10“From beyond the rivers of Ethiopia
         My worshipers, My dispersed ones,
         Will bring My offerings.

11“In that day you will feel no shame
         Because of all your deeds
         By which you have rebelled against Me;
         For then I will remove from your midst
         Your proud, exulting ones,
         And you will never again be haughty
         On My holy mountain.

A Remnant of Israel

12“But I will leave among you
         A humble and lowly people,
         And they will take refuge in the name of the LORD.

13“The remnant of Israel will do no wrong
         And tell no lies,
         Nor will a deceitful tongue
         Be found in their mouths;
         For they will feed and lie down
         With no one to make them tremble.”

14Shout for joy, O daughter of Zion!
         Shout in triumph, O Israel!
         Rejoice and exult with all your heart,
         O daughter of Jerusalem!

15The LORD has taken away His judgments against you,
         He has cleared away your enemies.
         The King of Israel, the LORD, is in your midst;
         You will fear disaster no more.

16In that day it will be said to Jerusalem:
         “Do not be afraid, O Zion;
         Do not let your hands fall limp.

17“The LORD your God is in your midst,
         A victorious warrior.
         He will exult over you with joy,
         He will be quiet in His love,
         He will rejoice over you with shouts of joy.

18“I will gather those who grieve about the appointed feasts—
         They came from you, O Zion;
         The reproach of exile is a burden on them.

19“Behold, I am going to deal at that time
         With all your oppressors,
         I will save the lame
         And gather the outcast,
         And I will turn their shame into praise and renown
         In all the earth.

20“At that time I will bring you in,
         Even at the time when I gather you together;
         Indeed, I will give you renown and praise
         Among all the peoples of the earth,
         When I restore your fortunes before your eyes,”
         Says the LORD.

Parallel Verses

New American Standard Bible (©1995)
"For then I will give to the peoples purified lips, That all of them may call on the name of the LORD, To serve Him shoulder to shoulder.

GOD'S WORD® Translation (©1995)
"Then I will give all people pure lips to worship the LORD and to serve him with one purpose.

King James Bible
For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

Douay-Rheims Bible
Because then I will restore to the people a chosen lip, that all may call upon the name of the Lord, and may serve him with one shoulder.

Darby Bible Translation
For then will I turn to the peoples a pure language, that they may all call upon the name of Jehovah, to serve him with one consent.

English Revised Version
For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

Webster's Bible Translation
For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

World English Bible
For then I will purify the lips of the peoples, that they may all call on the name of Yahweh, to serve him shoulder to shoulder.

Young's Literal Translation
For then do I turn unto peoples a pure lip, To call all of them by the name of Jehovah, To serve Him with one shoulder.

Cross References

Genesis 4:26 To Seth, to him also a son was born; and he called his name Enosh. Then men began to call upon the name of the LORD.

Psalm 22:27 All the ends of the earth will remember and turn to the LORD, And all the families of the nations will worship before You.

Psalm 86:9 All nations whom You have made shall come and worship before You, O Lord, And they shall glorify Your name.

Isaiah 19:18 In that day five cities in the land of Egypt will be speaking the language of Canaan and swearing allegiance to the LORD of hosts; one will be called the City of Destruction.

Isaiah 57:19 Creating the praise of the lips. Peace, peace to him who is far and to him who is near," Says the LORD, "and I will heal him."

Ezekiel 37:17 "Then join them for yourself one to another into one stick, that they may become one in your hand.

Habakkuk 2:14 "For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea.

Zephaniah 2:11 The LORD will be terrifying to them, for He will starve all the gods of the earth; and all the coastlands of the nations will bow down to Him, everyone from his own place.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 8-13

Things looked very bad with Jerusalem in the foregoing verses; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, v. 8. "Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, till he send his gospel to reform and refine his church, and to purify to himself a peculiar people both of Jews and Gentiles." And there were those who, according to this direction and encouragement, waited for redemption, for this redemption in Jerusalem; and long-looked-for came at last, Lu. 2:38. For judgment Christ will come into this world, Jn. 9:39.

I. To avenge what has been done amiss against his church, to bring down and destroy the enemies of it, its spiritual enemies, of which the destruction of Babylon, and other oppressors of God's people, in the Old-Testament times, was a type, and would be a happy presage. He will rise up to the prey, to lead captivity captive (Ps. 67:18), to conquer and spoil the powers of darkness, and the powers on earth that set themselves against the Lord and his anointed; he will break them with a rod of iron (Ps. 2:5, 9; 11:5, 6); his determination is to gather the nations and to assemble the kingdoms. By the gospel of Christ preached to every creature all nations are summoned, as it were, to appear in a body before the Lord Jesus, who is about to set up his kingdom in the world. But, since the greatest part of mankind will not obey the summons, he will pour upon them his indignation, for he that believes not is condemned already. At the time of the setting up of the kingdom of the Messiah, there shall be on earth distress of nations with perplexity (Lu. 21:25), great tribulation, such as never was, nor ever shall be, Mt. 24:21. Then God pours upon the nations his indignation, even all his fierce anger, for their indignation and fierce anger against the Messiah and his kingdom, Ps. 2:1, 2. Then all the earth shall be devoured with the fire of his jealousy; both Jews and Gentiles shall be reckoned with for their enmity to the gospel. Principalities and powers shall be spoiled, and made a show of openly, and the victorious Redeemer shall triumph over them. The end of those that continue to be of the earth, and to mind earthly things, after God has set up the kingdom of heaven among men, shall be destruction (Phil. 3:19); they shall be devoured with the fire of God's jealousy.

II. To amend what he finds amiss in his church. When God intends the restoration of Israel, and the revival of their peace and prosperity, he makes way for the accomplishment of his purpose by their reformation and the revival of their virtue and piety; for this is God's method, both with particular persons and with communities, first to make them holy and then to make them happy. These promises were in part accomplished after the return of the Jews out of Babylon, when by their captivity they were thoroughly cured of their idolatry; and this was all the fruit, even the taking away of sin. But they look further, to the blessed effects of the gospel and the grace of it, to those times of reformation in which we live, Heb. 9:10.

1. It is promised that there shall be a reformation in men's discourse, which had been generally corrupt, but should now be with grace seasoned with salt (v. 9): "Then will I turn to the people a pure language; I will turn the people to such a language from that evil communication which has almost ruined all good manners among them." Note, Converting grace refines the language, not by making the phrases witty, but the substance wise. Among the Jews, after the captivity, there needed a reformation of the dialect, for they had mingled the language of Canaan with that of Ashdod (Neh. 13:24), and that grievance shall be redressed. But that is not all: their language shall be purified from all profaneness, filthiness, and falsehood. I will turn them to a choice language (so some read it); they shall not speak rashly, but with caution and deliberation; they shall choose out their words. Note, An air of purity and piety in common conversation is a very happy omen to any people; other graces, other blessings, shall be given where God gives a pure language to those who have been a people of unclean lips.

2. That the worship of God, according to his will, shall be more closely applied to, and more unanimously concurred in. Instead of sacrifice and incense, they shall call upon the name of the Lord. Prayer is the spiritual offering with which God must be honoured; and, to prepare and fit us for that duty, it is necessary that we have a pure language. We are utterly unfit to take God's name into our lips, unless they be pure lips. The purifying of the language in common conversation is necessary to the acceptableness of the words of our mouth and the meditation of our heart on our devotion; for how can sweet waters and bitter come out of the same fountain? James 3:9-12. It is likewise promised that their language being thus purified they shall serve God with one consent, with one shoulder (so the word is), alluding to oxen in the yoke, that draw even. When Christians are unanimous in the service of God the work goes on cheerfully. This is the effect of the pure language, purified from passion, envy, and censoriousness. Note, Purity is the way to unity; the reformation of manners is the way to a comprehension. The wisdom from above is first pure, then peaceable.

3. That those that were driven from God shall return to him and be accepted of him (v. 10): From beyond the rivers of Ethiopia, that is, from Egypt (so described, Isa. 18:1) or from some other very remote country-my suppliants, even the daughter of my dispersed, shall bring my offering. Those that by reason of their distance had almost forgotten God, their obligations to him, shall be put in mind of him, as the prodigal son was of his father's house, in the far country. Those that by reason of their dispersion, under the tokens of his displeasure, might be afraid of coming to him, yet even they shall be gathered under his wings; the daughter of his dispersed, that is afar off, will be found among those whom the Lord our God shall call; and, though they are dispersed, he will own them for his; his calling them my dispersed puts honour upon them, sufficient to counterbalance all the disgrace of their dispersion. These shall come, (1.) With their humble petitions: They are my suppliants. Note, True converts are suppliants to God; they do not plead, but make supplication to their Judge (Job 9:15); and wherever they are, though beyond the rivers of Ethiopia, a great way off from his house of prayer, he has his eye upon them and his ear open to them; they are his suppliants. (2.) With their spiritual sacrifices: They shall bring my offering, shall bring themselves as spiritual sacrifices to God (Rom. 12:1); the conversion of the Gentiles is called the offering up of the Gentiles (Rom. 15:16); and with themselves they shall bring the gospel-sacrifices of prayer, and praise, and alms, with which God is well pleased.

4. That sin and sinners shall be purged out from among them, v. 11. God will take away, (1.) Their just reproach: In that day shalt thou not be ashamed for all thy doings. They shall be ashamed as penitents, and shall continue to be so (see Eze. 16:63), but they shall not be ashamed as sinners that return to folly again. "Thou shalt not be ashamed, that is, thou shalt no more do a shameful thing, as thou hast done." The guilt of sin being taken away by pardoning mercy, the reproach of it shall be rolled away from the sinner's own conscience, that being purified, and pacified, and cleansed from dead works. When wickedness and wicked people abound in a nation those few in it that are good are ashamed of them and of their land; but when sinners are converted, and the land reformed, that shame and the cause of it are removed. (2.) Their unjust glorying: "I will take away out of the midst of thee, not only the profane, who are a shame to thy land, but the hypocrites, who appear beautiful outwardly, and rejoice in thy pride, in the holy city, the holy house." These were indeed Israel's glory, but they made them their pride, and rejoiced in them, as if they were an invincible bulwark to secure them in their sinful ways; they relied on them as their righteousness and strength, boasting of the temple of the Lord, the temple of the Lord (Jer. 7:4); they were haughty because of the holy mountain, were conceited of themselves, scornful of others, and set even the judgments of God at defiance. Note, Church-privileges, when they are not duly improved as they ought to be, are often made the matter of men's pride and the ground of their security. But that haughtiness is the most offensive to God which is supported and fed by the pretensions of holiness. This God will silence and take away.

5. That God will have a remnant of holy, humble, serious people among them, that shall have the comfort of their relation to him and interest in him (v. 12): I will leave in the midst of thee an afflicted and poor people. When the Chaldeans carried away the Jews into captivity they left of the poor of the land for vine-dressers and husbandmen, a type and figure of God's distinguished remnant, whom he sets apart for himself. They are afflicted and poor, low in the world; such God has chosen, James 2:5. The poor are evangelized, low in their own eyes, afflicted for sin, poor in spirit. They are God's leaving, for it is a remnant according to the election of grace. I have reserved them to myself, says God (Rom. 11:4, 5), and they shall trust in the name of the Lord. Note, Those whom God designs for the glory of his name he enables to trust in his name; and the greater their affliction and poverty in the world are the more reason they see to trust in God, having nothing else to trust to, 1 Tim, 5:5.

6. That this select remnant shall be blessed with purity and peace, v. 13. (1.) They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies. Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth, not in the mouth of any of them; not the least equivocation shall come from them. (2.) They shall be blessed with peace. They shall, as the sheep of God's pasture, feed and lie down, and none shall make them afraid. They shall not be fearful themselves, nor shall any about them be frightful to them. Note, Those that are careful not to do iniquity need not be afraid of any calamity, for it cannot hurt them, and therefore should not terrify them.

Calvin's Commentary

9. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

9. Certe tunc convertam ad populos labium purum, ut invocent omnes nomen Jehovae, ut serviant ei humero uno.

The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this--My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here.

We must at the same time bear in mind what I have reminded you of elsewhere--that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation.

Hence he says, But then [114] (for I take ky, ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God's name will be exposed to reproach! It will nowhere be invoked, and all will outvie one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated.

But he speaks first of a pure lip, I will turn, he says, to the nations a pure lip. By this word he means, that the invocation of God's name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated--that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks.

But if it be God's singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God's name, it is certain that it is not done without profanation.

As to the word all, it is to be referred to nations, not to each individual; for it has not been that every one has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the 1 Corinthians 1 1 Corinthians 1:1: for in addressing the faithful, he adds, With all who call on the name of the Lord in every place'--that is, not only in Judea; and elsewhere he says,

I would that men would stretch forth hands to heaven in every place.' (1 Timothy 2:8.)

He afterwards adds, That they may serve him with one shoulder; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service. [115]

We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted, until he has consecrated them, cleansing by his Spirit what was before polluted: and he shows also that men will not undertake the yoke, unless he joins them together, so as to render them willing. I must not proceed farther.

Footnotes:

[114] [ky 'n], "For then," Henderson; "Surely then," Newcome; "Postea vero--but afterwards," Dathius and Grotius. And Newcome says, that ['n] is used here largely, for "afterwards." It refers to the time after the execution of the judgments previously mentioned. "The pure lip" is evidently not the language which God would adopt in addressing the nations, but the language they would adopt in addressing him. What is meant is a pure heart; what gives utterance to the heart is mentioned for the heart itself; as the "shoulder" is afterwards used for the service that is rendered to God. The verb [hphk], to turn, means to change the form, condition, or course of a thing, conveying perhaps here the idea, that the pure lip is substituted for that which is impure: "I will give them as a change, instead of what they have, a pure lip." Metastrepso--"I will change," Sept. and Sym.; strepso--"I will turn," Aq. and Theod. It is rendered "reddam" and "restituam" by Drusius and Grotius Newcome, following the conjecture of Houbigant, reads ['sphk], "I will pour out," contrary to all the ancient versions, and without the countenance of a single MS. Though the word, [mym], peoples, most frequently means the nations, yet there are instances in which it means the people of Israel, inasmuch as they were composed of various tribes. See 1 Kings 22:28; Joel 2:6. And if we render the verb, "restore," with Drusius and Grotius, then we must adopt this meaning. Eleven MSS. have "and," [v], before the verb to "serve:" and as there is no preposition before "shoulder," we may render the verse-- But I will then restore to the people a pure lip, That they may, all of them, call on the name of Jehovah, -- And one shoulder, that they may serve him. --Ed.

[115] The expression "with one shoulder" is rendered by the Septuagint, "under one yoke"--hupo zugon hena. The idea is that of oxen drawing together. To serve God under one yoke, is to do the same service unitedly. "A metaphor," says Newcome, "from the joint efforts of yoked beasts."--Ed. Prayer

Grant, Almighty God, that since it is the principal part of our happiness, that in our pilgrimage through this world there is open to us a familiar access to thee by faith,--O grant, that we may be able to come with a pure heart to thy presence: and when our lips are polluted, O purify us by thy Spirit, so that we may not only pray to thee with the mouth, but also prove that we do this sincerely, without any dissimulation, and that we earnestly seek to spend our whole life in glorifying thy name, until being at length gathered into thy celestial kingdom, we may be truly and really united to thee, and be made partakers of that glory, which has been procured for us by the blood of thy only-begotten Son. Amen.

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