John Calvin Commentary Zephaniah 3:18

"I will gather them that sorrow for the solemn assembly, who were of thee; [to whom] the burden upon her was a reproach." — Zephaniah 3:18 (ASV)

He proceeds here with the same subject, but in different words. For unless some consolation had been introduced, what the Prophet has said until now would have been cold. He had promised them joy and had exhorted the chosen of God to offer praise and thanksgiving, but they were at the same time in a most miserable state. It was therefore necessary to add this declaration about the exiles being gathered.

But he says at the time. Some read this as "in respect to time," but this interpretation is obscure and strained. Others render it "at the time," but it strictly means "from the time," though מ, mem, may sometimes be rendered as a particle of comparison. Interpreters do not seem to me to rightly understand the Prophet’s meaning, for I do not doubt that he points out here the fixed time of deliverance, as though he had said, I will again gather your afflicted, and those who have endured your reproach.

When? At the time, ממועד, memuod; that is, at the determined or fixed time. For מועד, muod, is not taken in Hebrew for time simply, but for a predetermined time, as we say in French, Un terme prefix. I will then gather your afflicted, but not soon.

Our Prophet then holds the faithful here somewhat in suspense, so that they might continue in their watchtower and patiently wait for God’s help. We know how great our haste is, and how we run headlong when we hope for anything; but this swiftness, according to the old proverb, often becomes a delay for us. Since, then, people are always carried away by a certain passion, or by too much impetuosity, to seize what may happen, the Prophet here lays a restraint. He intimates that God has his own seasons to fulfill what he has promised; he will not do so soon, nor according to the will of humans, but when the suitable time shall come. And this time is that which he has appointed, not what we desire.

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

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