12 But I will leave in the midst of you an afflicted and poor people, and they will take refuge in the name of Yahweh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Here the Prophet pursues the same subject--that God would provide for the safety of his Church, by cutting off the majority of the people, and by reserving a few; for his purpose was to gather for himself a pure and holy Church, as the city had previously been full of all uncleanness. It ought, then, to have been a compensation to ease their grief, when the godly saw that God would be propitious to them, though he had treated them with great severity. And we must bear in mind what I have before stated--that the Church could not have been preserved without correcting and subduing that arrogance, which arose from a false profession as to God. Zephaniah takes it now as granted, that pride could not be torn away from their hearts, except they were wholly cast down, and thus made contrite. He then teaches us, that as long as they remained whole, they were ever proud, and that hence it was necessary to apply a violent remedy, that they might learn meekness and humility; which he intimates when he says, that the residue of the people would be humble and afflicted; for if they had become willingly teachable, there would have been no need of so severe a correction. In short, though the faithful lament that God should thus almost annihilate his Church, yet in order that they might not murmur, he shows that this was a necessary remedy. How so? because they would have always conducted themselves arrogantly against God, had they not been afflicted. It was, therefore, needful for them to be in a manner broken, because they could not be bent. I will, then, he says, make the residue an afflicted and a poor people The word, ny, oni, means humble; but as he adds the word dl, dal, he no doubt shows that the Jews could not be corrected without being stripped of all the materials of their glorying. [1] They were, indeed, extremely wedded to their boastings; yea, they were become hardened in their contempt of God. He therefore says, that this fruit would at last follow, that they would trust in the Lord, that is, when he had laid them prostrate. This verse contains a most useful instruction: for first we are taught that the Church is subdued by the cross, that she may know her pride, which is so innate and so fixed in the hearts of men, that it cannot be removed, except the Lord, so to speak, roots it out by force. There is then no wonder that the faithful are so much humbled be the Lord, and that the lot of the Church is so contemptible; for if they had more vigor, they would soon, as is often the case, break out into an insolent spirit. That the Lord, then, may keep his elect under restraint, he subdues and tames them by poverty. In short, he exercises them under the cross. This is one thing. We must also notice the latter clause, when he says, They shall trust in the Lord, that is, those who have been reduced to poverty and want. We hence see for what purpose God deprives us of all earthly trust, and takes away from us every ground of glorying; it is, that we may rely only on his favor. This dependence ought not, indeed, to be extorted from us, for what can be more desirable than to trust in God? But while men arrogate to themselves more than what is right, and thus put themselves in the place of God, they cannot really and sincerely trust in him. They indeed imagine that they trust in God, when they ascribe to him a part of their salvation; but except this be done wholly, no trust can be placed in God. It is hence necessary that they who ascribe to themselves even the smallest thing, should be reduced to nothing: and this is what the Prophet means. Let us further know, that men do not profit under God's scourges, except they wholly deny themselves, and forget their own power, which they falsely imagine, and recomb on him alone. But the Prophet speaks of the elect alone; for we see that many are severely afflicted, and are not softened, nor do they put off their former hardihood. But the Lord so chastises his people, that by the spirit of meekness he corrects in them all pride and haughtiness. But by saying, They shall trust in the name of Jehovah, he sets this trust in contrast with the pride which he had previously condemned. They indeed wished to appear to trust in the name of God, when they boasted of Mount Sion, and haughtily brought forward the adoption by which they had been separated from heathen nations; but it was a false boasting, which had no trust in it. To trust, then, in the name of Jehovah is nothing else than sincerely to embrace the favor which he offers in his word, and not to make vain pretenses, but to call on him with a pure heart and with a deep feeling of penitence. For the same purpose he adds, The residue of Israel shall no more work iniquity nor speak falsehood; nor shall there be found a deceitful tongue in their mouth. The Prophet continues the same subject--that the Church is not to be less esteemed when it consists only of a few men; for in the vast number there was great filth, which not only polluted the earth by its ill savor, but infected heaven itself. Since then Jerusalem was full of iniquities, as long as the people remained entire, the Prophet adduces this comfort, that there was no reason for sorrow, if from a vast number as the sand of the sea, and from a great multitude like the stars, God would only collect a small band; for by this means the Church would be cleansed. And it was of great importance that the filth should be cleansed from God's sanctuary; for what could have been more disgraceful than that the holy place should be made the lodging of swine, and that the place which God designed to be consecrated to himself, should be profaned? As then Jerusalem was the sanctuary of God, ought not true religion to have flourished there? But when it became polluted with every kind of filth, the Prophet shows that it ought not to have seemed grievous that the Lord should take away that vast multitude which falsely boasted that they professed his name. They shall not then work iniquity Under one kind of expression he includes the whole of a righteous life, when he says, They shall not speak falsely, nor will there be found a deceitful tongue. It is indeed sufficient for the practice of piety or integrity of life to keep the tongue free from frauds and falsehood; but as it cannot be that any one will abstain from all frauds and falsehood, except he purely and from the heart fears God, the Prophet, by including the whole under one thing, expresses under the word tongue what embraces complete holiness of life. It may be now asked, whether this has ever been fulfilled. It is indeed certain, that though few returned to their own country, there were yet many hypocrites among that small number; for as soon as the people reached their own land, every one, as we find, was so bent on his own advantages, that they polluted themselves with heathen connections, that they neglected the building of the temple, and deprived the priests of their tenths, that they became cold in the worship of God. With these things they were charged by Haggai, Zechariah, and Malachi. Since these things were so, what means this promise, that there would be no iniquity when God had cleansed his Church? The Prophet speaks comparatively; for the Lord would so cleanse away the spots from his people that their holiness would then appear more pure. Though then many hypocrites were still mixed with the good and real children of God, it was yet true that iniquity was not so prevalent, that frauds and falsehood were not so rampant among the people as they were before. He afterwards adds, For they shall feed and lie down, and there will be none to terrify them. He mentions another benefit from God--that he will protect his people from all wrongs when they had repented. We must ever bear in mind what I have stated--that the Prophet intended here to heal the sorrow of the godly, which might have otherwise wholly dejected their minds. That he might then in some measure alleviate the grief of God's children, he brings forward this argument--"Though few shall remain, it is yet well that the Lord will cleanse away the filth of the holy city, that it may be justly deemed to be God's habitation, which was before the den of thieves. It is not then a loss to you, that few will dwell in the holy land, for God will be a faithful guardian of your safety. What need then is there of a large multitude, except to render you safe from enemies and from wild beasts? What does it signify, if God receives you under his protection, under the condition that ye shall be secure, though not able to resist your enemies? Though one cannot defend another, yet if God be your protector, and ye be made to live in peace under the defense which he promises, there is no reason why ye should say, that you have suffered a great loss, when your great number was made small. It is then enough for you to live under God's guardianship; for though the whole world were united against you, and ye had no strength nor defense yourselves, yet the Lord can preserve you; there will be no one to terrify you And this argument is taken from the law; for it is mentioned among other blessings, that God would render safe the life of his people; which is an invaluable blessing, and without which the life of men, we know, must be miserable; for nothing is more distressing than constant fear, and nothing is more conducive to happiness than a quiet life: and hence to live in quietness and free from all fear, is what the Lord promises as a chief blessing to his people.
1 - The first word, [ky], means one made humble by distress or affliction, the humbled, rather than the humble. The second word, [dl], is one exhausted, or reduced in number, or reduced to poverty. Newcome renders it "lowly," but improperly. Jerome has "pauperem et egenum--poor and needy;" the Septuagint, "praun kai tapeinon--meek and humble;" Marckius, "afflictum et attenuatum--afflicted and diminished." Perhaps the best rendering would be, "a people humbled and reduced." The idea of being "afflicted" or distressed, is excluded by what is expressed at the end of the next verse, and also that of being "poor" in a worldly respect. The reference seems to be to a humbled state of mind, occasioned by calamities, and to a reduced number--a remnant. "I will leave" for [hs'rty], as in our version, is not its full meaning. It means to reserve as a remnant. "I will cause to remain," or, "I will reserve," would be the proper rendering.--Ed.
I will also leave - (Over, as a remnant, it is still the same heavy prophecy, that a remnant only 'shall be saved') "an afflicted and poor people." priests, (except that 'great company who were obedient to the faith') Acts 6:7, scribes, lawyers, Pharisees, Sadducees were taken away; and there remained "the people of the land" , the "unlearned and ignorant" Acts 4:13, "the weak things of the world and the things despised" 1-Corinthians 1:27-28 who bore the very title of their Master, "the poor and needy; poor in Spirit" Psalm 41:1; poor also in outward things, since "they who had lands, sold them and they had all things common" Acts 2:44-45; Acts 4:32, Acts 4:35. They were afflicted above measure outwardly in the (Acts 8:1; Acts 9:2, Acts 9:13-14; Acts 12:1-2; Acts 13:50; Acts 14:5, Acts 14:22; 22; etc. Romans 8:17, Romans 8:35-36; Romans 12:14; 1-Corinthians 9:19; 2-Corinthians 1:8-9; 2-Corinthians 12:10; 2-Thessalonians 1:4; 2-Timothy 3:11-12; Hebrews 10:32-34; James 2:6-7; 1-Peter 1:6-7; 1-Peter 4:13; Revelation 1:9; Revelation 6:9 etc.) persecutions, "reproaches, spoiling of" their "goods," stripes, deaths, which they endured for Christ's sake.
They knew too their own poverty, Rup: "knowing themselves to be sinners, and that they were justified only by faith in Jesus Christ." When the rest were cast out "of the midst of her," these should be left "in the midst of her" (the words stand in contrast with one another) in the bosom of the Church. "And they shall trust in the name of the Lord." "As they looked to be justified only in the Name of Christ," and (Dionysius) "trusted in the grace and power of God alone, not in any power or wisdom or eloquence or riches of this world, they converted the world to a faith above nature." Cyril: "Conformed in this too to Christ. Who for our sakes became poor and almost neglected both His divine glory and the supereminence of His nature, to subject Himself to the condition of a servant. So then those instructed in His laws after His example, think humbly of themselves, They became most exceedingly loved of God, and chiefly the divine disciples, who were set as lights of the world."
An afflicted and poor people - In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a Jew that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.
I will also leave in the midst of thee an afflicted and poor people,.... Of a character just the reverse of the proud and haughty, that should be removed from Jerusalem and Judea by death or captivity; these are they that should be preserved from the general calamity, as the Christians were, and were left in the church of God: these were an "afflicted" people, as the Lord's people in all ages are afflicted with a body of sin; with the temptations of Satan; with the hidings of God's face; with bodily infirmities, and with the reproaches and persecutions of men; the first Christians, both among Jews and Gentiles, justly bore this character, especially with respect to the last article: and they were also "poor", for the most part the poor of this world, being stripped of their worldly enjoyments for the sake of Christ; but especially poor in spirit, broken hearted, contrite, lowly ones; that had a mean opinion of themselves, modest, meek, and humble; sensible of their spiritual poverty, and seeking after the true riches of grace and glory. The Targum renders it,
"a meek people, and receiving injuries;''
quietly and patiently:
and they shall trust in the name of the Lord; not in men, but in the Lord; not in descent from men, from the patriarchs, as the Jews were wont to do; not in Moses, as they, in his law, and obedience to it; not in any creature or creature enjoyment; not in wealth and riches: nor in their own hearts, or in their own righteousness; but in the name of the Lord Jesus Christ; in his person for acceptance with God; in his righteousness for justification; in his blood for pardon and cleansing; in his sacrifice for atonement; in his fulness for supplies of grace; in his power and strength for protection and preservation; and in his obedience, sufferings, and death, for salvation and eternal life. This trust signifies, according to the sense of the word (n), a betaking of themselves to Christ as a refuge; a hiding themselves under the shadow of his wings; under his person, blood, and righteousness, where they are covered and sheltered from the avenging justice of God; from the curses of the law, and wrath to come: it is a committing themselves into the hands of Christ; a leaning and staying upon him, expecting grace and glory from him; trusting him with all they have, and for all they want in time and eternity: and this the chosen, redeemed, and called ones, "shall do"; for, through the efficacious grace of God, faith is given to them, and wrought in them; and this is drawn forth into act and exercise by the same grace, and is continued in them, and shall never fail, through the powerful intercession of Christ for them; they shall believe, and go on believing, to the saving of their souls.
(n) "se recipient", Junius & Tremellius, Drusius, Burkius; "confugient", Cocceius.
afflicted . . . they shall trust in . . . Lord--the blessed effect of sanctified affliction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Isaiah 14:32; Zac 11:11).
Of thee - In Judea and Jerusalem.
*More commentary available at chapter level.