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We now return to Jerusalem, and must again hear what God has to say to her, I. By way of reproof and threatening, for the abundance of wickedness that was found in her, of which divers instances are given, with the aggravations of them, Zep 3:1-7. II. By way of promise of mercy and grace, which God had yet in reserve for them. Two general heads of promises here are:—1. That God would bring in a glorious work of reformation among them, cleanse them from their sins, and bring them home to himself; many promises of this kind here are, Zep 3:8-13. 2. That he would bring about a glorious work of salvation for them, when he had thus prepared them for it, Zep 3:14-20. Thus the "Redeemer shall come to Zion," and to clear his own way, shall "turn away ungodliness from Jacob." These promises were to have their full accomplishment in gospel-times and gospel-graces.
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The Depravity of Jerusalem (612 BC)
繁體中文
耶路撒冷的墮落（主前612年）
¹ 這悖逆、污穢、欺壓人的城有禍了！
² 她不聽從命令，也不受管教；她不倚靠耶和華，也不親近她的神。
³ 她中間的首領是咆哮的獅子；她的審判官是晚上的豺狼，一點食物也不留到早晨。
⁴ 她中的先知是虛浮詭詐的人；她的祭司褻瀆聖所，強解律法。
⁵ 耶和華在她中間是公義的，斷不行不義的事；每早晨他施行公平，無一不公；只是不義的人不知羞恥。
⁶ 我耶和華已經剪除列國；他們的堡壘荒涼。我使他們的街道荒涼，無人經過；他們的城邑毀壞，無人，無居民。
⁷ 我說：你只要敬畏我，領受管教；如此，你的住處就不致從我眼前剪除。只是我從早起來警戒他們，他們卻更加急切地敗壞一切作為。
人會詫異耶路撒冷——聖城，在那裡神被人認識，他的名為大——竟被冠以這裡所給的如此惡劣的評語，一個享有如此豐富恩典途徑的地方竟變得如此敗壞邪惡，而神竟容許它如此；然而事實確實如此，為要表明律法本來一無所成；但若這是耶路撒冷的真實面目——毫無疑問是的（因為神的審判不會使任何人變得更壞）——先知以這城有禍了開頭也就不足為奇了。因為聖潔的神恨惡那些最親近之人的罪，不，在他們身上他更恨惡罪。犯罪的狀態是、也將是悲慘的狀態。
一、這裡對這城作了一個非常惡劣的總評。忠信之城怎麼竟成了妓女！1. 她使自己蒙羞；她是污穢的（番3:1），使自己聲名狼藉（有人如此讀），貪食的城（有旁註如此讀），總在貪食，為肉體安排，放縱私慾。罪就是人和地方的污穢和骯髒，使它們在聖潔的神眼中成為可憎。2. 她欺壓她的鄰舍和居民；她是欺壓人的城。從來沒有一個地方有過像這城那樣公義的律例典章，然而在施政上，從未有不義更甚於此的。3. 她大大激怒她的神，各方面都與他背道而馳（番3:2）。他已賜下律法，藉著他僕人眾先知對她說話，告訴她當行的善和當避的惡；但她不聽從他的聲音，也不以遵行他所吩咐的為良心所繫，在任何事上都是如此。他已將她置於言語和杖竿的優良管教之下；但她既不受前者的教導，也不受後者的管教，既不順服神的旨意，也沒有達到他在兩者中的目的。他鼓勵她倚靠他，倚賴他的大能和應許，以得拯救脫離凶惡和供應美物；但她*不倚靠耶和華；她的信心放在與列國結盟上，多於放在與神所立的約上。他賜給她他同在的記號，並為她設立了與他相交的聖禮；但她不親近她的神，*沒有在他所指定、他所應許與她相會的地方與他相遇。她遠遠站著，對全能者說：離開我們吧。
二、這裡對城中首領人物作了非常惡劣的評述；那些本當以自己的影響力在那裡壓制罪惡和褻瀆的，卻成了邪惡的大榜樣和保護者，那些本該作她醫生的，實際上是她最致命的疾病。1. 她的首領如咆哮的獅子般凶殘野蠻，吞噬周圍的一切，為人所普遍懼怕和憎恨；他們把權力用於毀壞，而非建立。2. 她的審判官——本該保護無辜受屈之人的——是晚上的豺狼，貪婪嗜掠，他們的殘忍和貪婪都永不饜足：他們一點食物也不留到早晨；他們在殘暴和欺壓中取樂，以致吞吃了一個好人之後，還要把骨頭留著，如同留下一道美味，留到第二天早晨來啃（伯31:31）。3. 她的先知——自稱是天上特使的人——是虛浮詭詐的人，浮誇、虛妄，輕浮淺薄，行為放蕩，反覆無常、自相矛盾，在人身上無法寄予信任。他們如此慣於戲謔，以至於很難說他們何時才是認真的。他們所謂的預言全是假的，他們暗中嘲笑那些被其欺騙的人。4. 她的祭司——按職分是教師、受託管理聖物的人——辜負了他們的職守，出賣了它。他們本當保守聖所的純潔，卻自己褻瀆了它，以及他們所當侍奉的聖職——像何弗尼和非尼哈那樣的祭司，以他們的惡行使耶和華的祭物被藐視。他們本當講解並應用律法，按律法審判；但在他們的講解和應用中，他們強解律法；他們歪曲了律法的本意，將之曲解為支持那些與律法直接相反之事。藉著牽強的解釋，他們使律法說出他們所要的話，為他們的目的服務，這樣實際上就是廢棄了律法。
三、我們在這裡看到耶路撒冷各階層各等次之人普遍敗壞的加重情節。
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他們有神同在的記號在他們中間，有一切可以認識他旨意的優勢，以及最強烈的理由去遵行，然而他們堅持不順服（番3:5）。（1）他們有榮耀和特權——神的同在（舍吉拿），就是神住在他們的地，不像他與任何其他民族同住：*公義的耶和華在你中間，為要察看你所行的一切惡，並嘉許你所行的一切善；他在你中間是作為聖潔的神，因此你的污穢更為可憎（申23:14）。他在你們中間是作為公義的神，因此必懲罰你們對他的冒犯，以及你們彼此之間的欺壓和損害。（2）他們有神自己的榜樣擺在面前，在他向他們的啟示中，好叫他們效法：*他斷不行不義，*所以你們也不當如此；因為這是他們被設立的大準則：*你們要聖潔，因為我是聖潔的。神必向你們信實；你們就不要對他不忠。（3）他差遣先知到他們那裡，清早起來差遣他們：*每早晨他施行公平，*如同早晨按時來到一樣；他無一不公。他清楚地向他們顯明他所要求的善是什麼，並提醒他們；他每早晨喚醒（賽50:4），隨日出喚醒他的先知，將關乎他們平安的事表明出來。那麼，綜合來看，對他的葡萄園還能做什麼，使之結果子呢？（賽5:4）。然而，經過這一切，*不義的人不知羞恥；*那些行了不義的仍舊不義，並不為自己的不義感到羞愧，*也不知慚愧。*他們若還有任何榮譽感、心中還有任何羞恥，就不會如此直接地違背自己的信仰和所受的教導了。但那些不知羞恥的人，已無藥可救。
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神已將他公義的一些顯著紀念碑擺在他們眼前，作為對他們的警戒（番3:6）：我耶和華已經剪除列國，就是迦南的七國，那地因他們的罪惡將他們吐出，並以此警戒他們，當心免得那地也將他們吐出（利18:28）。這也可能指一些因罪惡而荒涼的鄰國，特別是指以色列國——十個支派。他們的堡壘荒涼，他們的高臺、他們的堅壘、他們的驕傲和勢力被粉碎；他們的街道荒涼，無人經過；他們的城邑毀壞，成為廢墟；無人在其中被尋見，無居民，全被殺戮或擄去。是仇敵做的，但神承認這是他做的：我剪除了他們，他說。神設計這作為對耶路撒冷的警戒（結23:9,11）：*我說：你只要敬畏我；*這些加在別人身上的審判必能使你遠離同樣的惡行；你只要領受管教，藉著這些護理之工；理當期望當你看見別人的罪為他們帶來毀滅時，你不會繼續如列國一般犯罪。當鄰舍的房子著火時，他們不可能看不見自己的房子也在危險之中；當我們被驚嚇時，就當敬畏神。
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他已將生與死、福與禍擺在他們面前，無論在他的話語中還是在他的護理中。（1）他已向他們保證，只要他們敬畏他、領受管教，他們的安穩就必延續，因為這樣他們的住處就不致從我眼前剪除，如同他們鄰舍的下場；如果他們接受警告而改過，已往的必蒙赦免，他們的安寧也必延長。（2）他已讓他們嚐過杖的苦楚，雖然暫緩了刀劍的刑罰：我警戒他們，使他們因受管教而不至被定罪。神就是這樣用各種方法對待他們，要使他們歸正，卻都是徒然；他們不受溫和之法的感化，嚴厲之法也無效果，因為他們從早起來，更加急切地敗壞一切作為；他們在惡道上比以往更加堅決和急切，更殷勤地為自己的私慾籌劃，不放過任何一個滿足私慾的機會。神從早起來，差遣他的先知去挽回和歸正他們，但他們卻在他以先起來，將門關閉、上了閂，拒絕他們。他們的罪惡是全面的：一切作為都被敗壞了；這全然歸咎於他們自己；他們不能把責任推給試探者，惟獨自己承受；他們自己故意且蓄意地敗壞了一切作為；因為各人被試探，乃是被自己的私慾牽引誘惑的。
英文原文
The Depravity of Jerusalem (612 BC)
¹ Woe to her that is filthy and polluted, to the oppressing city!
² She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God.
³ Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.
⁴ Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.
⁵ The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.
⁶ I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.
⁷ I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but they rose early, and corrupted all their doings.
One would wonder that Jerusalem, the holy city, where God was known, and his name was great, should be the city of which this black character is here given, that a place which enjoyed such abundance of the means of grace should become so very corrupt and vicious, and that God should permit it to be so; yet so it is, to show that the law made nothing perfect; but if this be the true character of Jerusalem, as no doubt it is (for God's judgments will make none worse than they are), it is no wonder that the prophet begins with woe to her. For the holy God hates sin in those that are nearest to him, nay, in them he hates it most. A sinful state is, and will be, a woeful state.
I. Here is a very bad character given of the city in general. How has the faithful city become a harlot! 1. She shames herself; she is filthy and polluted (Zep 3:1), has made herself infamous (so some read it), the gluttonous city (so the margin), always cramming, and making provision for the flesh, to fulfil the lusts of it. Sin is the filthiness and pollution of persons and places, and makes them odious in the sight of the holy God. 2. She wrongs her neighbours and inhabitants; she is the oppressing city. Never any place had statutes and judgments so righteous as this city had, and yet, in the administration of the government, never was more unrighteousness. 3. She is very provoking to her God, and in every respect walks contrary to him, Zep 3:2. He had given his law, and spoken to her by his servants the prophets, telling her what was the good she should do and what the evil she should avoid; but she obeyed not his voice, nor made conscience of doing as he commanded her, in any thing. He had taken her under an excellent discipline, both of the word and of the rod; but she did not receive the instruction of the one nor the correction of the other, did not submit to God's will nor answer his end in either. He encouraged her to depend upon him, and his power and promise, for deliverance from evil and supply with good; but she trusted not in the Lord; her confidence was placed in her alliances with the nations more than in her covenant with God. He gave her tokens of his presence, and instituted ordinances of communion for her with himself; but she drew not near to her God, did not meet him where he appointed and where he promised to meet her. She stood at a distance, and said to the Almighty, Depart.
II. Here is a very bad character of the leading men in it; those that should by their influence suppress vice and profaneness there are the great patterns and patrons of wickedness, and those that should be her physicians are really her worst disease. 1. Her princes are ravenous and barbarous as roaring lions that make a prey of all about them, and they are universally feared and hated; they use their power for destruction, and not for edification. 2. Her judges, who should be the protectors of injured innocence, are evening wolves, rapacious and greedy, and their cruelty and covetousness both insatiable: They gnaw not the bones till the morrow; they take so much delight and pleasure in cruelty and oppression that when they have devoured a good man they reserve the bones, as it were, for a sweet morsel, to be gnawed the next morning, Job 31:31. 3. Her prophets, who pretend to be special messengers from heaven to them, are light and treacherous persons, fanciful, and of a vain imagination, frothy and airy, and of a loose conversation, men of no consistency with themselves, in whom one can put no confidence. They were so given to bantering that it was hard to say when they were serious. Their pretended prophecies were all a sham, and they secretly laughed at those that were deluded by them. 4. Her priests, who are teachers by office and have the charge of the holy things, are false to their trust and betray it. They were to preserve the purity of the sanctuary, but they did themselves pollute it, and the sacred offices of it, which they were to attend upon—such priests as Hophni and Phinehas, who by their wicked lives made the sacrifices of the Lord to be abhorred. They were to expound and apply the law, and to judge according to it; but, in their explications and applications of it, they did violence to the law; they corrupted the sense of it, and perverted it to the patronising of that which was directly contrary to it. By forced constructions, they made the law to speak what they pleased, to serve a turn, and so, in effect, made void the law.
III. We have here the aggravations of this general corruption of all orders and degrees of men in Jerusalem.
1. They had the tokens of God's presence among them, and all the advantages that could be of knowing his will, with the strongest inducements possible to do it, and yet they persisted in their disobedience, Zep 3:5. (1.) They had the honour and privilege of the Shechinah, God's dwelling in their land, so as he dwelt not with any other people: "The just Lord is in the midst of thee, to take cognizance of all thou doest amiss and give countenance to all thou doest well; he is in the midst of thee as a holy God, and therefore thy pollutions are the more offensive, De 23:14. He is in the midst of you as a just God, and therefore will punish the affronts you put upon him, and the wrongs and injuries you do to one another." (2.) They had God's own example set before them, in the discovery he made of himself to them, that they might conform to it: "He will not do iniquity, and therefore you should not;" for this was the great rule of their institution, "Be you holy, for I am holy. God will be true to you; be not you then false to him." (3.) He sent to them his prophets, rising up early and sending them: Every morning he brings his judgment to light, as duly as the morning comes; he fails not. He shows them plainly what the good is which he requires of them, and puts them in mind of it; he wakens morning by morning (Isa 50:4), wakens his prophets with the rising sun, to bring to light the things which belong to their peace. So that, upon the whole matter, what more could have been done to his vineyard, to make it fruitful? Isa 5:4. And yet, after all, the unjust know no shame; those that have been unjust are unjust still, and are not ashamed of their unrighteousness, neither can they blush. If they had any sense of honour, any shame left in them, they would not go so directly contrary to their profession and to the instructions given them. But those that are past shame are past cure.
2. God had set before their eyes some remarkable monuments of his justice, which were designed for warning to them (Zep 3:6): I have cut off the nations, the seven nations of Canaan, which the land spewed out for their wickedness, upon which they had this caution given them, to take heed lest it spew them out also, Le 18:28. Or it may refer to some of the neighbouring nations that were made desolate for their wickedness, especially to the nations of Israel, the ten tribes. Their towers were desolate, their high towers, their strong towers, their pride and power broken; their streets were wasted, so that none passed along through them; their cities were destroyed and laid in ruins; no man was to be found in them, no inhabitant, all were slain or carried into captivity. The enemies did it, but God avows it: I cut them off, says he. And God designed this for an admonition to Jerusalem (Eze 23:9,11): "I said, Surely thou wilt fear me; surely these judgments upon others will deter thee from the like wicked practices; surely thou wilt receive instruction by these providences; it ought to be expected that thou wouldst not continue to sin like the nations when thou seest the ruin which their sin brought upon them." They could not but see their own house in danger when their neighbour's was on fire; and, when we are frightened, God should be feared.
3. He had set before them life and death, good and evil, both in his word and in his providence. (1.) He had assured them of the continuance of their prosperity if they would fear him and receive instruction, for so their dwelling would not be cut off as their neighbour's was; if they took the warning given them, and reformed, what was past should be pardoned, and their tranquility lengthened out. (2.) He had made them feel the smart of the rod, though he reprieved them from the sword: Howsoever I punished them, that, being chastened, they might not be condemned. Such various methods did God take with them, to reclaim them, but all in vain; they were not won upon by gentle methods, nor had severe ones any effect, for they rose early, and corrupted all their doings; they were more resolute and eager in their wicked courses than ever, more studious and solicitous in making provision for their lusts, and let slip no opportunity for the gratification of them. God rose up early, to send them his prophets, to reduce and reclaim them, but they were up before him, to shut and bolt the door against them. Their wickedness was universal: All their doings were corrupted; and it was all owing to themselves; they could not lay the blame upon the tempter, but they alone must bear it; they themselves wilfully and designedly corrupted all their doings; for every man is tempted when he is drawn aside of his own lust and enticed.
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Judgment and Mercy; Promises of Mercy (612 BC)
繁體中文
審判與憐憫；憐憫的應許（主前612年）
⁸ 耶和華說：你們要等候我，直到我起來擄掠的日子。因為我定意招聚列國，聚集列國，將我的惱恨，就是我的烈怒，都傾在他們身上；因為我必以忌邪之火燒滅全地。
⁹ 那時，我必使萬民用清潔的言語，好求告耶和華的名，同心合意地事奉他。
¹⁰ 祈求的我，就是我所分散的民，必從古實河外帶來供物獻給我。
¹¹ 當那日，你必不因你一切所行的致羞愧；因為那時我必從你中間除掉那些歡樂矜誇、因你聖山而驕傲的人，你也不再因我的聖山而狂傲。
¹² 我卻要在你中間留下困苦貧寒的民；他們必投靠耶和華的名。
¹³ 以色列所剩下的人必不將罪孽，不說謊言，口中也沒有詭詐的舌頭；因為他們必得草吃，得以躺臥，無人驚嚇他們。
在番3:1-7中，耶路撒冷的處境看來非常糟糕；她已聲名狼藉，似乎無藥可救，既不怕恩慈也不怕審判。如今人會以為接下來應該是：所以你們不要期望別的，只等她如被棄的銀子般被全然撇棄和拒絕；既然先知和護理之工都不能感化他們，就讓他們像鄰舍一樣成為荒場吧。但請看神奇妙的豐富恩典，它竟因人的敗壞而更加彰顯其光輝。他們仍越來越壞，所以你們要等候我，這是耶和華說的（番3:8）。既然律法看來一無所成，引進更美的指望就必要成就。讓那些為教會的敗壞而哀嘆的人等候神，直到他差遣他的兒子到世上來，要將自己的百姓從罪惡裡救出來，直到他差遣福音來改革並煉淨他的教會，為自己潔淨一支特選的子民，無論猶太人還是外邦人。也有那些照著這指示和鼓勵，等候救贖——在耶路撒冷等候這救贖的人；久等之後終於來到了（路2:38）。為審判，基督要到這世上來（約9:39）。
一、為教會所受的委屈報仇，降卑並毀滅她的仇敵——即屬靈的仇敵。在舊約時代，巴比倫及其他壓迫神百姓之人的毀滅是這方面的預表，也是令人欣慰的先兆。他必起來擄掠，*擄掠了仇敵（詩68:18），征服並掠奪黑暗的權勢，以及地上那些敵擋耶和華並他的受膏者的權勢；他必用鐵杖打破他們*（詩2:5,9,11:5,6）；他定意招聚列國，聚集列邦。藉著傳給凡受造之物的基督福音，萬國彷彿被召來在主耶穌面前全體出現，因為他即將在世上設立他的國度。但既然大部分人不肯順從這呼召，他必將惱恨傾在他們身上，因為不信的，罪已經定了。在彌賽亞國度設立之時，地上必有列國困苦的時候（路21:25），大災難，從世界的起頭直到如今，沒有這樣的災難，後來也必沒有（太24:21）。那時神將惱恨傾在列國身上，就是全部的烈怒，因他們對彌賽亞及其國度的惱恨和烈怒（詩2:1-2）。那時全地必被忌邪之火燒滅；猶太人和外邦人都要因他們對福音的敵意而被清算。一切執政的、掌權的必被擄來，明明示眾，得勝的救贖主必在他們身上誇勝。那些繼續屬地、以地上的事為念的人，在神已經在人間設立了天國之後，他們的結局就是沉淪（腓3:19）；他們必被神忌邪的火燒滅。
二、修補他在教會中所發現的缺陷。當神有意復興以色列、使他們的平安和繁榮再起時，他就藉著他們的改革和美德與敬虔的復甦，為成就他的旨意鋪路；因為這是神的方法——無論對個人還是對群體——先使他們成聖，然後使他們蒙福。這些應許一部分在猶太人從巴比倫歸回之後得了應驗，那時他們因被擄而徹底治好了拜偶像的痼疾；這就是一切的效果，就是除掉罪。但它們更進一步展望到福音和福音恩典的祝福效果，展望到我們所處的改革的日子（來9:10）。
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應許人的言語必得改革，這言語原本普遍敗壞，如今卻要用鹽調和，成為恩典的言語（番3:9）：那時，我必使萬民用清潔的言語；我必使這民轉向一種清潔的言語，脫離那幾乎敗壞了他們中間一切好行為的敗壞的言語。請注意，使人歸正的恩典能使言語得潔淨，不是使措辭變得機巧，而是使內容變得智慧。在猶太人被擄歸回之後，他們的方言需要改革，因為他們把迦南的言語與亞實突的言語混雜了（尼13:24），這弊端必須糾正。但這還不夠：他們的言語必從一切褻瀆、污穢和虛謊中得潔淨。我必使他們轉向一種精选的言語（有人如此讀）；他們必不輕率發言，而要謹慎而經過思量；他們必選擇妥當的言語。請注意，在平常的交談中保持純潔和敬虔的氣氛，對任何民族來說都是一個極好的兆頭；在神賜清潔言語給那些原是嘴唇不潔之民的地方，也必賜下別的恩典和別的福分。
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按神旨意的敬拜必更緊密地遵行，也更一致地同心。他們不再獻祭和燒香，而是求告耶和華的名。禱告是神當受尊崇的屬靈祭品；而為了預備並配合我們盡這本分，我們必須有清潔的言語。我們完全不配將神的名提在我們嘴唇上，除非這嘴唇是潔淨的。日常交談中言語的潔淨，是我們在靈修中口中的言語和心中的默想蒙悅納所必需的；因為甜苦兩樣的水怎能從同一個泉源流出來呢（雅3:9-12）？同樣應許的是，他們的言語既如此得潔淨，他們就必同心合意事奉神——原文是同一肩頭，比喻負軛的牛，均勢並行。當基督徒在事奉神的事上同心合意時，工作便愉快地推進。這是清潔言語的效果——從激情、嫉妒和吹毛求疵中得潔淨。請注意，純潔是通往合一的道路；品行的改革是達成共識的途徑。從上頭來的智慧，先是清潔，後是和平。
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那些被趕離神的人必歸回他並蒙他悅納（番3:10）：從古實河外，祈求的我——我所分散的民——必帶來供物獻給我。那些因距離之遠而幾乎忘記了神和他們對他本分的人，必被提醒記念他，如同浪子在遠方記念父家一樣。那些因被分散、落在神不悅的記號之下而可能害怕來到他面前的人，即使他們也必被招聚在他翅膀之下；他所分散的民——就是在遠方的女兒——必被發現在主我們神所召來的人之中；雖然他們被分散，他卻認他們為自己的；他稱他們為我所分散的民，這稱呼賦予他們尊榮，足以抵消他們被分散的一切恥辱。這些人要來，（1）帶著他們卑微的懇求：他們是祈求我的。請注意，真歸信的人是向神懇求的人；他們不爭辯，而是向審判官求懇（伯9:15）；無論他們在哪裡，即使在古實河外，離他的禱告之所很遠，他的眼目仍顧念他們，他的耳朵仍向他們敞開；他們是祈求他的人。（2）帶著他們屬靈的祭物：他們必帶來供物獻給我，就是將自己當作活祭獻給神（羅12:1）；外邦人的歸信被稱為外邦人當作祭物獻上（羅15:16）；他們除了獻上自己，還要帶來禱告、讚美和施捨的福音之祭，這一切都是神所喜悅的。
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罪惡和罪人必從他們中間被清除（番3:11）。神必除掉：（1）他們當受的羞辱：*當那日，你必不因你一切所行的致羞愧。*他們作為悔改者必感到羞愧，也必持續如此（見結16:63），但他們不再像那些又回到愚妄中的罪人那樣羞愧。*你必不致羞愧，*就是說，你不再行可羞恥的事，如你素來所行的。罪的罪咎既因赦免之恩被除去，罪惡的恥辱就必從罪人自己的良心中輥去，使他得著潔淨，得著平安，並從死行中洗淨。當惡行和惡人在一國中增多時，其中少數的義人為他們和他們的國家感到羞愧；但當罪人歸正、國家改革之後，那羞愧及其原因就被除去了。（2）他們不當有的自誇：我必從你中間除掉，不僅是那些褻瀆的人——他們是你的國家的羞恥——還有那些假冒為善的人，他們外面好看，因你聖山歡樂矜誇——在聖城、聖殿中。這些確實是以色列的榮耀，但他們將之變為驕傲，並以此歡樂矜誇，似乎那是一道不可攻破的堡壘，可以使他們在罪惡的路上安然無恙；他們以之為他們的義和力量，誇口說這是耶和華的殿，這是耶和華的殿（耶7:4）；他們因聖山而狂傲，自視甚高，輕看別人，甚至公然蔑視神的審判。請注意，教會的特權若未按當有的方式善加利用，往往成為人驕傲的來源和他們虚假安全的根基。而那種由聖潔的假冒所支持和餵養的驕傲，最為神所憎惡。這些神必使之靜默並除掉。
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神必在他們中間保留一群聖潔、謙卑、認真的餘民，他們必享受與神關係的安慰和他們在他裡面的利益（番3:12）：我卻要在你中間留下困苦貧寒的民。當迦勒底人將猶太人擄去時，他們留下這地的窮人，派他們作葡萄園工和農夫，這是神所分別出來之餘民的預表和影像。他們是困苦和貧寒的，在世上低微；神揀選了這樣的人（雅2:5）。窮人有福音傳給他們；他們在自己眼中低微，為罪受苦，靈裡貧窮。他們是神所留下的，因為這是*照恩典的揀選所留的餘民。我為自己留下七千人（羅11:4-5），*他們必投靠耶和華的名。*請注意，神所定意為他名得榮耀的人，他使他們能以信靠他的名；他們在世上越受苦難、越貧窮，就越有理由信靠神，因為他們別無可信靠的了（提前5:5）。
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這些特選的餘民必蒙福得著純潔和平安（番3:13）。（1）他們必蒙福得著純潔，無論在言語和行為上：他們必不將罪孽，不說謊言。公平和誠實必管轄他們、治理他們，即使這與他們的世俗利益大相徑庭。他們不但不故意說直接的謊言，而且口中也沒有詭詐的舌頭——他們任何人的口中都沒有；最輕微的含糊其辭也不會出於他們。（2）他們必蒙福得著平安。他們必如神草場的羊一般*得草吃，得以躺臥，無人驚嚇他們。*他們自己不懼怕，周圍的人也不能恐嚇他們。請注意，那些小心不作惡的，不必懼怕任何災禍，因為災禍不能傷害他們，所以也不應使他們驚恐。
英文原文
Judgment and Mercy; Promises of Mercy (612 BC)
⁸ Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.
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.
¹⁰ From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
¹¹ In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.
¹² I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.
¹³ The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.
Things looked very bad with Jerusalem in the Zep 3:1-7; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, Zep 3:8. "Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles." And there were those who, according to this direction and encouragement, waited for redemption, for this redemption in Jerusalem; and long-looked-for came at last, Lu 2:38. For judgment Christ will come into this world, Joh 9:39.
I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God's people, in the Old-Testament times, was a type, and would be a happy presage. He will rise up to the prey, to lead captivity captive (Ps 67:18), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed; he will break them with a rod of iron (Ps 2:5,9,11:5,6); his determination is to gather the nations and to assemble the kingdoms. By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation, for he that believes not is condemned already. At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity (Lu 21:25), great tribulation, such as never was, nor ever shall be, Mt 24:21. Then God pours upon the nations his indignation, even all his fierce anger, for their indignation and fierce anger against the Messiah and his kingdom, Ps 2:1,2. Then all the earth shall be devoured with the fire of his jealousy; both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly, and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things, after God has set up the kingdom of heaven among men, shall be destruction (Php 3:19); they shall be devoured with the fire of God's jealousy.
II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God's method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation in which we live, Heb 9:10.
1. It is promised that there shall be a reformation in men's discourse, which had been generally corrupt, but should now be with grace seasoned with salt (Zep 3:9): "Then will I turn to the people a pure language; I will turn the people to such a language from that evil communication which has almost ruined all good manners among them." Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod (Ne 13:24), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words. Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips.
2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord. Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language. We are utterly unfit to take God's name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter come out of the same fountain? Jam 3:9-12. It is likewise promised that their language being thus purified they shall serve God with one consent, with one shoulder (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable.
3. That those that were driven from God shall return to him and be accepted of him (Zep 3:10): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa 18:1) or from some other very remote country—my suppliants, even the daughter of my dispersed, shall bring my offering. Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father's house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed, that is afar off, will be found among those whom the Lord our God shall call; and, though they are dispersed, he will own them for his; his calling them my dispersed puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants. Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge (Job 9:15); and wherever they are, though beyond the rivers of Ethiopia, a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering, shall bring themselves as spiritual sacrifices to God (Ro 12:1); the conversion of the Gentiles is called the offering up of the Gentiles (Ro 15:16); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.
4. That sin and sinners shall be purged out from among them, Zep 3:11. God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings. They shall be ashamed as penitents, and shall continue to be so (see Eze 16:63), but they shall not be ashamed as sinners that return to folly again. "Thou shalt not be ashamed, that is, thou shalt no more do a shameful thing, as thou hast done." The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner's own conscience, that being purified, and pacified, and cleansed from dead works. When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: "I will take away out of the midst of thee, not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, in the holy city, the holy house." These were indeed Israel's glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord (Jer 7:4); they were haughty because of the holy mountain, were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men's pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away.
5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him (Zep 3:12): I will leave in the midst of thee an afflicted and poor people. When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for himself. They are afflicted and poor, low in the world; such God has chosen, Jam 2:5. The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God's leaving, for it is a remnant according to the election of grace. I have reserved them to myself, says God (Ro 11:4,5), and they shall trust in the name of the Lord. Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1Ti 5:5.
6. That this select remnant shall be blessed with purity and peace, Zep 3:13. (1.) They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies. Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth, not in the mouth of any of them; not the least equivocation shall come from them. (2.) They shall be blessed with peace. They shall, as the sheep of God's pasture, feed and lie down, and none shall make them afraid. They shall not be fearful themselves, nor shall any about them be frightful to them. Note, Those that are careful not to do iniquity need not be afraid of any calamity, for it cannot hurt them, and therefore should not terrify them.
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Evangelical Predictions (612 BC)
繁體中文
福音的預言（主前612年）
¹⁴ 錫安的民哪，應當歌唱！以色列啊，應當歡呼！耶路撒冷的民哪，應當滿心歡喜快樂！
¹⁵ 耶和華已經免去你的刑罰，趕出你的仇敵。耶和華——以色列的王——在你中間；你必不再看見災禍。
¹⁶ 當那日，必有話對耶路撒冷說：不要懼怕！錫安哪，不要手軟！
¹⁷ 耶和華你的神在你中間是大有能力的；他必施行拯救。他因你歡欣；他在他的愛中靜默，必因你喜樂而歡呼。
¹⁸ 那些為嚴肅會憂愁、使你擔當羞辱的，我必聚集他們。
¹⁹ 那時，我必罰辦一切苦待你的人；又拯救你瘸腿的，聚集你被趕出的。我必使你們在凡受羞辱的地方得稱讚、有名聲。
²⁰ 那時，我必領你們回來，聚集你們。我必使你們在世上萬民中得名聲、得稱讚，這是耶和華說的，當我在你們眼前使你們被擄的人歸回的時候。
在除去罪惡的應許之後，接下來的是除去患難的應許；因為當原因被除去，效果就必終止。使一個民族成聖的，自然也使他們快樂。這裡對已得潔淨之民所作的寶貴應許，要在福音的安慰中得著完全的應驗；在這安慰的盼望中——更在這安慰的享受中——他們在這裡被呼召：1. 要歡喜歌唱（番3:14）：*錫安的民哪，應當歌唱！*因喜樂而歌唱；*以色列啊，應當歡呼！*以聖潔的狂喜和歡騰；*應當滿心歡喜快樂；讓喜樂從內心深處發出，讓它充盈滿溢。那些全心愛神的人，有理由全心全意地在他裡面歡喜。先前應許過（番3:13）他們的罪必被治死、他們的恐懼必被平息，接下來就是：應當歌唱和歡喜。*請注意，那些歸正的人有理由歡喜，而以色列在偏離神去行淫時，卻不能如別民一樣歡喜。神的應許藉著信心應用出來，為聖徒提供了持續而豐富的喜樂之源；他們在信心中充滿了喜樂和平安。2. 要拋棄一切灰心（番3:16）：當那日，必有話對耶路撒冷說（神要藉著他的先知說，藉著他的護理之工說，鄰舍要說，他們要彼此對說）：不要懼怕，不要傾向於恐懼，不要輕易容讓恐懼的印象；當境況不好時，不要怕更壞，而要盼望好轉；不要每逢有事就驚恐自己。不要手軟或發軟；不要在絕望中搥胸；不要在沮喪中垂手；不要因放任疑惑和恐懼而使自己在工作和爭戰中失去能力。要振作精神，作為記號，要舉起你們的手，舉起那垂下的手（來12:12，賽35:3）。在禱告中向神舉手；舉手幫助自己。恐懼使手下垂，但信心和盼望使手有力，主的喜樂將成為你們行事和受苦的力量。
現在讓我們看看這裡對神的百姓作了哪些寶貴的應許，為要驅散他們的憂傷和恐懼，鼓勵他們的希望和喜樂；這些應許不僅賜給他們，也賜給我們。
一、他們一切的患難和困苦必終止（番3:15）：*耶和華已經免去你的刑罰，*已經除去了你所嘆息的一切災禍，那些是你罪的刑罰；戰爭的喧嚷必被止息，饑荒的羞辱被廢除，被擄的得以歸回。雖然有些遺憾的殘餘尚存，但它們只不過是管教，而非審判，因為罪已蒙赦免。他已趕出你的仇敵，就是那闖入你境內、在你身上誇勝的。他已掃除了你的仇敵（有人如此讀），如同從屋裡掃出垃圾到糞堆一般。當他們用改革的掃帚掃除自己的罪惡時，神必用毀滅的掃帚掃除他們的仇敵。即使他們需要管教，也必落在主的手中——他的憐憫广大；必不再落在人的手中——人的慈悲殘忍：*你必不再看見災禍，*不再看見你素來所見的惡日子。請注意，要擺脫患難之惡，就要遠離罪惡之惡；對於這樣做的人，患難就沒有真正的禍害。
二、神必賜給他們與他同在的記號；雖然他似乎長久站在遠處（因他們惹他退去），他必使人看出他實在與他們同在：**耶和華在你中間——錫安啊！耶路撒冷啊！如同太陽在宇宙中心，向各處散發他的光輝和影響。他在你中間，為要掌管你一切的事務，照管你一切的利益。而且：1. 他是以色列的王（番3:15），在你中間如君王在百姓中間。正因如此，我們的主耶穌被稱為以色列的王（約1:49）；他現在是、將來也必一直在他的教會中間，直到世界的末了，為要接受他臣民的效忠，並將他的恩惠賜給他們，甚至在只有兩三個人奉他的名聚集的地方。*2. *他是耶和華你的神，在約中屬你的，他在你中間作你的神，你有分於他，你也是他自己的。他已將自己置於與你親密的關係中，藉著應許使自己對你負有義務，為使你在這兩方面都大得安慰，他在你中間，*就在近處，能以回答兩者。*3. *在你中間作你的神、作你的王的那位是大有能力的，*是全能的，能為你成就你所需要和所渴望的一切。*4. *他已以他的大能為你施拯救：他必施行拯救。他必作耶穌，*必名副其實，因為他要將自己的百姓從罪惡裡救出來。
三、神必因他們歡喜，並樂意向他們行善。這方面的表達非常生動而感人（番3:17）：他因你歡欣，不僅在你悔改歸正之後喜悅你、將你納入恩眷之中，更以你為滿足，如同新郎以新娘為樂，或新娘以自己的妝飾為樂（賽62:3-5）。罪人的歸信和聖徒的安慰是天使的喜樂，因為這是神自己的喜樂。教會當成為全地的喜樂（詩48:2），因為她是全天的喜樂。他在他的愛中靜默，原文如此——*在他的愛中靜默。**我必不再像以往那樣因你的罪責備你；我必以你為足，並以我與你的關係為滿足。*我不知道在哪裡還有類似的表達來述說基督對他教會的愛，除非是在那首中之歌中：我妹子，我新婦，你用眼一看，奪了我心（歌4:9）。啊，神恩典的降卑！偉大的神不僅愛他的聖徒，更愛去愛他們，以揀選這些愛的對象為樂。*他必因你喜樂而歡呼。*那位為罪人的罪憂傷的，因聖徒的恩典和事奉而歡喜，並樂於以歌唱來表達那喜樂。*耶和華喜愛敬畏他的人，*在他們身上耶穌基督不久必得榮耀並受讚美。
四、神必安慰錫安的哀悼者——那些與她同悲的人——並擦去他們的眼淚（番3:18）：那些為嚴肅會憂愁、使你擔當羞辱的，我必聚集他們。請看：1. 神所歡喜並使之歡喜的是怎樣的人。他們是憂傷的人。流淚撒種的，必歡呼收割。如今憂傷的，必永遠歡喜。2. 當錫安處於哀悼之中時，錫安哀悼者最大的悲哀是什麼。她的災禍雖多。城邑傾覆，宮殿拆毀；商業終止，司法行政停擺；但與聖所的荒涼相比——與聖殿和祭壇的毀壞相比，這一切都算不得什麼——在嚴肅的節期中，全以色列素來一年三次聚集來事奉的，更是如此。他們是為那些神聖的嚴肅集會而憂傷的，（1）因為他們被分散了；沒有聖殿可上，或者即使有，也沒有百姓可上來；所以在錫安，嚴肅的節期和安息日都被遺忘了（哀2:6）。請注意，宗教敬拜的公開集會受到限制——或因仇敵的驅散，或因朋友的離棄，以至於要麼沒有集會，要麼不夠嚴肅——對一切敬虔之人來說都是極其悲傷的事。若錫安的道路悲傷，錫安的兒女也必悲傷。他們藉此表明自己確實屬於錫安，是那身體的活肢體，對身體的疾苦感同身受。（2）因為他們被藐視；嚴肅集會的羞辱是他們的重擔。嚴肅集會素來承受大量的毀謗。撒但和他的工具對他們格外仇恨，因為他們是神國度在人間利益的大支柱。各種污穢可憎的標籤被貼在那些集會上；這對於一切真心關切神的榮耀和人的靈魂福祉的人來說，是一個重擔。他們認為那些毀謗嚴肅集會的人所加的辱罵都落在他們身上，重重地落在他們身上。
五、神必從欺壓者手中救回被擄的人，領回那些似乎被驅逐的放逐者（番3:19-20）。1. 他們的仇敵必無力再拘禁他們：*那時，我必罰辦一切苦待你的人，*折斷他們的勢力，挫敗他們的計謀，使他們不得不放棄所奪的掠物。Conficiam——我要追討他們；我必速速對付他們，使之了結。請注意，那些虐待和欺壓神百姓的人，是在自取滅亡。2. 他們必得以恢復自由，收回權利，途中的一切障礙也必被克服。教會軟弱受傷嗎？我必拯救你瘸腿的，正如所應許的（彌4:7）。當她不能自助時，他必幫助她；甚至瘸腿的必掠奪掠物（賽33:23）。她被分散，不能為共同利益結合在一起嗎？我必聚集你被趕出的，又在我聚集你的時候領你回來。一次施恩的作為既要將他們從分散中招聚，又要引導他們歸回本土。當百姓的心預備好了，工作就必忽然成就；若神親自成就，誰能阻擋呢？*當我在你們眼前使你們被擄的人歸回的時候，這是耶和華說的；*你們必清楚地看出神的手在其中，並說，這是耶和華所做的。
六、神藉這一切尊榮他們，使他們在周圍的人中間受人尊敬。以色列起初被高舉在萬民之上，在稱讚、美名上居首（申26:19）。因此，加在他們身上的羞辱是最令他們痛苦的創傷之一（對於處於尊榮中的人，沒有什麼比恥辱更深的打擊）；因此當神在憐憫中回到他的教會時，這裡應許她必恢復聲譽；一切的羞辱必永遠輥去，如同以色列人在吉甲所得的除去一樣（書5:9）。教會必像她從前被人藐視時一樣受人尊敬。1. 甚至那些曾毀謗她的人也必尊敬她：我必使你們在凡受羞辱的地方得稱讚、有名聲，使那些曾見證她蒙羞的人也有理由改變對她的看法。那些曾說這是無人理睬的錫安的人，必說這是大神所理睬的錫安。那被看作地上的渣滓的，如今顯明是上天所疼愛的。2. 甚至那些從不認識她的人也必被帶來尊敬她（番3:20）：我必使你們在世上萬民中得名聲、得稱讚。猶太教會在猶太人的威脅臨到鄰舍身上時就是如此（斯8:17），列國中也有人說，我們要與你們同去，因為我們聽見神與你們同在了（亞8:23）。基督教會在世上興旺時也是如此，因為其中有那正當地配受地上萬民珍視和敬重的東西。而到了那大日，當聖徒被召聚到基督面前，使他在他們身上得榮耀和敬仰，他們也在他身上、在天使和人面前得榮耀和敬仰之時，長子之名分所屬的普世教會也必如此。那時神的以色列必永遠得名聲和稱讚。
英文原文
Evangelical Predictions (612 BC)
¹⁴ Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.
¹⁵ The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more.
¹⁶ In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.
¹⁷ The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.
¹⁸ I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.
¹⁹ Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.
²⁰ At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.
After the promises of the taking away of sin, here follow promises of the taking away of trouble; for when the cause is removed the effect will cease. What makes a people holy will make them happy of course. The precious promises here made to the purified people were to have their full accomplishment in the comforts of the gospel, in the hope, and much more in the enjoyment, of which, they are here called upon, 1. To rejoice and sing (Zep 3:14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a holy transport and exultation; be glad and rejoice with all the heart; let the joy be inward, let it be great. Those that love God with all their heart have occasion with all their heart to rejoice in him. It was promised (Zep 3:13) that their sins should be mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while she goes a whoring from her God. God's promises, applied by faith, furnish the saints with constant and abundant matter for joy; they are filled with joy and peace in believing them. 2. To throw off all their discouragements (Zep 3:16): In that day it shall be said to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall say it, they shall say it to one another), "Fear thou not, be not disposed to fear, do not easily admit the impressions of it; when things are bad, fear not their being worse, but hope they will mend; frighten not thyself upon every occasion. Let not thy hands be slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb 12:12, Isa 35:3. Lift up thy hands in prayer to God; lift up thy hands to help thyself." Fear makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord will be our strength both for doing and suffering.
Let us now see what these precious promises are which are here made to the people of God, for the banishing of their griefs and fears and the encouraging of their hopes and joys; and to us are these promises made as well as to them.
I. An end shall be put to all their troubles and distresses (Zep 3:15): "The Lord has taken away thy judgments, has removed all the calamities thou hast been groaning under, which were the punishments of thy sin; the noise of war shall be silenced, the reproach of famine done away, and the captivity brought back. Though some grievances remain, they shall be only afflictions, and not judgments, for sin shall be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and triumphed over thee. He has swept out thy enemy" (so some read it), "as dirt is swept out of the house to the dunghill." When they sweep out their sins with the besom of reformation God will sweep out their enemies with the besom of destruction. If they should need correction, they shall fall into the hands of the Lord, whose mercies are great, and shall not again fall into the hands of man, whose tender mercies are cruel: "Thou shalt not see evil any more, not such evil days as thou hast seen." Note, The way to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do so trouble has no real evil in it.
II. God will give them the tokens of his presence with them; though he has long seemed to stand at a distance (they having provoked him to withdraw), he will make it to appear that he is with them of a truth: "The Lord is in the midst of thee, O Zion! of thee, O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of all thy interests." And, 1. "He is the King of Israel (Zep 3:15) and is in the midst of thee as a king in the midst of his people." With an eye to this, our Lord Jesus is called the King of Israel (Joh 1:49); and he is, and will be, in the midst of his church always, even to the end of the world, to receive the homage of his subjects, and to give out his favours to them, even where but two or three are gathered together in his name. 2. "He is the Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou hast an interest in and whose own thou art. He has put himself into dear relations to thee, laid himself by promise under obligations to thee, and, that thou mayest have abundant comfort in both, he is in the midst of thee, nigh at hand to answer both." 3. "He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do all that for thee that thou needest and canst desire." 4. "He has engaged his power for thy succour: He will save. He will be Jesus, will answer the name, for he will save his people from their sins."
III. God will take delight in them, and in doing them good. The expressions of this are very lively and affecting (Zep 3:17): He will rejoice over thee with joy, will not only be well pleased with thee, upon thy repentance and reformation, and take thee into favour, but will take a complacency in thee, as the bridegroom does in his bride, or the bride in her ornaments, Isa 62:3-5. The conversion of sinners and the consolation of saints are the joy of angels, for they are the joy of God him-self. The church should be the joy of the whole earth (Ps 48:2), for it is the joy of the whole heaven. He will rest in his love, will be silent in his love, so the word is. "I will not rebuke thee as I have done, for thy sins; I will acquiesce in thee, and in my relation to thee." I know not where there is the like expression of Christ's love to his church, unless in that song of songs, So 4:9, Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the condescensions of divine grace! The great God not only loves his saints, but he loves to love them, is pleased that he has pitched upon these objects of his love. He will joy over them with singing. He that is grieved for the sin of sinners rejoices in the graces and services of the saints, and is ready to express that joy by singing over them. The Lord takes plea-sure in those that fear him, and in them Jesus Christ will shortly be glorified and admired.
IV. God will comfort Zion's mourners, who sympathize with her in her griefs, and will wipe away their tears (Zep 3:18): I will gather those who are sorrowful for the solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2. What is the great matter of sorrow to Zion's mourners, when Zion is in mourning. Many are her calamities. The city is ruined, and the palaces are demolished; trade is at an end, and the administration of public justice; but all these are nothing to them in comparison with the desolations of the sanctuary, the destruction of the temple and the altar, to attend on which, in solemn feasts, all Israel used to come together three times a year. It is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are dispersed; there is no temple to come up to, or, if there were, no people to come up to it; so that the solemn feasts and sabbaths are forgotten in Zion, La 2:6. Note, The restraining of public assemblies for religious worship, the scattering of them by their enemies, or the forsaking of them by their friends, so that either there are no assemblies or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion mourn, the sons of Zion mourn too. And hereby they make it to appear that they are indeed of Zion, living members of that body with the grievances of which they are so sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal of reproach. Satan and his instruments having a particular spite at them, as the great support of the interest of God's kingdom among men. Black and odious characters have been put upon those assemblies; and this is a burden to all those that have a cordial concern for the glory of God and the welfare of the souls of men. They reckon that the reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon them.
V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, Zep 3:19,20. 1. Their enemies shall be disabled to detain them in bondage: "At that time I will undo all that afflict thee, will break their power, and blast their counsels, so that they shall be forced to surrender the prey they have taken." Conficiam—I will take them to task; "I will be doing with them shortly, and so as to make an end of them." Note, Those that abuse and oppress God's people take the ready way to undo themselves. 2. They shall be enabled to assert and recover their liberty, and all the difficulties in the way of it shall be surmounted. Is the church weak and wounded? I will save her that halts, as was promised, Mic 4:7. He will help her when she cannot help herself; even the lame shall take the prey, Isa 33:23. Is she dispersed, and not likely to incorporate for her common benefit? I will gather her that was driven out, and bring her again at the time that I gather her. One act of mercy and grace shall serve both to collect them out of their dispersions and to conduct them to their own land. When the people's hearts are prepared, the work will be done suddenly; and who can hinder it if God undertake to effect it? "I will turn back your captivity before your eyes, saith the Lord; you shall plainly discern the hand of God in it, and say, This is the Lord's doing."
VI. God will by all this put honour upon them and gain them respect from all about them. Israel was at first made high above all nations in praise and fame, De 26:19. The reproach brought upon them was therefore one of the sorest of their grievances (nothing cuts deeper to those that are in honour than disgrace does); and therefore when God returns, in mercy, to his church, it is here promised that she shall regain her credit; all the reproach shall be for ever rolled way, as Israel's at Gilgal, Jos 5:9. The church shall be as honourable as ever she had been despicable. 1. Even those that reproached her shall be made to respect her: "I will get them praise and fame in every land, where they have been put to shame, that the same who were the witnesses of their disgrace may see cause to change their mind concerning them." Those that said, "This is Zion whom no man looks after," shall say, "This is Zion whom the great God looks after." And she that was looked upon to be the offscouring of the earth now appears to be the darling of heaven. 2. Even those that never knew her shall be brought to honour her (Zep 3:20): I will make you a name and a praise among all people of the earth. So the Jewish church was when the fear of the Jews fell upon their neighbours (Es 8:17), and some of all nations said, we will go with you, for we have heard that God is with you, Zec 8:23. So the Christian church was when it was made to flourish in the world, for there is that in it which may justly recommend it to the value and esteem of all the people of the earth. And so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in him before angels and men. Then will God's Israel be made a name and a praise to eternity.
我們現在回到耶路撒冷，必須再聽神對她有什麼話說：一、以責備和威脅的方式，因在她中間所發現的惡行極多，其中列舉了多樣的事例及其加重的情節（番3:1-7）。二、以憐憫和恩典的應許，這是神仍為他們存留的。這裡有兩大類應許：——1. 神要在他們中間成就一項榮耀的改革工作，潔淨他們的罪惡，領他們歸回自己；這裡有許多這類的應許（番3:8-13）。2. 當他這樣預備了他們之後，他要為他們成就一項榮耀的拯救工作（番3:14-20）。這樣，救贖主必來到錫安，為開通自己的道路，必除掉雅各的不敬虔。這些應許要在福音時代和福音恩典中得著完全的應驗。