilt of his own and other nations, and has declared the terrible judgments which, in consequence of the prevailing iniquity, should be experienced; and now, in the closing portion of his prophecy, he seeks to comfort the true hearted in such troublous times by lingering upon the glorious future of the Church of the living God. His faith pierces the mists and clouds, and apprehends the noble victories to be won in the coming time by the Lord and his Christ, and the halycon days that lay beyond. We are not to imagine that the ancient prophets realized the full significance of the predictions they uttered respecting the glory of "the latter day." They wrote under the inspiration of God"s Spirit, and we doubt not there was often a deeper meaning underlying their utterances than even they supposed. Unconsciously they "testified beforehand" of a "glory" such as, if fully seen by them, would have dazzled and bewildered them by its very splendour. We must avoid placing narrow interpretations upon their words in reference to these high themes. It were weak indeed to seek the complete fulfilment of the glowing predictions which form the closing portion of this prophecy in any one nation, and still less in any particular event in that nation"s history. The prophets themselves, partial although the light they possessed was, would not thus have restricted their own words, for they recognized and rejoiced in the thought of God as working in the interests of the whole race; and we, with the increased light possessed by us, ought not to be less comprehensive than they. Viewing this verse (ver. 9) in this spirit, we may see set forth in it a striking symbol, the characteristics of the sincere and genuine subjects of the spiritual kingdom of God. Such are distinguished by
I PURITY IN HEART AND LIFE. "For then will I turn to the peoples a pure language;" literally, "a purified life" (ver. 9). Degeneracy reveals itself in a marked manner in the evil utterances of men. The filthy jest, the coarse oath, the brutal curse, the foul names, which how often offended our ears as we have walked along the public streets, indicate the depravity of hardened hearts. Equally expressive of this is uncharitable speech, whether taking the form of open reproaches or the cowardly and more dangerous form of secret slander. Double-tongued utterances, too, reveal the wickedness of the human heart utterances which appear to convey a twofold meaning, good and evil, the good being simply a kind of disguise employed for the purpose of rendering the evil the more effective. And vain and frivolous speech likewise serves to indicate wrongness of heart; "idle words," useless effectless words, words which some spend so much time in dropping from house to house, words very unsavoury to all sensible minds, and which, if they accomplish anything, only work mischief and mistrust. In contrast to this, and as indicating the opposite disposition of mind said heart, we place true speech. "The mouth of a righteous man is a well of life (Pro_10:11) "natural, clean, life giving, refreshing;" "The tongue of the wise useth knowledge aright"; (Pro_15:2) "A wholesome tongue is a tree of life"; (Pro_15:4) "The lips of the wise disperse truth". (Pro_15:7) Happy they who resemble the character portrayed by George Eliot, in her "Scenes of Clerical Life," and of whom she says, "He was the man to give me help and comfort when everything else failed: every word he says seems to have a new meaning. I think it must be because he has felt life more deeply than others, and has a deeper faith. I believe everything he says at once; his words seem to come like rain on the parched ground. It has always seemed to me before as if I could see behind people"s words as one sees behind a screen, but in this man it is his very soul that speaks." And since speech thus reveals character, no more appropriate symbol could have been chosen by Zephaniah than this for the purpose of setting forth the Divine renewal in man, and of expressing that purity in heart and life which should characterize the members of the true Church of God in the happier days to which, despite the prevailing gloom, he looked forward so hopefully. "For then will I turn to the peoples a pure language.
II DEVOUTNESS IN SPIRIT AND DISPOSITION. Purified in heart, they should be rendered devout in spirit. Fellowship with God should be their delight. They should no longer grovel in the dust, but their aspirations should tend towards God and heaven. Delivered from idolatry and superstition and worthiness, they should all "call upon the Name of the Lord" (ver. 9). "From the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles; and in every place incense shall be offered unto my Name, and a pure offering". (Mal_1:11)
III UNITY IN PURPOSE AND AIM. "To serve him with one consent," literally "with one shoulder." The symbol was suggested by the thought of a number of men being engaged in bearing a heavy burden. They walk in step, they act together, they stand shoulder to shoulder, the weight is proportionately shared by each; such, indeed, is their agreement and concert that it would seem as though there were but one shoulder among them. And so shall it be with the Church of God eventually. The time shall come when all divisions and strifes shall cease, when all antagonisms, whether real or seeming, shall be no longer traceable amongst good men, when that true unity in heart, in life, and in endeavour shall become manifest, for which the great Intercessor yearned, and for which he prayed as he cried, "That they all may be one". (Joh_17:21-23) Happy era, predicted in this verse, and which, since "the mouth of the Lord hath spoken it," shall assuredly come at length, when all God"s servants shall "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ". (Rom_15:6)
HOMILIES BY J.S. CANDLISH Vers. 9-20. The promise of restoration.
Very remarkable is the way in which the most gracious promises are in this book interwoven, and, as it were, wrapped up in threatenings of judgment. This appears in Zep_2:11, where it is declared that the Lord shall be terrible to the nations that magnified themselves against his people, and shall famish all the gods of the earth, so depriving these nations of their fancied support and confidence; and then it is added that men shall worship him every one from his place, even all the isles of the heathen. The deserved judgment would really prove to be the greatest blessing, leading them from the worship of dumb idols that could not save to that of the living and true God. So it is in the very similar prophecy given here. It is not certain whether ver. 8 is to be understood as a warning given in solemn irony to the ungodly Jews, or an encouragement addressed to the faithful remnant among them; and so the precise connection of ver. 9 with the preceding context is not quite clear; but in general it is plain that it speaks of the conversion of the peoples to God as the result of the terrible revelation of his judgments against them. Thus we see how true it is that the Lord delighteth not in judgment, but in the midst of wrath remembers mercy. Now, this is no isolated or exceptional case, but an instance of the general principles on which God acts in his dealings with men. It may therefore be taken to illustrate the conversion of sinners to God at any time and in any circumstances. We may notice two things that it shows us:
(1) the cause;
(2) the results of conversion.
I THE CONVERSION OF THE PEOPLES IS HERE TRACED VERY DIRECTLY TO THE AGENCY OF GOD. It is his doing, and that not merely indirectly, by the influence of the judgments that he has been threatening to send, but by an inward work of renewal wrought in the people. The judgments of God may convince the heathen of the vanity of their idols, or even show them that they should call on the Name of the Lord, and that they must do so if they are to be delivered; but then how shall they do so? The Lord is revealed as the just God, who will not do iniquity, and every morning doth he bring his judgments to light; but their lips, with which they should call upon him, are impure, they have taken up the names of other gods, they have been full of cursing and bitterness. May they not well feel as Isaiah did, when he saw the vision of the Holy One, that they are undone, for they are men of unclean lips, and dwell among a people of unclean lips? Who can enable such peoples, whose lips are accustomed to falsehood and profanity and uncleanness, to worship the God who is a Spirit, and seeketh such to worship him as will worship him in spirit and in truth? Who but that very God himself, who purged Isaiah"s lips, who touched the lips of Jeremiah and put his words in his mouth? It must be he himself who enables them to call on him, by an act of gracious will and mighty power, purifying their lips and opening their mouths. The nature of this act of Divine power and grace is not more particularly described, but the language used suggests a comparison with what is said of Saul after he had been anointed by Samuel to be king over Israel, "God gave Hebrew, "turned him another heart". (1Sa_10:9) It is the same phrase as is used here, and so the meaning is that God will give to the peoples another lip, which shall be pure, instead of their former unclean lip. But a change of lip or language cannot be conceived apart from a change of heart, as, on the other hand, the new heart that God gave to Saul showed itself at once in his language, for when a company of prophets met him, he prophesied among them. (1Sa_10:10) Out of the abundance of the heart the mouth speaketh; and so, if the lips are to be pure, filled with the praises of God and calling on his Name, the heart must be changed. Now, this renewal of heart, showing itself in the utterance of the lips, is everywhere in the Bible traced to the Spirit of God as his special work. So it was with Saul. "The Spirit of God came upon him, and he prophesied." This working of the Spirit, too, is of God"s sovereign and free grace. It comes on the most unlikely and unworthy objects. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth: so is every one that is born of the Spirit." So it was with Saul. He seemed an unlikely person to receive such a gift, and men said "Is Saul also among the prophets?" and the answer was, "But who is their father?" Men receive not the gift by descent from any human ancestry, but by the direct bestowal of God; and so it may come upon any, and is to come at last, as Joel prophesied, on all flesh, even on the servants and handmaidens. Thus this prophecy is connected with these that point to the great manifestation of the grace and power of God"s Spirit that was made at Pentecost, when the disciples of Jesus, speaking with new tongues as the Spirit gave them utterance, testified of the new and pure language that the Lord was to turn to the nations. He will pour out his Spirit on all flesh; and even those nations that were most alienated from him, and sunk in impurity of heart and life, may receive the heavenly gift.
But this, like all the promises of God, is given in Christ. He it is that sends the gift of the Spirit, as he is exalted a Prince and a Saviour to give repentance and remission of sins. Listen, then, to him as he graciously and freely offers it, and comply with his loving call, "If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. And this spake he of the Spirit, which they that believe on him should receive". (Joh_7:37-39) When we seek to determine in theory the exact relation of order between the gift of the Spirit and our faith, we run into difficulties that we cannot solve. But in practice these difficulties need not trouble us, or are solved by our actually coming to Jesus in faith. We need not wait till we are conscious of the renewing influence of the Spirit in order to come to Christ; we may be sure that any impulses that lead us to Christ are from him, and that the Lord"s own gracious call is sufficient warrant for us to believe on him, that we may be fully conscious of the indwelling of the Spirit.
II THE RESULTS OF CONVERSION, AS HERE INDICATED, ARE SEVERAL.
1. "That they may all call upon the Name of the Lord" (ver. 9). The firstmovement of the renewed heart is towards God; the first utterance of the pure lip is prayer to him. So it was said of Saul, when the Lord arrested him in his career of persecution, "Behold, he prayeth." The tendency of the natural heart is away from God, and the lips are by nature slow and backward to call upon him. But when the Lord changes the heart, and turns to the peoples a pure lip, then they call upon his Name, they comply with the call formerly given by the prophet, to seek the Lord. Instead of endeavouring to hide themselves from his presence, or to find some refuge or defence against his judgments, they are led to see that there is none that can deliver them out of his hand, but that he himself is merciful and gracious, and that if they turn to him and implore his mercy, they shall be delivered. For his name is "the Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means spare the guilty"; (Exo_34:6, Exo_34:7) and that affords a strong encouragement to all the nations to call upon him. His Name is just the expression of his character, and that is one of grace and love, of mercy and forgiveness; so that even the most sinful may call upon him.
2. "To serve him." The words of the lips, the prayer of faith, may be thefirst result of the change wrought by God"s Spirit in the soul; but that will not remain alone, but, if it is sincere and genuine at all, will lead to service in deeds. They shall not merely honour him with their lips, but shall serve him. He is the Lord, as well as the Saviour, of the world; and when they call upon his Name as their Saviour, they will further give themselves to him as their Lord. They have been refusing to serve him before, saying, "Our lips are our own; who is lord over us?" asserting that they were not in bondage to any man, but their own masters, yet really serving divers lusts and pleasure. But now, weary and heavy laden with the burden of the service of self and sin and the world, they come unto Christ, and take his yoke upon them; they enter that service in which alone is perfect freedom. It is a most essential characteristic of the converted, that they serve the Lord. They count themselves his servants, as Paul, for example, speaking of Christ, says, "Whose I am, and whom I serve." They are not their own, but bought with a price; and they seek to realize this by living, not for themselves, but for him who died and rose again for them. This does not imply that they go out of the world and separate themselves from its active work and affairs, to spend their time wholly and exclusively in exercises of worship. The service that the Lord would have given to him is to be carried on in the world; they are to be "not slothful in business, fervent in spirit, serving the Lord." By diligence in the duties of the calling in which God has placed them, by uprightness and sincerity in word and deed, by letting no corrupt communication proceed out of their mouth, but that which is good for the use of edifying, that it may minister grace to the hearers, by working with their hands that which is good, that they may have to give to him that needeth; and, above all, by walking in love, after the example of Christ, God"s servants serve him; and this they are enabled to do by the work of his grace in their hearts.
3. Another result here indicated as flowing from conversion is unity and harmony among the nations. "They shall all call on the Name of the Lord, and serve him with one consent." The invocation of the true God is to be in common, and the service rendered to him a united and harmonious one," with one shoulder," as the words literally mean, as if bearing the yoke together, and.equally taking part in the work. This implies a gathering together of the nations m peace and good will. Idolatry and polytheism ever go hand in hand with national exclusiveness and mutual hostility. Each people is supposed to have its own patron gods, each land its own local deities, and the servant of one god naturally becomes the enemy of the people of another. Religion, in this corrupt form, tends to separate men, and set one against another. Ungodliness, too, has much the same tendency. When men recognize and worship no god or power above the earth, their selfish passions and interests set each one against his fellow. But when the one universal Lord and Maker of all is recognized as God, then the consideration that we have all one Father, and that one God created us, forms a tie of brotherhood among all nations. And this is strengthened by the fact that, when his judgments are abroad on the earth against all nations alike, all am invited and encouraged to trust in his mercy and call on his Name. "For the same Lord over all is rich unto all who call upon him." This does away with every ground of separation, as if there were many local or national deities, as the heathen thought; it does away even with the special privileges of the seed of Jacob, which the Jews were apt to abuse, so as to foster a selfish and exclusive pride; for "in Christ Jesus there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free, but Christ is all and in all." True conversion, also, by taking away the ungodliness of the natural heart, removes the great root of selfishness, and gives a ground, a motive, and an example for love to all men. In proportion as men am brought nearer to God am they brought nearer also to one another. He is the Centre and Sun of the universe, and the more the paths of any of the creatures depart from him; the more will they diverge from one another; while the nearer they come to God, the closer will they find themselves drawn to their fellows, who may have started from very distant points and been led by very different ways. These things, then prayerfulness, diligence in God"s service, and brotherly love may be taken as genuine and sure evidences of that great change that must be wrought in every man ere he can ace the kingdom of God a change that is secret and mysterious in its own nature, though known and recognized by its fruits. C.
Vers. 9, 10. The good time coming.
"For then will I turn to the people a pure language, that they may all call upon the Name of the Lord, to serve him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering." Henderson supposes that the poem from this verse to the end of the book relates to Messianic times; that the prophet points to that dispensation of remedial mercy under which we live, and which commenced more than eighteen hundred years ago. We may therefore regard these words as pointing to at least two of the great characteristic blessings that will come to the world during the continuance of the gospel age; and these two are moral purity of language and spiritual unity of worship.
I MORAL PURITY OF LANGUAGE. "Then will I turn to the people a pure language." Or, as Keil renders it, "a pure lip." Human language is looked upon in different aspects by different men. Some look upon it grammatically, trace its etymology, and arrange its words and sentences according to tile conventional rules of speech; some look at it logically, study it in its relation to the law of human reasoning; some look upon it philosophically, view it in relation to the nature of the things it is intended to represent; and some look upon it morally, contemplate it in its relation to the law of conscience and God. Grammatical language is mere conformity to acknowledged rules of speech; logical language, conformity to recognized principles of reasoning; philosophical language is conformity to the order of nature; moral language is conformity to the moral law of God. There is a regular gradation in the importance of these aspects of language. The first is of the least importance; the second and third come next; and the last is the most important of all. It is strange and sad to see that the amount of attention which men pay to these aspects is in the inverse ratio of their importance. The first, the least important, is the most attended to; the second, next; the third, next; and the last, the most important of all, almost entirely neglected. In the department of speech we have more grammarians than logicians, more logicians than philosophers, more philosophers than honest saints. It is moral purity of language that is wanted in the world, and that is here promised. Language that shall be used, not without meaning, as it is oftentimes used now, nor to misrepresent meaning, as is often the case. A "pure" moral language implies two things.
1. That the state of the heart should be in accord with Divine reality.
2. That the words of the lip should be in accord with the state of the heart.In other words, purity of soul and veracity of expression.
II SPIRITUAL UNITY OF WORSHIP. "That they may all call upon the Name of the Lord, to serve him with one consent." "That they may serve him with one accord" (Henderson). Who are to serve him with one accord? The nations, partially specified in the tenth verse. "From beyond the rivers of Ethiopia Cush my suppliants, even the daughter of my dispersed, shall bring mine offering." The glorious point to be observed is not that all nations shall worship, for worship will ever belong to the race; but that all nations will worship with one accord. There is a oneness in their worship. Unity of worship does not necessarily mean unity of theological opinion or of ritualistic observances; but unity of object, the same God in the same spirit reverence, gratitude, adoration.
CONCLUSION. What a glorious future awaits the world! All men morally pure in speech, all men heartily one in worship. Thrice hail the day! 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.
The Biblical Illustrator 1887 · Public Domain For then will I turn to the nations a…
Zep_3:9
For then will I turn to the nations a pure lip, that they may all invoke the name of the Lord, and serve Him with one shoulder.
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On serving God with one shoulder
Then! When? In the day in which God has risen up to pour out all the heat of His fury on the nations and kingdoms of the earth. No question more frequently and deeply frets our hearts than this,--What is the meaning, what the intention of the innumerable miseries by which we are tormented? What is the true function of the sufferings of which the world is full? The best answer is this,--The miseries of men are intended to purify and elevate them, to make them perfect. Springing from their sins, they are designed to correct their sins, and to lead them to the love and pursuit of righteousness. God deals with us as the goldsmith deals with virgin ore. He tempers it with an alloy, and thus makes it hard enough to endure the files tooth and the hammers rap, and the keen edge of the graver. When the work is done, he washes it in the proper fiery acid, which eats out the base alloy, and leaves the pure gold untouched. No grain of the precious metal is lost; but its value is indefinitely enhanced by the artistic labour bestowed upon it. And thus God deals with us. The miseries and calamities which come upon us are but as the edge of the graving tool, the rap of the hammer, the grating teeth of the file. By these He gradually and patiently carries out His conception of us, His purpose in us. And at last, like the fiery acid which separates the base alloy from the pure gold, death comes to divide the carnal in us from me spiritual, and to reveal the beauty and the value of the character which the Divine Artist has wrought in and upon us. Cure sin, and you cure sorrow, say the reason and the conscience of man. And the sorrow comes that the sin may be cured, says the Word of God. The mercy of judgment is the prophets theme in the verso before us. To the image of the final clause of the text--they shall serve God with one shoulder--attention is now directed. The image the prophet had in mind was that of a number of men bearing a single burden. If they are to bear it without strain or distress, they must walk with even or level shoulders, no one of them shirking his part of the task, each of them keeping step with the rest. They must stand and move as if they had but one shoulder among them. Only thus can they move freely and happily, and make the burden as little burdensome as possible to each and all. The law of God is a burden which all men haw to bear; it rests on the shoulders of the whole world. Men can only bear it without strain or distress of spirit as each of them freely assumes it, as they all help each other to bear it, as they pace together under it with a happy consent of obedience,
I. The Divine law is a burden which men are reluctant to assume. Does that need proof? Do we not ourselves find it hard to cross our wills, in order to adopt the pure and steadfast will that rules the universe? The will of God is never so full of grace and attraction for us as when it is incarnated in the life of the man Christ Jesus. And yet even this is hard. To our self-will it is hard, and cannot but be hard, to submit even to the purest and tenderest will. Take any of the most distinctively Christian precepts, and there is that in us which resents and rebels against them. We delight in the law of Christ after the inward man; but we find another law in our members, warring against the law of our mind. We can only find rest as we impose a yoke on the flesh with its passions and lusts, and compel them to bear the burden of obedience to the higher law. In the flesh, or in the spirit, we must suffer. The only option before us is--in which? Of course it is the flesh that ought to be subdued and made to serve. Shall we let these weak wavering wills of ours be the sport of the impulses, now good and now evil, which rise within us, and try to be content with yielding at one time to the flesh, and at another time to the spirit? We must get unity into our life.
II. The true freedom consists in a willing assumption of this burden, a cheerful and unforced obedience to the Divine law. Doing the will of God from the heart. Sooner or later self-will makes us hateful both to ourselves and to our neighbours. It renders us incapable both of social and of spiritual life. Let a man acknowledge no higher will than his own, no law which he is bound to obey, and he becomes a burden to himself and to all about him. We must take up some burden; we must bear some yoke. All we can do is choose the law to which we will yield. The law of God it will be wise for us to accept. This is the law which really rules in human affairs. If we would enter into a true security and an enduring rest, we must make His will our will. It is not enough that we yield to the will of God; we must heartily and cheerfully adopt it if we are to be free. Obedience involves self-denial, self-sacrifice. There is hut one way in which we can make the hard yoke easy, and the heavy burden light. It is the excellent way of charity, of love. When a true and pure affection has been kindled in the soul, the most difficult tasks grow easy.
III. The happiness of obedience depends largely on the unanimity and the universality of the obedience. Only when all men serve God with one shoulder that all sense of distress and effort will pass away. And that for two reasons--
1. If we really love God and His law, we must also love men, and yearn that they should keep His law.
2. Till they love Him and do His will, they will put many hindrances in our path, strew in it many stones of stumbling and rocks of offence which cannot fail to make obedience difficult and painful for us. When the Church serves God with one shoulder, and when all the nations serve Him with one shoulder, then at last the pain and effort of obedience will be over, and we shall serve God with unbroken gladness because we and all men serve Him with a single and a perfect heart. (Samuel Cox, D. D.)
The chosen people; their language and worship
I. The first privilege which God giveth his people in this promise is pure language. Pure Hebrew had become degenerate Hebrew in Zephaniahs time. The language of Adam in the garden had no sin in it; it was not capable of expressing falsehood, rebellion, or error. We speak the human language, but not as God gave it. We have learnt some of the language of demons. Let man alone, and his language would be a constant opposition to the Divine will; it would be full of envy, greediness, covetousness, murmuring, rebellion, blasphemy against the Most High. When grace comes, God will restore the pure language. What is this pure language, and how may we know it? By its very letters. In those letters Christ is Alpha, and Christ is Omega. Give the soul once the pure language, and it begins to talk of Christ as its beginning, and Christ as its end. Christ becomes all in all to that man who has received Christ into his heart, You may know that language by its syntax, for the rules of that language are the law of God. Its hardest words are such as these,--implicit trust, unstaggering faith. It is the language which Jesus spoke. You may know it by its very ring and tone. Wherein does its purity lie? You may discover its purity--
1. When it is used towards God. Then a man must be humble, confident, and filial. There is a pure language with regard to providence. The child of God talks about Gods providence as being always wise and good.
2. When it is used concerning the doctrines of the Gospel.
3. In reference to our fellow-men. Where is this pure language spoken? In the Bible; from the pulpit; in Christian society.
II. Our common worship. All converted men and women do call upon the name of the Lord.
1. In public.
2. In private prayer.
3. In making Christian profession.
III. We should serve Him with one consent. When the Lord saves souls, it is that they may serve Him. Serve and save are two good words to put together, but you must take care which you put first. Note that the service is, and must be, altogether voluntary. It is not with one constraint, but with one consent. (C. H. Spurgeon.)
To serve Him with one consent.
The adaptation of/ the established Church to the prophesied purposes of God
The right improvement of life consists, mainly, in two grand pursuits; our personal preparation to meet our God, and the proper employment of our talents lot edification and benefit to our fellow-men. These two pursuits will generally be found to prosper the most when they are duly carried on together. Hence it is necessary to press on your attention your Christian obligations. The manifold varieties of Christian benevolence will be found resolvable into two classes: the one relating to the temporal, the other to the spiritual good of our brethren of mankind. Gods purpose is, the extension among mankind of the knowledge of the one true God, and Jesus Christ whom He hath sent; His end is, that we, through Divine grace, should secure the eternal salvation of our perishing brethren.
1. The foundation of all our hopes and confidence for success, in the purpose of God, as shown in revelation, concerning the universal extension of religious knowledge in the world.
2. There is a peculiar adaptation in the system of our national Church for the promotion, under the Divine blessing, of the gracious purpose of Jehovah. This is seen in--
(1) The purity of her doctrines.
(2) In the spirituality of her ordinances.
(3) In the catholicity of her devotions.
A plea for the promulgation of the scriptural principles of our Church among the rising generation. (W. Scoresby, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Zep_3:9. For] The reason for judgment, lip purity of…
CRITICAL NOTES.]
Zep_3:9. For] The reason for judgment, lip purity of language, “effusions of devotion,” springing from renewed hearts. Consent] Shoulder; a metaphor from burden-bearers with even shoulders (Jer_32:39); one accord, i.e. unanimity.
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Zep_3:10. From] most distant countries Jews will be presented to God by converted Gentiles as a meat-offering (cf. Isa_66:20). Rejected Israelites will be benefited by Gentiles entering into the kingdom of God.
Zep_3:11. Ashamed] All cause for shame removed. They will be sanctified and restored to favour. Pride] Haughty princes and priests, who exult in sin, taken away. Mountain] The city or temple of which they boasted.
Zep_3:12.] Those spared in judgment and gathered together. Afflicted] Bowed down, oppressed with feeling of impotence for good, opposite of pride, and trusting in self—“a humble and lowly people” [Newe.]
Zep_3:13. This remnant] will be a boly nation (Exo_19:6); without injustice in life and deceit in word. Feed] in peace, undisturbed by foreign foes or unjust rulers. “This blessing is still further developed in what follows; first of all, by reference to the removal of the judgments of God (Zep_3:14-17), and secondly, by the promise of God that all the obstacles which prevent the enjoyment of the blessing are to be cleared away “[Keil].
HOMILETICS
THE GATHERING OF THE CHRISTIAN CHURCH.—Zep_3:9-10
In judgment God dispersed his ancient people, but they shall be restored with the Gentiles to God again. The heathens shall be converted, and be the means of turning the scattered nation to Jehovah. God will gather from all parts a people pure in life and united in service.
I. The Gentiles shall be gathered together. “From beyond the rivers of Ethiopia;” Abyssinia and neighbouring nations shall be converted. From the utmost bound of the known world shall people come The dispersed, the outcasts of spiritual Israel, shall be gathered from every region. With the restoration of the Jews shall “the fulness of the Gentiles” come. “That also he should gather together in one the children of God that were scattered abroad.”
II. The Gentiles shall be holy in their life.
1. Pure in their language. “Then will I turn to the people a pure language.” The confusion of tongues was the punishment of sin; but lips once polluted with idolatry and blasphemy, shall be purified by the Spirit of God. A pure language indicates a pure life. The mouth speaks from the abundance of the heart. The lip was created by God, and should be used for his service and glory. A pure heart refines character and conversation, pours grace into the lips, and cleanses them from falsehood and profanity. “He that loveth pureness of heart, for the grace of his lips the king shall be his friend.”
2. Sincere in their worship. “My suppliants shall bring mine offering.” Converted Gentiles will not only bring devout Jews as an offering to God (cf. Isa_66:20); but they will present themselves in humility and acceptance (Rom_15:16). No longer defiled by invocations and foul strains to idols, they will “all call upon the name of the Lord.” “For, from the rising of the sun to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering.”
3. United in their service. “Serve him with one consent.” Saved by judgments, the nations shall be sanctified in speech, and one in effort. They shall bear the burden without strain or distress, walk step by step and work shoulder to shoulder in the cause of God. Christendom shall yet be purged from bigotry and sectarianism. There shall be a return to the simplicity and union in Christ. The Gospel shall dislodge idolatry and anti-Christian systems. Nations shall walk together—the Jew and the Greek, the Barbarian and the Scythian—side by side, shoulder to shoulder, bearing the conquests of the cross. Thus, on earth we may anticipate the joys, and hear the songs, of heaven (Rev_7:10; Rev_7:12; Rev_11:15). “I will give them one heart and one way, that they may fear me for ever, for the good of them and of their children after them.”
BEARING THE BURDEN WITH ONE CONSENT.—Zep_3:9
The law of God is a burden. Man can only bear it without strain and distress as each freely assumes it, and as all help to bear it, by walking in willing and happy consent of obedience. To induce a free and universal obedience, men are judged and corrected of the Lord. The metaphor, therefore, suggests three main thoughts—
1. That the law of God is a burden which men are reluctant to assume. To our selfwill it is always hard to submit to the purest and tenderest will, even to the Divine Will, which moves in the light of eternal wisdom, and at the impulse of perfect love. Christ admits obedience to be a yoke to our unruly passions, a burden to our stubborn necks (Mat_11:28-30). When we delight in his law after the inward man, we find another law in our members warring against the law of our mind, and bringing us into the captivity of sin (Rom_7:21-23). We can only enter into rest as we get unity and freedom in our life, and we willingly submit to a higher will than our own.
2. That we can only attain this freedom as, with cheerful and enforced accord, we assume the burden of the Divine law, and do the will of God. Self-will makes us hateful to ourselves and to others; incapacitates for social and spiritual life. Follow your own will, you become a burden to yourself and all about you. Voluntarily curtail your own liberty, then you have true liberty. Set yourself against the world, you will find that the world has a stronger will than you have. We must take up some burden, and submit to some law. No law is so good, no burden so light, as the good will of God. This will rules in human affairs. It is wise to make it our law—not merely yield to it, but cheerfully adopt and love it, and walk in liberty. Love makes all burdens light. When we love God, his will grows beautiful to us, and preferable to our own. Because we bear the yoke we find rest; because we keep the commandment we walk at large (Psa_119:45). We are free because we obey. But are we happy because we are free.
3. That the happiness of obedience depends on the unanimity and the universality of obedience. Only when all men serve God with one shoulder the sense of strain and distress will pass from us. To love God is to love man. Till they share our freedom, it cannot be a happy freedom. Till they love him and do his will, they will put many hindrances and temptations in our way which make obedience hard and painful. If they do not take their full share in bearing the burden, it will press unduly upon our shoulders. If some are morally taller and others morally shorter, men do not keep step. Only when the whole world stands under the Divine burden with one shoulder, and moves with one step, will our freedom be a happy freedom, and God’s statutes become our songs. Seeing how men suffer from the sins of men, and nations from the sins of nations, we may well long and pray for the time when all men shall speak with a pure lip and serve with a single shoulder [Preacher’s Lantern, vol. II].
THE RESTORED REMNANT.—Zep_3:11-13
In these verses the prophet pictures the happy characteristics and condition of restored Israel These qualities are common to God’s people in all ages and countries. Notice—
I. Their spiritual character.
1. They are few in number. “The remnant of Israel.” Small compared with the whole, yet precious in the sight of God—increasing, and will increase.
2. They are humble in spirit. “An afflicted and poor people.” Poor in spirit, and conscious of no desert. Realizing life, growth, and strength only from God.
3. They are dependent upon God. Feeling themselves unworthy, they naturally “trust in the name of the Lord.”
4. They are upright in conduct.
(1) They do no iniquity.
(2) They speak no lies. They worship God in truth, and love man in sincerity. They are Israelites indeed, in whom is no guile. Born of God, they sin not (1Jn_3:9) in word or deed. Where true faith exists, holy life will follow.
II. Their blessed condition. They are completely restored to holiness, sit in the centre of a regenerated world, in the special presence and under the constant care of Jehovah.
1. They are cleansed from shame for sin. “In that day shalt thou not be ashamed for thy doings.” The disgrace of rebellion shall be wiped away. Remembrance of sin and failure may cause penitence—long after sin is renounced and forgiven we feel humble—but the guilt and reproach of sin shall not remain.
2. They are delivered from spiritual pride. The spirit of the Pharisee, the vain confidence which they had in the temple, and the pride of descent from Abraham, shall be taken away.
3. They are redeemed from proud oppressors. “I will take away out of the midst of thee, them that rejoice in thy pride.” The meek and lowly will be left. The haughty judge and the proud sinners will be exterminated. Priests or prophets who exult in sinful ways will be cut off.
4. They are specially protected by God. (a) Delivered from fear. “None shall make them afraid.” No foreign foe nor native prince—no “treacherous” prophet, nor “violent” and “polluting” priest, can touch them (Zep_3:4). They are beyond all harm and fear. (b) Blessed with peace. As God’s sheep they “shall feed” in green pastures—“he down” to rest in perpetual enjoyment (Mic_7:14), and dwell in God’s presence without fear (Lev_26:6). “I will feed my flock, and I will cause them to lie down, saith the Lord God.”
THE TRUE ISRAELITE.—Zep_3:13
Of the subjects of Divine grace here mentioned, notice: Their number; “a remnant.” Strait is the gate, and narrow the way, that leadeth to life, and few there be that find it. Yet God has always had a people for his Name—never left himself without a witness, and this has been our case as a nation; for, “except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom,” &c. Though “a little flock” in a large field, “a garden” in a vast wilderness, yet “he shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.” Their sanctity. “They shall not do iniquity.” Take this with some restriction. “There is not on earth a just man that doeth good and sinneth not.” But they are not “workers of iniquity,” and “evil-doers.” Sin does not reign in them. They hate every false way, and esteem all his commandments concerning all things to be right. He that has “true holiness” cannot be satisfied without perfect holiness. He therefore prays to be sanctified in body, soul, and spirit. Their sincerity. “They shall not speak lies,” &c. A part is put for the whole, and the quality of speech expresses the inward temper of their minds. Everything is a lie religiously that does not accord with the state of the heart. Only an upright spirit can maintain a deceitless tongue before God. Christians are not mere pretenders; a painted sepulchre, fair without, and rottenness within. Not mere actors on a stage, but are really what they appear to be. Their integrity is specially known by their fear of self-deception. They come to the light, examine themselves by the Word, and implore the inspection of God himself: “Search me, O God.” Their privileges. Their blessedness is expressed pastorally, and includes three things. First, pasture: they shall “feed.” As new creatures their food is intellectual and spiritual; found in the ordinances of religion, and with the Saviour himself. Secondly, repose: and shall “lie down.” In an eastern climate, in a warm sun, how desirable would rest be! Hence the Church says, Tell me, not only where thou feedest, but “where thou makest thy flock to rest at noon.” Thirdly, security: “and none shall make them afraid.” Sheep are the most timid of all animals, every appearance and movement alarms them. But the righteous should be bold as a lion; their duty requires it, and their principles justify it. God has amply provided for their confidence. When they believe it, they can be in quiet from the fear of evil, “dwell safely in the wilderness, and sleep in the woods” [W. Jay].
HOMILETIC HINTS AND SUGGESTIONS
Zep_3:11. Haughty because of holy mountain. Pride in outward privileges.
1. A sin against God who gave them.
2. A danger, because robbing of enjoyment, and exposing to judgment. “That haughtiness is most offensive to God, which is supported and fed by the pretensions of holiness.” If pride be “the last infirmity of noble minds,” “is not spiritual pride the last infirmity of religious minds? When the Jew shall no longer boast himself in Jerusalem and the temple; when there shall not be a single sectarian left to pride himself in his exclusive possession of some spiritual gift, or on his singular fidelity to some neglected truth; when every man shall hold all he has in trust for his brethren, call nothing his own, and value all gifts in proportion as they are common to all; when this catholic charity is the animating, all-pervading spirit of the Church of God, will the millennium be far off? or Heaven itself?” [S. Cox].
Zep_3:12. It is painful to the human heart, that it must first become completely poor and humble before it learns to trust entirely in the living God. This is the reason that the hearts rich in the opinion of the world are richest in dead idols [Lange].
Zep_3:12-13. The glory of the Christian Church. Not in outward splendour; for they are often few, poor, and afflicted, but in holy life, exalted worship, and Divine protection. Feed: Shall have all that heart can wish or need require plenty, safety, security [Trapp].
ILLUSTRATIONS TO CHAPTER 3
Zep_3:9; Zep_3:13. Language. Speech is the perfect expression of the senses. Words are but the representations of the disintegrated body of man [Oken]. Christ became the one language of the whole world [Jerome]. Deceitful tongue (Zep_3:13). They employ words but to disguise their thoughts [Voltaire].
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.
C. I. Scofield 1917 · Public Domain then will I turn
then will I turn
In Zephaniah the conversion of "the peoples" is stated out of the usual prophetic order, in which the blessing of Israel and the setting up of the kingdom precedes the conversion of the Gentiles. (See Scofield "Zec 12:1"). See Scofield "Zec 12:8". But the passage gives clear testimony as to when the conversion of the nations will occur. It is after the smiting of the nations. Cf. Isa 11:9 with context; Dan 2:34; Dan 2:35; Psa 2:5-8; Act 15:15-17; Rev 19:19 to Rev 20:6.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
In verses Zep 3:9-10, Yahweh says that he will renew the Gentiles after the judgment.
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General Information:
In verses Zep 3:11-13, Yahweh encourages the remnant of Israel who survive the judgment.
I will purify the lips of the peoples
Here "lips" refers to the ability to speak. AT: "I will cause the peoples to speak what is right" (See: Metonymy)
call upon the name of Yahweh
This is an idiom that means they worship Yahweh. AT: "worship Yahweh" (See: Idiom)
serve him shoulder to shoulder
Here "shoulder to shoulder" is an idiom that means "side by side." (See: Idiom)
beyond the river of Cush
This may refer to the area where Sudan is located today.
In that day ... at that time
"When that happens ... at that time." These phrases here refer to the time of peace and restoration that immediately follows the day of Yahweh.
will not be put to shame for all your deeds
This can be stated in active form. AT: "will no longer be ashamed of all your deeds" (See: Active or Passive)
those who celebrated your pride
"all the people who are very proud"
translationWords
pure
name
servant
Ethiopia
worship
sacrifice
shame
proud
arrogant
holy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:9-20 God reveals his plans for a humble and…
3:9-20 God reveals his plans for a humble and purified remnant of his people (3:9-13) and encourages them to rejoice in the coming abundant blessings of their saving Lord (3:14-20).
3:9-13 The glorious future described in these verses provides further reason to wait patiently for the Lord (3:8). Like fellow prophets Isaiah, Nahum, and Habakkuk, Zephaniah uses judgment and hope as twin themes.
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3:9 God intends for the blessings promised to the faithful remnant of 3:9-13 to reach people from every nation of the world. Not just Israel, but all people would be transformed, call on the Lord (see Isa 55:5), and serve him (see Isa 59:19-21; Zech 14:16). The spread of the Good News to all nations furthered the fulfillment of this vision (Matt 28:19-20; Rom 10:9-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.