John Calvin Commentary Zephaniah 3:19

"Behold, at that time I will deal with all them that afflict thee; and I will save that which is lame, and gather that which was driven away; and I will make them a praise and a name, whose shame hath been in all the earth." — Zephaniah 3:19 (ASV)

He confirms here what I referred to in the last verse: that God would overcome all obstacles when his purpose was to restore his people. The Prophet, as we have said, dwells on this so that the Jews in their exile might sustain themselves with the hope of deliverance. Since, then, they could not instantly conceive what was so incredible according to the perceptions of the flesh, he testifies that there is sufficient power in God to subdue all enemies.

At that time, he says, repeating what had been stated before—that his people must wait as long as God pleases to discipline them under the cross. For if the choice had been given to the Jews, they would have willingly continued at their ease; and we know how men are accustomed to exempt themselves from every trouble, fear, and sorrow. Therefore, since men naturally desire rest and freedom from all evil, the Prophet here exhorts the faithful to patience and shows that God cannot become their deliverer unless they submit to his chastisement; so, “at that time.”

It must always be observed that the Prophet condemns that extreme haste which usually takes hold of men when God chastises them. However slowly and gradually God proceeds in the work of delivering his own, the Prophet shows here that there was no reason for them to despair or to be broken down in their spirits.

He then adds that he would save the halting and restore the driven away. By these words he means that though the Church would be maimed and torn, there would still be nothing that could hinder God from restoring her: for by “the halting” and “the driven away” he understands nothing other than one so stripped of power as to fail completely in himself.

He therefore compares the Church of God to a person who, with weakened limbs, is nearly dead. Hence, when we are useless for any work, what else is our life but a weariness like death?

But the Prophet declares here that the opportune time would come when God would relieve his own people. Though they were to become prostrate and fallen, though they were to be scattered here and there—like a torn human body, an arm here and a leg there, every limb separated—yet he declares that nothing could possibly prevent God from gathering his Church and restoring it to its full vigor and strength.

In short, he means that the restoration of the Church would be a kind of resurrection. For the Lord would humble his people until they became almost lifeless, unable to breathe; but he would eventually gather them, and so gather them that they would not only breathe but be replenished with such new vigor as though they had suffered no loss.

I cannot finish the whole today.

Prayer:

Grant, Almighty God, that as we are today so scattered on account of our sins, and even those who seem to be gathered in your name and under your authority are yet so torn by mutual discords that the safety of your Church hangs, as it were, on a thread, while in the meantime your enemies seem with savage cruelty to destroy all those who are yours and to obliterate your gospel—O grant that we may live in quietness and resignation, hoping in your promises, so that we may not doubt that you in due time will become our deliverer; and may we so patiently bear to be afflicted and cast down by you that we may always raise up our groans to heaven to be heard through the name of your Son, until, being eventually freed from every conflict, we shall enjoy that blessed rest which is laid up for us in heaven, and which your only begotten Son has procured for us. Amen.

[Exposition continues from previous day's lecture]

We stopped yesterday at the latter clause of the second to last verse of the Prophet Zephaniah, where God promises that the Jews, who had previously been not only obscure but also exposed to all kinds of reproaches, would again become illustrious. For ‘to give them for a name and for a praise’ means nothing other than to make them celebrated, so that they might be, as they say, on everyone’s lips.

And he says, in the land of their shame, or reproach; for they had been a mockery everywhere, as the unbelieving thought that they deluded themselves with a vain hope, because they boasted that God, under whose protection they lived, would be their perpetual guardian, even though they were driven away into exile. Hence, an occasion for taunt and ridicule was given.

But a change for the better is promised here; for all in Assyria and Chaldea would have to see that this was a people chosen by God, so that there would be a remarkable testimony among all nations that all who trust in God are by no means disappointed, for they find that he is faithful in his promises. The last verse follows—