Zephaniah 3:11

Verse

On that day you will not be put to shame for any of the deeds by which you have transgressed against Me. For then I will remove from among you those who rejoice in their pride, and you will never again be haughty on My holy mountain.

American Standard Version (1901)

In that day shalt thou not be put to shame for all thy doings, wherein thou hast transgressed against me; for then I will take away out of the midst of thee thy proudly exulting ones, and thou shalt no more be haughty in my holy mountain.

Bible in Basic English

In that day you will have no shame on account of all the things in which you did evil against me: for then I will take away from among you those who were lifted up in pride, and you will no longer be lifted up with pride in my holy mountain.

Douay-Rheims 1899

In that day thou shalt 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 thy proud boasters, and thou shalt no more be lifted up because of my holy mountain.

Free Bible Version

On that day you won't be ashamed because of what you did in rebelling against me, for I will remove from among you those who are proud and boastful. Never again will you be conceited on my holy mountain.

Geneva Bible 1599

In that day shalt thou not be ashamed for all thy workes, wherein thou hast transgressed against mee: for then I will take away out of the middes of thee them that reioyce of thy pride, and thou shalt no more be proude of mine holy Mountaine.

King James (Authorized) Version

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.

Translation for Translators

At that time, you people in Jerusalem will no longer be ashamed about what has happened to you, because you no longer will be rebelling against me. I will get rid of all the people among you who are very proud [DOU]. No one on Zion, my holy hill, will strut around proudly.

Unlocked Literal Bible

In that day you will not be put to shame for all your deeds that you committed against me, since at that time I will remove from among you those who celebrated your pride, and because you will no longer act arrogantly on my holy mountain.

Noah Webster Bible

In that day shalt thou not be ashamed for all thy doings, in which 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.

World English Bible

In that day you will not be disappointed for all your doings in which you have transgressed against me; for then I will take away out from among you your proudly exulting ones, and you will no more be arrogant in my holy mountain.

Young's Literal Translation

In that day thou art not ashamed because of any of thine actions, Wherewith thou hast transgressed against Me, For then do I turn aside from thy midst The exulting ones of thine excellency, And thou dost add no more to be haughty, In My holy mountain.

Context

A Faithful Remnant

¹⁰From beyond the rivers of Cush My worshipers, My scattered people, will bring Me an offering. ¹¹On that day you will not be put to shame for any of the deeds by which you have transgressed against Me. For then I will remove from among you those who rejoice in their pride, and you will never again be haughty on My holy mountain. ¹²But I will leave within you a meek and humble people, and they will trust in the name of the LORD.

Sermons

Our God Is a Consuming Fire

Zac Poonen

Summary

In Zephaniah 3:11, the prophet speaks of a future time when God will remove the proud and arrogant from the midst of His people, leaving behind a humble and lowly remnant. This remnant will trust in the name of the Lord and rely on Him alone, finding their strength and security in His presence. The verse conveys a message of restoration and renewal, emphasizing the importance of humility and dependence on God for His people to experience His blessings and favor. It serves as a reminder that God opposes the proud but gives grace to the humble, calling His people to walk in righteousness and faithfulness.

Commentary

Adam Clarke
Keil-Delitzsch
Jamieson-Fausset-Brown
John Gill

Adam Clarke Bible Commentary

Shalt thou not be ashamed - Thy punishment shall cease, for God shall pardon thy sin. For then I will take away out of the midst of thee - The wicked Jewish priests and scribes who blasphemed Christ, and would not come under his yoke. Because of my holy mountain - Thou wilt no more boast in my temple, but become meek and lowly in following him who is meek and lowly in heart, that ye may obtain rest to your souls.

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

"In that day wilt thou not be ashamed of all thy doings, wherewith thou hast transgressed against me; for then will I remove from the midst of thee those that rejoice in thy pride, and thou wilt no more pride thyself upon my holy mountain. Zep 3:12. And I leave in the midst of thee a people bowed down and poor, and they trust in the name of Jehovah. Zep 3:13. The remnant of Israel will not do wrong, and not speak lies, and there will not be found in their mouth a tongue of deceit; for they will feed and rest, and no one will terrify them." The congregation, being restored to favour, will be cleansed and sanctified by the Lord from every sinful thing. The words of Zep 3:11 are addressed to the Israel gathered together from the dispersion, as the daughter of Zion (cf. Zep 3:14). "In that day" refers to the time of judgment mentioned before, viz., to the day when Jehovah rises up for prey (Zep 3:8). לא תבושׁי, thou wilt not need to be ashamed of all thine iniquities; because, as the explanatory clauses which follow clearly show, they occur no more. This is the meaning of the words, and not, as Ewald imagines, that Jerusalem will no more be bowed down by the recollection of them. The perfect אשׁר פּשׁעתּ does indeed point to the sins of former times; not to the recollection of them, however, but to the commission of them. For the proud and sinners will then be exterminated from the congregation. עלּיזי גאוה is taken from Isa 13:3, where it denotes the heroes called by Jehovah, who exult with pride caused by the intoxication of victory; whereas here the reference is to the haughty judges, priests, and prophets (Zep 3:3 and Zep 3:4), who exult in their sinful ways. גּבהה a feminine form of the infinitive, like moshchâh in Exo 29:29, etc. (cf. Ges. 45, 1, b, and Ewald, 236, a). גּבהּ, to be haughty, as in Isa 3:16. The prophet mentions pride as the root of all sins. The holy mountain is not Canaan as a mountainous country, but the temple mountain, as in the parallel passage, Isa 11:9. The people left by the Lord, i.e., spared in the judgment, and gathered together again out of the dispersion, will be ‛ânı̄ and dal. The two words are often connected together as synonyms, e.g., Isa 26:6 and Job 34:28. עני is not to be confounded with ענו, gentle or meek, but signifies bowed down, oppressed with the feeling of impotence for what is good, and the knowledge that deliverance is due to the compassionate grace of God alone; it is therefore the opposite of proud, which trusts in its own strength, and boasts of its own virtue. The leading characteristic of those who are bowed down will be trust in the Lord, the spiritual stamp of genuine piety. This remnant of Israel, the ἐκλογή of the people of God, will neither commit injustice, nor practise wickedness and deceit with word and tongue, will therefore be a holy nation, answering to its divine calling (Exo 19:6), just as God does not wrong (Zep 3:5), and the servant of Jehovah has no deceit in his mouth (Isa 53:9). What is stated here can, of course, not refer to those who were brought back from Babylon, as Calvin supposes, taking the words comparatively, because there were many hypocrites among the exiles, and adding, "because the Lord will thus wipe away all stains from His people, that the holiness may then appear all the purer." The prophetic announcement refers to the time of perfection, which commenced with the coming of Christ, and will be completely realized at His return to judgment. Strauss very appropriately compares the words of John, "Whatsoever is born of God doth not commit sin" (Jo1 3:9). Zephaniah explains what he says, by adding the assurance of the blessing which is promised in the law as the reward of faithful walk in the commandments of the Lord. This reason rests upon the assumption that they only rejoice in the promised blessing who walk in the commandments of God. In this respect the enjoyment of the blessing yields a practical proof that wrong and wickedness occur no more. The words ירעוּ ורבצוּ may be explained from the comparison of the remnant of Israel to a flock both in Mic 7:14 and Luk 12:32 ("little flock;" for the fact itself, compare Mic 4:4). This blessing is still further developed in what follows, first of all by a reference to the removal of the judgments of God (Zep 3:14-17), and secondly by the promise of God that all the obstacles which prevent the enjoyment of the blessing are to be cleared away (Zep 3:18-20).

John Gill Bible Commentary

In that day shall thou not be ashamed for all thy doings, wherein thou hast transgressed against me Because these shall not be continued in, but repented of, and forsaken; and, besides, shall be forgiven, blotted out, covered, and remembered no more; so that they shall not be charged with them, condemned for them, or be confounded before God, angels, and men, on account of them; not but that shame always arises from a true sense of sin; and the more, as it is beheld in the glass of pardoning love, which is a branch of true evangelical repentance, at least a fruit and evidence of it, ( Ezekiel 16:63 ) but then such are not ashamed to appear before God; but can with a holy confidence stand in his sight, their sins being pardoned, and their persons justified. This respects the Christian church or churches in Judea, the few that believed in Christ, called in a following verse the remnant of Israel ( Zephaniah 3:13 ) , at the time when the generality of the people of the Jews rejected the Messiah, and their city and temple were destroyed, and the Lord turned the pure language of the Gospel to the Gentiles: for then I will take away out of the midst of thee them that rejoice in thy pride; the Scribes and Pharisees, and those that adhered to them of the Jewish nation, who rejoiced in those things which that people generally prided themselves in and boasted of; their descent from Abraham; their observance of the rites and ceremonies of the law, and the traditions of their elders, and their external legal righteousness; and they rejoiced in their boastings of these things, which rejoicing was evil; and they, in the pride of their hearts, despised Christ and his righteousness, his Gospel, ordinances, and people, which were the things in which they transgressed against the Lord, and for which they were taken away by the sword, famine, and pestilence, at the destruction of Jerusalem: this is further explained by the next clause: and thou shall no more be haughty because of mine holy mountain: the temple; or, "in" F13 it; since it should now be destroyed: the Jews gloried in the temple, and behaved proudly and haughtily on the account of it; reckoned themselves secure, because of that; and trusted and gloried in the sacrifices there offered up, and the services there performed; see ( Jeremiah 7:4 ) . FOOTNOTES: F13 (yvdq rhb) "in monte sancto meo", V. L. Vatablus, Cocceius; "in monte sanctitatis meae", Pagninus, Montanus, Junius & Tremellius, Calvin, Burkius.