Yahweh

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There is almost universal consensus among scholars today that the sacred Tetragrammaton (YHWH) is to be vocalized and pronounced Yahweh. Probably the name means literally “He is.” Some argue, somewhat philosophically or metaphysically, that it presents God as the eternal self-existent One — the absolute, unchanging God (the eternal I AM — Exo 3:13-15; cf Joh 8:58). To them the name connotes the underived and independent existence of God.

Others correctly maintain that such an understanding does not go far enough. They point out that in the OT Yahweh is used as the personal, covenant name of God, and that name is a perpetual testimony to his faithfulness to his promises. Thus in usage it conveys the thought that God is present to save, help, deliver, redeem, bless, and keep covenant. In other words, God’s active existence and presence are primarily in view, not his mere state of being or passive presence. He is the God who personally reveals himself in authoritative word and mighty act.

God himself identifies his name as Yahweh in Exo 3:15; 6:3. Strictly speaking, all other “names” are either generic terms (eg, Elohîm, “God”) or appellative titles or epithets (eg, Adonai, “Lord”). But it is not sufficient to stop with the statement that Yahweh is his name, for the word “name” itself possesses far-reaching implications in Semitic usage. When God speaks of his “name” as Yahweh, he means that Yahweh is his self-disclosure — his revealed character, nature, essence, or being.

In the Hebrew Bible the Jews wrote the consonants of the Tetragrammaton as YHWH, but out of reverence for the sacred name of God (or out of fear of violating Exo 20:7; Lev 24:16), they vocalized and pronounced it as Adonai or occasionally as Elohim. It is unfortunate, then, that the name was transliterated into German and ultimately into English as Jehovah (which is the way the name is represented in the American Standard Version of 1901), for this conflate form represents the vowels of Adonai superimposed on the consonants of Yahweh, and it was never intended by the Jews to be read as Yehowah (or Jehovah).

The meaning assigned to Yahweh above (literally “He is”) reflects an understanding of the name as an earlier form of the Qal imperfect of the Hebrew verb ha¯ya¯h, sometimes written ha¯wa¯h (the actual original root was hwy). However the form has also been analyzed as the Hiphil imperfect of the same verb, meaning “He (who) causes to be,” ie, “He (who) creates” or “He (who) brings into existence.” Exodus 3:14 (“I AM WHO I AM”) may be of some assistance in deciding between these two views. In my opinion this verse is a divine commentary on — or exposition of — the meaning of the name Yahweh (v 15). If this is true, it obviously favors the former view, for when God speaks of himself, he says, “I AM,” and when we speak of him, we say, “He is.”

A problem has been imagined in Exo 6:3 because of the words “by my name the Lord [Yahweh] I did not make myself known to them [ie, the patriarchs].” Yet there are several references to Yahweh in the patriarchal narratives and earlier (eg, Gen 2:4; 4:26; 13:4; 15:7) and in names like Jochebed (Exo 6:20), apparently meaning “The Lord [Yahweh] is glory.” Kidner points the way to one solution: “In Exo 3:14 the divine exposition, ‘I am… ‘ introduces and illuminates the name given in Exo 3:15, and this remains the context for Exo 6:3 as well… The name, in short, was first known, in any full sense of the word, at its first expounding.”

Another approach is to let the emphasis fall on the personal, intimate, experiential sense in which the Hebrew verb for “know” is often used (see, eg, in Exo 6:7; 7:17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,18; 16:6,8,12; 18:11). (The point being made here is valid whether the verb is to be translated “I did not make myself known” or “I was not known.”) In effect God would be saying: “By my name Yahweh I was not intimately and experientially known to the patriarchs. Their experience of me was largely as El Shaddai (‘God Almighty’). But now, beginning with the Exodus and deliverance from Egypt, I am about to reveal myself fully and personally in the experience of my covenant people Israel in that aspect of my character signified by Yahweh, ie, as the God who is ever present with his people to help and redeem them and to keep covenant with them.” This view seems to be supported by Exo 6:4-8. In particular, the verbs in Exo 6:6 — “bring out,” “free,” “redeem” — stress the true significance of the name Yahweh, who is the Redeemer of his people.

Exo 6:3, then, does not necessarily mean that the patriarchs were totally ignorant of the name Yahweh (“the Lord”) but it indicates that they did not understand its full implications as the name of the One who would redeem his people… That fact could be comprehended only by the Israelites who were to experience the exodus, and by their descendants.

Although Motyer’s interpretation of Exo 6:3 is somewhat different, his conclusion is similar: “The place of the verse in the scheme of revelation, as we see it, is this: not that now for the first time the name as a sound is declared, but that now for the first time the essential significance of the name is to be made known. The patriarchs called God Yahweh, but knew Him as El Shaddai; their descendants will both call him and know him by His name Yahweh. This is certainly the burden of Exo 6:6,9.

To understand how “Lord” came to be used as a translation of YHWH (Yahweh), we must give some attention to the Greek word kyrios. The latter is properly a Greek adjective meaning “having power or authority”; used as a noun, it means “lord, sovereign, master, owner.” This is the standard word for “Lord” in the LXX (the ancient Greek translation of the OT) and in the NT. Essentially it was the semantic equivalent of the Hebrew Adonai (and to some extent also of the Hebrew ba’al) and was used in the LXX to translate Yahweh because the rabbis read Adonai in place of the personal, divine name. (NT writers applied kyrios to Jesus as a divine title.) English Bible translators have traditionally followed the convention of rendering YHWH (Yahweh) as “Lord” in capital letters to distinguish it from Adonai, for which small letters are used (“Lord”). The NIV translators adopted the same device.

Finally it is instructive to observe that an abbreviated form of Yahweh is preserved in the Hebrew name Joshua and in the Greek name Jesus, both meaning “The Lord [Yahweh] saves.”

YHWH Sabaoth

Another problem faced by the NIV translators was how to render the title “Sabaoth” when applied to Yahweh (“the Lord”).

The Preface to the NIV explains:

Because for most readers today the phrases “the Lord of hosts” and “God of hosts” have little meaning, this version renders them “the Lord Almighty” and “God Almighty.” These renderings convey the sense of the Hebrew, namely, “he who is sovereign over all the ‘hosts’ (powers) in heaven and on earth, especially over the ‘hosts’ (armies) of Israel.” For readers unacquainted with Hebrew this does not make clear the distinction between Sabaoth (“hosts” or “Almighty”) and Shaddai (which can also be translated “Almighty”), but the latter occurs infrequently and is always footnoted.

Similarly, Eichrodt concludes that Sabaoth “does not refer to any particular ‘hosts,’ but to all bodies, multitudes, masses in general, the content of all that exists in heaven and in earth… [a] name expressive of the divine sovereignty.” As “the Lord Almighty,” Yahweh is the controller of history who musters all the powers of heaven and earth to accomplish his will.

Miller considers this epithet as part of the OT divine warrior motif. He isolates the activities of the divine warrior as salvation, judgment, and kingship. The messianic King was also to be a divine warrior or strong ruler (“Mighty God” in Isa 9:6; cf Isa 10:21).

In the same vein, The NIV Study Bible comments on the first occurrence of “Yahweh Sabaoth” in Scripture (1Sa 1:3):

This is the first time in the Bible that God is designated by this title. The Hebrew for “hosts(s)” can refer to (1) human armies (Exo 7:4; Psa 44:9); (2) the celestial bodies such as the sun, moon and stars (Gen 2:1; Deu 4:19; Isa 40:26); or (3) the heavenly creatures such as angels (Jos 5:14; 1Ki 22:19; Psa 148:2). The title, “the Lord of hosts,” is perhaps best understood as a general reference to the sovereignty of God over all powers in the universe (hence the NIV rendering “the Lord Almighty”). In the account of the establishment of kingship in Israel it became particularly appropriate as a reference to God as the God of armies — both of the heavenly army (Deu 33:2; Jos 5:14; Psa 68:17; Hab 3:8) and of the army of Israel (1Sa 17:45).

Yahweh Sabaoth

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The Hebrew for “hosts” (sabaoth) can refer to:

human armies (Exo 7:4; Psa 44:9),
the celestial bodies such as the sun, moon, and stars (Gen 2:1; Deu 4:19; Isa 40:26), or
the angels (Jos 5:14; 1Ki 22:19; Psa 148:2).

The title, “Lord of hosts”, or “Lord Almighty”, “Yahweh sabaoth”, is perhaps best understood as a general ref to the sovereignty of God over all powers in the universe. In the account of establishment of kingship in Israel it became particularly appropriate as a ref to God as the God of armies — both of the heavenly army (Deu 33:2; Jos 5:14; Psa 68:17; Hab 3:8) and of the army of Israel (1Sa 17:45).

In the NT, “Almighty” translates “pantokrator” (the ruler of all things) in 2Co 6:18; Rev 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22.

Your kingdom shall not continue

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In this sad incident, King Saul is rebuked by Samuel for his presumption in offering sacrifice in Gilgal. The punishment is stern indeed, for Saul has shown himself to be inconsiderate of the holiness of Yahweh, and indifferent of the precision with which He must be approached: “For now (if you had been faithful in this one instance) Yahweh would have established thy kingdom upon Israel forever… But now thy kingdom shall not continue…” (1Sa 13:13,14).

By Samuel’s pronouncement, Saul remains king, but his kingdom is not to continue — that is, his descendants will not rule over Israel. (In a later sentence, because of a further sin, even Saul himself is rejected as the anointed king — 1Sa 15:23,26.)

These verses present a difficulty, which may be stated thus: Seeing that the kingship of the twelve tribes was prophetically given already to Judah (Gen 49:10), how could Saul of Benjamin be promised a continuing dynasty? To assert that God knew the end from the beginning, and therefore would deliberately promise something which His own previous pronouncements had made an impossibility, is not a sufficient answer. Even admitting that the Almighty foreknew Saul’s failure and rejection, it is not in keeping with His character of justice that He would make even a conditional promise that He could not possibly fulfill. Doing this would in effect nullify the promise even as it was given, putting the burden of certain failure upon any person with the least discernment.

However, there is at least one way in which, had he been faithful, Saul’s kingdom might have continued and Judah might have ruled over his brethren also: Remember that David of Judah, after his conquest of Goliath, was virtually “adopted” into the family of Saul, and promised the hand in marriage of his eldest daughter Merab (1Sa 17:25; 18:17). For some reason (probably jealousy of David) Saul was to give Merab to another man (18:19), but David still became the son-in-law of the king in marrying the younger Michal (v 27). And Jonathan, in one of the most selfless acts ever recorded anywhere, transferred his garments (the tokens of royalty?) to David (v 4), thereby acknowledging his “brother’s” right to the throne.

It is easy, therefore, to imagine that, had Saul been faithful (or even had he at long last repented wholeheartedly of his sins), his kingdom and lineage might still have been established forever in the royal union of David and Michal. Then the grandsons of Saul and all their later generations would have been as much Saul’s seed as Christ was in days to come the seed of David — that is, through his mother!

But, significantly, the jealous and proud Michal — always her father’s daughter — “had no child unto the day of her death” (2Sa 6:23): like Saul, a complete failure! Of both father and daughter it may be said, with justice and propriety, as of others:

“Write them childless… for no man of their seed shall prosper, sitting upon the throne of David, and ruling any more in Judah” (Jer 22:30).

Zec 3 and Enoch

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“Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee” (Jud 1:9).

Why is Zec 3 used here? Because, of all the references to satans or Satan in the OT, only in Zec 3 is wording that may be used to support the idea of a fallen angel. Job 1 could not have been used as proof by the Enochites that Satan was a disobedient angel. As with the book of Mormon, the believers in the Book of Enoch would have searched desperately for authority from the OT. Zec 3 was the Enochite’s best shot at OT evidence. None of the other OT references to Satan would support the Book of Enoch’s teaching, but rather detract from it.

The other good thing about Zec 3 from the Enochite point of view was that the LXX showed “Jesus the Priest” powerless between the Angel of the Lord (Michael) and The Diabolos (Satan). As such it was possibly understood as a prophecy relating to “Jesus the Priest” or “Jesus the Prophet”, which would place Jesus “below the angels” (same problem as Hebrews).

Origen (185-254) refers to a document called the “Assumption of Moses” and quotes, “Moses having died in the mount, the Archangel Michael was sent to remove the body. The Devil therefore wishing to cheat him withstood him, saying, ‘the body is mine as lord of all material things’ or because of his slaying of the Egyptian blaspheming against the Holy One and proclaiming him a murderer. The angel not enduring this blasphemy against the Holy One, said to the Devil ‘God rebuke thee!’. ”

But this appears to be quoted secondhand because the writer cannot decide which of two reasons the Devil argued. In other words it appears to have already been lost in the days of the earliest reference to it. While a Latin “Assumption of Moses” does exist today, it does not contain the story above. Perhaps the only question here is who made this up — Enochites to explain Zechariah? or early Christians to explain Jude? Either way it is another “cunningly designed fable”, or “Jewish myth”, as Paul describes it in Tit 1:14. Note that Moses, and not Christ, is the Holy One.

Note also that in the Assumption of Moses it is not “before the Lord”. God is not mentioned. In Zec 3 it is “before the Lord”.

It has also been suggested that “Body of Moses” meant either Ezra and the people, or Joshua the Priest, or Jesus (the “prophet like unto Moses”; but that is not proven. Whatever it meant to Jude’s readers the phrase “the Body of Moses” is certainly not a scriptural term (it has no basis in the LXX or NT); so the phrase very likely came from those who “denied the Lord that bought them”.

To conclude: whatever extra legends relating to Zec 3 may then have been taught by these false teachers, Jude’s point was simply that the angel of Israel in prophecy (named “Michael” in the prophetic language of Daniel) did not behave in the manner the Enochites did in accusing angels of sin. Likewise neither did Ezra (Ezr 4:6) to the accusation against Joshua the servant of Moses.

The accusers of Ezra 4:6, Rehum and Shimshai who wrote the letter to Xerses, are not called “Diabolos” in the LXX as for example was Haman, but note that Jude’s “railing accusation” is quoted from “railing accusation against them” in 2Pe 2:11 — so Jude’s “diabolos” is plural. Rehum and Shimshai were just as much “diaboloi” to Ezra and Joshua, as Haman was to Mordecai.

“And others save with fear, pulling [them] out of the fire; hating even the garment spotted by the flesh” (Jud 1:23). Jude’s point is that if his readers must make reference to Zec 3 and Ezra 4:6, then they should learn all the positive lessons — the clean garments of Joshua the Priest should be theirs not through Enoch, Moses or the angels, but through the Greater Joshua, Jesus our High Priest, raised above all principalities and powers. (JB)

Zec, overview

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Time: 520 – 490 BC.

The title of this book comes from its traditional writer, as is true of all the prophetic books of the Old Testament. The name “Zechariah” (lit “Yahweh remembers”) was a common one among the Israelites identifying as many as 27 different individuals in the OT. It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berekiah, the son of Iddo (Zec 1:1,7; cf Ezra 5:1; 6:14; Neh 12:4,16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf Zec 3; 6:9-15; 9:8,15; 14:16,20,21). Since he was a young man when he began prophesying (Zec 2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 BC with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 BC, as the leader of his priestly family (Neh 12:4,16). His father, Berekiah (Zec 1:1,7) evidently never became prominent.

Summary: Zechariah was a younger contemporary of Haggai. He also encouraged the people to rebuild the Temple. Like Daniel and Revelation, this book contains apocalyptic visions, and detailed references to the coming Messiah. The book concludes with descriptions of the enemies of Jerusalem being judged and of the future glory of God’s kingdom.

Key verse: “Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey” (Zec 9:9).

Outline

1.	Introduction: The call to repent: Zec 1:1-6

2.	The night visions: Zec 1:7-6:8
	a)	Vision of the horses: Zec 1:7-17
	b)	Vision of the horns and craftsmen: Zec 1:18-21
	c)	Vision of the surveyor: Zec 2:1-13
	d)	Vision of Joshua the high priest: Zec 3:1-10
	e)	Vision of the golden lampstand and two olive trees: Zec 4:1-14
	f)	Vision of the flying scroll: Zec 5:1-4
	g)	Vision of the woman in a basket: Zec 5:5-11
	h)	Vision of the four chariots: Zec 6:1-8

3.	The crowning of Joshua: Zec 6:9-15

4.	Questions concerning fasting: Zec 7:1-8:23
	a)	The question: Zec 7:1-3
	b)	The lesson from history: Zec 7:4-14
	c)	God’s purpose of blessing for Israel: Zec 8:1-23

5.	The future of the nations, Israel and Messiah’s kingdom: Zec 9:1 – 14:21
	a)	The first oracle: Zec 9:1-11:17
	b)	The second oracle: Zec 12:1-14:21

Zeph, overview

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Time: 635 – 615 BC.

Summary: Zephaniah prophesied during King Josiah’s reign. He was responsible for a great religious reform. This reform followed the wicked reigns of Manasseh and Amon, who led the nation into various forms of idolatry. Zephaniah pronounces inescapable judgments against Jerusalem for their sins and exhorts national repentance. He further speaks of the “day of the Lord” when God will intervene to judge sin.

“Zephaniah can hardly be considered great as a poet. He does not rank with Isaiah, nor even with Hosea in this particular… He had an imperative message to deliver and proceeded in the most direct and forceful way to discharge his responsibility. What he lacked in grace and charm, he in some measure atoned for by the vigour and clarity of his speech. He realised the approaching terror so keenly that he was able to present it vividly and convincingly to his hearers. No prophet has made the picture of the day of Yahweh more real” (JMP Smith).

Key verse: “Seek the Lord, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the Lord’s anger” (Zep 2:3).

Outline

1.	God’s judgments upon Israel: Zep 1:1 — 2:3
	a)	Announcement of total judgment: Zep 1:1-3
	b)	Judgment on idolaters in Judah: Zep 1:4-9
	c)	Wailing through Jerusalem: Zep 1:10-13
	d)	The inescapable day of the Lord’s wrath: Zep 1:14-18; 2:1-3

2.	God’s judgments on the nations: Zep 2:1-15
	a)	Judgment on Philistia: Zep 2:4-7
	b)	Judgment on Moab and Ammon: Zep 2:8-11
	c)	Judgment on Cush: Zep 2:12
	d)	Judgment on Assyria: 2:13-15

3.	God’s future kingdom, after His judgments are finished: Zep 3:1-20
	a)	Judgment on Jerusalem: Zep 3:1-5
	b)	Jerusalem’s refusal to repent: Zep 3:6-8
	c)	The nations purified, the remnant restored, Jerusalem purged: Zep 3:9-13
	d)	Rejoicing in the city: Zep 3:14-17
	e)	The nation restored: Zep 3:18-20

Zeph, summary book of prophecy

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THE SUMMARY BOOK OF ALL PROPHECY (ZEPHANIAH)

The writer was requested some time ago to speak on the subject: “The Prophets and their Message”. Upon reflection, this began to take on the dimensions of a lifetime study instead of a 45-minute talk. How does one go about condensing such a vast collection of material into manageable limits? (By actual volume, the “prophets” — including the Apocalypse of John — comprise 21% of the whole Bible.)

And, furthermore, in the welter of various and sometimes conflicting interpretations, just WHAT is the “message of the prophets” anyway?

The matter was considerably simplified by arbitrarily omitting 15 of the 16 Old Testament prophets, along with Revelation, and narrowing down the selection of source material to one, short, little-studied book: Zephaniah.

Why Zephaniah? For one thing, it has been called, as you may have already guessed from the title, “The summary book of all prophecy”. This is because, in only three chapters, it contains ALL of the three basic elements of Bible prophecy:

God’s judgments on Israel (Zep 1:1–2:3),
God’s judgments on the nations (Zep 2:4-15), and
God’s future kingdom, AFTER His judgments are finished (Zep 3:1-20).

And, when you think about it, what else is there, really? In all the other prophets, simply variations of these three themes.

So now we are making progress. Let us consider each element in turn:

GOD’S JUDGMENTS ON ISRAEL

Israel (or shall we say Judah?) was God’s nation, and our example. Everything they did, and everything God brought upon them, are for our examples and admonition. So let us, who THINK we stand in God’s estimation, take earnest heed to these writings — lest we fall, as did Israel (1Co 10:11,12).

” ‘I will sweep away everything from the face of the earth,’ declares the LORD. ‘I will sweep away both men and animals; I will sweep away the birds of the air and the fish of the sea. The wicked will have only heaps of rubble when I cut off man from the face of the earth’ ” (Zep 1:2,3).

“I will sweep away — or cut off”… four distinct classes of sinners:

The OPEN idolaters: “every remnant of Baal, the names of the pagan and the idolatrous priests — those who bow down on the roofs to worship the starry host” (vv 4,5).
The SECRET idolaters: “those who bow down and swear by the LORD AND who ALSO swear by Molech” (v 5).
The backsliders: “those who turn back from following the LORD” (v 6).
The indifferent: “those who… neither seek the LORD nor inquire of him” (v 6).

That seems to cover the field rather well! Can we imagine any sort of sinner who does not fall into at least one of these categories? Do we not sometimes find even ourselves perilously entrapped in sins of most of these types?

It all has to do with “caring”: the open idolaters CARE, but they care wrongly; they have a zeal but not according to knowledge, and they bow five times a day toward Mecca or burn incense to a smiling stone image, but it profits them nothing.

The secret idolaters CARE too, but only half-heartedly; they serve God at times, but they never quite overthrow the altar of “Mammon” in their lives!

The backsliders CARED for God at one time, but they stopped caring. Perhaps the “cares of this world, and the deceitfulness of riches” entered their lives and choked the word of God.

And, last, there are the indifferent, who CARE not at all, who cannot be moved even with dynamite from the comfortable ruts of their sad, empty little lives.

What is the lesson for us? God sees and will judge EVERY type of iniquity: the external idolatry of false religion as well as the secret, internal idolatry of covetousness (Col 3:5), which wears a cloak of “righteousness” in order to deceive (both itself and others).

“Search us, Lord, and know our heart. With every idol bid us part.”

These exhortations are lost on us if we think only of “idols” made of wood and stone, and pride ourselves as having nothing to do with such. But the “idols” that should frighten us, from whose bondage we should pray to be delivered, are the modern “gods” of materialism, licentiousness (in books, movies, and television), and pleasure-seeking! For God WILL judge EVERY type of sin: the open indifference of atheism no more than the hidden indifference of a lax Laodicean faith which seeks its own comfort and ignores its “nakedness” in God’s sight.

“The LORD has prepared a sacrifice; he has consecrated those he has invited” (Zep 1:7).

Christ is the one true sacrifice, so that in turn he may also be the bridegroom of the marriage feast. The Father has invited guests to the sacrifice — to partake of the forgiveness of sins which Christ has made possible, and to obtain a “wedding garment” so that they will be suitably attired to attend the feast. But those guests who have not faithfully prepared themselves, when they do try to enter the great marriage feast, will be punished because they are, figuratively, “clad in foreign clothes” (v 8).

“At that time I will search Jerusalem with lamps and punish those who are complacent, who are like wine left on its dregs, who think, ‘The LORD will do nothing, either good or bad’ ” (v 12).

Is this the picture of the household of faith in the Last Days? By their attitudes (that is, in their hearts) some appear to be saying (although they would never dream of saying so openly) that God is indifferent to what man does. ‘Don’t remind me that He sees or cares what I do. Leave me alone to while away my satisfied, self-centered little life.’

The great causes of God are not often defeated by open frontal attack, but rather by the slow, crushing, glacier-like mass of indifferent disciples. The Truth of God cannot be destroyed by the enemy, but it can be smothered to death by the lazy “friend”, who sits on it!

Let us examine ourselves. We all build “fences” around ourselves in one way or another. It is a deep-seated desire of human nature to seek protection and security, and to forget unpleasant things. But unless we are careful, we may come to seek our strength and support within ourselves, in our own possessions and accomplishments. “I will build bigger barns,” we say, but God says, “You are fools. This night your lives may be required of you.”

Let us not develop ingenious ways of keeping God and His demands out of our lives. Let us not be children, hiding in our “playpens”, amusing ourselves with expensive and time-consuming “toys”, until the urgency of the Truth has melted away in our lives.

Rather, let us “seek the LORD… righteousness, seek humility; perhaps you will be sheltered on the day of the LORD’S anger” (Zep 2:3).

GOD’S JUDGMENTS ON THE NATIONS

For us, these can be both warning and encouragement: warning, because God is a jealous and holy God, whose longsuffering is not endless; but also encouragement, because His judgments on the nations are the prelude to the kingdom, when “the people of the world learn righteousness” (Isa 26:9).

In this section (Zep 2:4-15), four peoples or groups of peoples stand for the Gentiles in their totality:

To the west of Israel were the Philistines (vv 4-7) — modern Palestine;
To the east, Moab and Ammon (vv 8-11) — modern Jordan;
To the south, Cush (Ethiopia or southern Arabia) (v 12); and
To the north, Assyria or Babylon (vv 13-15) — modern Iraq.

These nations encircle Israel, which is of course at the center of God’s plan. Their “bounds” — both as to national boundaries and limits of influence — are set by God according to His purpose with His people Israel (Acts 17:26; Deu 32:8).

This is a comfort to those who see and understand the Divine Hand in world affairs. God has said, in effect, “This far you may come and no farther; here is where your proud waves halt” (Job 38:11). Even though around us men’s hearts are failing them for fear, if God be for US, then nothing will “harm” US except what HE causes or allows for our betterment.

GOD’S FUTURE KINGDOM

In the last section the prophet Zephaniah looks again at the sins of Judah, but this time with a remedy. First the sins:

The sins of Jerusalem were four, and the reasons for those sins were likewise fourfold:

The sins (Zep 3:2)	The reasons (Zep 3:3,4)
1. No obedience	1. Wicked princes
2. No correction	2. Wicked judges
3. No trust	3. Wicked prophets
4. No atonement (“drawing near”)	4. Wicked priests

In Zephaniah’s day, all the kings and princes (except Josiah) were wicked men who could not lead a wicked nation into obedience. “Like princes, like people.” The judges were accustomed to bribery and graft, and did not teach “correction” or “instruction” (AV mg). With the exceptions of Zephaniah and Jeremiah, the prophets were false and wicked men, who trusted in the arm of flesh and not God. And the priests, who “profaned” the sanctuary, could not help in the least to draw men back to God.

It was a sorry state, but there was yet hope. As the sins of the people fell under four headings, because of the failures of all four classes of national leaders, so God’s remedy for His nation (and for the world) is also seen in four parts — all involving Christ. The recurring theme through the last section is:

“The LORD — Yahweh — is in the midst of you!” (vv 5,12,15,17).

Christ was once, and will be yet again in greater scope, the manifestation of the LORD or Yahweh upon the earth. He will be “in the midst” of men once again, in the capacity of righteous leader, when he returns to set up his Father’s Kingdom. At that time, he will be:

A righteous JUDGE (vv 5-7) — who will do no iniquity himself, but will instruct the world in righteousness.
A righteous PROPHET (vv 8-13) — who will bring to mankind “a pure lip” or language (v 9), with which they will call upon the LORD, and “the meek and humble” will “trust in the name of the LORD” (v 12).
A righteous KING (vv 14-16) — who will deliver his people from evil and lead them in the ways of obedience.
A righteous PRIEST (vv 17-20) — who will save his people, and bring them back to oneness, or atonement, with God.

THE PROPHETS’ MESSAGE

This man Christ must be our study, no matter where we turn in the Scriptures. His mind must be in us (Phi 2:5), his delights must be ours, his sorrows ours too. And his perception of the “world” must be shared by us. As he walked with his disciples one day near Herod’s temple, they exclaimed: “What a great building… what great stones…”

To this he replied, “Do you see all these things? I tell you the truth, not one stone here will be left on another; every one will be thrown down” (Mat 24:2).

Thereby he reminds us that nothing of what we see around us is eternal — not the magnificent buildings, nor the noble accomplishments, nor the heaped-up wealth, nor the awesome weapons, nor the seductive “entertainment”. Only character is eternal, and only then when it manifests the righteousness of God. The same prophet (yes, the greatest of all prophets!) who prophesied that every “stone” would be cast down also said:

“Seek first the kingdom of God, and His righteousness” (Mat 6:33).

Even though we cannot see it now, that “city” and that “kingdom” will be eternal; and it will be built up with “living stones” in which righteousness will dwell.

Judgments there must be first, on God’s people no less than on the world. But the storm clouds will finally expend their force, and a new day will dawn — brighter and more blessed than we have ever witnessed — with joys unspeakable for those who have truly sought the LORD.

This is the prophets’ message.

Virtuous woman

ChristadelphianBooksOnline The Agora Bible Articles and Lessons: U-V

Pro 31 describes the character of the ideal wife or mother. So wonderful are the characteristics of this woman, that sisters despair of ever being able to attain unto her standard, whilst brethren live in hope that they may find a wife that comes somewhere near the character described.

There is no doubt that the Virtuous Woman was no single personality, but the wise man’s estimation of the ideal woman, on account of which he elucidates the positive virtues of such a woman. It is also equally true that the woman in question was not as the ordinary housewife of today, but more the supervisor of a large household wherein she exercised control over her “maidens” (v 15), who would assist in the daily tasks of such an house, making possible her achievements as described.

Sisters in today’s society must learn to cope almost single-handed in the daily round of household chores and need not despair if they cannot reach unto the ideal spoken of here. Even so, ideals are set that we may aspire to be like them. If sisters give up in their attempts to emulate the virtues of this woman, there is little hope that they will ever aspire to be “like him” who is our heavenly Bridegroom.

In order then that sisters may better understand the virtues set out in Proverbs 31, we list them under various headings, and couch them in language more familiar to our generation.

As A Wife

She is faithful: Pro 31:11.
Her influence is for good: Pro 31:12.
She enhances her husband’s name: Pro 31:23.
She earns his love and respect: Pro 31:29.

As A Mother

She controls her household: Pro 31:27.
She gives careful regard to her children’s health: Pro 31:21.
She labours at night for her children: Pro 31:15.
She is a light sleeper ever ready in an emergency: Pro 31:18.
Her children love and respect her: Pro 31:28.

Her Home Management

She is a good knitter: Pro 31:13.
She is skilful in all the domestic arts: Pro 31:19.
She dresses her family sensibly not fashionably: Pro 31:21.
She dressmakes for others as well as herself: Pro 31:24.
She is attentive to the need of others, earning her every meal: Pro 31:27.

Her Economic Sense

She takes trouble to buy well: Pro 31:14.
She only buys quality goods: Pro 31:18.
She puts her purchase to good use: Pro 31:16.
She uses money wisely, and does what she can to improve her return: Pro 31:16.

Her Personal Character

She is not a weakling: Pro 31:17.
She has a firm, reliable, honorable character: Pro 31:25.
She dresses neatly and attractively: Pro 31:22.
She extends her kindness outside of her household: Pro 31:20.
She speaks with wisdom: Pro 31:26.
She speaks with kindness: Pro 31:26.
She fears Yahweh, her greatest asset: Pro 31:30.

Where among these virtues is there room for the demands of so called Women’s liberation? Where indeed? All the virtues here listed are opposed to that degrading spectacle of women trying to ape the opposite sex, and achieving nothing more or less than that which JT said would be the tragic result: “In proportion as they rise in assurance they sink in all that really adorns a Woman” (Elp 122).

Sisters who pattern their lives on the God-given ideal of Pro 31 will in no way feel degraded by their loving submission to their husbands, but will find in that subjection is the crowning fulfilment of God’s purpose with them. Indeed by their submission they will share the dominion allotted to the man in whom they lovingly and willingly lose their own identity. Again to quote JT: “They will then rule in the hearts of their rulers, and so ameliorate their own subjection, as to convert it into a desirable sovereign obedience” (Elp 122).

“A sovereign obedience.” What a wonderful expression. Queens by their very submission, and so to be enthroned by their influence in the practise of humility. May the ideal set forth in Pro 31 have its fruit in the lives of Sisters, by being translated into actions, so that it may be said of them: “Let her own works praise her in the gates” (Pro 31:31). (JMn)

Wahine disaster, the

These thoughts and recollections are taken from a book dealing with a disaster that occurred in Wellington, New Zealand on April 10, 1968, when the inter-island ferry “Wahine” foundered on Barret Reef near the entrance to Wellington harbour. I have added the Scripture passages that these thoughts and recollections caused me to consider.

Jonah 1:4; 4:8 — But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken… And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live.

The ferry had room for another 300 passengers. The passenger capacity of 924 was under-booked; only 610, including 41 children under the age of 14 were sailing that night. The crew totaled 125. Air hostess Sally Shrimpton, 23, on transfer to Wellington from Christchurch, was on the ship because ear trouble had put a temporary halt to flying… Mrs O’Neill, 35 and expecting another child, was uneasy about the voyage to Sydney. I wasn’t worried about the ferry; it was the big trip to Sydney that was on my mind, she recalled later. I told my friends to pray for us. I had my faith in God and thought He would take care of us, but I just felt something was going to happen. When I got on the boat I could not settle. I kept gathering the children together. When she had tucked her children in Mrs O’Neill got into bed. But she left the light on and began praying… Also in the smoke-room were the Hansens, watching television. They’d been early arrivals at the ship, driving their car aboard about 5.30 pm. After leaving overnight luggage in their cabin they had gone across the road from the wharf entrance to the British Hotel, and over a few beers played tunes on a jukebox. One of them was the pop song “There goes my prized possession, There goes my everything.” It was an omen.

Ezekiel 33:6,7 — But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. So thou, O son of man, I have set thee a watchman unto the house of Israel, therefore thou shalt hear the word at my mouth, and warn them from me.

The 3 am forecast on the NZ Broadcasting Corporation’s all-night programme located the cyclone’s centre off the eastern coast of the southern part of the Coromandel Peninsula. They said:

“Present indications are the centre will be located about 100 miles east of Hawkes Bay by midday today.”

The weathermen were right when they predicted gale force and above southerlies in Cook Strait in a few hours (John’s note — Hawkes Bay is quite a wee ways north of Wellington, and the ferry should have been in Wellington long before midday. Cook Strait is just outside Wellington harbour). But their estimate of the centre’s location at midday was to be proved sadly inaccurate by one factor largely unknown to them: the storm had speeded up. At 3 am it was over Tauranga, building up huge seas on the coast, ripping down power and telephone circuits and in nearby Whakatane pulling a section of roofing from the toll and telephone exchange. The fringes of the storm built up the southerly over Wellington dramatically between 3 am and 4 am. At 3 am the anemometer at Wellington Airport, close to the harbour entrance, registered 10 knots. An hour later it showed 42 knots with a maximum gust of 60. The rain that would not let up until 3.30 pm was driving across the exposed runways.

The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?

He had been joined on the bridge by Chief Officer Luly. Arriving back from the garage, the chief officer saw the visibility had gone and had a quick look at the radar. The picture had spun round and he realised it was out of order. Through the windows of the bridge he could see the scanner on the foremast still rotating, but the mast was shaking so violently it was touch and go if it would remain with the ship. Bracing himself against the ship’s movements, he went and stood by the master amidships and made sure his telegraph orders were received by Third Officer Noblet who was on the port wing telegraph. The orders came in quick succession as Captain Robertson tried desperately to bring the bow round. He had nothing to navigate with but his instinct and feeling. At times he sensed the ship was approaching rocks ahead and ordered her astern, or else he felt she was near the Pencarrow coast astern and ordered her ahead. Whether the ship was in fact moving ahead or astern was difficult to estimate as, so violent was the motion, for much of the time the two huge propellers were spinning uselessly out of the water.

Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth.

About five tense minutes passed and then Chief Officer Luly saw the orange light of the Barret Reef buoy, moored 400 yards south of Outer Rock. Southward from Outer Rock extend drying and low-water rocks, leaving a gap of 200 yards of deep water to the buoy. The chief officer first saw the light on the starboard bow, then on the port bow. A few seconds later he saw rocks to starboard. He cried out “Rocks ahead !”. Almost instantly came the cry “Rocks astern !” Captain Robertson raced for the starboard wing of the bridge. His reaction when he saw the rocks on the starboard bow was horror. “Then I saw them astern and there was no way of getting out of it.” The doomed ship quickly closed on the rocks. Captain Robertson had the impression she was picked up bodily and thrown on to the reef. He did not feel the initial impact but a bit later felt the hull bouncing up and down on the rocks. It was the end of a ghastly half hour of commanding a blind ship in the most hazardous position imaginable.

Who layeth the beams of his chambers in the waters; who maketh the clouds his chariot: who walketh upon the wings of the wind… For He commandeth, and raiseth the stormy wind, which lifteth up the waves thereof… He causeth the vapours to ascend from the ends of the earth, He maketh lightnings for the rain; He bringeth the wind out of his treasuries… He sendeth out His word, and melteth them: he causeth His wind to blow, and the waters flow… Fire, and hail; snow, and vapour; stormy wind fulfilling His word…”

Ashore, the wind was battering the city and threatening to remove anything not firmly secured, but it wasn’t until 7.20 that the country as a whole heard about the Wahine. With power restored, announcer Joy Ring gave the news in a special bulletin on the NZ Broadcasting Corporation’s national network link:

“The inter-island ferry Wahine is reported to have gone aground on Barrett Reef a short time ago. Tugs are on their way to help but the Marine Department believes there is no serious danger.”

This was sensational news, but the Marine Department’s belief, unfortunately unfounded, that there was no serious danger, helped allay the fears of listeners around the country, particularly those with loved ones aboard.

(Do we look at events around us and believe that there is no serious danger?)

While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh, go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you.

Outside the smokeroom, Clarrie O’Neill and his wife kept a watchful eye on their six children. He spoke to others around them about their plight. “We realised the helplessness of our position and the need of a higher power to save us. I tried to encourage the others but I was still very worried though this receded somewhat as time went on. I met a man from Greymouth and his wife I knew, and talked to them of God for about half an hour. I was very sad the next day to see his name on the death roll.

But pray ye that your flight be not in the winter, neither on the sabbath day; For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened… The Lord also will be a refuge for the oppressed, a refuge in times of trouble.

Clarrie O’Neill and his family were also in the smokeroom after an uncomfortable wait outside. The six children lay on the floor, still in their lifejackets, and Mr O’Neill managed to get a set for his wife, who was pale and not looking too well. He remembers one elderly woman saying, “Your children deserve a medal.” Another added, “The parents deserve a medal for looking after them so well.” “I turned around and said, ‘Medals won’t help us now. What we need is help from above.’ They both agreed.”

2 Samuel 22:3 — The God of my rock, in Him will I trust. He is my shield and the horn of my salvation, my high tower and my refuge, my Saviour. Thou savest me from violence… Psalm 62:7, 8 — In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. Trust in him at all times; ye people, pour out your heart before Him: God is a refuge for us.

Suddenly she lurched a couple of times to starboard… and stayed there. The harsh jangle of the alarm bells and the abandon ship order a few minutes later punctured any complacency that remained. Six hundred and ten passengers were faced with the stark reality of getting off the ship into a still wild sea. Fright showed clearly on the faces of the men, women and children jammed into the B-deck smokeroom and cafeteria, passageways and cabins and in the A-deck lounge. For a few minutes panic was imminent as passengers surged to the exits in their desperate desire to get on deck.

Matthew 7:25,27: And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not: for it was founded upon a rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell: and great was the fall of it.

It was about 2 pm and now only four men — Able Seaman Donald MacInnes, Luly, Galloway, and Captain Robertson — remained. Save for the occasional crashes from below as equipment and cargo moved, the ship was spookily quiet. In three quarters of an hour 732 people had left the Wahine. Considering the conditions, the abandonment had gone amazingly well.

Jeremiah 51:16: When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Nahum 1:3 — The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.

Clarrie O’Neill, his wife and six children were also in the (life) boat. He was worried about the waves and feared the boat would get side on to them. “We were helpless, and couldn’t do a thing. A woman came floating towards me in the water crying, ‘Save me, save me.’ I reached out and grabbed her hand and she cried out, ‘Don’t let me go. Don’t let me go.’ She must have been in her fifties, and weighed between 15 and 16 stone. I had a terrible job to try and get her aboard and I had to get another man to help me. I told her how glad we were to have her aboard. Then a woman in the boat cried out — ‘Has anyone seen my baby?’ A man at the end of the boat held up a poor mite, all dripping wet and asked — ‘Is this it?’ It was. The woman took her baby and cuddled it to her. It looked so cold and bedraggled that I took off my felt hat which I had on all the time and put it on the baby’s head to keep the rain off. The woman did not say anything, just gave me a look of thankfulness that was worth all the silver and gold in the world.”

Luke 8:23,24: But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. And they came to him, and awoke him, saying, ‘Master, master, we perish’. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.

Those rescued include 61-year-old Mrs Tressa Dunford of Christchurch, and her husband, who had a terrifying time since jumping off the ship. ‘Some of my thoughts were for my mother, who is 84, and I wondered who would look after her if I didn’t get out alive. I also thought of my 3 sons and 5 step-daughters and wondered if I would ever see them again. I thought about sharks, and the mess there would be if a few got loose amongst us. Actually I love water but I like to know what is in it with me. I wasn’t frightened of dying but realised that it’s not until faced with death that you realise how sweet life is.’

Isaiah 4:6: And there shall be a tabernacle for a shadow in the daytime from the heat, and for r a place of refuge; and for a covert from storm and from rain.

Isaiah 25:4: For thou hast been a strength to the poor , a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.

Clarrie O’Neill, his wife, and 6 children, thanked God for getting them safely ashore. ‘I realised that we had been in a terrible situation and my first thoughts were that we had been permitted to go through the valley of the shadow of death. On the law of averages, I suppose we should have lost one or two of the children, but apart from being soaked and cold we were all right.’

Mark 4:27: And there arose a great storm of wind, and the waves beat into the ship, so that it was now full… And he arose, and rebuked the wind, and said unto the sea, ‘Peace, be still’. And the wind ceased, and there was a great calm… And they feared exceedingly, and said one to another, ‘What manner of man is this, that even the wind and the sea obey him?’

After radio newscasts had revealed that survivors were being taken to Wellington Railway Station, relatives and friends of those who had been on the Wahine gathered quietly behind the crowd-control barriers. The tense, anxious wait common to all disasters began. For some the vigil was in vain; others spent hours waiting, only to learn that loved ones were already in hospital. For some the wait was mercifully short.

Early in the evening police discovered they had names of far more survivors than the total number of passengers and crew who had been on the Wahine. There was much duplication of names, different spellings of the same name, different addresses for the same survivor. In the chaos of the afternoon the names of many rescuers had gone on the lists. In a few cases the names of the dead were also on the list. No name could be deleted until painstakingly checked out.

Revelation 20:12: And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judges out of those things which were written in the books, according to their works.

I would like to conclude with a paragraph written in “The Gospel News” one time, by our Brother Christopher Damaso, from the Philippines:

“The boat is our ecclesia that brings its people to the conference which will be at Mt Zion in Jerusalem. This time the subject and the speaker will be our Master, the Lord Jesus Christ. He will reveal himself as the King and those who are patiently and faithfully waiting for him will find joy, receiving the promise, “He who stands firm till the end will be saved.” (Matthew 24:13). However, sailing to the Kingdom is not easy, there are waves and winds of trials to be overcome. Sometimes, along the way, we have brothers and sisters who need to be rescued from a shipwreck. They need us to strengthen their faith. They are the survivors who call for comfort, encouragement, and prayers. Helping the weak must be a primary concern (Acts 20:28,35). Indeed, our voyage is a selfless endeavour. We are not only concerned for ourselves, but for others as well. This is what the apostle Paul meant when he said, “Carry each other’s burdens, and in this way you will fulfil the law of Christ” (Gal 6:2). If we can fulfil this responsibility, our boat will not sink and no one will fall into the sea, and, at the end, we will finally reach the harbour to meet our King.

Begone, unbelief! Our Saviour is near, And for our relief Will surely appear: Though rough winds may wrestle — Our God will perform: With Christ in the vessel, We smile at the storm.

(John Ching)

Waiting

We have ample instruction that we must be diligent and redeem the time, but in many situations waiting on the Lord is the best solution. God is in complete control: we are merely servants. We have many specific duties and responsibilities, but even in the discharge of these, waiting on the Lord plays no small part.

“Who shall roll away the stone?” Who will help…? … or, Who can do… this or that, or whatever may seem to be required? These questions often occasion needless concern to Christ’s disciples. Much of such worry arises from our failure to recognize our own actual insignificance in the overall purpose of God. If we have any place in that purpose at all, it is merely as instruments in the hands of God. As far as we are concerned, the meaning of every circumstance lies principally in our own reaction to it. God is testing us, not coming to us for help. He who holds the earth in the hollow of His hands has no problems or worries, but simply an unalterable and irresistible purpose. We can safely leave all the planning and engineering to Him. Our simple task is confined to reacting to each new circumstance as it comes, in the way most in harmony with His revealed will.

“Wait on the Lord; be of good courage” (Psa 27:14). Waiting provides one of the greatest calls upon courage, and one of the severest tests of it. But circumstances that require courage, like circumstances that require wisdom, are simply arranged by God to give us practical training and experience in seeking these things from Him. They are to impress us with our natural ignorance and impotence, no matter what the external situation that confronts us.