Comments for December 17

v.3 - the use of the word mock here by Job again makes us think of the greater degradation suffered by our Lord before his death - greater because of his sinlessness.

Job responds again.

The tenor of Job's response is almost sarcastic. As if he feels that the friends do not understand his problems at all. So far have they moved in the discussions. Those who came to help are now viewed as adversaries.

v.34 - Here Job dismisses the words of his friends and makes it clear that even though he is in the depths of despair, his knowledge of God's ways is such that he is able to do this with confidence. He remains able to think straight regardless. We should develop our own minds such that when God chooses to test us, we have the sure foundation of the gospel on which to base our responses to those who set out to help us

21:27 And now Job comes right out with it - He says that he knows the evil thoughts of his friends. He realises that they are trying to convict him of some terrible sin rather than trying to comfort him.

JOB'S QUESTIONS ABOUT THE WICKED
Job's reply was full of questions for his friends. They believed that the wicked would be instantly punished but Job was out to prove otherwise. His questions leave us in no doubt that many of the wicked really do prosper.
"Why do the wicked live on, growing old and increasing in power?"
"How often does calamity come upon them, the fate God allots in his anger?"
"How often are they like straw before the wind, like chaff swept away by a gale?"
Yes, Job was right. The wicked do seem to prosper and get away with it in this life. And conversely, the righteous often seem, like Job, to suffer. It doesn't seem fair. But God has promised that there will be a day when he will judge the living and the dead. So even though the righteous and the wicked seem to have the same end - death, they will both be raised and judged. The wicked will be punished, be separated from God forever and die, but the righteous will be exalted and given eternal life. Which group will you be in?

21:3 Job has lost all confidence in his friends - he sees their words as mocking. We, likewise, can easily alienate the friends we are trying to 'help' with our advice.

Job speaks against Zophar's philosophy, contradicting the idea that wicked people receive their punishment in this life. Job obviously believes in the Judgement, at the day of resurrection (Job 22:23-30).

Job explodes the philosophical premise of his friends that views punishment as a direct consequence of sin.  If that were the case, why do the wicked prosper?  Death comes to those who have lived a favoured life as well as those who have lived in misery (vs.23-26).  But who holds the wicked man accountable for a life of misdeeds? (v.31).  The concepts of judgement (Ecc 12:14), trial (Heb 12:6,7), and reward (James 1:12) have not yet been defined in the saga of Job.

Zophar's coarseness made it apparent to Job that every argument his friends had used were pointed directly at him, and that, if he were to survive these attacks, he must come down from the realm of high principle and set about examining the facts! In this chapter he does just that, as he replies to Zophar's speech.

21:3  Maybe Job’s friends should have been aware that Job thought they were mocking him and should, therefore, have been more careful in how they spoke to him for on two previous occasions – Job 16:10, 17:2  - he has accused them of mocking. How often do we find our well intentioned words are miss understood. Do we, on realising this, try to remedy the situation? Or do we think the person we are speaking with is the one with the problem?

21:2 ‘Hear diligently’ implies that Job felt that his friends had not been listening carefully to what he had said previously

The wicked do prosper in this life.  Job concedes this, but still cannot come to terms with the reason that he, a man of godly integrity, has been treated so miserably.  Compare a similar enquiry of the faithful, mistreated prophet Jeremiah (Jer 12:1).

21:9    Job’s comment “neither is the rod of God upon them (the wicked)” is doubtless true. However it is not rational to conclude from this that the ‘wicked’ are always wealthy. The “rod of God” is designed to chasten, not punish, His servants. Material possessions are no indication of the blessing of God. Nor is the absence of material wealth an indication of His displeasure.

We have all seen those who prosper in this life, and yet thumb their noses at God.  But, all their gain will be given to someone else when they die (Psa 49:10).  There is nothing else for the wicked but death.  Believers of the Truth should never be jealous of such people.  True believers have the hope of eternal life (Titus 1:2; 3:7).  The wicked have eternal death.  Their reward occurs only in this life.  Sometimes the LORD will smite the wicked, and sometimes He will let them prosper.  Everything happens according to His wisdom which we can hardly discern (Isa 55:9).  And so, we should keep our eyes on the prize, which is acceptance into the Kingdom.  Let us be rich towards the LORD rather than seeking riches in this life (Luke 12:16-21). 

Whilst Job correctly identifies the answers of his three friends as "empty words" v34, the same can be said for Job. In the forthcoming chapters, Elihu accuses job of speaking "words without knowledge" (35:16 select NKJV version). God then backs up Elihu's accusation by saying the same thing (38:2). And finally Job himself admits to it (42:3).

However, there is a big difference between Job and the three friends. Whilst Job admits "I have uttered what I did not understand" (42:3), the friends DID understand, and deliberately skewed the truth to back up their side of the argument (42:7). We should be careful in our arguments with one another not to misrepresent God for our own ends, as He obviously takes a very dim view of that (42:8). It's always better to back down from an argument long before things get to this stage.

21:5 When Job puts words into the mouths of the ‘wicked ‘- Why should we serve God – he is. By implication, contrasting himself with them. He is implying that he does not speak like that.

21:7-13 And so Job returns to the old familiar lament – The wicked prosper and it is not fair. How often do we think like this? We maybe don’t actually say the words but our actions can demonstrate that we share Job’s erroneous viewpoint.

Job 21:1-6 - Job appeals for a fair hearing: V5 - look at my condition (Job 16:12-17).

Job 21:7-13 - the prosperity of the wicked: V7 - the wicked don't necessarily die young (refuting Job 8:12;15:21;20:11); V8 - the wicked see their children prosper (refuting Job 18:16,17,19;20:10); V9 - God does not afflict the wicked (refuting Job 15:20;18:14;20:15,23,28); V10 - the cattle of the wicked multiply (refuting Job 15:29); V11 - the wicked have many happy children (refuting Job 20:10); V12 - the wicked make merry with music (refuting Job 15:21); V13 - the wicked have prosperous lives and peaceful deaths (Jer 12:1-2; refuting Job 20:15,20-22) - the NIV reads "...go down to the 'grave' [Heb. "sheol" (7585) means "grave, hell, pit", etc.] in peace". 

Job 21:14-16 - the impiety of the wicked: V14-15 - the wicked have no interest in God's ways and see no usefulness in serving Him (Mal 3:14;Hos 13:6;Prov 1:7,22,29;Psa 73:7-12); V16 - Job rejects the plans, purpose and advice of the wicked.

Job 21:17-18 - the apparent immunity of the wicked: V17 - how often do the wicked suffer "sorrows" [Heb. "chebel" (2256) means "rope, noose, snare, destruction, sorrow", etc.] and destruction (refuting Job 20:5;18:6,10 - incidentally, the Heb. word for "snare" in 18:10 is "chebel").

Job 21:19-21 - why should their children suffer? V19,21 - those who commit evil should suffer consequences not their children - if something happens to children after parental death how is that punishment for the wicked parent? (Rom 2:6;Psa 62:12;2Cor 5:10;Rev 20:12; refuting Job 5:4;Job 20:10).

Job 21:22-26 - some suffer, others do not: V22 - Job infers his friends teach how they think God should govern instead of facing the factual reality; V23 - some die having lived at ease and with plenty; V25 - others die having lived through suffering and poverty; V26 - the death state is the same for all with worms covering the dead - but Job saw beyond the worms (Job 19:26).

Job 21:27-28 - Job knows what his friends think of him: V27 - Eliphaz inferred Job was being crafty/cunning (Job 5:12) but it was Job's friends scheming to wrong him.

Job 21:29-33 - broaden your experience and get the facts: V29-30 - Job counters Zophar (Job 20:4-5) suggesting he doesn't hear what is going on in the world and how the wicked are spared calamity; V31-33 - honorable burials are given to the wicked.

Job 21:34 - Job's conclusion is his friends explanation is false (exact retribution is false): V34 - "...comfort ye me in 'vain' [Heb. "hebel" (1892) means "emptiness, vanity, something transitory and unsatisfactory"], seeing in your answers there remaineth falsehood?"

21:4   In saying ‘is my complaint to man?’ Job is now questioning whether his friends have even got the right to comment as they are doing

21:14  In speaking of the way in which the wicked shun God Job is clearly implying that he is not like that at all – and is so wondering why he is suffering such difficulties.

Job 21:7-15.

To what degree is Job's take on the wicked here in these verses true?

It seems to me that what we're seeing here in Job's thinking is a classic case of extremes begetting extremes. Job likely had noticed that some that are obviously wicked do live long seemingly pain free and carefree lives, and he stretches out this point to a generalization about the sinful as a whole. This has to be a natural - though not correct! - reaction to the 3 friends' generalization that one can always tell who is righteous and who is wicked in this life due to what God is bringing on them - e.g. severe trials and punishments for the wicked and great blessings and prosperity and long life for the righteous.

Job's reasoning about the wicked in vv. 7-15 leads him to asking questions in vv. 17,18 -

"Yet how often is the lamp of the wicked snuffed out? How often does calamity come upon them, the fate God allots in his anger? How often are they like straw before the wind, like chaff swept away by a gale?"

The strong inference he appears to be making is that God never punishes them in this life or causes them to die in early to midlife; whereas the 3 would say the exact opposite - that God regularly punishes the wicked in an exact retribution way based on their evil deeds. In v. 19 Job advances the point made by some that "God stores up a man's punishment for his sons." So apparently some (likely not the 3) had seen that there wasn't always exact retribution in this life. So, they surmised, if not carried through in this life, it will definitely be carried out in the next generation. Job then goes on to say in vv. 19,20 -

"Let him (God) repay the man himself, so he will know it! Let his own eyes see his destruction; let him drink of the wrath of the Almighty."

But here Job is going way too far in presuming to tell God what He ought to be doing. That's not his job to do, and he will soon learn from what God tells him at the end of the book that he was wrong to question God. In ch. 42:3 Job says -

"Surely I spoke of things I did not understand, things too wonderful for me to know."

The biggest problem that both Job and his 3 friends had was in their attempts to define the "box" that they felt God was in, and to say that God never goes out of that pre-defined "box". All 4 had to eventually learn that they could not logically box up God. He, simply put, does not always act - within one's mortal life - in a uniform way. But He always has a very good reason for doing or not doing whatever it is that He chooses to do or not do, whether we understand it or not.

21:5     In saying “be astonished” Job is asserting that when his friends look at him they should appreciate that things are not quite as they seem. On realising that, by implication, they would realise that their accusations had all been false.

21:22  Job’s questions is certainly true. However it would appear that Job is reproving his friends on the basis that this is exactly what they were trying to do – instruct God. 

21:7-8  Job is not speaking some general question. His family has been destroyed and their houses destroyed. It would be reasonable for Job to consider, on the one hand, that his family were wicked, yet on the other hand reflect on the way he had brought them up. Spare a thought for those amongst us who, having brought up children to be faithful, find their children’s lives are beset with problems.

21:5   So now we are some way into the debate that is going on Job is telling his friends to stop speaking. How often are our “helpful” comments which we “know” to be true actually damaging both in our relationship with the one we are trying to help and their reaction to their difficulties?

21:1-34        In chapter 20 Zophar reasoned that the wicked suffer judgment from God and do not prosper. Job’s response in this chapter is that, in fact, they do not. This is the thrust of Job’s response.

21:28 Job says that Zophar has said “Where is the house of the prince? and where are the dwelling places of the wicked?” Though Zophar is not recorded as using those words. The nearest that I can find is in Job 20:7. So here we see that the word spoken can be understood in quite different ways from which they are said. What a warning for us! We must be careful to ensure that our words are clearly understood and that those we speak with cannot take wrong inferences from what we say.

Job 21:9 The idea of Gods rod falling upon the wicked is picked up in Psa 2:9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

Eze 20:37And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:

Ezekial here is describing one of the tasks of a shepherd before the sheep was led from the fold to pasture it was inspected with a rod. And we know don’t we that the rod was used to inspect or correct the sheep that was straying from the flock?

However the rod in Psa 2:9 is a rod of iron, not a simple shepherds crook that we would think of, being struck by an iron rod would have a different outcome. And the word Iron itself can also relate to harshness and strength and even oppression.

Job knew there are 2 different rods one for inspection for the need of pasturing (chastening) and another rod of harshness and strength.

Isaiah 11:4 : "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

Messiah will not simply deliver a simple blow in correction he will deliver a blow which will crush and overthrow his enemies and it will be a rod that will deliver a fateful blow.

Job knew he was being dealt with a rod of correction but he also knew the wicked despite their prosperity now will be delivered one of destruction.

21:34   Job has highlighted why he does not find the comment of his friends helpful in his calamity. He sees their words as “falsehood” – that is they said things which were not right of Job. A point which God makes later – 42:7

21:16   Having spoken of the way that “the wicked” think Job now makes the point that he is not like that in his attitude to God. I suppose one might say of Job that he was trying to understand what was happening in his life rather than abandoning God.

Job 21:15 Job has an answer in Luke 17:9 and gives us an indication of what Job's problem was. Job had showed amazing obedience to God during his suffering Job 32:1 yet Job justified himself. Job thought there was a profit to be made in overcoming his suffering, but God owes us nothing.

Do we ever think by attending meetings or our obedience to God will profit us? Do we ever look back over a year and say I have attended well this year? Job shows us that the thinking of flesh may not only lead us away from God but also our obedience to him may be for fleshly reward. As servants then we should expect nothing to be earned but only to be given by Gods good grace!

22:22-26 Job’s comment that two individuals might have totally different lives is so true. And it follows that looking at the life of an individual is not a reliable way to establish whether they were godly or not – though maybe we do that ourselves.

21:22-26 Job’s comment that two individuals might have totally different lives is so true. And it follows that looking at the life of an individual is not a reliable way to establish whether they were godly or not – though maybe we do that ourselves.

21:2 “hear diligently” is, in fact, in Hebrew the same word repeated - <8085>. We find Job speaking thus earlier in 13:17. The doubling of a word in Hebrew usually is for emphasis. Job is stressing that his friends should listen carefully to him.

21:1 here and in 13:17 Job challenges his friends to be diligent in their listening to him. Clearly Job is of the view that they had not been listening to what he was saying to them.

A warning for us if we seek to help others by listening to what they say.

21:7-13  Actually the experience of the “wicked” is, not fundamentally different from that of the godly. It is only through a distorted perception of how men and women are living that such a view is developed. And notice it focuses on material thing, not spiritual considerations. Hopefully we do not think kike Job speaks here.

21:1 “hear diligently”  contrasts markedly with Zophar –  20:1 – who “made haste” to speak.

Carefully weighed words do not come spontaneously from the lips. They require careful thought to construct them.

3:9 - Here we see a wonderful reversal of the division of the languages in Gen 11:1-9 - a sign that the kingdom age will return to that level of communication that existed originally where all understood each other.

3:3 In likening the prince to a roaring lion the prophet is drawing on the language of:- Proverbs 28:15 We do see on other occasions 'lion' is used to speak of false teachers. Ezekiel 22:25 1 Peter 5:8

v.13 - Here we have an extension of the 'pure language' of v.9 - not only is it the return to a single language but it is also one that is no longer used for deceit. What a wonderful picture.

3:5, 15, 17 In repeating that the Lord is in the midst - presumably Jerusalem - the prophet has a progression.

:5 He will not do evil - despite the judgements that are coming.
:15 The nation would not see evil any more - obviously at a later point in time.
:17 God would save them - again obviously at a later date - With the coming of Messiah

3:3-4 The mention of 'princes' 'judges',  'prophets' and 'priests'encompasses all those who should have been setting a good example to the people. This is what the city was 'filthy' (3:1). The threefold group of corrupt leaders is contrasted by the threefold assertion about the LORD :3, :5, :15, :17).

Zeph 3:9. Fruit of the lips is the sacrifice of praise. Heb 13:15.

I have been told that v.9 contains every letter of the Hebrew alphabet and that this is a clue that the language referred to is Hebrew; however I cannot confirm that. But I am inclined to think that primarily the reference is to good, wholesome speech - see verse 13.

3:8 That the earth will be consumed by 'the fire of' the Lord's jealousy contrasts starkly with the promise Hab 2:14 'the earth shall be filled with the knowledge of the Lord ...'. The judgements must come before the glory.

V.2 Though God was specially near to her (Deut 4:7) as her God, yet they drew not near to Him, but estranged themselves from Him.

In reading this verse from the Aramaic vs. I was surprised to read, "Oh the famous city, the saved city; the city of Jonah."
I went and gathered all the various versions of the Bible from all the bookcases in my house and put them on the bottom two shelves next to my computer desk. I  found in the Septuagint this.  "Alas, the glorious and ransomed city."
Quite a bit different from the same verse in other versions.  It was indeed glorious and ransomed when it repented in sackcloth and ashes in the time of Jonah, but as time passed, the new generation forgot.
Lessons here for us to pass the light on to succeeding generations.

V.14-17 In these few verses we have a remarkable expression of the reconciliation which God intends for the regathered remnant of His people, when they are purged. The remnant are instructed to rejoice utterly, for God has taken away their "judgements", that is the evils inflicted upon them in God's righteous anger; in the midst of them is now their King, no less than the Lord himself. We see this thought also in Isa 62:4-5 and Mic 7:18

A future age where nations will be converted to serve the Lord and the meek shall inherit the earth Zeph 3:9-13; Matt 5:5

After the Lord Jesus returns to the earth, He will put down His enemies (v.8).  Then He will gather His people and establish His righteous rule from Jerusalem (vs.15,16).  The gathered remnant of Israel will worship the LORD with purified lips (vs.9,13).  The phrase pure language in v.9 means purified lips, i.e. those who have given up all forms of idolatry to worship Yahweh in truth. 

Zeph 3:1-7 speak of Judah’s impending punishments, but then Zeph 3:8-20 foretell the blessings of the Jews’ return, and the salvation of Jerusalem. This short book concludes with the wonderful words that God will turn back Judah’s captivity.

3:19 Zephaniah’s words of comfort, in the days of Josiah, were not fulfilled in his day – nor the kings after Josiah – because of the sinfulness of the people. God’s mercy is not unconditional. It is consequent upon faithful lives based on confidence that He will bless the faithful.

3:9 It is at this time that the confusion of Babel will be undone. We saw a taste of this on the Day of Pentecost (Acts 2). The full restoration of the earth's unity of language will be one of the many changes that will be accomplished when our future king sits upon his father David's throne in Jerusalem. This was spoken of by Isaiah (19:18); Zechariah (14:19), and by Paul when he wrote to the Romans (15:6)

3:5 In speaking of the ‘unjust knoweth no shame’ Zephaniah echoes the language of the contemporary prophet – Jer 3:3, 6:15, 8:12

 3:18-19 Once more Israel will keep her solemn assemblies, and her pain and sorrow will be changed to gladness. All nations who have afflicted her will be destroyed, and the Jewish people who were driven away in weakness will be regathered in power. Those that have been but a shame, will become a people of praise and fame.

3:1   We should appreciate that the  filthy’ and ‘polluted’ city is in fact Jerusalem.  She was ‘oppressed’ by the religious leaders of Zephaniah’s day through their falsehood.

The first part of this chapter is a diatribe against Jerusalem.  The second part, from v.8 until the end, is a picture of the LORD's retribution to the offensive nations; and the gathering in of Jews to be part of the Kingdom ruled by Jesus.  7th. century BC Jerusalem was a loathsome place of iniquity; but Jerusalem, in the Kingdom, will be a place of rejoicing.

3:5 Notice it is the ‘just’ Lord. God, of course, is always ‘just’. So we must ask why He is described as ‘just’ here. The reason is to contrast God with the people who ‘know no shame’.

v 19,20 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

3:9 We should not presume that ‘pure language’ equates with Hebrew. It may well be that Hebrew will be the language of the kingdom. However what the prophet is doing here is to contrast what God is going to do. The people have been speaking deceitfully. God is going to establish a regime where total integrity will be the order of the day. Integrity is the ‘pure language.’

3:6-7  Assyria had gone, she had also overthrown other of the surrounding nations. God had done it. It was God who had delivered Jerusalem from the Assyrians in the days of Hezekiah.  God had hoped that Israel would have seen His hand at work and as a consequence repented. Clearly they did not respond to the hand of God in their lives. Do we?

Zeph 3:8-9

"Therefore wait ye up me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may call upon the name of the LORD, to serve him with one consent."

All the 22 letters of the Hebrew alphabet, also called alefbet because of its first two letters, are contained in verse 8! Then, immediately after these events, we read in verse 9 of "a pure language." By doing this, Zephaniah is pointing to a time when all the nations of the world will speak Hebrew.

3:11-13        Amidst the captivity and destruction spoken of Zephaniah is inspired to promise better days. He speaks of the time when Israel will turn to God and serve Him. The assurance that ‘none will make them afraid’ echoes the words of Mic 4:4 which is also looking to the time of Israel’s spiritual revival when Messiah comes.

3:8  In speaking of gathering all nations the prophet’s words are echoed inZech 14:2 where the details of what will happen are spelt out.

3:1     Zephaniah, in the previous chapter, has been talking of the overthrow of Nineveh. The abrupt change to speaking of Jerusalem with the new chapter should have brought the people in Josiah’s day up with a jolt. The prophet is saying that the people in Jerusalem are no better than the inhabitants of Nineveh! 

The return of the Jews to their homeland

This chapter can be seen in the context of Zeph 1:2-6 where God promises to punish Judah and Jerusalem for their idolatry, completely erasing all traces of Baal from that place. Zephaniah's prophecies come at the time of Josiah, which comes just before Judah was carried off into captivity. Zeph 3:18-20 speaks of the return of the people of Judah (the Jews) to their homeland, which is coming to pass before our eyes, and the eyes of the whole world.

“At that time I will bring you back,
Even at the time I gather you;
For I will give you fame and praise
Among all the peoples of the earth,
When I return your captives before your eyes,"

3:5    God does not do “iniquity” but he does “create evil” – Isa 45:7 - and does bring “evil” – Mic 1:12 – so we can clearly see that “iniquity” and “evil” are not the same thing.

3:20     The promise that the prophet makes here echoes the words of the earlier prophet – Isa 6:7

3:11     In saying that there will be a time when Israel will “not be ashamed” we see a contrast with Adam and Eve in the Garden of Eden – Gen 2:25. It is the hope of salvation which make sus “not ashamed” Rom 5:5

3:3-4  The faithful king Josiah had to contend with unfaithful subjects. The contemporary prophet Jeremiah was one of the faithful prophets who, along with Zephaniah and Josiah, upheld the word of God against an evil background of unfaithful leaders in society.

3:3-4  Doubtless the priests, judges and princes did not think they were doing evil. They had not been instructed by the word of God. Their worship and instruction was based on their own idea. We need to be careful that our instruction is form the word of God, not our own imagination or the teaching of others who are in error.

Zeph 3:9

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

In my Bible notes I have for “a pure language” – “Hebrew,” and I was so taught. This is a good example of the necessity to keep learning and be teachable. The problem with this interpretation is that this verse is not referring to any specific language, though it is a given that during the Millennium paleo Hebrew will be revived! Having said that, we learn from Zech 8:23  "... of all languages of the nations..." languages, # <3956>, lashown, that different  national languages, tongues will also be spoken during the Millennium. In Est 1:22, the word, language, is # <3956>, lashown, “the tongue…language…” and from the context we know it is referring to the different languages, or tongues, of all the people.

The Hebrew word for “language,” lashown, used in Zechariah and Esther, was not used by Zephaniah, but saphah, # <8193>, “the lip… by impl. language…”  “The lip” (is the primary interpretation), but by saying it implies language, as in tongues, is incorrect and misleading.

In Isa 6:5, language is # <8193>, saphah, “the lip.” We know that the language of the Israelites was paleo Hebrew, which Isaiah also spoke and here is what he wrote, “Woe is me… because I am a man of unclean lips and I dwell in the midst of a people of unclean lips…”  His vision of Christ, the glory and beauty of his person, and the fullness of his love, full of grace and truth, caused him to see the impurity in himself, the impurity and wickedness of the nation of Israel to whom he was sent to prophesy, and so reckoned himself as “undone.” Speaking ancient Hebrew did not qualify them, or make them acceptable, nor is it necessary, to serve Yahweh.

“Pure” # <1305>, barar, points to behaviour that is purged, cleansed, “(be clean),”  “(show self) pure” (cf. 2Sam 22:27; Psa 18:26).

In Mal 2:7, “For the priest’s lips should keep knowledge…” “Lips” is # <8193>, saphah.

Zephaniah, in using saphah, is definitely not referring to the Hebrew language, or any other language. This is not a language issue, but an obedience issue having to do with behaviour and speaking the pure words of truth, as the context reveals, and is the only acceptable way we may serve the Father.

Zeph 2:9 speaks of, “… the residue of my people,” # <5971>, am, Israel, and “the remnant of my people,” # <1471>, gowy, “Gentiles...” showing they, the remnant people of Yahweh, will be united and no longer at enmity, as it is even today!  

The Hebrew Names Version Bible (HNV), has a more accurate and clearer rendering: “For then I will purify the lips of the peoples, that they may all call on the name of the LORD, to serve him shoulder to shoulder.”  (Emphasis added). Yahweh will purify the lips (cf. Isa 6:5-7), which reflect purified hearts, pure words (cf. James 3:5-8), and Godly actions (cf. Matt 12:34,35; Luke 6:45; Prov 4:23,24; 10:11,13,21,32), for the purpose that they may all, repentant Israelites and Gentiles, speak the same thing (cf. 1Cor 1:10), call on His name out of pure hearts (cf. 2Tim 2:22), and serve Him as one united body (cf. John 17:21-23).

HOW TO BE A REBEL (OR NOT)

Zephaniah gives us a definition of what it means to be rebellious and defiled. Here it is: "Woe to her who is rebellious and defiled, the oppressing city! She listens to no voice; she accepts no correction. She does not trust in the LORD; she does not draw near to her God." (Zeph 3:1-2). So if you want to turn away from God and rebel, this is the key.

But if you want to draw close to God and walk with him, we can learn from the same definition too. Here's how:

"The oppressing city." Instead of oppress, we should build up, encourage, love, support and help.

"She listens to no voice." Pride gets in the way. So squash your pride and realize that others can be right. Allow yourself to be teachable.

"She accepts no correction." Again, it can be hard to humble ourselves to accept correction and change our ways, but if we want to walk with God, we must. Our sinful nature is almost never right.

"She does not trust in the LORD." God is our only constant in this life. He is strong, loves us, and has our best interests at heart. He is trustable. Let's not insult him by not trusting.

"She does not draw near to her God." Come close to God. Find him in prayer, in the Bible and among other believers.

Let's not be rebellious, but learn lessons from the rebellious city and be people who walk with God.

3:1 the city of Jerusalem was an oppressing city because the religious leaders oppressed the people rather than teach them God law faithfully.

3:1 Lest his audience get complacent when they hear that the Assyrians will be overthrown the prophet was inspired to say a similar fate awaited Jerusalem because the inhabitants there were no better than the Assyrians.

3:11 Zephaniah is clearly speaking of the time when the kingdom will be re-established and Israel will be forgiven by God. As such the words of an earlier prophet – Isaiah 54:4 – are being represented. What comforting words they will be for Israel when they turn to their God again.

3:2  the “voice” that was not obeyed was the faithful instruction of Josiah and the prophets in his day such as Jeremiah and Zephaniah.

3:10Yet again – like 2:7 – we see the prophet speaking of the return of the Jews to the land even though in the days of Zephaniah Judah had not even been taken captive.

Zephaniah is re-stating the sort of thing that Jew had already said – Jer 29:10

3:2  notice the threefold condemnation

1 obeyed not the voice

2 received not correction

3 trusted not in the Lord

The consequence was alienation from God. A downward progression is seen starting with disregarding the word of God. This is a stark warning for us.

4:2,3 - Here we have the great truth stated that belief that Jesus was flesh is essential. Those who do not believe this are not of God. An alternative translation for 'come in the flesh' is 'is true man'. John 1:14, 1Tim.3:16

3:3 53 chaste / pure. Whilst we might think that this word means sexually pure when speaking of a 'chaste virgin' that is not the sense of the word.
As we can see from this list.
2 Corinthians 7:11 clear
2 Corinthians 11:2 chaste
Philippians  4:8 pure
1 Timothy 5:22 pure
James 3:17 pure
1 John 3:3 pure
Purity is the meaning of the word and so when it is translated 'chaste' it is speaking of purity.
Titus 2:5 chaste
1 Peter 3:2 chaste

4:6 The 'spirit of truth' catches another phrase that John records Jesus as using on the night of the 'last supper' John 14:17 15:26 16:13

Another link with John's gospel is the use of the word 'dwelleth' (3:24 which is the same word as 'abideth' in the same verse. It is a word used extensively in John 14 and 15. For a list of the uses in John see the table below.

The use of 3438 / 3306 'mansions' 'Abide' on the last night of Jesus' life.
John 14:2 mansions 3438
John 14:23 abode 3438
John 14:10 dwelleth 3306
John 14:16 abide 3306
John 14:17 dwelleth 3306
John 14:25 present 3306
John 15:4 Abide 3306 abide 3306 abide 3306
John 15:5 abideth 3306
John 15:6 abide 3306
John 15:7 abide 3306 abide 3306
John 15:9 continue ye 3306
John 15:10 abide 3306 abide 3306
John 15:11 remain 3306
John 15:16 remain 3306

We will highlight the other uses in 1 John as we work through the letter.

Here are a couple more of the uses of the word 'abide' from John's gospel.

4:15 Dwelleth
4:16 Dwelleth

John. By the spirit, is emphasising that Jesus'' teaching is something that will change our relationship with God - if we implement that teaching in our daily lives.

3:3 Continuing the point we made in June. Because we are the sons of God we have a responsibility to 'purify' ourselves. This indicates that no matter how we think of ourselves we do need to continue the process of purification.

4:8,16 'God is love' is not just a sentimental comment about God's nature. Rather it is a command to us to love our brethren and sisters. (see 4:20-21)

4:18 This perfect (complete) love, is love that is complete, because it instills within us the desire to keep God's ways.

3:9  does not indicate that a sanctified person will never sin.  What is being stressed here is the matter of continuing to sin.  Heb 10:26 stresses the same thing.  If we do happen to sin, we can ask for forgiveness in Jesus' Name (1John 2:1). 

4:3 The antichrist comprises those who do not believe Christ came in the flesh (i.e. was a man), and is the Son of God.  Therefore, Trinitarians, who believe that Christ is God, comprise the antichrist, by definition.  They will be the ones to oppose Christ when He returns to earth.

(3:14) ‘we have passed from death to life’ quotes (John 5:24). This is another place where John is expounding the words of Jesus as recorded in his gospel.

(4:2) ‘in the flesh’ means as a human - like Adam. As time went on heresies arose one of which said Jesus was a God during his time on earth. Possibly out of a desire to exalt Jesus in the eyes of man. However Jesus’ strength is more exalted if we realise that even though he could have sinned he chose not to.

Selfish and stingy or generous and sharing?

3:17; Acts 2:44-45 - If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? NIV ... all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. 

Actions can speak louder than words

3:18 - let us not love with words or tongue but with actions and in truth. - NIV

Do our hearts condemn us?

3:19-21 - if our hearts do not condemn us, we have confidence before before God - NIV

No man has seen God - 4:12; 1Tim 6:16; Acts 1:3

3:8  Destroying the devil uses the idea found in Heb 2:14

4:12 So whilst John had seen Jesus no one has seen God. Therefore it is imperative that we get to know Jesus – that is get to know him not get to know about him – else we will never know God.

4:7 We might have thought that baptism is the route that one has to take to be ‘born of God’. Well yes it is but unless that new birth is translated into new life it is but a hollow show.

As Job conceded, the wicked do prosper in this life.  But when their mortal life is finished there is nothing else for them.  However, a child of God will one day be changed to become like Jesus - immortal and perfect (3:2).  If children of God have been given prosperity in this life, they must not act like the wicked who are mean-spirited and use their wealth to suppress the poor.  Children of God must be generous in giving, using their wealth as a tool for Godly good (3:17; 1Tim 6:17-19).

3:20-21          We might think that it is better if our heart condemns us because then we realise our sinfulness. However that is not really how God views us. We should reckon ourselves to be dead to sin – Rom 6:11 – Our understanding of our position in Christ means that we should have confidence in His promises.

Chapter 3 stresses the importance of treating fellow believers well.  We should love one another (3:11).  On the other hand, if we hate our brothers or sisters, then we are murderers, like Cain. (3:15).  A murderer will not be admitted to the Kingdom.  If we hate our brethren, then we live a lie (4:20,21).  Even if one has the means, but fails to help a brother or sister, that one will not enter the Kingdom (3:17).  As our brother Jesus laid down His life for us, we should be prepared to do the same for our brothers and sisters (3:16).  This is a serious consideration.  If anyone is harbouring any ill will towards a brother or sister, then sort it out immediately - eternal life is at stake.

3:18 John’s encouragement not to love only in word echoes James’ warning – James 2:16 about just speaking to those in need and doing nothing. Are we ever like that towards those in need? Of course it does not just have to be physical need. What about when a little action can make a big difference and it never occurs to us to do it?

4:12 In quoting John 1:18 John explains that the way Jesus ‘declared’ God should be our behaviour also. By our actions others will see what God is like if we are faithful.

ENCOURAGE TO LOVE

Can we ever have too much encouragement to love one another? I think not. After all, it is through us loving one another that shows God that we love him. "For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. And he has given us this command: Whoever loves God must also love his brother." (1John 4:20-21) By loving each other we show that we love God.

Loving one another is also a response to the love God has for us. Even though we were imperfect sinners, separated from God and rebellious toward him, he still loved us enough to give us Jesus as "an atoning sacrifice for our sins. Dear friends, since God so loved us, so we also ought to love one another." (v.10-11)

John considered it important enough to devote much of his letters encouraging his fellow believers to love one another. I hope that I am able to encourage you to do the same. And if encouraging one another to love was important to John, then it should also be important for us, not only to love one another, but like him, to encourage others to do the same.

Let us love one another and also encourage each other to love.

Natural children

1John 3:18 says we should act out our natural inclination to do good to one another (love one another). This will only be natural to us because we are son's and daughters of God, and these are His natural characteristics (v10). If we copy Jesus, the true child of God, believe in him and allow him in to our lives, we will not go far wrong (v23-34).

3:7   Righteousness is established by actions, not words. There is no value is making claims. The way that we live will determine what is true about our position. In fact if we live correctly we will not feel the need to justify ourselves. Self justification is easier than allowing God to justify us!

LOVE OVERFLOWS

Money is easy to understand. We can only spend what we earn. The amount of money we have is the total amount of money we can spend. Of course, we can also get a loan or go into overdraft, but the same principle applies: if we have spent it, we must pay it back.

Love, on the other hand, is very different. We have an endless supply of love that we can give to others. It does not matter how much or how quickly it is needed, the love that is needed can always be found and given away.

Perhaps we are able to love because of God's love for us. "We love because he first loved us." (1John 4:19) God's love for us has overflowed on us in a big way. His love in giving us Jesus, the forgiveness of our sins, hope for the future, access to him through prayer, guidance in our lives, and his instructions for life contained in his love letter to us, far exceed any love we could give to any one other person, or even to thousands of people. We need to stop and appreciate God's love in our lives.

When we see how much love God pours out on us, we can begin to return the favour to others. We can allow our love - or God's love through us - to overflow on the people around us because we want to show them the love of God. Let us overflow with love, God's love, to everyone around us.

1John 4:18

“There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.”

Is John contradicting over a hundred other passages in Scripture that tells us to fear God?

Once we realize the kind of fear John is talking about - not in the least! “Fear” here is Strong’s # <5401>, phobos, as in being exceedingly fearful as the unconverted (see Luke 22:31-32), and not the godly fear as Noah feared when he “moved with fear” in preparing an ark (Heb 11:7). “Fear” here is Strong’s # <2125> eulabeomai, "to be circumspect... religiously." Reverential fear of God does not replace the love of God and vice-versa, as often wrongly thought. The two work hand in hand.

When we deeply and sincerely love God, the tormenting kind of fear is dispelled. Despite the circumstances we face, or may be facing in the future, our deep agape love for our Father will raise us above the challenges of life. We will not fear (phobos) anything whether they are ailments, persecutions, oppressions, or death.

ADDICTIVE SIN

I struggled with addictive sin for years. I didn't want to, and I would hesitate to say that I couldn't help myself, because I probably could. But in moments of weakness and opportunity, my desire to do God's will was overcome by my desire to do what I wanted to do. Time and again I would cry out to God for forgiveness, truly repentant, determined never to do it again, only to find the same temptations would ensnare me again not too far in the future.

In that state I struggled to understand what John was talking about when he said, "No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him." (1John 3:6) Could that really mean me? After all, with the best of intentions, I couldn't seem to stop. I was caught in addiction.

If you are in that same situation, there is hope. Whatever the addiction - alcohol, pornography, gambling, sex, drugs, food, gossip - the cycle of sin can be broken. When we choose to obey God completely and to make the changes necessary to form new habits, being accountable for our way of life by someone we respect, we can break the cycle of sin. No doubt we will still sin in other ways - and God will point those out to us in due time. But even the habits of a lifetime can be broken, rescuing us from continuing to sin the same sin over and over again.

A CHILD OF GOD

What an awesome blessing it is to be called a child of God! "How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! ... Dear friends, now we are the children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself just as he is pure." (1John 3:1-3)

Let's think about what it means to be a child of God. God cares for us, he loves us, protects us, gives us good things, teaches us, guides us. With God as our Father we never have to go without because he will supply all our needs. He has the time to listen to us, support us, help us and comfort us. He is always there and as soon as we cry to him, he answers us. As a child of God we receive gifts and eventually an inheritance from him. But best of all we grow to inherit his personality seen in Jesus, and we will be like him.

What a blessing we have in our Father/Child relationship with God! In thankfulness for his love for us, let us purify ourselves from the inside out, just as Jesus is pure.

3:20   In speaking of our heart condemning us we have  an Old Testament example of a faithful man in this position – David 2Sam 24:10 – so we can see what John means here. 

3:13    We all like to be liked. Often we behave in a way which we think will cause us to be liked.  Jesus was not like this. His desire was to be ‘liked’ by God. So he can always doing the will of God Heb 10:9. Such behaviour caused him to be hated of the world.   We should expect no different.

4:20     John’s comment about love here is based on Jesus’ teaching to the lawyer in Matt 22:37-39

3:7        The endearing phrase ”little children” catches the sentiments of Jesus wo regularly had “little children” brought to him. For example Matt 19:13. This is because  Jesus’ disciples have to become like “little children” – Matt 18:3 – they cannot expect the wonderful reward spoken of earlier by John.

1John 1:3,6,7

“… and truly our fellowship is with the Father, and with his Son Jesus Christ… If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

John laid the down the principle of fellowship as propounded in the Scriptures. Fellowship is rooted in the Father and His son. The basis of this fellowship is light, that is, knowledge of and conformity to the Truth.

To deny the Truth in doctrine, or conduct, is to walk in darkness, and to be out of fellowship with God and His son. John mentions several matters of Truth, a denial of which constitutes darkness, and disfellowship with the Father (1John 1:10; 2:11,15; 3:17; 4:3; 2John 1:7-11). The other apostles, likewise, mention many other items, so we must be very careful to rightly divide the Word of Truth. It is the whole counsel of God to which we must have recourse, if we expect to stand before Christ at his Second Coming (cf. Luke 21:36).

The whole/all counsel of God (cf. Acts 20:26,27) is the whole will, or purpose of God. The whole counsel of God is walking in Knowledge and Light, which are even those things that are difficult to understand, which the unlearned wrest to their own destruction (2Pet 3:16). There are no half truths; all Scripture is inspired and all of it is profitable (2Tim 3:16). Paul did not preach any half truths, and so was innocent of the blood of any man.

May we never shun speaking, preaching, and teaching God’s whole will and purpose. May we never shun doing so no matter how unpalatable and controversial the subject may seem. This is a grave mistake! The slanders, the recriminations, the insults, the false accusations, and persecutions are worth it if in faithful continuance in well-doing we too will be innocent of other men’s blood, that the blood of Jesus may cleanse us. It is good to remind ourselves that ultimately, our fellowship is with the Father and His Son, who is our Saviour and Judge. This is what we cherish and this is what we cling to.

3:1-2    “Behold” catches the idea that John has spoken of in the first chapter. That is that he had seen and handled the risen Jesus. Now those believers who accept his eye witness testimony should look at the wonderful promises held out to those who recognise Jesus as their saviour.

3:6      the emphasis is all about fellowship. It is the sins that we commit which separate us from God. Hopefully only temporarily as when we repent we are forgiven and can “abide” again.

3:9 The way John writes here echoes the Psalmist’s words – Psa 119:3

3:8 Whilst the “devil” here is speaking of Cain – see :12– the use of the word “beginning” is designed to contrast with the “beginning” of Jesus in God’s plan.

3:3 In saying those who have the hope of the gospel “purify themselves” we realise that developing a mind like Jesus is an ongoing process. The completed mind does not come with baptism. It comes – or at least develops – over time. That development comes from reflecting on the way God reveals His mind in the scriptures and applying what we learn of His mind in our daily lives.

3:1 do we really appreciate that being called the “sons of God” automatically alienates us from “the world”? Or do we try and make friends with those who have alienated us because they do not share our convictions?

This is not to say that there are no “nice” people in the world amongst our acquaintances. Rather it is to emphasise where our friendship should be seen.

1John 3:7

“… let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.”

In FURTHER SEASONS OF COMFORT – DOING THE WILL OF GOD: COMFORT TO THE FAINT-HEARTED, pp. 306-312, Brother Robert Roberts writes the following: “The will of God is that which He wishes us to be and to do.” He cites Isa 58 and further writes: “The Scripture in question was addressed to Israel after the flesh, but is none the less applicable to us who are commanded to be ‘mindful of the words which were spoken before by the holy prophets’ as well as of ‘the commandments of the apostles’ (2Pet 3:2).” To know what the holy prophets wrote, it is incumbent that we read the Old Testament, not dismiss it, as so often claimed!

Brother Roberts goes on to write: “Wherein lay the defect that alienated God’s regard from all their ceremonial compliances with His will? We presently discover. They were lacking in pitiful hearts and in deeds of mercy. They conformed to the outward requirements of the divine service, but failed in those qualities and motives which were the kernel of the whole law of God… It was one of the grounds of his rejection of Israel after the flesh, that they were lacking in the spirit of ready benevolence, finding expression in abundant deeds of kindness… with the injunction of Christ to do our almsgiving secretly; and we have come to see that the common notion that men will be saved by good deeds in this direction is an unscriptural and untrue notion… We must ‘do the will’ of the Father, as well as believe His word. His will is that we be like Him in character. Christ plainly says, ‘Be like unto your Father.’ It is a very high standard, but it is the standard, and it would be the height of folly to ignore it…

Jesus tells us that except our righteousness exceed the Pharisaic measure, we cannot inherit the kingdom of God; and John, warning us against deception on the point, says, ‘Be not deceived: he that doeth righteousness is righteous.’ It is true that as regards its initial stage, salvation is ‘not of works;’ and that if Christ had not abolished death, and laid the foundation of our redemption in his death and resurrection, man’s case was helpless and hopeless. But Christ having laid a foundation for man to build upon, he is no longer helpless and hopeless. He is commanded to rise and work. Christ is now ‘the author of eternal salvation unto all that that OBEY him” (Heb 5:9)… But let us remember who the disciples were for whom Christ thus prayed. They were not heedless, or indifferent, or disobedient men… It is placed beyond all doubt by Christ’s public recognition of them in this character, on the occasion of his mother and his relatives seeking him. ‘Who are my mother and my brethren?’ said he, and stretching his hands towards his disciples, he said, ‘BEHOLD MY MOTHER AND MY brETHREN! For whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother…’ they [disciples] were men earnestly in love with Christ, and earnestly striving to observe the commandments delivered to them—failing sometimes in their endeavours, doubtless, but earnestly striving to be merciful, and forgiving, and just, and kind—earnestly devoted to the fear of God and the honour of Christ… There is a danger of resting too much on that very doctrine of forgiveness of which the disconsolate have to be reminded…

When Paul informs us that Christ is high priest over his own house, he is careful to add, ‘whose house are we, if we hold fast the confidence the rejoicing of the hope firm unto the end,’ and he instantly appends this exhortation: ‘Take heed, brethren; lest any of you be hardened through the deceitfulness of sin…’ It must be manifest that the whole importance lies in the practical conformity of our daily lives to his will—a conformity relating to many common matters, as men reckon, but which are very important matter when we reflect that on the matter of daily living the judgment will be based which determines our final lot… God grant the help of His countenance in all our endeavours to prepare for the coming of the Son of Man.”

1John 4:1 There are repeated times that believers are encouraged to evaluate what they hear , for another example we have 1Thess 5:20-21. Avoid anyone who makes assertions that you are encouraged not to check out for yourselves. Also remember that you should always evaluate what you hear against the background of scripture teaching .

3:2 The majesty of the consequences of possessing eternal life are certainly beyond our knowledge and understanding. Our finite human minds are incapable of such understanding. However we do know that we will share His nature – 2Pet 1:4 – if we strive to develop godly characteristics now.