Tag: Bible

That’s Your Interpretation

Neal Pollard

There are multiple Greek words used in the New Testament to talk about the process of explaining and interpreting God’s Word.

  • Mark 4:34 tells us Jesus was “explaining” His parables and other teachings to the disciples. This word means to loose or set free, to clarify and interpret.
  • Luke 24:27 is the first of six occurrences of a word translated “explained,” “translated,” and “interpreted” to speak of Jesus explaining to the disciples on the road to Emmaus how the Old Testament Scripture concerned Himself. The word refers to formal, extensive explanation of what is difficult to understand.
  • A trio of passages in Acts (11:4; 18:26; 28:23) refer to a word meaning to “expose” (a fourth use in Acts is used by Stephen to speak of Moses’ parents setting him outside, 7:21) or explain, manifest, declare, and expound. The latter three are all used in reference to a man taking God’s Word and explaining it to others.
  • 2 Peter 1:20 is the passage telling us that “no prophecy of Scripture is a matter of one’s own interpretation….” This word (“interpretation”) means to release or unravel, the act or process of explaining even what is difficult or complex.

We live in a world where even the religious decry any attempt to give an absolute meaning or interpretation of a verse or paragraph of the Bible. While great care and careful study should accompany any effort to understand what Scripture is saying, the passages above (and a great many others) prove that God intended for His Word to be interpreted. Yet, it is suggested that there was a right way for them to be understood. Definitive, binding conclusions could be drawn. All people could (and must) conform to the commands, teachings, and principles of those passages.

Truly, everyone who thoughtfully studies it interprets the Bible. Our challenge is to faithfully, honestly, and truly understand each passage in its context and ultimately harmonize it with the whole of Scripture. The Bible repeatedly speaks of Jesus and others taking the Old Testament, making interpretations and sharing them as authoritative truths to be obeyed.

Paul uses another word, unique to him, to tell Timothy to “handle accurately the word of truth” (2 Tim. 2:15). Other Scriptures speak of this “word of truth” as being intrinsically tied to bringing about our salvation (Eph. 1:13; Jas. 1:18). The word translated “handle accurately” means “to cut in a straight line; ἵνα ὀρθοτομῇ τὰς ὁδούς σου so that he gives you the right direction, so that he teaches you correctly, so that he gives you the right teaching” (Lust, Eynikel, and Hauspie, LEX LXX Lex., np). Leave it to a tentmaker to use such an analogy.

The New Testament is filled with passages teaching us about salvation, church organization, worship, gender roles, sexuality, morality, and much, much more. If these and other Scriptures can be cut straight, can’t they be cut crooked (cf. 2 Pet. 3:16)? If parables had a right interpretation, couldn’t they have wrong ones? If the Old Testament can be used to explain truth about Jesus, couldn’t they also be used to teach error about Him? The work of Peter, Aquila and Priscilla, and Paul in Acts, explaining to others, is implicitly endorsed as sound and proper. Doesn’t that mean that one could fail in such efforts by improper handling of Scripture? If holy men of God spoke as they were moved by the Holy Spirit, the intention was for their words to be taken, processed, and utilized in a way that produced God’s pleasure and approval.

In a relativistic age, where knowledge, truth, and morality is said to not be absolute, authoritative, and binding, such passages are ignored or denied. Yet, there they stand, resolutely declaring that Scripture must be properly interpreted. The task for you and me is to humbly, prayerfully, and diligently read, meditate upon, study, then obey from the heart all that God commands in His Word. Is it important? Jesus thought so, asserting, “He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day” (John 12:48; cf. John 14:26; 16:13). May “our interpretation” harmonize with the meaning He clearly intends and instructs through His inspired writers! Nothing else will suffice!

Nobody Is Perfect

Cody Basham

Nobody is perfect. That’s not news to anyone. However, if you are not a Christian yet and you are learning some of the Bible’s teachings you might wonder if you are too imperfect to become a Christian. But let me assure you; you are not. One of the most well-known apostles of the Bible is Paul. Most of us know the backstory of Paul and how he is known initially as Saul of Tarsus, a persecutor of Christians. He was literally the opposite of a Christian.

In Acts 9:1-18 the Bible records how Saul goes from being a persecutor to a baptized believer. In verses 1-3 we see how he was actively “breathing threats and murder against the disciples of the Lord….” Now Saul was well known for zealously persecuting Christians throughout the entirety of Rome. He even recounts his own actions again in Acts 22:4 where he states, “I persecuted Christians this Way to the death, binding and delivering into prisons both men and women.” At the time, Saul had a terrible reputation for someone that would later become a Christian. However, God had bigger plans for Saul.

Looking on down at verses 3-6, it says, “As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’” And he said, ‘Who are you, Lord?’ Then the Lord said, ‘I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.’ So he, trembling and astonished, said, ‘Lord, what do You want me to do?’ Then the Lord said to him, ‘Arise and go into the city, and you will be told what you must do.’” Now we know that Saul lost his sight for 3 days until Ananias had laid his hands on him to regain his vision and ultimately to receive the Holy Spirit too.

Then in the second half of verse 18, the Bible recorded that Saul arose and was baptized. After his baptism he spent a few days with the disciples at Damascus learning about Jesus and God’s will. Furthermore after Saul had regained his strength from his journey to Damascus, he immediately preached the Christ in the synagogues, that He [Jesus] is the Son of God. In essence we see if you answer God’s call and as it states in John 8:31-32, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.” But what are we free from?

In John 8:34-36, we see Jesus speaking to the Jews stating, “Most assuredly, I say to you, whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed.” As Christians we know sin is a bondage of death. We know we need a savior that frees us from that bondage. Jesus is that Savior.

Another example is found in the first few verses of Matthew chapter 9, where the Pharisees are questioning why Jesus sat with Matthew who was a tax collector and his disciples at the same table. In verses 12 and 13, Jesus responded intently with “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” If you are struggling with any kind of sin, any kind at all, you are not alone. There are plenty of people who struggle with sin day to day but are taking small steps each day to become a little better. Will we become perfect over a lifetime of dedication? No, but we will be better. And for what shortcomings we do have, God’s grace will abound.

God knows we will stumble from time to time, but that does not mean as a Christian we should continue in sin. In Romans 6:1-2 Paul wrote ,“What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?” Paul later suggests in Romans 6:11 “…reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.” He then reiterates in verse 23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

I want you to know that no matter what your current situation is, you are not alone. We have so many Christians that would be more than willing to help you walk with Jesus.

Zechariah: The Incredible Ways Of God (III)

A MEASURING LINE AND A WALL OF FIRE (2:1-13)

Neal Pollard

The third vision is shared, then explained, in chapter two. This vision is meant to inspire confidence in the future. We discern that from what the angel says to Zechariah regarding what “will be” regarding Jerusalem (4,5), what He “will” do (5,9,10,12), and what many nations “will” do (11). Their confidence should rest in the reliability of divine revelation. Notice that this will be because the Lord declares it (5,6,10). “Thus says the Lord of hosts” (8). The central idea of this vision mirrors that of the first two, telling Judah that God would protect them and restore them to their land. It will be a glorious and prosperous time. 

The Vision (1-2). It is short and sweet. A man has a measuring line in his hand, measuring Jerusalem. Ironically, this was a vision shared by another prophet with a starkly different message (Amos 7). John will co-opt this imagery in the book of Revelation (11:1ff). The focus is not on the identity of “the man,” but rather the task he is undertaking. 

The Meaning (3-5). It is explicitly given. The Lord will give provision, prosperity, and protection to His chosen people. Charles Fry, in his 19th Century hymn, “The Lily Of The Valley,” appears to draw his lyrics for the third verse from Zechariah 2:5: “A wall of fire about me, I’ve nothing now to fear, from His manna He my hungry soul shall fill….” 

The Exhortation (6-9). God calls to Judah to flee and escape the land of captivity. He calls the Jews from Babylon to return to their homeland. The tables will turn on the plunderers of His people, and they will prosper while the enemies will plummet. God calls Judah the apple of His eye, a reassurance of a description first given by God through Moses (Deut. 32:10). So, this appears to be an appeal to those Jews who have yet to make the journey back to their home.

The Announcement (10-13). There appears to be a shift in audience from the Jews still living in exile to the remnant who have already returned. They are to sing and rejoice since the Lord is in their midst. What appears to be a Messianic reference looks ahead to when many nations will become part of God’s chosen (11) and He will reign. While God draws on the imagery of Judah and Jerusalem, it is because of the One about whom He is about to speak who will arise from there and draw all nations to Himself (3:1ff). 

The people had been down and oppressed. They should anticipate and hope in a brighter future. The Lord was about to do wonders among them, and He would be a wall of fire about them. They would be the apple of His eye. Isn’t it remarkable to consider that we bask in the glory of the fulfillment of such promises? 

Insights From Cookout And Scripture

Carl Pollard

Have you ever been to Cookout? My first visit was shortly after my family moved to Kentucky, and I still remember the experience vividly. As we went through the drive-thru, I was struck by the sheer size of their menu. The number of options was overwhelming. Should I go for a quesadilla, a chicken wrap, a classic burger, or maybe a hot dog? And then there are the sides—crispy onion rings and fries 🤤

One of the highlights of their menu is the “Cookout Tray.” Believe it or not, there are over 54,000 different ways to customize that tray. To put that into perspective, if you decided to eat there every day and tried a different combination each time, it would take you 148 years to sample every option. With such an abundance of choices, it’s no surprise that there are websites dedicated to helping you navigate the menu!

While having options is great, sometimes the sheer number of them can be paralyzing. This feeling of being overwhelmed doesn’t just happen at fast-food joints; it mirrors the significant decisions we face in life.

Think about it: What career should I pursue? Which school is the right fit? How do I choose a spouse? What home should I buy? What car should I drive? Which church should I attend? With so many possibilities, figuring out the right direction can feel impossible.

In moments like these, the teachings of Jesus provide crucial guidance. In Matthew 7:13-14, He presents us with two distinct paths: one that leads to life and one that leads to destruction. This part of His Sermon on the Mount emphasizes the importance of making intentional choices.

“Enter through the narrow gate,” Jesus commands, showing us a critical decision we each must face.

Two Gates

  1. The Wide Gate: This path is inviting and seems easy to walk through. Many people choose this route because it feels comfortable and promises instant gratification. However, it ultimately leads to destruction.
  2. The Narrow Gate: Fewer individuals find this gate. It requires effort, commitment, and sometimes sacrifices to walk this path. Though less traveled, it leads to something far more significant—eternal life.

Two Ways

  1. The Broad Way: This path is crowded, filled with people seeking pleasure and quick fixes. Unfortunately, it leads to spiritual emptiness and destruction.
  2. The Narrow Way: While it’s challenging, this path brings real fulfillment and aligns with God’s purpose for us. It’s about growth, discipline, and faith.

Two Groups

  1. The Many: The broad way is full of travelers who might not even realize the dangers waiting for them. They can easily get distracted by worldly desires.
  2. The Few: In contrast, the narrow way is trodden by a smaller group—those who genuinely seek truth and righteousness. They face challenges because they know the promise of life is worth it.

Two Destinations

  1. Destruction: The broad way ends in spiritual death and separation from God. As Proverbs 14:12 reminds us, “There is a way that appears to be right, but in the end, it leads to death.”
  2. The narrow path leads to fulfillment and a deeper relationship with God. John 10:10 reassures us of this promise: “I have come that they may have life, and have it to the full.”

“Few there are that find it.” That’s a tough pill to swallow. How few is “few”? With Noah and the flood out of an estimated ten million people, only eight were saved— 0.00008 percent of the population (Genesis 7). 

In 1 Kings 19, God reveals to Elijah that only 7,000 people in Israel remained faithful and had not bowed to Baal, amidst a population that likely exceeded ten million. So how many is few? I have no idea. But the word suggests a fraction of all people who have ever lived. 

The takeaway is clear: while we may not know how many walk the narrow path, it is our responsibility to be among the few. We are called to live authentically, reflecting Christ’s love and guiding others toward that narrow gate.

What does Cookout and Christianity have in common? Both have an endless number of decisions to make. However, when we ground ourselves in the teachings of Jesus, we can cut through the noise and distractions. The path we choose not only shapes our lives but also influences those around us.

Zechariah: The Incredible Ways Of God (II)

JUDAH’S RETURN AND THE NATIONS’ RUIN (1:1-21)

Neal Pollard

Zechariah begins his prophecy, dating it with the reign of a Gentile king since the Davidic line of kings had ceased since Babylonian Captivity. Darius’ second year began late in 520 B.C., clueing us into the historical context. Zechariah’s lineage is repeated twice (1,7), though Berechiah is omitted from it in Ezra 5-6. Iddo is mentioned in both books. It is the message that matters. The first few verses are a preamble, a retrospective review of where Judah had been. The bulk of the chapter is devoted to two visions, speaking of where Judah’s enemies are about to go. We see at least three things communicated in Zechariah one.

A Reminder To God’s Chosen (1-6). God wants them to remember the punishment of captivity, why it happened (4) and how He felt (2). The Lord wants them to keep their fathers’ bad example ever before them and not repeat it (3-4). Their disobedience did not prosper them, but finally they acknowledged their guilt (6). God says His word, through the former prophets, penetrated their hearts and they repented. This was an example they needed to keep in their own hearts. 

A Rider Among The Trees (7-17). Time passes from the initial word that came to Zechariah (over three months, vs. 7). This is the first of 8 visions God gives the prophet:

  • The man on the red horse (1:7-17)
  • The four horns and four craftsmen (1:18-21)
  • The surveyor (2:1-13)
  • The cleansing of the High Priest (3:1-10)
  • The golden lampstand and two olive trees (4:1-14)
  • The flying scroll (5:1-4)
  • The woman in the basket (5:5-11)
  • The four chariots (6:1-8)

Each of these eight visions has a central message. Within each of these visions, there are things and people that have symbolic meaning. However, they point to a big idea that God wants His people to understand. He is simply conveying the message in a way that they would less easily forget.

In the first vision, we have a man riding on a red horse with the backdrop of myrtle trees in a ravine and multicolored horses behind him. Charles Simeon believes this to be the preincarnate Christ (the Angel of the Lord) and that the “we” (“the other riders,” 11, NLT) implies angels attending to Him and doing what He wills. He also suggests that the trees and their lowly position represent the Jews in their humbled state because of captivity and the fact that they do not own the land (Horae Homileticae, 438). John Calvin agrees that this is probable, adding that the different color horses indicates the different offices or purposes for which they are sent–whether to bless, curse, or some of both (Vol. 5, 33). 

In fact, it is the view that makes the most sense given the symbolism and the frequency with which we see Christ appear as the Angel throughout the Old Testament (Gen. 16:7-10; 31:11-13; 32:25-31; Ex. 3:2-4; Jud. 6:11-12; Zech. 3:1-2; etc.). Red is the color of blood, white of glory and victory, and sorrel of flames. The Lord is exacting judgment on the nations with bloodshed and burning, gaining victory over the nations. This is further explained by the Angel’s anger at the nations (15) and His compassion for His people (14,16-17). The Lord is jealous for His people and eager to restore them even as He had allowed the nations to subdue them for a while.

A Reign To Be Overtaken (18-21). While this is a second vision, the Angel continues to appear (19). Zechariah sees four horns. Universally in the Old Testament, horns represent power and authority (Dt. 33:17; Ps. 18:2; 75:10). It would appear that these horns represent four kingdoms, and given the times and the message the most logical kingdoms would be those also mentioned by Daniel in Daniel 2 and 7 (Babylon, Medo-Persia, Greece, and Rome). They scattered the Jews through military and economic policies, a diaspora that reaches to the time of Christ and the church. While God is not concerned about the Jews repatriating and repossessing Jerusalem and Israel, He will punish the heathen nations. This is represented by four craftsman. The debate is whether they are kings of these various empires through whom God worked to accomplish His purposes or spiritual leaders by whom God rescued and preserved His people. It does not matter who they are, they are tools in God’s hand to relieve and deliver His people. 

So, Zechariah, from the outset, is given comforting pictures about the future of his brethren. It seems clear that the heart of this comfort is revealed in the person of Christ. Throughout this book, we will see Messianic pictures painted to point us to “that day” (cf. ch. 12-14). He was the hope they should look for! He is the hope we should embrace in our lives today, however lowly we are and feeble our efforts seem to be. 

Origen’s “On First Principles” (Preface 7-8)

Gary Pollard

[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]

  1. Another thing the churches teach is that the earth was created on specific days in a specific era. One day it will be destroyed because people do bad things. But when it comes to what existed before this earth (or what will exist after it), we don’t have any explicit information. No one has said anything about it. 
  2. Finally, we learned that the sacred writings were written by God’s spirit. They have two different meanings, too — one that is obvious as soon as you read it, and one that most people miss. The words that we read are a kind of transcendent mystery. They give us an idea of “divine” things. Here’s what every believer agrees on: Everything in the law is spiritual, that’s true. But the deeper meaning is only known to people who have been given special knowledge and intelligence from God’s holy spirit. The word “ασωματον” (asomaton, not having a body) doesn’t exist in our normal vocabulary. Besides, it doesn’t exist in the sacred writings either. If anyone says, “But it’s in The Doctrine of Peter,” we’ll just tell them, “No one thinks that work is inspired, and no one includes it in our collection of legitimate books.” Anyways, in The Doctrine of Peter Jesus is portrayed as saying, “I am not a non-physical daemon.” Whatever it says, we can prove that that book wasn’t even written by Peter, or anyone else guided by God for that matter. Even if The Doctrine of Peter was legitimate, though, we could prove that “ασωματον” doesn’t mean what they say it means. The way they use it, “incorporeal daemon” means something like “the kind of body that a demon has” (whatever that is). A demon-body is supposed to be totally different from our physical bodies (they say). But whoever wrote The Doctrine of Peter was clearly biased. They wanted to communicate that Jesus didn’t have the same kind of body daemons have, which they say is naturally invisible and kind of like the air around us. Their point was that Jesus had a solid, tangible body like ours. Unintelligent people say that anything beyond the material universe is “incorporeal”. They say this because the stuff outside of our material universe “can’t be touched or held or interact with the forces we understand.” 

Weird Dreams

Where do dreams come from and what do they reveal about us? What did the ancients say? How does God communicate with us today? What do we do with what He communicates?

Dale Pollard

        Aspects of our dreams are often a concoction of reality blended with absurdity. You might dream about the house you grew up in but surely that argument with the giant worm wasn’t real. Nobody’s heard a worm speak since probably never. From what you can recall, the argument was over a sweater that the worm was knitting and whether or not it should include sleeves. You don’t remember how the worm was knitting without arms but you remember feeling a heavy and uncomfortable tension in the room when you said, “Just knit a long tube sock and cut the end off.” What seems orderly in dream land often transforms into chaos right after our eyes open. 

Plato acknowledged that dreams could be a source of prophecy or messages from the divine. It’s evident in dialogues like Crito where he touches upon the idea of dreams stemming from an otherworldly source (Crito 1.43a-44b). This was accepted as fact in the world of the Ancient Greeks, but Plato offered his own theories stating that dreams could reveal hidden desires, fears, and impulses that reside within us. He modified a once-popular myth in an attempt to explain the abstract nature of the human soul and— at least partially—what he imagined to be the nature of dreams. Plato likened the human soul to a chariot and charioteer (reason) trying his best to control the two rowdy horses (appetite and spirit). It’s always moving in our mind but the relationship of the driver and the horses is a constant battle between order and chaos. When one sleeps the thundering chariot can no longer be controlled by the driver and those irrational steeds assert themselves and our dreams are born out of the chaos (Phaderus 245c-249d). 

At one point ancient man could talk with God face to face (Gen. 3.18), but this privilege is sharply contrasted in the words of a surprised Jacob when he said, “I have seen the face of God and yet I’m still alive” (Gen. 32.30). In the place of personal interaction with our Creator we were provided with something that, while effective, was not nearly as intimate— dreams. But what they lacked in intimacy, they made up for in mystery. The first words of the first recorded dream in the Bible are, “Behold you are a dead man…” (Gen. 20.3b). This was a terrifying glimpse into the future of the dreamer, King Abimelech. If he didn’t give Abraham’s wife back, he was dead. 

       God spoke to Abraham previously but there seems to be some distinction between a vision and a dream. The word dream occurs fifty-nine times in the Bible and fifty-two of those are found in the Old Testament. When God communicates to a character in the text the reader is either left in the dark as to how He did so or, as in the case of Abimelech, we have the method of transmission stated each time God initially responds. God came to him in a dream “at night” (Gen.20.3a).

God has always desired to communicate with us and that hasn’t changed today. Opening our Bible is what allows Him to have a word with us today, but like Abimelech, our future is determined by what we decide to do with the information received. 

Don’t Be So Insecure!

Do you ever wrestle with insecurity? What can be done about it? Does the Bible offer practical help to overcome it?

Neal Pollard

Did it cause the Pharisees to “do all their deeds to be noticed by men” (Mat. 23:5)? It may have tempted Jeremiah to be afraid of the faces of those who he had to confront (Jer. 1:8, KJV). It certainly led Peter, Barnabas, and the rest of the Jews in Antioch to stop eating with the Gentiles, “afraid of criticism” (Gal. 2:12-13, NLT). The word “insecure” is not in the Bible, but the idea is there. 

Today, we are not immune to feelings of insecurity. While the cause may be physical appearance, financial status, social status, or the like, the effect very often is a temptation to compromise regarding what is right, conform to worldly behaviors, and cross biblical lines to have the acceptance of people. Do you remember how “many even of the rulers believed in [Jesus], but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; for they loved the approval of men rather than the approval of God” (John 12:42-43)? Jesus warned against a mindset that sought to “receive glory from one another” instead of the glory that comes from God (John 5:44). 

No one likes to be on the outside looking in. We do not want others to look down on us. The feelings of vulnerability are those which everyone knows at least from time to time. How do we fight insecurity? Consider a few biblical tips:

  • Never forget that you are an image bearer of God (Gen. 1:27).
  • Remember how highly God thinks of you (Job 7:17; Psa. 8:4).
  • Put your focus on serving others and thinking of them (Phil. 2:3; Mark 10:45).
  • Make sure that you are not exclusive or snubbing with others (Rom. 15:7). 
  • Get your satisfaction and sense of identity most from your relationship with God (2 Cor. 6:18; Rev. 5:10). 
  • Do not let the world define or be the measuring stick of success (1 John 2:15-17). 
  • Understand how fleeting and fickle the praise and acceptance of man is (Heb. 11:25-26). 
  • Remember that often the approval of man comes at the expense of God’s approval (Rom. 1:32; 2 Tim. 4:10). 

For our part, we should do what we can to make others feel appreciated, valued, and loved. Such an outward focus goes a long way to a sense of fulfillment and security. But, much of our insecurity will wane and fade the more we will concentrate on self-forgetfulness and sincere service! 

Zechariah: The Incredible Ways Of God (I)

George Klein wrote, “One of the great ironies concerning the book of Zechariah is its relative obscurity to the modern church contrasted with its profound significance to the early church” (New American Commentary, Vol. 21b, p. 61). Let’s study together about this Messianic prophet extraordinaire.

Background And Introduction

Neal Pollard

Zechariah: The Incredible Ways Of God

BACKGROUND AND INTRODUCTION

Neal Pollard

(This is from an article originally published in The Christian Worker, 10/24)

The author of the longest book in the library of the Minor Prophets is identified in the first book of his prophecy as “the son of Berechiah, son of Iddo” (1:1). Only Zephaniah’s lineage is more exhaustively traced than Zechariah’s. His name means “God remembers,” and this takes on significance when the message of the book is considered. Studying Ezra and Nehemiah, one can deduce that Zechariah is of a priestly lineage (Ezra 5:1; 6:14; Neh. 12:4,16). Matthew 23:35 reveals that the prophet was martyred, though the Zechariah in 2 Chronicles 24:20-21 is undoubtedly a different Zechariah. Jesus is revealing a fact supported by rabbinic literature (Blank, Sheldon H. “The Death of Zechariah in Rabbinic Literature.” Hebrew Union College Annual 12–13 (1937–1938): 327–346. Print).

The consensus view of the date of Zechariah is 520-470 B.C. Zechariah, along with Haggai, are commissioned by God to stir up the people in order to finish the work of rebuilding the temple. The reflexive command in Zechariah 1:3 is key to the book, that if they return to God He will always return to them. Of the three major periods of the Minor Prophets (the Assyrian Period of the 8th-7th Century, the Babylonian Period of the 7th Century, and the Persian Period of the 6th-5th Century), Zechariah belongs to the latter. It is often called the Post-Exilic Period, following 70 years in Babylon being freed and repatriated by Cyrus the Great.

The theme of Zechariah’s writing is the need of the people to rebuild their lives through obeying His Law. He accomplishes this primarily through the use of visions, of which there are nine in the first six chapters. Following these, the prophet engages in didactic discourse (or sermons) on the matter of spiritual renewal in chapters seven and eight. The final section focuses on two major Messianic events, His coming and judgment followed by an overview of what would be in His earthly ministry (note the phrase, “that day,” found 17 times in the final three chapters)(ch. 9-14). 

Haggai: Our Work And God’s Work (III)

Dedication, Defilement, And Destiny (2:1-23)

Neal Pollard

Haggai preaches three sermons to end this book. When the book closes, the temple is still not finished but substantial progress will have been made. The motivational prophet fuels their efforts with some powerful exhortation.

The Glory Of A Giving God (1-9). What would help renew Judah for the task of rebuilding the temple? It was the resources which God would give them. Haggai says that divine resources ought to move them to keep working.  First, be encouraged (3). Nothing good comes when distracted by nostalgia. God knows they are discouraged, that this temple is not as glorious as the original (3; Ezra 3:12). But remembering how great things used to be would not lay a brick or set a stone. Second, be courageous (4-5). There’s an admonition–“take courage” (3 times) and “do not fear.” Then, there’s a promise–“I am with you” and “My Spirit is abiding in your midst.” Have we believed the lie that nobody is interested in truth? Have we accepted the idea that we must compromise truth to attract anyone? God says work, not whine or worry. Third, be ready (6-9). The future is as bright as the promises of God. Don’t be discouraged by what is or what has been. God will make good things happen. Specifically, there will be four things. He will shake creation. He will shake the nations. He will fill the temple with glory. He will bring peace there. That makes sense physically, but especially spiritually. These verses are Messianic, quoted by the writer of Hebrews and applied to Christ. God was going to shake the world in a way more dramatic than Sinai. It would happen in a little while, just a few hundred years from the time of writing. The darkness happened at Christ’s death and the shaking happened at His resurrection. Then, Pentecost would begin a spiritual upheaval unlike the world had ever known. 

The Blessings Of Holiness (10-19). Haggai illustrates this with a point about defilement. You don’t accidentally catch holiness or become holy by contact with the holy. It is much easier to defile and be defiles (Lev. 6:27; Num. 19:11,22). The defilement is more likely indifference than idolatry. It is easier to discourage people from doing God’s work than motivate them to do it (14). This defilement (17) seems to be what Haggai condemned in Haggai 1:10-11. They suffered because they put their wants ahead of God’s word. God wanted them to repent and return. So, Haggai presents the cure (18-19). The people got back their zeal and had gotten back to work, so God promises to bless them again. The produce was now abundant and stored in the barn (cf. Mal. 3:10). What is true materially applies to everything!

The Unshaken Kingdom (20-23). The book of Haggai ends with tremendous hope and promise! Perhaps only Revelation ends in a more optimistic way. The kingdoms of this world will not endure (21-22), but God’s kingdom cannot be shaken (23). Zerubbabel would be God’s servant, a signet ring in God’s hand (God’s signature!). Matthew quotes this sermon and applies it to Jesus, God’s chosen (Mat. 12:18-21). Zerubbabel is also in Jesus’ genealogy (Mat. 1:12-13; Luke 3:27). 

Due to Haggai’s motivational preaching, Judah is well on its way to fulfilling its purpose. It is a reminder of God’s plan which, remarkably, includes preaching (1 Cor. 1:21)! He still motivates us to do His work through the means of messages brought by mere men. 

Fan The Flame

Carl Pollard

A few months ago, we were at Walmart, and they had their charcoal grills on sale. I jumped on the opportunity and immediately put it to work when we got home. Salmon, burgers, more salmon and burgers – something about a charcoal grill just makes the meat taste so good. If you’ve ever used a charcoal grill, you’ll know that there’s a good bit of prep time involved. You pile up your charcoal, soak it in lighter fluid, light it, and wait a good 20 minutes. Once the flame is gone and the coals are gray, it’s time to cook.

One evening a few weeks ago, I decided to use the grill. It was pretty cold out, but when you get the craving, you don’t care how cold it is, you light up the grill. I did everything as I normally would and started cooking once the coals were gray. Except this time, they quit cooking after only a few minutes. Turns out, in cold weather, charcoal doesn’t last as long. So, what do you do? With half-cooked salmon, you don’t want to start the process all over and wait another 20 minutes. I, of course, did the wrong thing and just sprayed a bunch of lighter fluid and burned everything to a crisp.

Little did I know, that event is a perfect illustration for what Paul says in verse 6: “For this reason, I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.” Timothy’s charcoal was going out, and what happens when your faith grows cold? You lose the impact you have on others, you lose the joy of salvation. Paul says, “I want you to fan the flame.” True faith, like a roaring fire, can be felt and seen. The words used for “fan the flame” mean to rekindle, revive, to begin again.

To keep the flame alive, we need to:

1. Stay strong in our walk with God. When our time spent with God is pushed to the back burner, that is when our faith grows cold. Fellowship with God is our connection to the source of the fire.

2. Stay strong in our walk with the family of God. When time spent in fellowship is neglected, we fail to help fan each other’s flame.

3. Stay strong in worship. Worship should be intimate and personal, a reflection of our love for God.

4. Stay strong in study. It is impossible to stay on fire for God and not spend time in the word of God. Like Jeremiah, God’s word is the very fire in our bones, and if you want to keep that fire burning, study the word.

When fear threatens to ruin your faith, rekindle the flame.

Haggai: Our Work And God’s Work (II)

Their Work: Prioritize (1:1-15)

Neal Pollard

Whenever it is time to call people to their work and purpose, there should be no more powerful persuader than appealing to God Himself. That is how Haggai begins, with a “thus saith the Lord.” Notice how many times the prophet mentions God in this first sermon: “the word of the Lord came by the prophet Haggai” (1, 3), “Thus says the Lord of hosts” (2,5,7), as well as 11 more mentions of Him in this brief sermon. Haggai made it absolutely clear that God authored his message, and therefore it could not be ignored. It was the Lord their God challenging them to get to work. How does Haggai go about this?

He calls attention to the issue (1-4). Essentially, they were self-centered. They were giving plenty of thought, but not to God’s work. It’s not that we don’t have priorities in our lives. We all do. But the question is, “Is the things that should be the main thing our main thing?” Improper priorities showed itself in three ways in Haggai’s day:

  • Procrastination (2). They weren’t saying “no.” They were saying “later.” Do we ever do that (cf. Js. 4:13-14).
  • Materialism (4). They weren’t sacrificing for God. They had faith enough to uproot from Babylon to come back to their native country, but now they lost refocus due to material things. They were building lavish, luxurious houses (cf. Jer. 22:14; 1 Ki. 6). They were building their dream homes while neglecting God’s house. The New Testament repeatedly warns against such a relationship with money (1 Tim. 6:9-10; Luke 12:15). 
  • Neglect (4b). God was the casualty of their selfish pursuits. We can tangibly measure if our priorities are straight. How much time, energy, money, and heart do we have left for Him? 

Haggai wants them to stop and ask about their priorities. Was He in the proper place in their lives. This is the question we must regularly ask. 

He asks them to consider where they are (5-11). That’s the first question God ever asks man (Gen. 3:9). Twice, Haggai tells Judah to consider their ways. Frank Chesser once said, “Many have 20/20 vision regarding their neighbors’ sins, but they are nearly blind about their own” (cf. Mat. 7:1-5; Acts 20:28; 1 Tim. 4:16).  The Jews at Rome passed judgment on others, but they practiced the same things (Rom. 2:1). Haggai wants them to examine themselves and see if they are in the faith (cf. 2 Cor. 13:5).

They were not enjoying real success in their misplaced priorities (6,9–11). God had caused their earthly work to fail and had withheld physical blessings. One of the best things that can happen to us is to face trials and failures. My dad often says, “Some have to be knocked flat on their backs in order to look up and see God.”

They were not engaging in the most important work (8). Haggai calls for works of obedience–“Go, bring, build.” All the grace in the universe does no good if we fail to believe and act on God’s word.

They were not entertaining how it affected God (8-9). God wanted Judah to do this so He could be pleased, glorified, and appreciated. It is always right to ask, “Based on my priorities, is God pleased with and glorified by me?”

We’re blessed when we see our dependency on God and let it move us to serve Him!

He reveals the remedy (12-15). Haggai will later teach that man is miserable and filthy in sin (2:13-14). Haggai 1:12 is one of the most exciting transitions in the Bible. The people were guilty of misplaced priorities. Haggai preaches. What happened then?

They obeyed (12). This summarizes and previews their actual deeds. They don’t mobilize until verse 14, but they resolve in verse 12. We will never change until we settle in our heart to do so. 

They showed reverence for God (12). They believed Haggai’s message, which gives them a healthier view of God. When we do, we will revere Him. When we revere Him, we will honor Him and that will show in what we value and prioritize. 

Their spirits were stirred (14). They were roused, stimulated, and motivated by God’s Word. 

They got to work quickly (14). The logical conclusion to an obedient, reverent, motivated heart is action! “They came & worked on the house of the Lord…” If the worldly is a higher priority than the spiritual, we won’t get to work. 

Haggai preaches a hard sermon, but it brought revival and restoration. It shows us that we can turn it around, and we can change our lives. We don’t have to stay on the hamster wheel, running at high speed & burning lots of energy but making no progress.

Origen’s “On First Principles” (Preface 5-6)

What did those believers in Christ close to the days of the apostles understand and teach concerning major theological topics. While these words are not inspired, they are very insightful. Two related topics are discussed by Origen in today’s blog post.


Gary Pollard

5. The apostles also taught that our soul has a form and life force of its own. Once it’s free of this body it will get what it deserves. We’ll either gain immortality and happiness, or we’ll be punished forever with fire. This all depends on how we live our lives. The apostles also said that there will be a day when all people come back to life. When that happens this body “which was planted in the grave and will ruin and decay” will be “raised to a life that cannot be destroyed.” And the dead body that “has no honor” will be “great and glorious” when it is raised from death. Another thing that is clearly taught in every church is this: Every person has the power to choose what they do. Every person is involved in a struggle against the devil and his angels and anti-virtues. They try very hard to make every person do all kinds of bad things. But if we’re trying to live the right way, we should determine to fight off these things. We understand that no one’s forcing us to do anything against our will — right or wrong. Even if we have full control over ourselves, some influences may convince us to do something bad. Some may also help us do the right thing! Whatever it is, we’re not forced to do the right thing and we’re not forced to do the wrong thing. Some people think we are forced to do right or wrong based on the positions or movements of certain stars. They think we’re totally powerless to act against whatever these astrological positions determine. Getting back to the ‘soul’ topic: We don’t have enough information to be dogmatic about it. Does it come from our parents or genetics and is fundamentally part of our physical bodies? Or does it come from somewhere else? We don’t know if we get it at birth or if it’s given to us by an outside source. 

6. About the devil and his angels (and “anti-virtues”), we don’t have good information either. The churches have only told us this: They exist. Aside from this, we haven’t gotten any clarification about what kind of body they have or where they come from. Here’s what most people seem to believe, though: The devil used to be an angel and he rebelled against God. When he did this he convinced a lot of angels to fall with him. From the time he did that until today they are called “the devil’s angels”. 

Haggai: Our Work And God’s Work (I)

Background And Introduction

Neal Pollard

The last three Minor Prophets write in a different time period than their predecessors. The first nine wrote before captivity and exile, admonishing and warning either the Northern Kingdom about Assyria or the Southern Kingdom about Babylon. Haggai writes during a time of international turmoil and change, with the Persians still working to establish their grip on their newly conquered world empire. Darius Hystapses (522-486) treated the Jews favorably (Ezra 6:14-22).

We know nothing of Haggai’s personal life, whether he was from Judah or Babylon or if he was born before or during Babylonian Activity.  It is his work that God highlights. We have the precise dates of his writing (1:1; 2:1; 2:10,20). Besides the Bible, we can verify the dates by Darius’ reign as they are detailed in several archaeological discoveries–an inscription Darius had made in three languages and found on Mt. Behistun, texts and documents from Persepolis, a cuneiform tablet, a letter from Darius to Gadates, and an inscription in the foundations of the Apadana Palace. Scholars have computed Haggai’s first message as August 29, 520). We have the theme, focusing on rebuilding the temple. For 70 years, Judah had been in captivity in Babylon. Haggai is the earliest of the three “post-exilic” prophets, preceding Zechariah by a couple of months (see 1:1 and Zech. 1:1). Malachi would do his work in the following century. 

Cyrus was God’s instrument to release the Jews from captivity, and he sends a remnant back to Judah (2 Chron. 36:22ff; Ezra 1:1ff; 6:13ff). At first, under Zerubbabel’s leadership (536 B.C.), Judah was zealous to rebuild the temple, but the Samaritans frustrated their work and they ultimately stop rebuilding (534 B.C., Ezra 4). Ezra 6:14 tells us that Haggai and Zechariah urge the people to get back to work on the temple, and they overcome well over a decade of complacency (520 B.C.). It was “moving” preaching at its finest, to the point, and clear in message. That is always the kind of message God wants and people need to hear. The overwhelming majority of the world is lost and God has His people here to try and prevent that. Too often, we are not due to improper priorities.

The book opens with a problem (1:2) and closes with a promise (2:23). In between, Haggai preaches four messages centering on the work the people needed to do and the work God pledged to do. Key words include consider, “Word of the Lord,” Lord of Hosts, house, and glory.

Truth So Simple You’d Have To Be Smart To Miss It


Dale Pollard

Einstein unable to tie his shoelaces? That’s a rumor that’s been floating around for a while. One explanation was that he pretended to not know how to tie his shoes because he found it a waste of his time and he didn’t want it to occupy his mind. While you won’t find any written notes by Einstein claiming that he dressed himself, there’s plenty of photos of him with tied shoes. While the stereotype is largely unfounded, someone extremely intelligent — as Einstein was — is almost expected to have a very narrow focus for that intelligence. Maybe some expect him (and brilliant people in general) to lack common sense in the pedestrian sphere. The fact is we can safely assume that he was incredibly smart but didn’t know everything on account of his humanity. 

Solomon was the wisest fool in the Bible. It’s nearly unimaginable that someone imbued with a Divine dose of brilliance would make seemingly senseless blunders, especially the sexual sins mimicking those committed by his father, David. Notice the fact recorded in First Kings:

“God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…” (1 Kings 4.29ff). 

Contrast that with chapter 11 which says, 

“Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the people of Israel, ‘You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.’ Solomon clung to these in love” (I Kings 11.1ff). 

His wisdom wasn’t merely a kind of sage advice. It was clearly an intellect that was on another level. It was greater than, at the very least, anybody on earth in his day. Notice the extent the author of 1 Kings goes to in order to make this very point: 

“He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom” (1 Kings 4.33-34). 

Even with all of that wisdom he failed to digest and apply the most important information he knew to be true. He knew what was true, but failed to act accordingly. As unbelievable as that is, the author of this article and every reader has done the same thing. Intentionally doing what we know to be wrong is the ugly part of our humanity. Thankfully, God, in all of His wisdom, gives us the ability to succeed and overcome it (2 Peter 1.3). 

Doing What Is Right


Neal Pollard

In his excellent lesson on the Sermon on the Mount, Mike Vestal pointed out that the word “righteousness” appears five times in a sermon he nicknamed “Righteousness 101.” Jesus preaches this sermon in an environment where the religious leaders preached and practiced a very shallow righteousness. Jesus teaches a true, deeper righteousness. The word Jesus uses refers to character and conduct, being just as one should be, upright and virtuous (Zhodiates, WSNTDICT). Jesus challenges us to do what is right in God’s eyes. 

These five occurrences of “righteousness” can help us know whether or not we are on that course. 

Do I have an appetite for what is right (Mat. 5:6)? Just as there are foods and drinks that each of us put in our list of favorites, our hearts and minds yearn for some things over others. Am I developing an increasing taste for God’s will? Do I not only do what is right, but long to do so?

Am I willing to sacrifice for what is right (Mat. 5:10)? How valuable and meaningful is my faith? What if it is tested and opposed? Will I stand by it? Or will I surrender and sacrifice it for acceptance and temporary calm? Will I choose man’s approval for a little while only to face God’s ultimate disapproval, or will I accept man’s disapproval for a little while to have God’s ultimate approval?

Do I do from the heart what is right (Mat. 5:20)? Righteousness requires more than an outward refraining from wrongdoing. It governs what’s going on in our hearts. Down inside, I have got to stamp out feelings, desires, passions, and attitudes that prevent and oppose good character and true virtue. Not only that, but failing to win that battle in my heart more often than not will show up in my conduct. 

What is my motive for doing what is right (Mat. 6:1)? Jesus challenges me not just to do the things I should do, but do them for the right reasons and in the right way. One of the fundamental, flawed reasons to do right is to be seen by others and to have their praise and admiration. I can steal my own blessing by a showy spirituality. 

Is there anything I put before doing what is right (Mat. 6:33)? Is uprightness my number one priority? In context, the challenge is making the Messiah rather than money the master. But, in principle, Jesus’ Lordship is being challenged by many rivals. Am I seeking what He wants and what He wants for me above all else?

Repeatedly, God encourages us to do what is right. He says if we do what is right, we will avoid so much of what plagues the lost world (Ex. 15:26). In so doing, it will be well with us (Dt. 6:18). In so doing, He will be with us (1 Ki. 11:38). In so doing, we find God’s favor (1 Pet. 2:20). Jesus says do right and it will bless you (Mat. 5:6). Do right and you will receive the reward of the kingdom of heaven (Mat. 5:10). Do right and you shall enter the kingdom of heaven (Mat. 5:20). Do right and you will be rewarded by your Father in heaven (Mat. 6:1). Do right and God will supply all your needs (Mat. 6:33). 

Zephaniah: The Coming Day Of The Lord (IV)

As Zephaniah wraps up his brief prophecy, he makes a contrast. What a difference the wrath of God is, compared to the grace of God. We get to choose which side of God we face!

Judgment And Restoration (3:1-20)

Neal Pollard

After having moved from Judah to surrounding nations to speak of divine judgment, Zephaniah returns to a message of judgment against the geographical and spiritual heart of his focus–Jerusalem. Yet, as is always the case in the Bible, even in the grimmest condemnation there is a message of hope. This tells us what God desires, though the majority reject His undeserved overtures.  

Judah and Jerusalem had lost their distinctiveness and become like the nations. Every class of people that should have led the way spiritually actually stood out for their wickedness. The princes were lions rather than shepherds. The judges were wolves rather than instruments of justice. The prophets were treacherous instead of truth-tellers. The priests profaned the sanctuary rather than leading in true worship according to the law. Instead of learning from God’s judgment on the Gentiles, they had gotten more “corrupt” in their deeds (6-7). They rebelled against God, drawing His judgment against them. Prophets like Habakkuk and Jeremiah would elaborate in more detail about this. What is God’s last word of judgment against His chosen (8)? The day of Judah’s blessings would be preceded by the assembling of nations where God’s indignation and anger would be poured out. Like a wildfire cleanses an area so that regrowth can occur, judgment would precede restoration.

Zephaniah ends the book with a dramatic shift from the day of judgment looming on the horizon to “that day” (11,16) “at that time” (19-20). What kind of day would it be? A day of restoration! After judgment, they would be united (9), humble (11), and bold (13). There would be a restoration of pure speech (9-13). God would purify their lips so they would call on the Lord and serve Him. They would speak truths and not lies (13). Some have suggested that we have pictured a reversal of Babel here. At Babel (Gen. 11), God scattered nations which spoke a common language who were trying to undermine God’s will. God promises to restore a speech united in purity with men who submit to His authority. 

Their voices would not only be raised in pure speech, but they would use their voices to shout for joy from the heart (14-17). They would have plenty of reasons to rejoice, just looking at verse 17. There’s fellowship (“The Lord your God is in your midst”), salvation (“A warrior who saves”), and then this beautiful ending: “He will take delight in you with gladness. 

With his love, he will calm all your fears. He will rejoice over you with joyful songs” (NLT). What a difference it is when God wants to celebrate you rather than punish you!

What happens after exile (18-20)? After captivity, God would gather them (18), deal with their oppressors (19), save even the neediest among them (19), turn shame into praise and renown (19-20), and restore their fortunes (20). While the bulk of this brief book is about God’s wrath, the end of the book is a powerful statement about God’s grace.

Zephaniah: The Coming Day Of The Lord (III)

Judah’s neighbors had interacted with them for centuries, many times as oppressors and agitators. Judah’s judgment was coming. What about theirs?

Judgment On Judah’s Neighbors (2:1-15)

Neal Pollard

The first three verses of chapter two are actually the invitation Zephaniah extends to Judah to repent. He tries to induce them to feel shame and thereby make themselves spiritually ready “before” the decree, the burning anger, and the day of His anger (2). He pleads with them to “seek” (three times), if they might be hidden in that day.

Now, Zephaniah shifts his focus to the nations on either side of Judah. Then, he looks at two waning world powers. In each situation, God declares His judgments against them.

Philistia (4-7). This is Judah’s neighbor to the west. There is an apparent play on words in the Hebrew here. Zephaniah, who is full of sophisticated literary devices, uses words that sound like the cities mentioned that describe doom. “Gaza” (azza) would be “abandoned” (azubah). “Ekron” (eqran) would be “uprooted” (teaqer). They would be removed from their home and the remnant of Judah would occupy it after they came back from Babylon (7). 

Moab and Ammon (8-11). This is Judah’s eastern neighbors. Remember where these nations came from? Lot’s daughters each got their father pregnant following their escape from Sodom (Gen. 19:32ff). Out of such a revolting action came these two nations. These nations were a continual thorn in the side of Judah, and God had had enough of it. Ironically, nations that came about by escaping Sodom and Gomorrah would themselves become like Sodom and Gomorrah. The last mention of them, by Josephus, speaks of them as conquered victims of the Babylonians in the sixth century B.C. 

The Nubian Dynasty (12). Cush, to the south, was a fading power. They would also be overcome by Babylon. History tells us Nebuchadnezzar conquered Egypt in 568 B.C. 

Assyria and Nineveh (13-15). These are nations to the north. Nahum goes into greater detail, but Zephaniah predicts her utter destruction. In 605 B.C., it allies itself with Egypt and fights against Babylon and the Medo-Persians. At the battle of Carchemish, these emerging powers destroy the reigning powers. 

In each case, Zephaniah’s prophecies are meticulously fulfilled. Judgment was due, and it is meted out for the impenitent iniquities of these nations. The sustained point, already made, is that no one escapes the day of the Lord. The call is to be ready for it! 

Zephaniah: The Coming Day Of The Lord (II)

“There’s a great day coming.” Zephaniah did not know this song, yet he sung it anyway. Why? Let’s notice the first chapter of his short prophecy.

Judgement (1:1-18)

Neal Pollard

Zephaniah’s prophesy begins immediately with the future pronouncements of judgment. He begins with a judgment on the world (2-3), then narrows down to Judah. An overview of his message is that judgment is coming and it will be severe for the unprepared (1-6). No one will be exempt from this judgment (7-13). There will be no bargaining or escaping our sentence (14-18). 

How do we know that Zephaniah’s first audience is the whole world? Notice how he starts from the broadest category–“all things”–and works to the more specific. It is almost like the reverse of creation, suggesting that God will undo everything He did at creation. The idea is of total judgment on all. God had done this before, during Noah’s life. Judah would also have remembrance of this, and these warnings should make them know that they are not exempt from His judgment. 

God would bring judgment on Judah and Jerusalem, too. The judgment language is clearly evident. Notice the phrases “stretch out My hand against” (4), “cut off” (4), and “the day of the Lord.” The day of the Lord as a day of judgment is mentioned 15 times from Zephaniah 1:7-2:3. The day is described as a day of the Lord’s wrath (15,18) and later as the day of His anger (2:2-3). Why had Judah drawn such a response from God? The sins include idolatry (5), hypocrisy (5), apostasy (8), compromise (8), superstition (9), indifference (12), and greed (13). To make things worse, they felt no shame over such things (2:1). 

Zephaniah pleads with any who had goodness within them to seek God and be humble, obedient, and righteous (2:3). Judgment could not be avoided, but maybe “you will be hidden in the day of the Lord’s anger” (2:3). By the way, that is the meaning of Zephaniah’s name (whom God hides). 

Who would experience this judgment? “All” (4), “the men” (12), and, later, the leadership (3:1-4). The guests he has set apart and consecrated for His sacrifice (7-8) are not set apart for service but for punishment. They include the princes, the king’s sons (9), people in all parts of Jerusalem (10), and “the men who are stagnant in spirit” (12). 

This would be a day of distress (17) and devouring (18). God wants Judah to appreciate that His wrath is justified, the result of man’s sinfulness. Josiah had tried to make some reforms, but he did so following decades and decades of wickedness growing more and more depraved. Revisit Manasseh’s reign (2 Chron. 33:1-9). It has been said that they worked overtime to do sin and now were going to be paid with divine punishment. Zephaniah doesn’t tell us who God will use to punish them. That job would go to prophets like Jeremiah and Habakkuk. Zephaniah’s task is to let them know that their sin had resulted in God’s justified wrath. God would not let their willful, impenitent sin go unaddressed. 

As always, we should not think that God had a short fuse and a quick trigger. He had been forbearing and patient with His people. Generation after generation, they had forgotten Him, replaced Him, and rebelled against His will. They wanted the blessings of God, but they could not be burdened with His rules. God sent prophets to warn them and try to correct their path. He had given them the law and priests to remind them of God’s revealed will. But even many of those tasked with prophetic and priestly duties forsook them and merely told the people what they wanted to hear. God’s long-suffering kindness had reached its limit. Their heritage and claim as His children would not, by itself, save them from judgment. Of all people, they knew better. But they did not do better. God would settle the matter with judgment.