Zephaniah 3:9

“For then will I turn to the people a pure language, etc.] That is, at or about the time of the destruction of Jerusalem by the Romans; when the Jews, both in their own land, and in the Gentile world, would have the Gospel first preached to them, but would reject it; upon which the apostles and first ministers of the word would turn to the Gentiles, as the Lord commanded them; when he would turn or change his speech and language towards them, and their speech and language towards him would be turned and changed also: for the words may be taken either way; either of God’s speech to the Gentiles, which is his Gospel sent unto them; as it was quickly after Christ’s resurrection from the dead,…”

“For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19). turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, Sa1 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Gen 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach unto heaven," or rather, points to heaven, namely, dedicated to the heavens idolized, or Bel); certainly, of rebellion against God's will. An…”

“For then - In the order of God’s mercies. The deliverance from Babylon was the forerunner of that of the Gospel, which was its object. The spread of the Gospel then is spoken of in the connection of God’s Providence and plan, and time is overlooked. Its blessings are spoken of, as “then” given when the earnest was given, and the people, from whom according to the flesh Christ was to be born, were placed anew in the land where He was to be born. Lap.: “The prophet springs, as is his wont, to Christ and the time of the new law.” And in Christ, the End of the Law, the prophet ends. I will turn - Contrary to what they had before, “to the people,” literally, “peoples,” the nations of the earth,…”

“A pure language - I will give them a pure way of worshipping me, the issue of a pure heart. Zephaniah 3:10”

“3:9-20 God reveals his plans for a humble and purified remnant of his people (3:9-13) and encourages them to rejoice in the coming abundant blessings of their saving Lord (3:14-20). 3:9-13 The glorious future described in these verses provides further reason to wait patiently for the Lord (3:8). Like fellow prophets Isaiah, Nahum, and Habakkuk, Zephaniah uses judgment and hope as twin themes. 3:9 God intends for the blessings promised to the faithful remnant of 3:9-13 to reach people from every nation of the world. Not just Israel, but all people would be transformed, call on the Lord (see Isa 55:5), and serve him (see Isa 59:19-21; Zech 14:16). The spread of the Good News to all nations…”

“will: Isa 19:18; Mat 12:35; Eph 4:29 language: Heb. lip, Gen 11:1 \*marg. that: Kg1 8:41-43; Psa 22:27, Psa 86:9, Psa 86:10, Psa 113:3; Jer 16:19; Hab 2:14; Zac 2:11; Zac 8:20-23, Zac 14:9; Act 2:4-13; Rom 15:6-11; Rev 11:15 consent: Heb. shoulder Zephaniah 3:10”

“"For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Zep 3:10. From beyond the rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a meat-offering to me." By the explanatory kı̄ the promise is connected with the threat of judgment. The train of thought is this: the believers are to wait for the judgment, for it will bring them redemption. The first clause in Zep 3:9 is explained in different ways. Many commentators understand by sâphâh bherūrâh the lip of God, which He will turn to the nations through His holy servants. According to this view, Luther has adopted the rendering:…”