Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty - not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe,

I.The summons given them to a national assembly (Zep 2:1): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, "Disperse yourselves, and flee for shelter where you can find a place." When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given (Mat 24:16), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. "Yet come together, and see if you can stir up desires in one another." Thus God is often found of those that sought him not, nor asked for him, Isa 65:1. Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight (Dan 11:41); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, "Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act." Some read it, "Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him." Note, When God is contending with us it concerns us to enquire into ourselves.

II.Arguments urged to press them to the utmost seriousness and expedition herein (Zep 2:2): "Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass." The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. "It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord" spoken of, Zep 1:14. "Are you not concerned to prepare for that day?" 2. That it is very imminent: "Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind." We know not what a day may bring forth (Pro 27:1), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time. Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed!

III.Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day (Zep 2:3): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule - Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described - they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Psa 35:20. And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. "Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them." (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti - Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be.

IV.Encouragements given to take these directions: It may be, you shall be hid in the day of the Lord's anger. 1. "You particularly that are the meek of the earth. Though the day of the Lord's anger do come upon the land, yet you shall be safe, you shall be taken under special protection. Verily it shall be well with thy remnant, Jer 15:11. Thy life will I give unto thee for a prey, Jer 45:5. I will deliver thee in that day, Jer 39:17. It may be, you shall be hid; if any be hid, you shall." Good men cannot be sure of temporal preservation, for all things come alike to all, but they are most likely to be hid, and stand fairest for a distinguishing care of Providence. It is expressed thus doubtfully to try if they will trust the goodness of God's nature, though they have but the it may be of a promise, and to keep up in them a holy fear and watchfulness lest they should seem to come short, and should do any thing to throw themselves out of the divine protection. Note, those that hold fast their integrity, in times of common iniquity, have reason to hope that God will find out a hiding-place for them, where they shall be safe and easy, in times of common calamity. They shall be hid (as Luther says) aut in coelo, aut sub coelo - either in heaven or under heaven, either in the possession of heaven or under the protection of heaven. Or, 2. "You of this nation, though it be a nation not desired, yet, in the day of the Lord's anger with the neighbouring nations, when his judgments are abroad, you shall be hid; your land shall be preserved for the sake of those few meek ones that stand in the gap to turn away the wrath of God." It concerns us all to make it sure to ourselves that we shall be hid in the great day of God's wrath; and, if we hide ourselves in the chambers of duty, God will hide us in chambers of safety, Isa 26:20. If we prepare an ark, that shall be our hiding-place, Gen 7:1.

Ye meek of the earth - ענוי anavey, ye oppressed and humbled of the land.

It may be ye shall be hid - The sword has not a commission against you. Ask God, and he will be a refuge to you from the storm and from the tempest.

Seek ye the Lord, all ye meek of the earth Or "of the land", of the land of Judea. In this time of great apostasy, there was a remnant according to the election of grace, whom the Lord reserved for himself, and bestowed his grace upon; and it is for the sake of these that the general exhortations to repentance and reformation are given out, to whom alone they were to be useful, that they might be protected and preserved from the general ruin; for such as are here described are persons the Lord takes great notice of; he gives them more grace; he lifts them up when bowed down; he beautifies them with salvation; he feeds them to full satisfaction; he teaches them his ways, his mind and will; he dwells with them here, and will cause them to inherit the new heaven and new earth hereafter: they are such who have a true sense of sin, and the exceeding sinfulness of it, which humbles them; and, conscious of the imperfection of their own righteousness, submit to the righteousness of Christ; acknowledge they are saved alone by the grace of God; and that all they have and expect to enjoy is owing to that; they are humble under the mighty hand of God, in every afflictive providence; patiently take all wrongs, abuses, and injuries done them by men; and not envious at the superior gifts, grace, and usefulness of others, but rejoice therein; have mean sentiments of themselves, and very high ones of others that excel in grace and holiness; these are truly gracious persons; and are like unto, and are followers of, the meek and lowly Jesus: and are here exhorted "to seek the Lord": that is, by prayer and supplication, to know more of his mind and will, and especially their duty in their present circumstances; implore his grace and mercy, protection and safety, in a day of common danger; and attend the public ordinances of his house, in order to enjoy his presence and communion with him: for to seek the Lord is to seek his face and favour, to have the light of his countenance, and the discoveries of his love; and to seek his honour and glory in all things: particularly the Lord Christ may be meant, who was to come in the flesh, and good men sought for before he came, and now he is come; and to him should men seek for righteousness and life; for peace and pardon; for grace, and all supplies of it: and for everlasting salvation; and all this before as well as since his coming: and such seek him aright, who seek him early, in the first place, and above all things; who seek him with their whole hearts, sincerely, diligently, and constantly; and where he is to be found, in the ministry of his word and ordinances: which have wrought his judgment: the judgment of the Lord; acted according to his mind and will, revealed in his word, which is the rule of judgment, both as to faith and practice; observed his laws and statutes; kept his ordinances, as they were delivered; and did works of righteousness from right principles, and with right views, as fruits of faith, and as meet for repentance: seek righteousness; not their own, and justification by that; for this would be doing what the carnal Jews did, and in vain, and is inconsistent with seeking the Lord, as before; but the righteousness of God, the kingdom of God and his righteousness, even the righteousness of Christ, who is God, and which only gives a right unto the kingdom of God or heaven: seeking this supposes a want of righteousness, which is in every man; a sense of that want, which only some have; a view of a righteousness without a man, in another, even in Christ; and of the glory, fulness, and excellency of his righteousness, which make it desirable, and worth seeking for; though this exhortation may also include in it a living to him soberly and righteously, as a fruit of divine grace, and to the glory of God, and according to his will, without trusting in it, and depending upon it, for life and salvation: seek meekness; even though they were meek ones already, yet it became them to seek after more of this grace of meekness, that they might increase therein, and abound in the exercise of it, and be careful that they failed not in it; since the enemy of souls often attacks the saints in that in which they most excel, and succeeds: so Moses, the meekest man on earth, being off of his guard, and provoked, spoke unadvisedly with his lips; and it went ill with him on that account, ( Numbers 12:3 ) ( Psalms 106:32 Psalms 106:33 ) besides, this exhortation, as well as the preceding, may have a respect to their concern with others; that they should study, as much as in them lay, not only to do righteousness and exercise meekness themselves, but to cultivate these among others; with which agrees Kimchi's note, ``seek righteousness and meekness with others; as if it was said, study with all your might and main to return them to the right way:'' it may be ye shall be hid in the day of the Lord's anger; in the time of the destruction of Jerusalem by the Chaldeans, when some were put to the sword, and others carried captive: now there was a possibility, yea, a probability, that such persons before described would be saved at this time from the general calamity; be hid, protected, and preserved, by the power and, providence of God, Jeremiah, Baruch, and others, were: this, though it is not said as a certain thing, because a corporeal blessing, which the people of God cannot always be assured of in a time of public distress; yet not expressed in a doubting manner, much less despairing; but rather as presuming, at least hoping it would be, being possible and probable; and so encouraging to the above exercises of religion; and such that have the grace of God, and seek him, and seek to Christ alone for righteousness and life, may depend upon it that they shall be hid, and be safe and secure, when the wrath of God at the last day comes upon an ungodly world, ( Isaiah 32:2 ) ( Romans 5:9 ) . The Targum of the whole is, ``seek the fear of the Lord, all ye meek of the earth, who do the judgments of his will; seek truth, seek meekness; it may be there will be a protection for you in the day of the Lord's anger.'' The Vulgate Latin version is, "seek the Lord--seek the just, seek the meek One"; as expressive of a person, even the Lord Christ, the just and Holy One, the meek and lowly Jesus.

As in Zep 2:1 (compare Note, see on Zep 1:12) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity (Psa 76:9). The meek bow themselves under God's chastisements to God's will, whereas the ungodly become only the more hardened by them.

Seek ye the Lord--in contrast to those that "sought not the Lord" (Zep 1:6). The meek are not to regard what the multitudes do, but seek God at once.

his judgment--that is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances.

seek meekness--not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance.

it may be ye shall be hid-- (Isa 26:20; Amo 5:6). This phrase does not imply doubt of the deliverance of the godly, but expresses the difficulty of it, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (Pe1 4:17-19) [CALVIN]. Compare Kg2 25:12.