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Paul who are specially referred to in 2 Timothy 4: Demas, wrecked; Mark, overpowered by adverse gales and seemingly crushed, yet rising again and reaching the harbour at length in safety; but Luke, "the beloved physician," holding peacefully and tranquilly on his course all through, and having ministered to him an abundant entrance to the heavenly kingdom.

May our course be as the last named of these disciples, unmarked either by failure or even by temporary estrangement, but being steadfast and immovable! May no place be found by us amongst those "that have turned themselves back from following after the Lord"! May we, escaping the perils of the sea of life — all its shoals and quicksands — reach at last the haven of eternal rest and felicity!

The corrupt priests and their followers, those dividing their allegiance between God and Baal, the backsliders in heart, are all spoken of in brief and forcible sentences. And now, in the expression before us, allusion is made to the unconcerned and indifferent, and who are described as "those that have not sought the Lord, nor inquired for him. An idolater is interested in worship, and may become convinced of his folly in rendering this to "the work of his own hands.

The backslider may remember the joys he has forfeited, and, by the sacred memories of the past, which even his estrangement cannot obliterate, may be constrained to return unto the Lord. But in proportion as a man is callous and indifferent to the claims of God, he places himself outside the circle within which holy and gracious influences operate. Less fear need be cherished of the pernicious influence of the scepticism of the age than of the fatality attendant upon the spirit of indifferentism to God and his claims which so widely prevails.

The reason of it is to be found in the fact of possession. Nothing is more calculated to lead a man to be indifferent in reference to higher claims than to find property increasing in his hands. The consciousness of independence, the sense of self-sufficiency, and the feeling of comfort, all tend to lead him to think and act as though he had "need of nothing.


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I pray thee have me excused" Luke Another reason lies in the fact of familiarity. Is it not so that our very familiarity with anything is likely to lead us in a sense to be somewhat indifferent to it? A walk may appear long, and may be long; but take it frequently, and the distance will appear to lessen, and in time it will cease to affect you. View constantly the scenery of some charming dale, and however much of quiet enjoyment you will get out of it perpetually if you are a lover of natural beauty, yet you will not be so enthusiastic as a stranger who gazes upon it for the first time.

And much of the prevailing indifference concerning God and his truth may be traced to this cause. When King Clovis heard for the first time the story of Calvary, it is said he grew excited, and cried out, "I wish I'd been there with my Franks; I'd soon have settled those Jews! This indifference may also be traced to custom. The power of habit is very strong. Men became confirmed in their ways Jeremiah Loss may be incurred unintentionally and through indifference and neglect. You neglect to insure your property, and perchance a fire breaks out and destroys it, and yon find yourself thrown back for years to come; or you neglect your health and fail to heed the first symptoms of disease, and it may end in the disease gaining too firm a hold for it ever to be eradicated; and so spiritual and eternal honour may be forfeited, not wilfully, but through indifference and unconcern.

Our great dramatist has it —. Which, taken at the flood, leads on to fortune. Omitted, all the voyage of their life. Is bound in shallows and in miseries. And it is so that there is a tide in the spiritual affairs of men. Human feelings, sentiments, desires, ebb and flow like the sea; and there are seasons in which this tide sets towards piety; and such a season, if only improved, "is the accepted time," "the day of salvation.

The reader of this brief book of Scripture, forming his conclusions from this opening chapter exclusively, is likely to get a very false impression respecting the spirit and views of the writer. The chapter deals entirely with sin and its punishment, and, taken alone and apart, conveys undoubtedly a very strong conviction as to the terribleness and severity of God.

The seer seems to linger in thought upon the coming judgments, and to reiterate these in every possible form, and even to exult in the retributions which should at length fall upon the sinful nation. His "song" appears to be altogether "of judgment. That the great and solemn fact of Divine retribution for sin ought not to be ignored. Whatever theory may be held respecting the doom and destiny of the impenitent, the fact remains stamped on every page of the volume of revelation, in Old and New Testament alike, that sin shall result in chastisement, that man shall reap as he sows.

The prophet in this respect is in perfect agreement with all the Bible writers. That the prevailing corruption of his times necessitated a strong insistance, on the part of the prophets, upon the approaching judgments on account of national transgression; and this also was in harmony with the character of the dispensation.

That whilst sternly declaring the Divine punishment to fall upon the nation because of its sinfulness, Zephaniah also, as he proceeded, dwelt very frequently upon the Divine intention to purify through chastisement, and pointed out the gracious purpose of the Most High by means of coming tribulations to sanctify and save. His "song" was "of mercy" as well as "of judgment. Sacrifice was well understood in Jerusalem. Offerings were offered on Jewish altars to the true God, and, when the people had become corrupt, also to Baal.

Jehovah now declared by his holy prophet that the people, having proved faithless, should themselves be sacrificed; they should be the victims, and the heathen who should effect their overthrow would, in so doing, be consecrated to his service. This symbol is used also in the same sense by other prophets Isaiah The prophet witnesses in imagination, and describes with realistic power, the coming siege and destruction of the city by the Chaldeans.

He sees "the fish gate" ver. And as the work of invasion proceeds, he marks how it becomes concentrated upon the mercantile part of the city, "El-Wad," or "The Valley" called by Zephaniah "Maktesh," or "The Mortar," ver. Concerning this song it has been well said, "There are no grander verses, none more sombre and tragic, none in which terror is more picturesque, in the literature of the world.

They call for little comment. They are to be felt rather than critically analyzed and explained" Cox, in 'Bible Educator,' vol. The expression, "the day of the Lord," so frequently used in this chapter, is employed in the New Testament with reference to the final judgment Jude 1: That day will be a day of wrath to those who persist in working unrighteousness Romans 2: There are royal personages, "the princes" and "the king's children" ver.

Nor would it be advantageous to society to break down these distinctions. An equal division of wealth and rank would be found both impracticable and undesirable.

Zephaniah 1 Commentary - The Pulpit Commentaries

What is needed is the cultivation, amongst all sections of society, of the spirit of regard and good will. If the injunctions of God's Word were heeded, wrong doing would cease, the ruler would not oppress the subject, the employer would not act unjustly towards the employed, nor the employed refuse to abide by just regulations.

It is not by breaking down the social distinctions of society that the existing wrongs are to be redressed, but by a wider diffusion amongst all classes of the pure teachings of the religion of peace and love. Princes, nobles, retainers, menials, alike corrupted their way. Pride in bearing and in attire, the emulating of the vices of the heathen, injustice and wrong, "violence and deceit," prevailed amongst all classes.

Sin is a disease, the contagious influence of which spreads through society at large, causing sickliness and ending in moral death. It has been fittingly compared to the Egyptian plague of frogs, for as these coming up from the river afflicted king, nobles, magicians, and people alike, so sin in its varied forms and hurtful influence has been felt by all. Princes, nobles, merchants, servants, will be reckoned with according to their works vers.

With God there is "no respect of persons. However justly the administrators of human law may desire to act, and to remove the reproach that "there is one law for the rich and another for the poor," the fact remains that the former class, when pursued by the baud of justice, can command assistance such as is denied to the latter, and the employment of which has often moderated the sentence inflicted. But the "righteous Lord, who loveth righteousness," will "give to every man according as his work shall be.

Jerusalem here stands for the nation at large. The whole land was corrupt and was to fall, and the prophet singles out Jerusalem. We have suggested here —. Success in secular matters is to be desired. Rightly improved, such prosperity becomes a source of good to its possessors, and through them to their fellow men.

The danger lies in the temptation to pride and self-sufficiency, leading men to think more highly of themselves than they ought to think. Being "at ease," "their eyes standing out with fatness," "having more than heart could wish," they "lightly esteem" the Lord and ignore his Claims. They are not atheists in theory, but they are so in practice; they do not trouble to deny the Divine existence, but they live in total disregard of him to whom they are indebted for all that they possess; they say in their hearts, "The Lord will not do good, neither will he do evil" ver.

Those acting thus are compared to wine that is settled on its lees. So do men of ease rest in things defiled and defiling. In the day of terrors drawing near, "he would go through the city, making diligent search, trying house by house, man by man. As the vintner goes through his cellar, torch in hand; or as the head of the household, taper in hand, searches every nook and corner of his house before Passover, lest any morsel of leaven should be hidden in it; so Jehovah would search Jerusalem with candles, hunting the evil out of every dark nook in which they have concealed themselves, suffering none to escape.

Sin cannot go unpunished. The Divine revelation of sin is with a view to this retribution, and serves to vindicate the rectitude of the Most High. To guard against the spirit of self-sufficiency and worldliness engendered of ease and luxury. To scrutinize your own conduct, using faithfully with a view to this the torch of. To pray earnestly for deliverance from all that is evil, and to be led into right paths, and so to be preserved from being at last condemned with the world.

Zephaniah, "One whom Jehovah hides. The scion of a kingly house, "the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah. It suffices to know that the prophet claimed for his message that it had been expressly given him — put into his heart and mouth — by Jehovah; while his predictions certainly were such as could not have been announced without the aid of Divine inspiration.

The instrument is not mentioned; the first cause alone is placed in the foreground — "I will utterly consume;" "I will cut off;" "I will stretch out mine hand. The prophet's way of looking at men and things accorded more with sound philosophy and true science, not to say sincere religion, than the practice prevailing in many so called enlightened circles today.

The judgment should embrace the wide earth. If the language pointed not to a general judgment of men and nations at the end of the world, it at least emphasized the thought that no part of the world, no age or nation, could escape the ordeal of appearing before Heaven's tribunal or elude the grasp of Divine retribution. The terms in which Jehovah declares his purpose to visit the wicked with destruction are such as to show that the complete fulfilment of the prophecy can only be reached in the great and terrible day of the Lord at the close of time cf.

While enclosing the whole world in its sweep, the threatened judgment should fall with a special stroke upon Judah and the inhabitants of Jerusalem — as it were beginning with the house of God 1 Peter 4: That the instruments of judgment would be the Scythians of whom Herodotus speaks as having invaded Upper and Higher Asia Hitzig, Ewald, Bertheau , is not supported by sufficient evidence, whilst the fact that neither Herodotus nor the Old Testament reports any conquest of Jerusalem by them seems decisive against their being considered the executors of Jehovah's wrath.

The agents actually employed were the Chaldeans 2 Kings Thorough going; upon both the world in general and Judah in particular. The value of an honoured and pious ancestry. The light the Word of God contained in Scripture can cast upon the future. The certainty of a day of judgment fur men and nations.

The impossibility of eluding the just judgment of God. The inevitable ruin of them who will not serve God. The impossibility of trying to serve God and idols. The danger of neglecting religion hardly less than that of apostatizing from it. Whatever subordinate agents or secondary causes may be employed to inflict Divine vengeance upon rebellious nations and wicked men, the hand that directs these agents and wields these causes is God's. He is "the Judge of all the earth" Genesis He "shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil" Ecclesiastes Jehovah ' s ministers.

Described as his called and sanctified ones; i. The faithful remnant of Israel, those who still adhered to Jehovah and mourned as did Josiah, Jeremiah, and Zephaniah, Huldah the prophetess, Hilkiah the priest, and others, over the degenerate condition of the nation. So in the world still are God's believing people called to witness, and often actually do witness, the execution of God's judgments upon the ungodly. So in the last day, when the vials of Divine indignation will be outpoured upon the finally impenitent, the saints who have been counted worthy to attain Christ's kingdom and glory will behold the appalling scene, as Abraham beheld the burning of the cities of the plain, and will say, "Hallelujah I salvation, and glory, and honour, and power, unto the Lord our God; for true and righteous are his judgments" Revelation Pointed to in the solemn "Hush!

When he summoned the spectators to be silent before the face of Jehovah, he signified that silence was to be the effect produced upon their spirits by the spectacle they were about to witness. And this silence would be one:. Of awe; as they contemplated the overpowering revelation of the majesty of God, of his holiness and justice, of his power and fidelity, which would be afforded by his judgments upon the wicked. Of submission; as they recognized the equity of those judgments by which sin was punished, the Divine Law vindicated, and God's glory proclaimed.

Of amazement; as they marvelled how ever they who had once themselves been sinful, had through grace escaped those calamities which they saw overtaking the wicked.

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That God deals with men and nations upon the principle of moral retribution. That neither national nor individual wickedness, if unrepented of, can evade its just recompense of reward. That God's judgments upon both will ultimately be approved by all. As becomes a creature in the presence of his Creator Zechariah 2: AS befits the soul in those moments in which God reveals himself in nature Job As a praying soul maintains when looking out for a response to his supplications, or a perplexed spirit when waiting for God to clear up the mystery of his providence.

As they preserve who recognize the ills of life to proceed from the hand of God Psalms As God's judgments will enforce upon all who behold them Psalms The interchange of commodities among the different peoples of the earth one of the surest means of promoting peace and causing wars to cease.


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When a nation's wants multiply beyond its own power directly to meet them, it naturally draws upon the resources of lands and peoples beyond itself. Thus while the existence of these wants marks the upward progress of the nation itself, the effort needed to supply them acts as a stimulus to other peoples to join in the onward march.

No truer indication that the national sentiment amongst a people is becoming feeble than the slavish imitation of the manners and customs, speech and dress, of a stronger neighbour. In this light regarded by the Egyptian or Chaldean raiment worn by Judaean princes and peasants meant that their hearts were hankering after Egyptian or Chaldean idolatry. So when Christians conform to the world's ways, adopting its maxims and principles, manners and customs, thoughts and feelings, sentiments and practices — all of which should be to them what foreign clothes were to Israel — there is reason to suspect that a backward movement in religion has begun.

The image — that of wine which has been allowed to settle in its cask, without having ever been drawn off or emptied from vessel to vessel — naturally suggests the condition of one who has become prosperous and affluent, who has never been visited by misfortune, agitated by calamity, or disturbed by affliction, but who through long years has been left to feast and fatten, like an ox in his stall, or adhering to the metaphor to fill and settle like a cask of wine. As wine, left upon its lees, retains its flavour — good or bad, as the case may be — so does the soul acquire a moral flavour from the things in which it delights, and on which, as it were, it rests.

Nay, as good wine becomes better and bad wine worse from being allowed to settle on its lees, so do pious souls become stronger and more fixed in goodness, but ungodly souls more confirmed and rooted in wickedness, by being suffered to rest, the one on the holy inclinations and the other on the sinful lusts which form the lowest strata respectively of their beings.

As bad wine allowed to settle on its lees rapidly deteriorates and reaches such a state of badness as to be unfit for use, so wicked men that settle on their lees, gratifying their sensual desires and venting their atheistical opinions, ultimately sink to such a point of moral degeneration as not to admit of recovery, and as allows nothing to be anticipated for them but swift and sudden destruction. The danger of prosperity. The value of adversity.

This was true of the Chaldean invasion, then little more than one generation distant — so near, in fact, that the prophet could hear the bitter cry of the mighty man who saw himself confronted by its terrors; and is true of that other and greater day of the Lord, the day of judgment 2 Peter 2: But even more appropriately will these images apply to the day of judgment, when the Lord Jesus Christ shall be revealed in flaming fire and with his holy angels 2 Thessalonians 1: So would it be in the hour of Babylon's descent upon Judah and Jerusalem; so will it be in the day of the revelation of the wrath of the Almighty Revelation 6: Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy: The same doom of utter extermination will overtake the finally impenitent in the day when God awakes in terrible majesty to execute judgment on the ungodly.

Of these "God shall make an utter, terrific, speedy destruction, a living death, so that they shall at once be and not be; be, as continued in being; not be, as having no life in God, but only a continued death in misery" Pusey. Gratitude to God, who hath made provision through the gospel of his Son from delivering men from the wrath to come.

The duty of all to whom that gospel is made known to embrace its provisions and escape from impending peril, while yet the day of mercy lasts. The wisdom of living in constant anticipation of that day, and of perfecting holiness in the fear of the Lord. The urgency of making known to men the gospel, that they may flee from the wrath to come.

We learn from ver. Probably, however, the major part of Zephaniah's prophecy belongs to the early part of Josiah's reign, before his greatest public reformation was begun; for there is no allusion to that hopeful work in the book of the prophet, and there is no mention of Zephaniah in the history, where Jeremiah and Huldah the prophetess are described as aiding and guiding the king's efforts to bring the people back to godliness.

Bible Commentaries

But the word of the Lord which came to Zephaniah doubtless prepared the way for the work of full reformation, though the messenger may not have been spared to take part and rejoice in it. His message is, first, an announcement of the judgment of Jehovah against the people, which occupies the whole of Zephaniah 1: We shall best feel the force of this lesson if we begin from the outside of this oracle, the more obvious and manifest appearance of the judgment of Jehovah here announced, which the prophet puts at the beginning and end vers. At the very outset it is described in a way.

The words remind us of nothing less than the universal deluge, by which the old world was swept away. A destruction like that is impending over Judah. There had been many chastisements sent on the people before; the land had been invaded, the royal treasuries rifled, the country laid waste. No fewer than ten of the twelve tribes of Israel had been not very long before carried away into Assyria. Still, these visitations had been only partial; a remnant had always been left; and many were apt to trust that so it would ever be.

Because God had given Israel the land, they thought that some part of it at least must always be theirs. But now they are warned that this is a false confidence, and that, in spite of the gift of the land to Abraham's seed, the corrupt race that now inhabit it shall be utterly cut off. Moreover, this judgment, that is to be so sweeping, is also very near at hand.

In the old world the long suffering of God waited in the days of Noah; but now he has waited long and sent messenger after messenger; and at last the time of delay is near]y exhausted, and the judgment is close at hand, for their iniquity is all but full. The day of the Lord is represented as hasting to meet them; the sound of its coming is already heard, and very soon it will be here. Have not all these lesser judgments been foretastes of it?

Are not these signs and harbingers of the great day of the Lord here announced? Then how terrible and irresistible is this judgment vers. Physical strength and power shall not deliver the guilty nation. There are, indeed, fortified cities in the land, and high towers to bar the entrance of an enemy; and it may seem as if behind these they might defy the invader; but against them shall be raised the sound of the war trumpet, and the battleshout of a great host, before which they shall not be able to stand. Skill and wisdom shall not be able to save them.

These have often enabled armies very much inferior in numbers to conquer great hosts; but now there shall be perplexity and dismay, and men shall be groping like blind men in the dark, unable to devise any means of resistance or escape, bewildered and disheartened. Wealth sometimes may be used to buy off an invading monarch or army. So in former days kings of Judah had repeatedly obtained relief from foreign foes by giving up to them the treasures of the palace and temple.

But in this invasion neither silver nor gold shall be of any avail to deliver them. The prophet does not indicate more particularly from what quarter this terrible invasion shall come — that is left to be made manifest by the event. For the terribleness of the judgment did not arise merely from the fact that it was to be inflicted by a great worldly power, which would be overpowering in force and would not care for bribes; but from this, that that power, whatever it might be, was to be the instrument of Jehovah's wrath against the nation.

Israel had often been saved from fierce attacks of mighty nations before, and enabled to defy their rage; but that had not been because of their wisdom or courage, but because they trusted in God, and had his protection. Now, however, there was coming on them the day of the Lord's anger; he was to hide his face from them, and therefore it would be to them a day of such darkness, dismay, and despair.

This brings us somewhat nearer the centre and heart of this prophecy, and leads us to consider —. These are the sins of the land, of which a long and dark catalogue is unrolled vers. First comes what was the great besetting sin of ancient times, as it has ever been of men who possess not or will not receive God's revelation of himself, idolatry, the worship of the seen and earthly as Divine, instead of the only true God who is invisible and spiritual, the worshipping and serving the creature more than the Creator, The invisible things of God, his eternal power and Godhead, are seen and understood by the things that are made; for "the heavens declare the glory of God, and the firmament showeth his handiwork.

Thus they fall into a religion that is purely sensuous, requiring no elevation of the soul above what can be seen and heard and felt — a religion also that is divorced from morality, for when men come to regard the processes of nature as the highest thing that there is, they can see in them no moral law or order. Such was the corrupt religion of the heathen world, left by God to its own way, and against this his revelation to Israel was designed to testify, declaring him to be a Being spiritual and holy, the one living and true God.

But the chosen people were ever tempted to fall back to that sensuous and immoral conception of God that found expression in the idolatry of the surrounding nations. Various forms of such idolatry as was then common are here alluded to. There was the Phoenician worship of Baal, which had been introduced long ago by Jezebel into the northern kingdom, and through Athaliah into Judah; and there was also the more recently imported worship of the stars and heavenly bodies, the form of idolatry that prevailed in the Eastern countries with which Judah was now beginning to be acquainted.

This worship was performed by burning incense and offering sacrifices on the flat tops of the houses, looking up to the sky and host of heaven. But along with these gross forms of idolatry there is also condemned the corrupt worship of Jehovah. The worship at the high places, with which the kohanim ver. Thus the true invisible God was degraded to the likeness of the idols of the heathen, and this worship at the high places had to be utterly condemned and swept away.

Another corruption of the pure worship of Jehovah was the combination of it with that of the heathen deities. Product details File Size: Zephaniah Comics September 30, Publication Date: September 30, Sold by: Related Video Shorts 0 Upload your video.

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Would you like to report poor quality or formatting in this book? Click here Would you like to report this content as inappropriate? Click here Do you believe that this item violates a copyright? When the cyborgs catch up to you, I will be watching. I've finally convinced the brass at TriOptimum to let us blow the station. If you can find out the system's authorization code, you can set the reactor to overload.

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Those computers are so shielded, to destroy them you'd have to blow up the whole bridge. Archived from the original on March 29, PC Gamer US 1: Archived from the original on September 8, Retrieved October 27, Archived from the original on July 21, Retrieved March 9, Archived from the original on December 16, Retrieved November 23, Archived from the original on April 1, Retrieved November 4, Archived from the original on February 8, Retrieved December 31, Retrieved November 5, On the process of making Epic Mickey , System Shock and dark games".

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