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I. THE RESTORATION OF ISRAEL. (Ver. 8.)

1. The time indicated. The day that Jehovah riseth up to the prey; i.e. to take for himself as a booty or spoil out of the nations he visits a people who shall desire his salvation and confess his Name. Among those who shall then be captured by Jehovah will be Israel, or at least a remnant thereof, who shall be brought again to their own land. The time thus indicated began with Persia's overthrow of Babylon, to which doubtless the prophet's language primarily refers, continued till the advent of Christ, in whom Jehovah rose up not merely to bring, redemption to the pious remnant of Israel (Luke 1:68), but to take out of the Gentiles a people for his Name (Acts 15:14), and will not terminate till the close of the present era, during which, by the gospel, is being gathered out of all nations and kindreds, peoples and tongues, a people for Jehovah, of whom ancient Israel was but a shadow and a type (Matthew 8:11; Luke 13:29; Revelation 7:9).

2. The instrumentality declared. A work of judgment upon the nations of the earth, which work again commenced with the destruction of Babylon, and will only be finished when Christ appears a second time to execute judgment upon all (Jude 1:15), and in particular to pour out his wrath upon the impenitent and unbelieving (2 Thessalonians 1:7, 8; Hebrews 10:27; Revelation 6:17). As in Zephaniah's time Jehovah declared it to be his fixed purpose to hold such an assize of the nations, so has he revealed his intention to hold another and a grander at the end of time (Acts 17:31); and as he further maintained (to adopt another rendering) that the holding of such an assize, with what would inevitably result from it, viz. "the devouring of all the earth with the fire of his jealousy," i.e. the destruction of his enemies by his judgments, and the salvation of his people by his grace, should be a clear vindication of his righteousness, so does he in respect of the final judgment claim that its decisions will manifest to all the righteous character of himself and his government (Romans 2:2, 5; 2 Thessalonians 1:5; Revelation 16:5).

3. The duty prescribed. To wait for Jehovah. Addressed, not to the whole wicked and corrupt nation (Hitzig), but to its pious remnant (Keil and Delitzsch, Pusey, Fausset, Farrar), this counsel was in effect:

(1) A warning against apostasy. Though Jehovah's judgments should descend upon the nation, they, the meek of the land (Zephaniah 2:3), were not to discontinue either believing in Jehovah or practising his religion, but were to steadfastly adhere to both.

(2) An intimation of mercy. Since, even before the judgment fell, Jehovah counselled them to wait for him after it had fallen, the sense could only be that he had it in contemplation to interpose in his own time for their deliverance.

(3) An encouragement to hope. In the darkest hours of their despondency, when the nation's fortunes should be at the lowest ebb, they should not yield to despair, but look expectantly forward to the good time coming. The duty here prescribed that of God's people collectively and individually at all times, but especially in seasons of calamity and affliction.

II. THE ENLARGEMENT OF ISRAEL. (Vers. 9, 10.)

1. The accession of the Gentiles.

(1) The outward occasion of this turning of the nations to Israel. The visible, historical instrumentality by which it should be brought about has been declared to be the pouring out upon them of Jehovah's indignation. When God's judgments are abroad, the inhabitants of the world learn righteousness (Isaiah 26:9). Nations and communities no less than individuals, and these no less than those, not unfrequently require to be whipped into obedience and chastised into submission. Calamities in the shape of wars and pestilences bring powerful kingdoms and haughty empires to their knees, when nothing else will. Prodigals and profligates need experience of servitude and starvation at the swine's trough, before they will return in penitence to God.

(2) The impelling force. Jehovah's grace in turning to them a pure language (literally, "lip"). Not imparting to them instruction through his servants the prophets (Luther, Hofmann), but purifying their lips defiled by the worship of idols (Hitzig, Keil, and Delitzsch). This, again, was only possible by first purifying their hearts, or weaning them from the love of their debasing superstitions. The fountain must be cleansed if the stream running from it is to be pure; the tree must be good if its fruit is to be good (Matthew 12:33). The prime mover in all religious awakenings and reformations is God (Ezekiel 36:27; John 3:3, 5; John 6:63; Romans 8:2; 1 Corinthians 15:10).

(3) The formal expression. Calling upon the Name of the Lord. A phrase used to designate the worship of Jehovah by Abraham (Genesis 12:8), and of Christ by believers under the gospel (Romans 10:13). The Name of God signifies his manifested character (Exodus 3:15; Exodus 20:24; Exodus 23:21; John 17:6); to call upon his Name, to invoke the help that Name proffers and warrants to expect.

(4) The animating Spirit. "To serve him with one consent," or "one shoulder;" signifying that their adherence to Jehovah shall not be purely formal but essentially spiritual, not of outward ceremonial alone but also of inward devotion, not forced and constrained but voluntary and of personal choice, and not fragmentary and isolated but united and combined.

2. The ingathering of the dispersed (Jews). These the prophet represents:

(1) As objects of Jehovah's affection, even in the countries of their exile. Jehovah speaks of them as his dispersed (men may forget their covenant relationship to God; he never forgets his relationship to them), and as the daughter of his dispersed (cf. ver. 14), a designation of Israel shaped after similar expressions of Isaiah (Isaiah 2:8; Isaiah 4:4; Isaiah 22:4) and Jeremiah (Jeremiah 4:11, 31; Jeremiah 6:2, 14), - God's love to men changes not, though their circumstances and, even their characters may change.

(2) As returning to Jehovah's service. From the furthest bounds of their dispersion, even from beyond the rivers (the Nile and the Astaboras) of Ethiopia and from other countries into which they may have bee, scattered. No spot too distant or condition of existence too abject that one may not find his way back from it to God. In a spirit of penitential entreaty. Jehovah calls them his suppliants, to indicate the mood of mind in which they shall return (Zechariah 12:10). In so doing "he describes the character of all who come to God through Christ" (Pusey). To offer acceptable worship. What Jehovah styles "his offering," was the minchah, or meat offering due to him according to the Law of Moses (Exodus 29:41; Leviticus 2:8; Numbers 4:16), the tribute they owed him as their Divine King (1 Samuel 10:27; 1 Kings 4:21). According to another rendering (De Wette, Keil and Delitzsch, Fausset, Revised Version margin), the offerers are the Gentiles, and the offering the Jews of the dispersion, whom the former shall bring and present to Jehovah. Though favoured by Isaiah (Isaiah 46:20) and Paul (Romans 11:25, 26, 31), it is doubtful if this view of the passage was in the prophet's mind (Hitzig, Pusey).

III. THE ESTABLISHMENT OF ISRAEL. (Vers. 11-13.)

1. In the enjoyment of spiritual peace. When the Lord had turned again her captivity, and brought her back to himself with weeping and with supplication (Jeremiah 31:9; Jeremiah 50:4; Joel 2:12), she should no longer be ashamed for or "on account of" her past iniquities. Not because these would then have ceased to be reprehensible and fitted to cause shame, but either because they would then have ceased to be (Keil and Delitzsch), or because God would then have forgiven them (Pusey). A new heart and a quiet conscience - two of the first gifts bestowed upon returning penitents.

2. In the possession of heart humility. Then all her proudly exulting citizens should be cut off, and all her haughty leaders abased, so that none should remain in her but an afflicted and poor people, who should no more be haughty in Jehovah's holy mountain. Meekness of mind, lowliness of heart, poverty of spirit, an indispensable characteristic of true religion in the soul (Matthew 5:3; Matthew 11:20; Matthew 18:4; Colossians 3:12; 1 Peter 5:5, 6).

3. In the exercise of living faith. They, i.e. the inhabitants of restored Jerusalem, shall trust in the Name of the Lord. If true religion begets a spirit of lowliness towards one's self, it inspires a feeling of calm and confident trust in God (Psalm 9:10).

4. In the pursuit of true holiness. The members of God's spiritual Israel should neither commit injustice nor tell lies, nor practise deceit of any kind. These again, righteousness and truth, are absolute requirements from all who claim to be possessed of sincere religion (Philippians 4:8).

5. In the satisfaction of all her needs. Like Jehovah's flock, she (Israel) should want nothing (Psalm 23:1) She should have:

(1) Food. She should "feed" (Isaiah 40:11).

(2) Rest. She should "lie down" (Psalm 23:2; Ezekiel 34:15).

(3) Protection. "None should make her afraid" (Psalm 91:1-7; Psalm 121:3-8). - T.W.

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KJV: 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.

WEB: "Therefore wait for me," says Yahweh, "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 on them my indignation, even all my fierce anger, for all the earth will be devoured with the fire of my jealousy.