Ch. Zep 1:2-7<\/span>. The Universal Judgment of the Day of the Lord<\/p>\n 2<\/strong>. from off the land<\/em> ] from off the face of the ground<\/strong>, i.e. the earth, cf. Zep 1:3<\/em><\/span>. The judgment is indiscriminate, all that lives shall be swept away. Though it is men against whom God’s anger burns, the anger once kindled devours round about and consumes all created things. The sphere of man’s life, the realm of his rule (Psa 8:6-8<\/span>), is involved with himself in a common destruction.<\/p>\n I will utterly consume all things – <\/B>Better all. The word is not limited to things animate or inanimate or men; it is used severally of each, according to the context; here, without limitation, of all. God and all stand over against one another; God and all which is not of God or in God. God, he says, will utterly consume all from off the land (earth). The prophet sums up in few words the subject of the whole chapter, the judgments of God from his own times to the day of Judgment itself. And this Day Itself he brings the more strongly before the mind, in that, with wonderful briefness, in two words which he conforms, in sound also, the one to the other, he expresses the utter final consumption of all things. He expresses at once the intensity of action and blends their separate meanings, Taking away I will make an end of all; and with this he unites the words used of the flood, from off the face of the earth.<\/P> Then he goes through the whole creation as it was made, pairing man and beast, which Moses speaks of as created on the sixth day, and the creation of the fifth day, the fowls of the heaven and the fishes of the sea; and before each he sets the solemn word of God, I will end, as the act of God Himself. The words can have no complete fulfillment, until the earth and the works that are therein shall be burned up 2Pe 3:10<\/span>, as the Psalmist too, having gone through the creation, sums up, Thou takest away their breath, they die and return to their dust Psa 104:29<\/span>; and then speaks of the re-creation, Thou sendest forth Thy Spirit, they are created; and Thou renewest the face of the earth Ps. 104:36, and, Of old Thou hast laid the foundations of the earth, and the heavens are the work of Thy hands; they shall perish, but Thou shalt endure, yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall be changed Ps. 103:25.<\/P> Local fulfillments there may, in their degree, be. Jerome speaks as if he knew this to have been. Jerome: Even the brute animals feel the wrath of the Lord, and when cities have been wasted and men slain, there cometh a desolation and scarceness of beasts also and birds and fishes; witness Illyricum, witness Thrace, witness my native soil, (Stridon, a city on the confines of Dalmatia and Pannonia) where, beside sky and earth and rampant brambles and deep thickets, all has perished. But although this fact, which he alleges, is borne out by natural history, it is distinct from the words of the prophet, who speaks of the fish, not of rivers (as Jerome) but of the sea, which can in no way be influenced by the absence of man, who is only their destroyer. The use of the language of the histories of the creation and of the deluge implies that the prophet has in mind a destruction commensurate with that creation. Then he foretells the final removal of offences, in the same words which our Lord uses of the general Judgment. The Son of Man shall send forth His Angels and they shall gather out of His kingdom all things that offend, and them that do iniquity Mat 13:41<\/span>.<\/P><\/p>\n Zep 1:2-3<\/span><\/p>\n I will utterly consume all things from off the land.<\/em><\/p>\n<\/p>\n The menace of Zephaniah<\/strong><\/p>\n It would not be easy to find words more fully charged and surcharged with terror than these. Nor do they grow less sombre and dreadful as we consider either the men against whom they are launched, or the occasion that gave <\/strong>them form. In the time of Zephaniah the Jews were incredibly corrupt. The occasion of Zephaniahs writing was the invasion of Asia by the Scyths. As he looked out from the walls of Jerusalem and saw the goodly land stripped and devoured before them, and recalled the havoc they had carried through neigh-bouring kingdoms, he found the very symbol of judgment which would best express his thought. Jehovah would sweep everything from the face of the whole earth, even as the Scythians, with fire and sword in their train, were sweeping away the fruits and the wealth of the East. The conception which the passage suggests is that, angered beyond endurance by the sins of men, Jehovah is about to storm through the earth like a mighty Scythian chieftain destroying empire after empire, sweeping the whole world bare and empty. But these words, when rightly understood, are found to breathe a most catholic charity, a most tender humanity, and a mercy wholly divine.<\/p>\n I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea. Animals sharing the punishments of man<\/strong><\/p>\n Why did God turn His wrath against fishes and other, animals? This seems to have been a hasty and unreasonable infliction. But let this rule be first borne in mind, that it is preposterous in us to estimate Gods dealings according to our judgment, as froward and proud men do in our day; for they are disposed to judge of Gods works with such presumption that whatever they do not approve they think it right wholly to condemn. But it behoves us to judge modestly and soberly, and to confess that Gods judgments are a deep abyss; and when a reason for them does not appear we ought reverently and with due humility to look for the day of their full revelation. This is one thing. Then it is meet at the same time to remember that as animals were created for mans use, they must under, go a lot in common with him; for God made subservient to man both the birds of heaven and the fishes of the sea, and all other animals. It is, then, no matter of wonder that the condemnation of him who enjoys sovereignty over the whole earth should reach to animals. The reason is sufficiently plain. Why, the prophet speaks here of the beasts of the earth, the fishes of the sea, and the birds of heaven; for we find that men grow torpid, or rather stupid in their own indifference, except as they are forcibly roused. It was therefore necessary for the prophet, when he saw the people so <\/strong>hardened in their wickedness, and that he had to do with men past recovery, to set clearly before them these judgments of God. (John Calvin.<\/em>)<\/p>\n Verse 2<\/span>. I will utterly consume all<\/B><\/I> things<\/B>] All being now ripe for destruction, I will shortly bring a universal scourge upon the land. He speaks particularly of the idolaters.<\/P> <\/p>\n I will utterly consume, <\/B>Heb. Gathering up I will gather up<\/I>, or take up, intimating particularly the manner how all should be consumed, i.e. swept away as a prey to the Babylonians. <\/P> From off the land<\/B> of Judah, the two tribes. <\/P> Saith the Lord:<\/B> this is added to confirm and assure the truth hereof. <\/P> <\/p>\n 2. utterly consume<\/B>from a rootto “sweep away,” or “scrape off utterly.” See Jer8:13<\/span>, Margin,<\/I> and here. <\/P> from off the land<\/B>ofJudah.<\/P><\/p>\n I will utterly consume all [things] from off the land, saith the Lord.<\/strong> That is, from the land of Judah, by means of the Chaldeans or Babylonians: this is a general denunciation of the judgments of God, the particulars follow: or, “in gathering I will gather”; all good things out of the land; all the necessaries of life, and blessings of Providence; all that is for the sustenance and pleasure of man, as well as all creatures, by death or captivity; and so the land should be entirely stripped, and left naked and bare. The phrase denotes the certainty of the thing, as well as the utter, entire, and total consumption that should be made, and the vehemence and earnestness in which it is expressed.<\/p>\n It might seem at the first view that the Prophet dealt too severely in thus fulminating against his own nation; for he ought to have begun with doctrine, as this appears to be the just order of things. But the Prophet denounces ruin, and shows at the same time why God was so grievously displeased with the people. We must however remember, that the Prophet, living at the same period with Jeremiah, had regard to the stubbornness of the people, who had been already with more than sufficient evidence proved to have been guilty. Hence he darts forth as of a sudden and denounces the wickedness of the people, which had been already exposed; so there was to be no more contention on the subject, for their iniquity had become quite ripe. And no doubt it was ever the object of the Prophets to unite their endeavors so as to assist one another: and this united effort ought ever to be among all the servants of God, that no one may do anything apart, but with joined efforts they may promote the same object, and at the same time strive mutually to confirm the common truth. This is what our Prophet is now doing. <\/p>\n He knew that God would have used various means to restore them, had not the corruption of the people become now past recovery. Having observed that all others had spent their labor in vain, he directly attacks the wicked men who had, as it were designedly, cast aside every fear of God, and shook off every shame. Since, then, it was openly evident that with determined rebellion they resisted God, it was no wonder that the Prophet began with so much severity. <\/p>\n But here a difficulty meets us. He said in the first verse, that he thus spoke under Josiah; but we know that the land was then cleansed from its superstitions. For we learn, that when that pious king attained manhood, he labored most strenuously to restore the pure worship of God; and when all places were full of wicked superstitions, he not only constrained the tribe of Judah to adopt the true worship of God, but he also stimulated his neighbors who had remained and were dispersed through the land of Israel. Since, then, the pious king had strenuously and courageously promoted the interest of true religion, it seems a wonder that God was still so much displeased. But we must remember, that though Josiah sincerely worshipped God, yet the people were not really changed; for it has often happened, that God roused the chief men and leaders, while few, or hardly any, followed them, but only yielded a feigned obedience. This was no doubt the case in the time of Josiah; the hearts of the people were alienated from God and true religion, so that they chose rather to rot in their filth than to return to the true worship of God. And that this was the case soon appeared by the event; for Josiah did not reign long after he had cleansed the land from its defilements, and Jehoahaz succeeded him; and then the people immediately relapsed into their idolatry; and though for three months only his successor reigned, yet true religion was in that short time abolished. It is hence an obvious conclusion, that the people had ever been wedded to impiety, and that its roots were hidden in their hearts; though they apparently pretended to worship God, and, in order to please the king, embraced the worship divinely prescribed in their law; yet the event proved that it was a mere act of dissimulation, yea, of perfidy. Then after Jehoahaz followed Jehoiakim, and no better was their condition down to the time of Zedekiah; in short, no remedy could be found for their unhealable wound. <\/p>\n It hence plainly appears, that though Josiah made use of all means to revive the true and unadulterated worship of God in Judea, he did not yet gain his object. And we hence clearly learn how hard were the trials he sustained, seeing that he effected nothing, though at great hazard he attempted to restore the worship of God. When he found that he labored in vain, he no doubt had to contend with great difficulties; and this we know by our own experience. When hope of success shines on us, we easily overcome all troubles, however arduous our work may be; but when we see that we strive in vain, we become dejected: and when we see that our labor succeeds only for a few years, our spirit grows faint. Josiah surmounted these two difficulties; for the perverseness of the people was sufficiently evident, and he was also reminded by two Prophets, Jeremiah and Zephaniah, that the people would still cherish their impious perverseness. When, therefore, he plainly saw that his labor was almost in vain, he might have fainted in the middle of his course, or, as they say, at the starting-place. And since the benefit was so small during his reign, what could he have hoped after his death? <\/p>\n This example ought at this day to be carefully observed: for though God now appears to the world in full light, yet very few there are who submit themselves to his word; and of this small number fewer still there are who sincerely and without any dissimulation embrace sound doctrine. We indeed see how great is their inconstancy and indifference. For they who pretend great zeal for a time very soon vanish and fall away. Since then the perversity of the world is so great, sufficient to deject the minds of God’s servants a hundred times, let us learn to look to Josiah, who in his own time left undone nothing, which might serve to establish the true worship of God; and when he saw that he effected but little and next to nothing, he still persevered, and with firm and invincible greatness of mind proceeded in his course. <\/p>\n We may also derive hence an admonition no less useful not to regard ours as the golden age, because some portion of men profess the pure worship of God: for many, by no means wicked men, think, that almost all mortals are like angels, as soon as they testify in words their approbation of the gospel: and the sacred name of Reformation is at this day profaned, when any one who shows as it were by a nod only that he is not wholly an enemy to the gospel, is immediately lauded as a person of extraordinary piety. Though then many show some regard for religion, let us yet know that among so large a number there are many hypocrites, and that there is much chaff mixed with the wheat: and that our senses may not deceive us, we may see here, as in a mirror, how difficult it is to restore the world to the obedience of God, and utterly to root up all corruptions, though idols may be taken away and superstitions be abolished. No doubt Josiah had regard to everything calculated to cleanse the Church, and had recourse to the advice of Jeremiah and also of Zephaniah; we yet see that he did not attain the object he wished, for God now became more grievously displeased with his people than under Manasseh, or under Amon. These wicked kings had attempted to extinguish all true religion; they had cruelly raged against all God’s servants, so that Jerusalem became almost drenched with innocent blood: and yet God seems here to have manifested greater displeasure under Josiah than during the previous cruelty and so many impieties. But as I have already said, there is no reason why we should despond, though the world by its ingratitude may close up the way against us; and however much may Satan also by this artifice strive to discourage us, let us still perseveringly go on according to the duties of our calling. <\/p>\n But it may be now asked, why God denounces his vengeance on the beasts of the field, the birds of heaven, and the fishes of the sea; for how much soever the Jews may have provoked him by their sins, innocent animals ought to have been spared. If a son is not to be punished for the fault of his father, Eze 18:4<\/span>, but that the soul that has sinned is to die, why did God turn his wrath against fishes and other animals? This seems to have been a hasty and unreasonable infliction. But let this rule be first borne in mind—that it is preposterous in us to estimate God’s doings according to our judgment, as froward and proud men do in our day; for they are disposed to judge of God’s works with such presumption, that whatever they do not approve, they think it right wholly to condemn. But it behaves us to judge modestly and soberly, and to confess that God’s judgments are a deep abyss: and when a reason for them does not appear, we ought reverently and with due humility to hook for the day of their full revelation. This is one thing. Then it is meet at the same time to remember, that as animals were created for man’s use, they must undergo a lot in common with him: for God made subservient to man both the birds of heaven, and the fishes of the sea, and all other animals. It is then no matter of wonder, that the condemnation of him, who enjoys a sovereignty over the whole earth, should reach to animals. And we know that the world was not made subject to corruption willingly—that is, naturally; but because the contagion from Adam’s fall diffused itself through heaven and earth. Hence the sun and the moon, and all the stars, and also all the animals, the earth itself, and the whole world, bear marks of God’s wrath, not because they have provoked it through their own fault, but because the whole world is involved in man’s curse. The reason then is, because all things were created for the sake of man. Hence there is no ground to conclude, that God acts with too much severity when he executes his vengeance on innocent animals, for he can justly involve in the same ruin with man whatever he has created for his use. <\/p>\n But the reason also is sufficiently plain, why the Prophet speaks here of the beasts of the earth, the fishes of the sea, and the birds of heaven: for we find that men grow torpid, or rather stupid in their own indifference, except they are forcibly roused. It was, therefore, necessary for the Prophet, when he saw the people so hardened in their wickedness, and that he had to do with men past recovery, to set clearly before them these judgments of God, as though he had said—”Ye lie down securely, and indulge yourselves, when God is coming forth prepared for vengeance: but his wrath shall not only proceed against you, but will also lay hold on the harmless animals; for ye shall see a horrible judgment executed on your oxen and asses, on the birds and the fishes. What will become of you when God’s wrath shall be thus kindled against the unhappy creatures who have committed no sins? Shall ye indeed escape unpunished?” We now understand why the Prophet does not speak here of men only, but collects with them the beasts of the earth, the fishes of the sea, and the birds of the air. <\/p>\n He says first, By removing I will remove all things from the face of the land; he afterwards enumerates particulars: but immediately after he clearly shows, that God would not act rashly and inconsiderately while executing his vengeance, for his sole purpose was to punish the wicked, There shall be, he says, stumblingblocks to the ungodly; (69) it is the same as though he said—“When I cite to God’s tribunal both the fishes of the sea and the birds of heaven, think not that God’s controversy is with these creatures which are void of reason, but they are to sustain a part of God’s vengeance, which ye have through your sins deserved.” The Prophet then does here briefly show, that what he had before threatened brute creatures with, would come upon them on men’s account; for God’s design was to execute vengeance on the wicked; and as he saw that they were extremely torpid, he tried to awaken them by manifest tokens, so that they might see God the avenger as it were in a striking picture. And at the same time he also adds, I will remove man from the face of the land. He does not speak now of fishes or of other animals, but refers to men only. Hence appears more clearly what I have said—that the Prophet was under the necessity of speaking as he did, owing to the insensibility of the people. He now adds— <\/p>\n (69) This clause stands connected with the preceding words; “the stumblingblocks” were the idols, and they were to be taken away “along with the wicked,” according to Henderson, and according to the version of Symmachus , συν ἀσεβέσι, though Newcome, with less accuracy, renders the words thus,— <\/p>\n And the stumblingblocks of the wicked. <\/p>\n The whole verse is poetical in its language; the collective singular, and not the plural, is used; and the first verb, [ אםף ], in its most common meaning, is very expressive, and denotes the manner of the ruin that awaited the Jews. They were “gathered” and led into captivity. The two verses may be thus literally rendered,— <\/p>\n 2. Gatherings I will gather everything From off the face of the land, saith Jehovah; <\/p>\n 3. I will gather man and best; I will gather the bird of heaven and the fish of the sea, And the stumblingblocks together with the wicked; And I will cut them off, together with man, From the face of the land, saith Jehovah. <\/p>\n —<\/p>\n Ed. <\/p>\n CRITICAL NOTES.]<\/strong> <\/p>\n Zep. 1:2<\/span><\/strong>. Consume<\/strong>] From root; to destroy, utterly to sweep away (cf. Jer. 8:13<\/span>) everything (Zep. 1:3<\/span>). The enumeration of particulars is designed to augment the fearful and universal character of the punishment [Henderson<\/em>]. Causes<\/strong>, idols, which made them offend or stumble (Eze. 14:3-4<\/span>; Eze. 14:7<\/span>). <\/p>\n HOMILETICS<\/em><\/p>\n THE DESTRUCTIVE JUDGMENTS.Zep. 1:2-3<\/span><\/em><\/p>\n The people had been formerly warned, but heeded not; now threatenings are executed. Destruction, like another deluge, is to sweep the whole earth.<\/p>\n I. The universality of the judgments<\/strong>. The judgment of Judah is preceded by one upon all nations. The prophet was not of a selfish and bigoted spirit. He concerned himself with the fate of heathen countries, and proved that the destiny of the world was linked with that of the chosen people. As the result of judgment, nations will be converted to God (ch. Zep. 3:9<\/span>), and the world renewed and glorified. <\/p>\n II. The severity of the judgments<\/strong>. Everything is specified and paired, like the threat of old (Gen. 6:7<\/span>). The calamity will be as terrible as the flood. <\/p>\n 1. Inferior creatures destroyed<\/em>. The fowls of the heaven, and the fishes of the sea. <\/p>\n 2. Human beings destroyed<\/em>. I will consume men. Man is the lord, not the helpless victim, of nature. All things are put under his feet, suffer for his guilt, and share his fate. All sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea. Dumb brutes cry out against human guilt. We should learn Gods displeasure against sin when we see innocent creatures suffer for it. <\/p>\n III. The design of the judgments<\/strong>. Joel (Joe. 2:12-14<\/span>) and Zephaniah were deeply convinced that all sorrows and calamities were disciplinarythat judgments were mixed with mercy, and designed to purify human life. God afflicts men to restore their souls. The wicked are swept away, and their offences with them. Sad when life itself must be taken away to cleanse it from corruption and guilt. But nations have thus been purified from idolatry and oppression, and thus will it be at the last day, when the Son of Man shall gather out of his kingdom all things that offend, and them that do iniquity.<\/p>\n HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n Zep. 1:1<\/span>. The prophets employment<\/em>. To declare Gods word, reprove sin, and reform society. <\/p>\n 2. The prophets authority<\/em>. The word came directly from God. His doctrine not devised by men, but received by inspiration. <\/p>\n 3. The prophets age<\/em>. In the days of Josiah, king of Judah. In times of general defection, Gods mercy is so great, that means are multiplied to reclaim men from sin. Not many<\/em> noble, but some are called to this work. Here we have a king, and the son of a king, engaged in the service of God.<\/p>\n Zep. 1:2<\/span>. I will utterly consume<\/em>. A tragical beginning of a terrible sermon. Hard knots must have hard wedges; hard hearts, heavy menaces. The doubling of the denunciation, collingendo colligam, importeth the certainty, verity, and vehemency thereof [Trapp<\/em>].<\/p>\n Zep. 1:2-3<\/span>. The besom of destruction (Isa. 14:23<\/span>) and the terrible sweep it makes; man and beast. Corruption and destruction, or the indissoluble link.<\/p>\n Zep. 1:3<\/span>. Wicked with their offences<\/em>. Wickedness, corrupting the earthentailing suffering on the brute creationnecessitating Divine interference, and displaying Divine love. I beheld, and lo, there was no man, and all the birds of the heavens were fled (Jer. 4:25<\/span>; cf. Jer. 12:4<\/span>). As Gods acts of deliverance are connected in time with his acts<\/em> of judgment (since his judgments are ever separations<\/em> of the godly from the ungodly, and in this sense, salvations<\/em> and deliverances), so also are the revelations<\/em> of judgment at the same time revelations of deliverance, and the faith<\/em> of the elect, which corresponds to them, is, at the same time, both a faith in judgment and a faith in salvation [Lange<\/em>].<\/p>\n O God! thy arm was here,<\/p>\n And not to us, but to thy arm alone ILLUSTRATIONS TO CHAPTER 1<\/p>\n Zep. 1:1-3<\/span>. Consume<\/em>. The wrath of God is truly the terriblest thing in this worldthe sting of sin, which is the sting of death. Alas! to us, Gods wrath doth not appear in its full horror; for if it did, we should sooner die than offend him. Some do but think of it; few think of it as they should; and they that are most apprehensive look upon it as at a distance, as that which may be turned away; and so, not fearing Gods wrath, treasure up wrath against the day of wrath [Farindon<\/em>].<\/p>\n UNIVERSAL JUDGEMENT PROCLAIMED . . . <\/span>Zep. 1:2-3<\/span><\/p>\n RV . . . I will utterly consume all things from off the face of the ground, saith Jehovah. I will consume man and beast; I will consume the birds of the heavens, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the face of the ground, saith Jehovah. COMMENTS<\/strong><\/p>\n I WILL UTTERLY CONSUME . . . Zep. 1:2<\/span><\/p>\n The apostle Paul reminds us that the . . . whole creation groaneth and travaileth in pain together until now . . . (Rom. 8:22<\/span>) as a result of mans sin, Peter informs us . . . the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. (2Pe. 3:10<\/span>) John adds, . . . I saw a new heaven and a new earth; for the first heaven and the first earth are passed away; and the sea is no more. (Rev. 21:1<\/span>) Whatever the chronological relationship of Zephaniahs Day of Jehovah to the final summing up of all history by God, it certainly prefigures the ultimate destruction of all the sinful works of man in preparation for the establishment of the universal reign of God.<\/p>\n THE STUMBLING BLOCK . . . Zep. 1:3<\/span><\/p>\n Along with the wicked, God will wipe out those things which have caused man to sin. This is, no doubt, an allusion to the idolatrous worship of the beasts, fishes and birds mentioned here. (cp. Rom. 1:18<\/span> -ff) Ezekiel uses similar language in condemning idol worship, (Eze. 14:3-7<\/span>)<\/p>\n SAITH JEHOVAH . . . Zep. 1:2-3<\/span><\/p>\n Zephaniah will allow none of the nonsense current in our time regarding his prophetic insight. Those who today would tell us that this insight came from an informed political prognosticator, do so only by ignoring the prophets claim, (thus) saith Jehovah. Here is the watchword of all Old Testament prophecy. The message is from God.<\/p>\n Chapter XXQuestions<\/p>\n Judgement of God<\/p>\n 1.<\/p>\n Discuss Zephaniahs claim to inspiration.<\/p>\n 2.<\/p>\n Trace the idea of judgement by fire.<\/p>\n 3.<\/p>\n What are the stumbling blocks which cause man to sin? (Zep. 1:3<\/span>)<\/p>\n 4.<\/p>\n Who are the hosts of heaven on the housetops?<\/p>\n 5.<\/p>\n Discuss the religious syncretism of Zephaniahs day as seen in Judahs compromise with strange gods as it typlifies modern religious syncretism.<\/p>\n 6.<\/p>\n Who will likely be most surprised by Gods judgement? (Zep. 1:6<\/span>)<\/p>\n 7.<\/p>\n Discuss Zephaniahs pronouncement of judgement against Judah in light of the principle set down in 1Pe. 4:17<\/span>.<\/p>\n 8.<\/p>\n Who are those clothed in foreign apparel? (Zep. 1:8<\/span>)<\/p>\n 9.<\/p>\n Who are those that leap over the threshold? (Zep. 1:9<\/span>)<\/p>\n 10.<\/p>\n When the invading Babylonians came against Jerusalem they came from the ___________________.<\/p>\n 11.<\/p>\n Discuss I will search with lamps. (Zep. 1:12<\/span>)<\/p>\n 12.<\/p>\n Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,<\/p>\n 13.<\/p>\n How do you reconcile the wrath of God and the love of God?<\/p>\n 14.<\/p>\n Gods threatenings are always a call to ___________________.<\/p>\n 15.<\/p>\n Who are the meek?<\/p>\n 16.<\/p>\n Meekness is _______________ ___________________.<\/p>\n (2, 3) In this extensive denunciation there is clearly a reminiscence of Gen. 7:23<\/span>. The fishes of the sea, however, are substituted for the creeping things. The prophecy in Manassehs reign (2Ki. 21:13<\/span>) should be compared.<\/p>\n The world judgment, Zep 1:2-3<\/span><\/em>.<\/p>\n In these verses Jehovah himself is introduced as speaker. <\/p>\n All things <\/strong> All living things, man and beast, are to be swept from the face of the earth. <\/p>\n From off the land <\/strong> R.V., more accurately, “from off the face of the ground.” Meant is not only the land of Judah, but the whole earth. Micah also introduces his message of judgment upon Israel and Judah with a description of Jehovah’s coming for the purpose of executing a universal judgment (Mic 1:2-4<\/span>).<\/p>\n “All” is expanded in Zep 1:3<\/span>. <\/p>\n Man and beast <\/strong> Man alone is guilty, but beasts, fowls, and fishes will share his doom. “The sphere of man’s life, the realm of his rule, is involved with him in a common destruction” (compare Hos 4:3<\/span>; Eze 38:20<\/span>; Rom 8:20-22<\/span>). The prophet may have in mind the story of the flood (Gen 6:7<\/span>). The rest of Zep 1:3<\/span> introduces a thought which seems foreign to the immediate context, hence most recent commentators consider it a later addition for the purpose of limiting the judgment to the wicked. <\/p>\n The stumbling-blocks with the wicked <\/strong> The meaning of the first noun is uncertain. It occurs again in Isa 3:6<\/span>, in the sense of ruin; <\/em> a similar word is used in the sense of idol <\/em> in Eze 14:3-4<\/span>; Eze 14:7<\/span>, and from the latter passage is derived the translation “stumbling-blocks” = idols (compare in the New Testament). LXX. reads, “and the wicked shall be made to stumble”; that is, instead of the noun it reads a verb form. The passive <\/em> construction may be due to an attempt on the part of the translator to remove God as the cause of the destruction, but some form of the verb is to be preferred, perhaps, “I will cause to stumble the wicked.” <\/p>\n Cut off man <\/strong> LXX., “wicked men”; and since the destruction of man in general is announced in the beginning of the verse and LXX. gives better parallelism, the latter is undoubtedly to be preferred.<\/p>\n THE DAY OF JEHOVAH A DAY OF TERROR ONLY ONE WAY OF ESCAPE, Zep 1:2<\/span> to Zep 2:3<\/span>.<\/p>\n The prophecy of Zephaniah opens with the announcement of a world judgment (Zep 1:2-3<\/span>); the heaviest blow will fall upon Judah and Jerusalem for their deeds of violence and their religious apostasy (Zep 1:4-9<\/span>). The prophet pictures the execution of judgment (Zep 1:10-11<\/span>), and chapter 1 closes with a vivid picture of the terrible day of Jehovah, which “is near and hasteth greatly” (Zep 1:14-18<\/span>). Only an immediate return to Jehovah can save from the worst (Zep 2:1-3<\/span>).<\/p>\n God Will One Day Bring The World Into Judgment ( Zep 1:2-3<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n These first two verses speak of the apocalyptic future when YHWH will finally bring His judgment on the world because of their sin. This coming ‘Day of YHWH’ had first been spoken of by Amos (Amo 5:18<\/span>; Amo 5:20<\/span>). There the people of Israel were looking forward to the day when God would act to bring in His final kingdom and Amos has to warn them that in view of their sinfulness they should recognise that such a day would be darkness for them rather than light. It is echoed by Isaiah, although in the latter case more connected with historical events such as the destruction of Babylon (Isa 13:6<\/span>; Isa 13:9<\/span>) and the destruction of Edom (Isa 34:8<\/span>). But note Isa 2:12<\/span> where it is more general and has in mind God’s final judgment on mankind.<\/p>\n The two ideas continually intermingled in the minds of the prophets because each had the final hope of God establishing His everlasting Kingdom, and each hoped that the coming ‘Day of the Lord’ that they saw as coming on the nations or on Israel\/Judah might be the final one. So in their minds it had a near and not so near perspective. Zephaniah also has that idea. Thus he can commence with a declaration that the final Day of the Lord will come, and move on to deal with a Day of the Lord coming on Judah and Jerusalem. We must not simply apply every reference to the Day of the Lord as referring to the final one. They are simply one more portent of the fact.<\/p>\n Zep 1:2-3<\/strong><\/span><\/p>\n “I will utterly consume all things from off the face of the ground, says YHWH.<\/p>\n I will consume man and beast.<\/p>\n I will consume the birds of heaven and the fish of the sea, and the stumblingblocks with the wicked.<\/p>\n And I will cut off man from off the face of the ground.”<\/p>\n Note the balance of the verses. All things will be consumed off the face of the ground (first lien), man will be cut off from the face of the ground (fourth line). Man and beast will be consumed (second line). All else will be consumed (third line)<\/p>\n This is a general declaration and can be compared with Gen 6:7<\/span> on which it is probably based. It is a picture of world-wide judgment, with the known world in mind. Here however the fish replace the creeping things. This will not be by a flood. It is a general reminder that all creation is subject to the judgment of God, and will one day be judged and destroyed by Him. The world is temporary and not permanent. It is dependent upon God’s will.<\/p>\n Such a judgment is also declared in Isa 24:1-13<\/span>; Isa 24:17-23<\/span> where it will be by fire (see Zep 1:6<\/span> and compare 2Pe 3:10-12<\/span>)<\/p>\n But also included are ‘the stumblingblocks together with the wicked’. The stumblingblocks in this case are probably to be seen as the idols of mankind, although in Eze 7:19<\/span> it is man’s silver and gold, which have gripped their hearts, which were in mind. So it may mean all things that cause man to stray from God. Both idols and idolaters are to be swept away, together with all that distracts man from God, and those who are so distracted. And finally it is emphasised that man himself will be cut off from the face of the ground.<\/p>\n This is all another way of saying ‘I am the Judge of all the earth (Gen 18:25<\/span>), who will one day bring all into judgment, and will totally destroy sinful mankind and all creation because they have turned away from me to evil, just as I did in the days of Noah’.<\/p>\n But that does not exclude the sparing of some, for in the days of Noah the remnant, that is Noah and his family, were spared. It is always understood that the righteous, the elect of God, will survive (as also in Isa 24:23<\/span>).<\/p>\n In the light of this how we should examine our lives to see how we will stand before the searching light of the judgment of God when it comes to us, and opens up our very hearts and inner thoughts. For we will all have to give account, and everything is open to the eyes of Him with Whom we have to do.<\/p>\n Zep 1:2<\/span><\/em><\/strong>. <\/strong>I will utterly consume<\/em><\/strong><\/strong> I am about to take away. <\/em>Houbigant, to put to death and destroy. This first chapter contains the general threatening against all the people whom the Lord had appointed to the slaughter; against Judah, and against those who leap on the threshold; that is, the Philistines. See 1Sa 5:5<\/span>. In the second chapter he inveighs against Moab, against Ammon, against Cush, against the Phoenicians and Assyrians; and there he foretels the fall of Nineveh, which happened in the year of the world 3378. The third chapter has two parts; the first contains invectives and threatenings against Jerusalem; and the second gives comfortable assurances of a return from the captivity, and of a happy flourishing condition. Calmet. <\/p>\n O “I will utterly consume all things from off the land, saith the LORD. (3) I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD. (4) I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; (5) And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham; (6) And them that are turned back from the LORD; and those that have not sought the LORD, nor inquired for him.”<\/p>\n<\/p>\n The captivity of Babylon, was to reach both to men and beast – A type of sin in the original fall of man, which brought a curse upon the ground, and for which the whole creation groaned, and still groans. Gen 3:1<\/span> ; Rom 8:22<\/span> .<\/p>\n Zep 1:2 I will utterly consume all [things] from off the land, saith the LORD.<\/p>\n Ver. 2. I will utterly consume all things from off the land<\/strong> ] Exordium plane tragicum.<\/em> A tragic beginning of a terrible sermon. Hard knots must have hard wedges; hard hearts, heavy menaces; yea, handfulls of hell fire must be cast into the faces of such, that they may awake out of the snare of the devil, by whom they are held captive at his pleasure, 2Ti 2:26<\/span> . It is in the Hebrew, gathering I will gather all things, &c. q. d. g.<\/em> I will pack up, I will take mine own, and be gone. Converram et convasabo omnia,<\/em> I will sweep away all by the besom of my wrath, and leave a clean hand behind me, for the sins of those that dwell therein. The doubling of this denunciation, colligendo colligam,<\/em> importeth the certainty, verity, and vehemence thereof. <\/p>\n <\/p>\n Saith the Lord<\/strong> ] Dictum Iehovae.<\/em> You may believe it, therefore; for every word of his is sure, and cannot be broken, Joh 10:35<\/span> , may not be slighted or shifted off, Heb 12:25<\/span> .<\/p>\n utterly consume. Note the Figure of speech Paronomasia (App-6), for emphasis. Hebrew. ‘asoph ‘aseph = to end, I end. <\/p>\n consume = take away, or make an end of. <\/p>\n all. Omit “things” = All; as in Job 42:2. Psa 8:6. Isa 44:24. <\/p>\n the land. Figure of speech Pleonasm. (App-6) = the face of the land. <\/p>\n land = soil, or ground. <\/p>\n saith the Lord = [is] Jehovah’s oracle. <\/p>\n Zep 1:2-3<\/p>\n UNIVERSAL JUDGEMENT PROCLAIMED . . . Zep 1:2-3<\/p>\n I WILL UTTERLY CONSUME . . . Zep 1:2<\/p>\n The apostle Paul reminds us that the . . . whole creation groaneth and travaileth in pain together until now . . . (Rom 8:22) as a result of mans sin, Peter informs us . . . the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. (2Pe 3:10) John adds, . . . I saw a new heaven and a new earth; for the first heaven and the first earth are passed away; and the sea is no more. (Rev 21:1) Whatever the chronological relationship of Zephaniahs Day of Jehovah to the final summing up of all history by God, it certainly prefigures the ultimate destruction of all the sinful works of man in preparation for the establishment of the universal reign of God.<\/p>\n THE STUMBLING BLOCK . . . Zep 1:3<\/p>\n Along with the wicked, God will wipe out those things which have caused man to sin. This is, no doubt, an allusion to the idolatrous worship of the beasts, fishes and birds mentioned here. (cp. Rom 1:18 -ff) Ezekiel uses similar language in condemning idol worship, (Eze 14:3-7)<\/p>\n Zerr: Utterly consume (Zep 1:2) means to remove the things from the land.<\/p>\n SAITH JEHOVAH . . . Zep 1:2-3<\/p>\n Zephaniah will allow none of the nonsense current in our time regarding his prophetic insight. Those who today would tell us that this insight came from an informed political prognosticator, do so only by ignoring the prophets claim, (thus) saith Jehovah. Here is the watchword of all Old Testament prophecy. The message is from God.<\/p>\n Zerr: Consume (Zep 1:3) still means to remove, although it is used somewhat figuratively with reference to dumb creatures, for we know from history that there was no actual disturbance of such things. But by removing the people from the land it removed them from all use of them. The idols were the chief stumbling-blocks of God’s people so that is what is meant that would be removed. History shows that Israel never committed idolatry after the return from captivity.<\/p>\n Questions<\/p>\n Judgement of God<\/p>\n 1. Discuss Zephaniahs claim to inspiration.<\/p>\n 2. Trace the idea of judgement by fire.<\/p>\n 3. What are the stumbling blocks which cause man to sin? (Zep 1:3)<\/p>\n 4. Who are the hosts of heaven on the housetops?<\/p>\n 5. Discuss the religious syncretism of Zephaniahs day as seen in Judahs compromise with strange gods as it typlifies modern religious syncretism.<\/p>\n 6. Who will likely be most surprised by Gods judgement? (Zep 1:6)<\/p>\n 7. Discuss Zephaniahs pronouncement of judgement against Judah in light of the principle set down in 1Pe 4:17.<\/p>\n 8. Who are those clothed in foreign apparel? (Zep 1:8)<\/p>\n 9. Who are those that leap over the threshold? (Zep 1:9)<\/p>\n 10. When the invading Babylonians came against Jerusalem they came from the ___________________.<\/p>\n 11. Discuss I will search with lamps. (Zep 1:12)<\/p>\n 12. Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,<\/p>\n 13. How do you reconcile the wrath of God and the love of God?<\/p>\n 14. Gods threatenings are always a call to ___________________.<\/p>\n 15. Who are the meek?<\/p>\n 16. Meekness is _______________ ___________________.<\/p>\n I will: etc. Heb. By taking away I will make an end, utterly. 2Ki 22:16, 2Ki 22:17, 2Ch 36:21, Isa 6:11, Jer 6:8, Jer 6:9, Jer 24:8-10, Jer 34:22, Jer 36:29, Eze 33:27-29, Mic 7:13 <\/p>\n land: Heb. face of the land <\/p>\n Reciprocal: Ezr 8:22 – his power and his wrath Jer 4:25 – there was no man Eze 6:6 – the cities Mic 2:4 – We Hab 1:5 – for Zep 1:18 – he shall<\/p>\n Zep 1:2. Utterly consume means to remove the things from the land.<\/p>\n Zep 1:2-3. I will utterly consume all things, &c. That is, I will make the land of Judea quite desolate. I will consume man and beast, &c. That is, beasts of the tame and domestic kind. I will consume the fowls of the heaven and the fishes of the sea Or of the waters, as we are wont to speak, for the Jews called every large collection of waters a sea. The meaning is, I will bring a judicial and extraordinary desolation on the land, which shall extend itself even to the birds and fishes: see notes on Hos 4:3; Jer 4:23-25. Virgil speaks of pestilential disorders affecting both the fishes of the sea and the fowls of the heaven.<\/p>\n Jam maris immensi prolem, et genus omne natantum Litore in extremo, ceu naufraga corpora, fluctus Proluit. GEORG. 3. 50:541.<\/p>\n Ipsis est ar avibus non quus; et ill Prcipites alt vitam sub nube relinquunt. Ib. 50:546.<\/p>\n The scaly nations of the sea profound, Like shipwreckd carcasses, are driven aground: And mighty phoc, never seen before, In shallow streams, are stranded on the shore. To birds their native heavens contagious prove, From clouds they fall, and leave their souls above. DRYDEN.<\/p>\n It is known, says Bishop Newcome, that birds are affected by pestilential disorders arising from putrefied carcasses. They fall dead when they alight on bales of cloth infected by the plague. And St. Jerome upon this place says, that there are sufficient proofs when cities are laid waste, and great slaughter is made of men, that it creates also a scarcity or solitude of beasts, birds, and fishes; and he mentions several places which, in those days, bore witness to this, where he says, there was nothing left but earth and sky, and briers and thick woods. And the stumbling-blocks with the wicked In the Hebrew it is, The offences with the wicked; that is, the idols with their worshippers. I will cut off man from the land The land shall be depopulated, either by its inhabitants being slain, or carried away captive.<\/p>\n Zep 1:2-18. The Doom of Judah and Jerusalem.<\/p>\n Zep 1:2-6. Riding as it were on the crest of a tidal wave of destruction, which sweeps off man and beast from the face of the ground, Yahweh stretches His hand against Judah and Jerusalem, the centre of the worlds offence, to cut off the priests and worshippers of Baal, together with all such as prostrate themselves before the host of heaven, mingle the worship of Yahweh with that of Molech, or otherwise prove traitor to the God of their fathers, withdrawing from His allegiance and ceasing to inquire after Him.<\/p>\n Zep 1:2. ground: the cultivated, inhabited, civilised world.<\/p>\n Zep 1:3. For the stumbling-blocks with (a rendering as dubious as it is meaningless) read the corresponding verb, I will bring down.<\/p>\n Zep 1:4. the remnant of Baal: i.e. the last vestige of Baalism.Chemarim: a common Semitic word for priests, used in the OT only as a term of contempt for idolatrous priests (cf. 2Ki 23:5, Hos 10:5). With the priests is probably an explanatory gloss.<\/p>\n Zep 1:5. The worship of the heavenly bodies, so prominent a feature of Assyrian religion, began to affect Judah in the reign of Ahaz, and rose to its height under Manasseh and Amon (2Ki 21:3 ff.). The influence of the barbarous cult of Malcamthe Molech or Milk of Phnician worshipwas equally prevalent during this period of national apostasy (2Ki 23:10, Jer 7:31).<\/p>\n Zep 1:6. In addition to such outward profanation of Yahwehs name there flourished a species of practical infidelity, which deliberately thrust away the thought of Yahweh as Ruler of heart and conscience (cf. Psa 14:1 ff.).<\/p>\n Zep 1:7-13. With reverential silence the people of Jerusalem are bidden await the coming of the great Day of Yahwehs sacrifice, to which He has already invited and consecrated His guests, when He will offer up as victims the princes of the royal house, who have set their people so flagrant an example of violence and fraud, with all who have defiled themselves by foreign customs and superstitions, and the morally indifferent who are settled on their lees and say in their hearts, Yahweh doth neither good nor evil. No one shall escape the judgment of that Day; for Yahweh will search Jerusalem with a lamp, and will track the sinners to their remotest hiding-places. And so awful will be the ruin and desolation of the Day that Jerusalem will resound from north to south with the crash of falling houses and the cries of the doomed and panic-stricken.<\/p>\n Zep 1:7. On the silence that accompanied Yahwehs approach to the sacrificial table cf. Hab 2:20.The sacrifice is of Yahwehs own people, the guests being the heathen nations, specifically the Scythians, the instruments of the Divine wrath<\/p>\n Zep 1:8. For sons read probably house (LXX), Josiahs sons being still mere boys.Clothing with foreign apparel was regarded as treason against Yahweh Himself, dress having a real religious significance.<\/p>\n Zep 1:9. Leaping over the threshold was a world-wide superstitious practice, due to fear of the spirits of the threshold (Exo 12:22*, 1Sa 5:5).<\/p>\n Zep 1:10 f. The Fish-gate, on the north (Neh 3:3; Neh 12:39), probably the present Damascus Gate; the Mishneh (mg.), or New Town, the northern suburb of Jerusalem (2Ki 22:14), just inside the Wall of Manasseh; the Hills, or Heights, a residential quarter of the city, evidently towards the north, though its exact situation is unknown; the Maktesh, or Mortar, probably the trough of the Tyropon Valley, the chief resort of the merchant people (mg.), and centre of trade and industry (cf. G. A. Smith, Jerusalem, i. 200ff.).<\/p>\n Zep 1:12. lamps (mg.), or a lamp (LXX): such as the watchman employed to search the city, or the housewife to look for lost coins (Luk 15:8).settled, thickened (mg.), or coagulated, on their lees: not passed from vessel to vessel to be strained and purified (p. 111, cf. Jer 48:11 ff.).<\/p>\n Zep 1:14-18. This great Day of Yahweh is near at hand, near and speeding fast, a Day of bitterness and wrath, of stress and straitness, a Day of waste and desolation, murk, and gloom, a Day of cloud and thunder, trumpet, and alarum, when Yahweh will press hard upon His people, and will pour out their blood like dust and their flesh like dung, and no silver or gold shall be able to deliver them from the flame of His jealousy.<\/p>\n Zep 1:14. On the prophetic conception of the Day of Yahweh cf. Amo 5:18, Isa 2:5-22.For qol, voice, read qarob, near, and for tsorea sham gibbor, crieth there the warrior, probably has miggibbor: thus, Near is Yahwehs bitter day, speeding faster than a warrior.<\/p>\n Zep 1:15 ff. From the terrible description of the Day of Yahweh is drawn the famous mediaeval Dies ir, dies ilia.<\/p>\n II. THE DAY OF YAHWEH’S JUDGMENT 1:2-3:8<\/span><\/p>\n Zephaniah’s prophecies are all about "the day of the LORD." He revealed two things about this "day." First, it would involve judgment (Zep 1:2 to Zep 3:8) and, second, it would eventuate in blessing (Zep 3:9-20). The judgment portion is the larger of the two sections of revelation. This judgment followed by blessing motif is common throughout the Prophets. Zephaniah revealed that judgment would come from Yahweh on the whole earth, Judah, Israel’s neighbors, Jerusalem, and all nations. The arrangement of this judgment section of the book is chiastic.<\/p>\n A<\/span> Judgment on the world Zep 1:2-3<\/p>\n B<\/span> Judgment on Judah Zep 1:4 to Zep 2:3<\/p>\n C<\/span> Judgment on Israel’s neighbors Zep 2:4-15<\/p>\n B’<\/span> Judgment on Jerusalem Zep 3:1-7<\/p>\n A’<\/span> Judgment on the all nations Zep 3:8<\/p>\n A. The judgment on the world 1:2-3<\/span><\/p>\n Zephaniah presented three graphic pictures of the day of the LORD. [Note: Warren W. Wiersbe, "Zephaniah," in The Bible Exposition Commentary\/Prophets, pp. 426-27.] <\/span> The first is that of a devastating universal flood.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>A most catholic charity. His view extended over <\/strong>the whole civilised world, over the whole world the prophet knew. We commonly conceive of the Hebrew prophets as the most narrow and exclusive of men, as <\/strong>devoted solely to the affairs and interests of the Hebrew race. And in so conceiving of them we do them a grave wrong. They were patriots, indeed, and patriots of the sincerest and noblest strain. Instead of being the most exclusive, they were really the most catholic of men. There is no one of them who does not look beyond the limits of his own country and desire the welfare of the world. And men ought to rejoice that the judgments of man are abroad in the whole earth, especially when they can see that Divine judgments veil purposes of mercy. This is the true catholicity, which desires not only the good of all men, but the highest good of all.<\/p>\n
II. <\/strong>A most noble and tender humanity. They exalt man, and yet they take thought for beasts. They are at once human and humane. It is now too much the fashion to regard man as the mere creature of the vast natural and cosmic forces amid which he stands and moves. It is assumed that physical laws govern his whole being. The Hebrew prophets breathed another, and surely a higher spirit. To them it seemed that man was the lord of natural forces and laws, though himself under authority. This high conception of man, as standing with only God above him, and the whole world beneath his feet, though it was the conception of a pre-scientific age, accords with the profoundest intuitions, and satisfies the deepest cravings of our hearts.<\/p>\n
III. <\/strong>A mercy wholly Divine. Though the words of the text sound so stem and judicial, all the Hebrew prophets are rooted and grounded in the conviction that the meaning of judgment is mercy, that all the sorrows and calamities of human life are designed to reach an end of compassion and love. That it was the mercy of judgment which Zephaniah had in mind when he rejoiced that their offences were to be swept away with the sinners of his time, that men were to suffer in order that man might be saved, is evident so soon as we permit him to interpret himself. In passages of an exquisite tenderness and beauty he expands his opening words. See Zep 2:11<\/span>; Zep 3:9<\/span>. It was because the Hebrew prophets were so strong in this conviction of the beneficent uses of judgments that they could dwell on them, and even exult in them, as they undoubtedly do. Let us learn of Zephaniah the mercy of the Divine judgments. They simply sheathe and convey the saving health of the Divine compassion and love. With Zephaniah let us welcome and rely on the conviction that, when God sweeps the face of the earth, it is that He may renew the heart of the world, and gladden us with larger disclosures of His grace. (Samuel Cox, D. D.<\/em>)<\/p>\n<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Ascribe we all [Shakspeare<\/em>].<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
LXX . . . Let there be an utter cutting off from the face of the land, saith the Lord, Let man and cattle be cut off; let the birds of the air and the fishes of the sea be cut off; and the ungodly shall fail, and I will take away the transgressors from the face of the land, saith the. Lord.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n