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Zephaniah 3:5

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.

5. Iehova justus in medio ejus, non faciet iniquitatem: mane, mane judicium suum proferet in lucem, non deficiet: neque tamen congnoscet iniquus pudorem.

 

Here the Prophet throws back against hypocrites what they were wont to pretend, when they sought wickedly to reject every instruction and all warnings; for they said, that God dwelt in the midst of them, like the Papists at the present day, who raise up this as their shield against us,—that the Church is the pillar of the truth. Hence they think that all their wicked deeds are defended by this covering. So the Jews at that time had this boast ever on their lips,—We are notwithstanding the holy people of God, and he dwells in the midst of us, for he is worshipped in the Temple, which has been built, not according to men’s will, but by his command; for that voice proceeded not from earth, but came from heaven, ‘This is my rest for ever, here will I dwell.’ Psalm 132:14. Since then the Jews were inflated with this presumption, the Prophet concedes what they claimed, that God dwelt among them; but it was for a far different purpose, which was, that they might understand, that his hand was nigh to punish their sins. This is one thing.

Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city; for he has commanded a temple to be built for him on Mount Sion, he has ordered a holy altar for himself; but why does God dwell among you, and has preferred this habitation to all others? Surely, he says, he will not do iniquity. Consider now what the nature of God is; for when he purposed to dwell among you, he certainly did not deny himself, nor did he cease to be what he is. There is therefore no reason for you to imagine, as though God intended, for the sake of those to whom he bound himself, to throw aside his own justice, or intended to pollute himself by the defilements of men. He warns the Jews, that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity; that is, He will not approve of your evil deeds; and though he may for a time connive at them, he will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as though God were the approver of your wickedness.

Some apply this to the people,—that they ought not to have done iniquity; but this is a strained exposition, and altogether foreign to the context. Most other interpreters give this meaning, that God is just and will do no iniquity, for he had sufficient reasons for executing his vengeance on a people so wicked. They hence think, that the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in vain contend with him, for he will ever be found to be a righteous judge. But this also is a very frigid explanation. Let us bear in mind what I have already said,—that the Prophet here, by way of irony, concedes to the Jews, that God dwelt among them, but afterwards brings against them what they thought was a protection to them,— God dwells in the midst of you; I allow it, he says; but is not he a just God? Do not then dream that he is one like yourselves, that he approves of your evil deeds. God will not do iniquity; ye cannot prevail with him to renounce himself, or to change his own nature. Why then does God dwell in the midst of you? In the morning, in the morning, he says, his judgment will he bring forth to light; the Lord will daily bring forth his judgment. How this is to be understood, we shall explain tomorrow.

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