The LORD within her is righteous; He does no wrong. He applies His justice morning by morning; He does not fail at dawn, yet the unjust know no shame. Sermons
I. A DEMONSTRABLE FACT. 1. Asserted by Scripture. In addition to the statement of the text, that "the unjust knoweth no shame," may be cited other declarations to the same effect from both the Old (Jeremiah 3:3; Jeremiah 6:15; Jeremiah 8:12) and the New (Ephesians 4:19; Philippians 3:19) Testaments. 2. Proved by experience. Besides the individuals to whom the above passages allude, persons are often met with in actual life who not only seem, but so far as can be discovered from their behaviour actually are, insensible to shame. II. A PSYCHOLOGICAL ENIGMA. 1. Shame the fruit of sin. Exemplified in the case of Adam and Eve (Genesis 2:25; Genesis 3:7). Shame is the outward sign of the soul's inward consciousness of guilt. 2. Sin the death of shame. If shame does not lead to repentance, and so to the destruction of sin, sin will soon assert its supremacy over shame and lead to its extinction. III. A SIGNIFICANT PHENOMENON. Teaching: 1. The possibility of complete spiritual deteriotation. When a soul can no longer feel ashamed on account of sin, when its moral perceptions have become darkened, and its conscience is deadened, the process of spiritual or religious degeneration has reached its lowest point. The soul is practically dead in trespasses and in sins. It has become essentially and permanently unjust. 2. The impossibility of ultimate red, raptly. The soul that cannot blush is at least perilously near the condition of those of whom it is written, "It is impossible to renew them again unto repentance" (Hebrews 6:6). - T.W.
She obeyed not the voice; she received not correction; she trusted not in the Lord There can be no doubt that the city mentioned in the first verse of this chapter is Jerusalem; and if we duly consider the whole description of its moral state, as detailed from vers. 1 to 4 inclusive, we shall be constrained to exclaim, "How is the faithful city become an harlot!" And to confirm this statement, we only need refer to the historical records of the two preceding reigns, to that of Josiah, at the beginning of the latter of which Zephaniah prophesied. Manasseh and Amen, the two preceding kings of Judah referred to, were flagrant idolaters, and filled Jerusalem with impiety, violence, and blood (2 Kings 21:3-6, 11, 16, 19, 22). What a change in that city which had been called "a city of righteousness!" Well, indeed, might Jehovah say, "Shall I not visit far these things, and shall not my soul be avenged on such a nation as this?" Yes; and He assures them in ver. 8 that He will punish them in an exemplary manner. The timely reformation of good King Josiah, however, averted the stroke for a time; but ultimately "wrath came upon them to the uttermost."I. THAT THE FOUR FACTS AFFIRMED IN THE TEXT ARE APPLICABLE TO SINNERS OF THE PRESENT TIME, AS WELL AS TO THE JEWS OF OLD TIME. The facts alleged are the following — 1. Inattention to instruction, "She obeyed not the voice." During the reign of Manasseh, God sent His prophets to remonstrate with the idolatrous king and His people, but they would not hear (2 Chronicles 33:10). Their conduct in this matter seems to have disappointed Jehovah Himself, as is evident from verse 7: "I said thou wilt fear Me, for thou wilt receive instruction, but they rose early, and corrupted all their doings." Truly, then, "They obeyed not the voice." The fact is asserted concerning them, Jeremiah 22:21: "I spake unto thee in thy prosperity, but thou saidst I will not hear. This hath been thy manner from thy youth, that thou obeyedst not My voice." Ministers preach, conscience reproves, the Holy Spirit strives, and Providence pleads against men; yet do they not hearken nor consider. Furthermore, the text alleges against them — 2. Incorrigibleness. "She received not correction." For the confirmation of this part of the charge let us hear the prophet Jeremiah, Jeremiah 5:3: "O Lord, are not Thine eyes upon the truth? Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a rock; they have refused to .return." And if you would know how severely and repeatedly He had stricken them, read Amos 4:6-11, There you will find that Jehovah had stricken them by want of bread, scarcity of. water, blasting mildew, palmer worms, pestilence, the sword, fire, and destruction; and yet, after all, had to say, "Yet have ye not returned unto Me, saith the Lord." How impervious must have been their hearts to withstand all these corrective measures. Call to mind, "ye hitherto incorrigible sinners, the afflictions, privations, losses, and troubles that have come upon you; still many of you have not yet heard the rod, nor Him that appointed it. Can all these things have come upon you by chance? Is there no meaning in them? He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." "Hear, therefore, and your souls shall live." Again, our text alleges against them — 3. Perfidy, or faithlessness towards God — "She trusted not in the Lord." This stroke makes their moral portraiture darker still. In the days of their fidelity to the God of their forefathers, in seasons of perplexity, they had confided in the all-sufficiency of His wisdom, love, power, and faithfulness. But when they turned aside after other gods, in their straits and national troubles, they looked to man alone for succour and deliverance. Hence they are reproved for this by the prophet Isaiah (Isaiah 30:1, 3, 15, 16, and Jeremiah 2:18-36). Ah, how anxiously did they rely upon Egypt, Assyria, or any other heathen nation, in time of invasion, instead of trusting in their God. And, alas! is not this the conduct pursued by multitudes in the present day? In times of afflictive visitations they know not God, nor put their trust in Him. They look alone to human prudence and prowess; they "weary themselves in the fire"; but seek not unto Him who alone can save or deliver. But how frequently are they ashamed of their confidence, as was Israel of Egypt. No language can sufficiently describe the turpitude of this defection, from God. Finally, our text alleges against them — 4. Neglect of His worship. "She drew not near to her God." There can be no doubt that by "drawing near to God," His worship is meant (1 Samuel 4:36;. Psalm 73:28; Hebrews 10:22). It appears that in the days of the prophet Isaiah "they drew near with their lips"; but now they had entirely relinquished the worship of Jehovah. Manasseh, and Amon his son, had uprooted the worship of the living and true God, and established the worship of idols instead thereof, having placed images and altars in the very house of the Lord (chap. Zephaniah 1:4, 5; 2 Kings 21:3-7). Thus they "forsook the Lord, and lightly esteemed the Rock of their salvation." Solemn feasts and daily sacrifices to her God no longer graced this city. Well, indeed, might He say, I will go and return to My place till they acknowledge their iniquity" (Hosea 5:15). "I will forsake you" (Jeremiah 23. 33). But what did these backsliders more than is done by multitudes in the present day? Have we need to go far to find those who walk in the same footsteps? First look at the scanty attendance at every place of worship; then visit those synagogues of Satan which abound in our land, and mark the crowds, the bustle, and the business there. We need not ask, do these draw near to God? II. GIVE A GENERAL VIEW OF WHAT IS IMPLIED IN THIS CASE. 1. An awful manifestation of wilful disobedience. The very facts here stated, as well as the manner of their being stated, demonstrate that all this was done by the Israelites contrary to the will of God. The doctrine of human free-agency is here, as in many other places of sacred writ, and also in the daily deportment of millions of transgressors, most decisively and irrefragably demonstrated. 2. A state of dreadful impiety. The allegations contained in the text are at variance with every thing like duty to God. There is no docility, reverence, affiance, nor devotion. Notwithstanding all God had done for that people, thus did they requite Him with hatred and disobedience. So enormous was their guilt that Jehovah exclaims, "Hear, O heavens, and give ear, O earth, — I have nourished and brought up children, and they have rebelled against Me." But what shall be said concerning the flagrant impiety of vast numbers in our times? If possible, the latter outdoes the former. If we reflect on the vastly increased facilities we enjoy for knowing and serving God, can we hesitate to entertain this fact? 3. A view of the gradations of apostasy from God. When men depart from God, He reproves them secretly by His Spirit; if they proceed, He chastens them by various means; if they fly from Him still, and put their trust in men, He withdraws His Spirit, and frequently confirmed apostasy is the result. Let this serve as a warning beacon to us; for assuredly it is written for our admonition. Would we avoid this disgraceful conduct we must beware of turning away our ear from the warning voice of the Spirit. 4. A rational vindication of those signal acts of retribution which have fallen on incorrigible sinners at sundry times. Certainly the most appalling calamities have befallen the Jews at sundry times, especially by the Chaldeans and others of their surrounding nations, as well as the Romans. Yes, whenever God has arisen to shake terribly the nations, or sections of His Church, there has certainly been a cause; nor could that cause be other than what is indicated in our text. Apart from the necessary exercises of a probationary state, the unerring wisdom, pure benevolence, and impartial justice of our Sovereign God, necessarily prevent Him from wanton displays of His omnipotent power and terrible majesty. "The just Lord," it was said of old, "is in the midst of us, and He will not do iniquity." Rather than complain, therefore, when "God cometh out of His place to punish the inhabitants of the earth," be it our care to "stand in awe and sin not"; "to humble ourselves under His mighty hand." Remark — 1. What a caution we have here against apostasy: in effect it says to professors of religion, "awake to righteousness, and sin not." 2. What care and concern does the Almighty manifest in using so many endeavours for the preservation of His followers. 3. What an inducement for sinners to avail themselves of the mercy and forbearance of God. 4. How affecting the expressions of God's regret at the infidelities and apostasies of His people. How pathetic His apostrophy, "Why will ye die, O house of Israel?" (G. W. Armitage.) People ZephaniahPlaces Cush, Jerusalem, Nineveh, ZionTopics Bring, Brings, Dawn, Dispenses, Doesn't, Evil, Evil-doer, Fail, Faileth, Forth, Giveth, Iniquity, Injustice, Judgment, Justice, Knoweth, Lacking, Lets, Midst, Morning, Perverse, Perverseness, Righteous, Righteousness, Sense, Shame, Shows, Thereof, Unchanging, Unjust, Unrighteous, Unrighteousness, Upright, Within, Wrong, YetOutline 1. A sharp reproof of Jerusalem for various sins.8. An exhortation to wait for the restoration of Israel, 14. and to rejoice for their salvation by God. Dictionary of Bible Themes Zephaniah 3:5 1065 God, holiness of Library Zion's Joy and God's'Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.... 17. He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing.'--ZEPHANIAH iii. 14, 17. What a wonderful rush of exuberant gladness there is in these words! The swift, short clauses, the triple invocation in the former verse, the triple promise in the latter, the heaped together synonyms, all help the impression. The very words seem to dance with joy. … Alexander Maclaren—Expositions of Holy Scripture A Sermon for the Time Present The Song of his Joy A vision of the King. The Mystery The Angel's Message and Song Love John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord; Links Zephaniah 3:5 NIVZephaniah 3:5 NLT Zephaniah 3:5 ESV Zephaniah 3:5 NASB Zephaniah 3:5 KJV Zephaniah 3:5 Bible Apps Zephaniah 3:5 Parallel Zephaniah 3:5 Biblia Paralela Zephaniah 3:5 Chinese Bible Zephaniah 3:5 French Bible Zephaniah 3:5 German Bible Zephaniah 3:5 Commentaries Bible Hub |
    |