Zephaniah 1:12

Translation
King James Version
And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.
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KJV (with Strong's)
And it shall come to pass at that time H6256, that I will search H2664 Jerusalem H3389 with candles H5216, and punish H6485 the men H582 that are settled H7087 on their lees H8105: that say H559 in their heart H3824, The LORD H3068 will not do good H3190, neither will he do evil H7489.
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Complete Jewish Bible
When that time comes, I will search Yerushalayim with lamps and punish those who are [smug and thick, like wine] left too long on its dregs, who say to themselves, 'ADONAI will do nothing - neither good nor bad.'
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Berean Standard Bible
And at that time I will search Jerusalem with lamps and punish the men settled in complacency, who say to themselves, ‘The LORD will do nothing, either good or bad.’
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American Standard Version
And it shall come to pass at that time, that I will search Jerusalem with lamps; and I will punish the men that are settled on their lees, that say in their heart, Jehovah will not do good, neither will he do evil.
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World English Bible Messianic
It will happen at that time, that I will search Jerusalem with lamps, and I will punish the men who are settled on their dregs, who say in their heart, “The LORD will not do good, neither will he do evil.”
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Geneva Bible (1599)
And at that time will I searche Ierusalem with lightes, and visite the men that are frosen in their dregges, and say in their heartes, The Lord will neither doe good nor doe euill.
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Young's Literal Translation
And it hath come to pass, at that time, I search Jerusalem with lights, And I have laid a charge on the men Who are hardened on their preserved things, Who are saying in their heart: Jehovah doth no good, nor doth He evil.
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See also
Amos 6:1Jeremiah 48:11Ezekiel 8:12Psalms 94:7Ezekiel 9:9Malachi 3:14Malachi 3:15
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The Vision of Zephaniah
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In the KJVVerse 22,800 of 31,102

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SUMMARY

Zephaniah 1:12 vividly portrays God's meticulous and inescapable judgment upon Jerusalem, specifically targeting those who have become spiritually complacent and apathetic. Through the striking imagery of searching with lamps, the prophet reveals divine omniscience uncovering the deep-seated spiritual indifference of those who, like wine left on its dregs, have settled into a state of stagnant sin, believing God to be inactive and uncaring, neither doing good nor evil. This verse serves as a profound warning against practical atheism and spiritual lethargy in the face of impending divine reckoning.

CONTEXT

  • Literary Context: Zephaniah's prophecy is primarily concerned with "the Day of the LORD," a recurring biblical theme signifying a time of divine intervention, often bringing judgment upon the wicked and salvation for the righteous remnant. This particular verse falls within the opening chapter, which details the universal scope of this impending judgment, beginning with the land itself and then focusing intensely on Judah and Jerusalem. It follows pronouncements of judgment against idolaters, those who worship the host of heaven, and those who swear by Molech, setting the stage for the specific condemnation of the complacent. The meticulous search described in this verse emphasizes the thoroughness of God's judgment, ensuring no one escapes the divine scrutiny that precedes the widespread devastation described in the subsequent verses of Zephaniah 1.
  • Historical & Cultural Context: Zephaniah prophesied during the reign of King Josiah (c. 640-609 BC), a period marked by significant religious reforms aimed at eradicating idolatry and restoring the worship of Yahweh. However, despite Josiah's efforts, deep-seated spiritual corruption and syncretism persisted among many in Judah, especially within Jerusalem. The phrase "settled on their lees" draws from the ancient winemaking process, where wine left undisturbed on its sediment (lees or dregs) would become thick, cloudy, and stagnant, losing its clarity and vitality. While sometimes used to enhance flavor, in this context, it signifies spiritual stagnation, a refusal to be purified or moved, leading to a dullness of spiritual perception and a resistance to God's call for repentance. This cultural metaphor powerfully illustrates the spiritual condition of a people who had become comfortable in their sin, unaffected by the prophetic warnings or the king's reforms.
  • Key Themes: This verse powerfully encapsulates several key themes central to Zephaniah's message and broader biblical theology. Foremost is Divine Scrutiny and Judgment, where God's active involvement in human affairs is highlighted by His meticulous "search" and subsequent "punishment." This underscores His omniscience and unwavering commitment to justice, as seen in passages like Hebrews 4:13. Another critical theme is Spiritual Complacency and Apathy, represented by the vivid metaphor of being "settled on their lees." This describes a state of spiritual dullness, indifference, and unresponsiveness to God, echoing warnings against lukewarmness found in Revelation 3:16. Finally, the verse confronts Practical Atheism or Skepticism, as the complacent declare, "The LORD will not do good, neither will he do evil." This reflects a dangerous denial of God's active sovereignty and moral governance, a belief that God is either indifferent or impotent, a theological error refuted by God's self-revelation throughout the Old Testament, such as in Isaiah 45:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • search (Hebrew, châphas', H2664): This primitive root means "to seek" or "to search diligently." In this context, it implies a thorough, meticulous investigation, leaving no stone unturned. The addition of "with candles" (lamps) further emphasizes the precision and inescapability of God's examination, suggesting a search into hidden, dark places where sin might be concealed. It conveys God's omniscience and His active pursuit of justice.
  • Jerusalem (Hebrew, Yᵉrûwshâlaim', H3389): The capital city of Palestine, often called "founded peaceful." Here, it represents the heart of Judah, the chosen people, and the place where God's temple resided. The fact that God must "search Jerusalem" signifies the deep corruption that had permeated even the most sacred and privileged spaces, indicating that divine judgment begins with the house of God, as later echoed in the New Testament.
  • lees (Hebrew, shemer', H8105): This term refers to the sediment or dregs that settle at the bottom of a wine vat. While sometimes wine is aged "on the lees" to develop flavor, in this prophetic context, it carries a negative connotation. It describes a state of stagnation, impurity, and immobility. Spiritually, it signifies those who are comfortable in their sinful habits, unpurified, unmoving, and unresponsive to God's call for repentance and renewal.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the covenant name of God, "Jehovah" or "Yahweh," signifying "the Self-Existent One" or "Eternal." The people's declaration that "The LORD will not do good, neither will he do evil" is a direct affront to His very nature as the sovereign, active, and morally engaged God of the covenant. It reveals a profound theological error and a practical denial of His character and power.

Verse Breakdown

  • "And it shall come to pass at that time": This phrase sets the temporal context, pointing to the specific period of the "Day of the LORD" that Zephaniah is prophesying about. It emphasizes the certainty and imminence of the events described, signaling a divinely appointed moment of reckoning.
  • "that I will search Jerusalem with candles": This powerful anthropomorphic image depicts God actively and meticulously investigating every corner of Jerusalem. The "candles" (lamps) symbolize a thorough, penetrating light that exposes hidden sins and secret attitudes, leaving nothing concealed from God's all-seeing eye. It conveys the idea of an inescapable divine audit.
  • "and punish the men that are settled on their lees": This clause identifies the specific target of God's judgment: those who are complacent, stagnant, and comfortable in their spiritual apathy. The metaphor of "settled on their lees" vividly portrays a people who have become dull, unpurified, and resistant to change, like wine that has become thick and stagnant from being left undisturbed on its sediment. God's punishment is a direct consequence of this spiritual inertia.
  • "that say in their heart, The LORD will not do good, neither will he do evil": This final phrase reveals the root cause of their spiritual stagnation: a deep-seated practical atheism or deism. These individuals do not necessarily deny God's existence outright, but they deny His active involvement in human affairs, believing Him to be indifferent, impotent, or irrelevant. They imagine God as a distant deity who neither blesses nor punishes, thus justifying their own sinful complacency. This declaration of the heart is the ultimate affront to the sovereign and righteous character of Yahweh.

Literary Devices

Zephaniah 1:12 is rich in literary devices that amplify its prophetic message. The most prominent is Metaphor, particularly in the phrase "settled on their lees." This vivid image, drawn from winemaking, powerfully conveys the spiritual state of complacency, stagnation, and impurity, where individuals have become dull and resistant to purification, much like wine left undisturbed on its sediment. This metaphor is complemented by Symbolism, where "candles" or "lamps" symbolize God's penetrating light and thorough scrutiny, revealing hidden sins and secret thoughts that would otherwise remain concealed in darkness. The verse also employs Anthropomorphism, attributing human actions—"I will search"—to God, making His divine judgment more relatable and immediate. Furthermore, there is a profound Irony in the people's belief that "The LORD will not do good, neither will he do evil," as the very act of God searching and punishing them directly refutes their cynical assertion, demonstrating His active and decisive intervention in human affairs.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zephaniah 1:12 offers profound theological insights into the character of God and the nature of human sin. It underscores God's absolute sovereignty, omniscience, and unwavering commitment to justice. He is not a distant, indifferent deity but an active participant in human history, meticulously observing and justly responding to the moral state of His people. The complacency described is a form of practical atheism, a denial of God's active governance, which is a grave offense against His covenant faithfulness. This verse reminds us that true faith necessitates acknowledging God's active hand in both blessing and judgment, and that spiritual apathy is a dangerous state that invites divine reckoning.

REFLECTION AND APPLICATION

Zephaniah 1:12 serves as a timeless and convicting mirror for all who claim to follow God. It challenges us to honestly examine the depths of our hearts, asking whether we have, perhaps subtly, allowed ourselves to become "settled on our lees"—comfortable in spiritual stagnation, indifferent to God's commands, or dismissive of His active presence in our lives and the world. This verse calls us to reject the dangerous lie that God is passive or irrelevant, reminding us that He is intimately involved, meticulously observing, and ultimately just in His dealings. It compels us to cultivate a vibrant, responsive faith, actively seeking purification and growth, rather than allowing spiritual apathy to harden our hearts. The "Day of the LORD" is not merely a historical event but a perpetual reminder that our true spiritual condition will inevitably be revealed, urging us to live with intentionality and reverence before a God who truly "does good" and "does evil" according to His righteous will.

Questions for Reflection

  • In what areas of your life might you be "settled on your lees," experiencing spiritual complacency or apathy?
  • How does the idea of God "searching with candles" challenge your understanding of His omniscience and involvement in your daily life?
  • Do you ever find yourself, consciously or unconsciously, acting as if "The LORD will not do good, neither will he do evil"? What are the practical implications of such a belief?
  • What steps can you take to actively resist spiritual stagnation and cultivate a more vibrant, responsive faith?

FAQ

What does it mean to be "settled on their lees"?

Answer: The phrase "settled on their lees" is a metaphor derived from ancient winemaking. When wine was left undisturbed in a vat, the sediment or dregs (lees) would settle at the bottom. While sometimes this process was used to enhance certain wine flavors, in Zephaniah's context, it carries a negative connotation. It describes a state of spiritual stagnation, impurity, and immobility. People who are "settled on their lees" are those who have become comfortable in their sin, unpurified by God's truth, and unresponsive to His call for repentance. They are spiritually dull, unmoving, and resistant to the refining work of God, much like stagnant wine that has lost its clarity and vitality. This spiritual condition leads to indifference towards God's commands and a false sense of security, as if divine judgment will never come.

CHRIST-CENTERED FULFILLMENT

While Zephaniah 1:12 speaks of God's judgment upon complacent Judah, it finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. The meticulous search "with candles" foreshadows the penetrating light of Christ, who came to expose the hidden motives and spiritual deadness of humanity (John 3:19-21). He is the one who sees into the deepest recesses of the heart, discerning the thoughts and intentions of all (Hebrews 4:12). The "men settled on their lees," who deny God's active involvement, represent humanity's fallen state, prone to self-sufficiency and practical atheism. Christ, however, did not come to condemn those who were already condemned, but to offer purification and new life to those who were stagnant in sin (John 3:17). His atoning sacrifice on the cross is the ultimate act of God doing both "good" (providing salvation) and "evil" (bearing the wrath for sin) in a way that perfectly reconciles His justice and mercy (Romans 3:25-26). Through Christ, those who were "settled on their lees" can be stirred, cleansed, and filled with the vibrant Spirit of God, moving from spiritual apathy to active faith and obedience, anticipating His return when He will judge the living and the dead (2 Timothy 4:1).

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Commentary on Zephaniah 1 verses 7–13

Notice is here given to Judah and Jerusalem that God is coming forth against them, and will be with them shortly; his presence, as a just avenger, his day, the day of his judgment and his wrath, are not far off, Zep 1:7. Those that improve not the presence of God with them as a Father, but sin away that presence, may expect his presence with them as a Judge, to call them to an account for the contempt put upon his grace. The day of the Lord will come. Men have their day now, when they take a liberty to do what they please; but God's day is at hand; it is here called his sacrifice, a sacrifice of his preparing, for the punishing of presumptuous sinners is a sacrifice to the justice of God, some reparation to his injured honour. Those that brought their offerings to other gods were themselves justly made victims to the true God. On a day of sacrifice great slaughter was made; so shall there be in Jerusalem; men shall be killed up as fast as lambs for the altar, with as little regret, with as much pleasure: The slain of the Lord shall be many. On a day of sacrifice great feasts were made upon the sacrifices; so the inhabitants of Judah and Jerusalem shall be feasted upon by their enemies the Chaldeans; these are the guests God has prepared and invited to come and glut themselves - their revenge with slaughter and their covetousness with plunder. Now observe,

I. Who those are that are marked to be sacrificed, that shall be visited and punished in this day of reckoning, and what it is they shall be called to an account for. 1. The royal family, because of the dignity of their place, shall be first reckoned with for their pride, and vanity, and affectation (Zep 1:8): I will punish the princes, and the king's children, who think themselves accountable to God, and that, high as they are, he is above them. They shall be punished, and all such as, like them, are clothed with strange apparel, such as, in contempt of their own country (where, probably, it was the custom to go in a very plain dress, as became the seed of Jacob that plain man), affected to appear in the fashion of other nations and introduced their modes in apparel, studying to resemble those from whom God had appointed them, even in their clothes, industriously to distinguish themselves. The princes and the king's children scorned to wear any home-made stuffs, though God had provided them fine linen and silks (Eze 16:10), but they must send abroad to strange countries for their clothes, which would not please unless they were far-fetched and dear-bought; and even those of inferior rank affected to imitate the princes and the king's children. Pride in apparel is displeasing to God, and a symptom of the degeneracy of a people. 2. The noblemen, and their stewards and servants, come next to be reckoned with (Zep 1:9): In the same day will I punish those that leap on the threshold, a phrase, no doubt, well understood then, and which probably signified the invading of their neighbour's rights. Entering their houses by force and violence, and seizing their possessions, they leap on the threshold, as much as to say that the house is their own and they will keep their hold of it; and, accordingly, they make all in it their own that they can lay their hands on, and so fill their masters' houses with goods gotten by violence and deceit and with all the guilt thereby contracted. Nor shall it suffice them to say that the ill-gotten gains were not for themselves but for their masters, and that what they did was by their order; for the obligations we lie under to keep God's commandments are prior and superior to the obligations we lie under to serve the interests of any master on earth. 3. The trading people, and the rich merchants, are next called to account. Iniquity is found in their end of the town, among the inhabitants of Maktesh, a low part of Jerusalem, deep like a mortar (for so the word signifies); the goldsmiths lived there (Neh 3:32) and the merchants; and they are now cut down (they are broken, and have shut up their shops, and become bankrupts); nay, All those that bear silver are cut off, in the first place, by the invaders, for the sake of the silver they carry, which is so far from being a protection to them that it will expose and betray them. The conquerors aimed at the wealthy men, and carried them off first, while the poor of the land escaped. Or it may be meant of a general decay of trade, which was a preface and introduction to the general destruction of the land. It is the token of a declining state when great dealers are cut down, and great bankers are cut off and become bankrupts, who cannot fall alone, but with themselves ruin many. 4. All the secure and careless people, the sons of pleasure, that live a loose idle life, are next reckoned with (Zep 1:12); they come from all parts of the country, to take up their quarters in the head-quarters of the kingdom, where they take private lodgings, and indulge themselves in ease and luxury; but God will find them out, and punish them: At that time I will search Jerusalem with candles, to discover them, that they may be brought out to condign punishment. This intimates that they conceal themselves, as being either ashamed of the sin or afraid of the punishment of it; when the judgments of God are abroad they hope to escape by absconding and getting out of the way, but God will search Jerusalem, as search is made for a malefactor in disguise, that is harboured by his accomplices. God's hand will find out all his enemies, wherever they lie hid, and will punish not only the secret idolaters, but the secret epicures and profane; and those are the persons that are here described, and marks are given by which they will be discovered when strict search is made for them. (1.) Their dispositions are sensual: They are settled on their lees, intoxicated with their pleasures, strengthening themselves in their wealth and wickedness; they are secure and easy, and, because they have had no changes, they fear none, as Moab, Jer 48:11. They have not been emptied from vessel to vessel. They fill themselves with wine and strong drink, and banish all thought, saying, Tomorrow shall be as this day, Isa 56:12. Their being settled on their lees signifies the same with being enclosed in their own fat, Psa 17:10. (2.) Their notions are atheistical. They could not live such loose lives but that they say in their heart, The Lord will not do good, neither will he do evil; that is, He will do nothing. They deny his providential government of the world: "What good and evil there is in the world comes by the wheel of fortune, and not by the disposal of a wise and supreme director." They deny his moral government, and his dispensing rewards and punishments: "The Lord will not do good to those that serve him, nor do evil to those that rebel against him; and therefore there is nothing got by religion, nor lost by sin." This was the effect of their sensuality; if they were not drowned in sense, they could not be thus senseless, nor could they be so stupid if they had not stupefied themselves with the love of pleasure. It was also the cause of their sensuality; men would not make a god of their belly if they had not at first become so vain, so vile, in their imaginations, as to think the God that made them altogether such a one as themselves. But God will punish them; their end is destruction, Phi 3:19.

II. What the destruction will be with which God will punish these sinners, and what course he will take with them. 1. He will silence them (Zep 1:7): Hold thy peace at the presence of the Lord. He will force them to hold their peace, will strike them dumb with horror and amazement. They shall be speechless. All the excuses of their sin, and exceptions against the sentence, will be overruled, and they shall not have a word to say for themselves. 2. He will sacrifice them, for it is the day of the Lord's sacrifice (Zep 1:8); he will give them into the hands of their enemies, and glorify himself thereby. 3. He will fill both city and country with lamentation (Zep 1:10): In that day there shall be a noise of a cry from the fish-gate, so called because near either to the fish-ponds or to the fish-market. It belonged to the city of David (Ch2 33:14; Neh 3:3); perhaps the same with that which is called the first gate (Zac 14:10), and, if so, it will explain what follows here, And a howling from the second, that is, the second gate, which was next to that fish-gate. The alarm shall go round the walls of Jerusalem from gate to gate; and there shall be a great crashing from the hills, a mighty noise from the mountains round about Jerusalem, from the acclamations of the victorious invaders, or from the lamentations of the timorous invaded, or from both. The inhabitants of the city, even of the closest safest part of the city, shall howl (Zep 1:11), so clamorous shall the grief be. 4. They shall be stripped of all they have; it shall be a prey to the enemy (Zep 1:13): Their household goods, and shop-goods, shall become a booty, and a rich booty they shall be; their houses shall be levelled with the ground and be a desolation; those of them that have built new houses shall not inherit them, but the invaders shall get and keep possession of them. And the vineyards they have planted they shall not drink the wine of, but, instead of having it for the relief of their friends that faint among them, they shall part with it for the animating of their foes that fight against them, Deu 28:30.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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JeromeAD 420
HOMILIES ON MARK 82
The Lord Jesus went into Jerusalem, into the temple. And when he had looked around upon all things, then, as it was already late, he went out to Bethany with the Twelve. The Lord went into Jerusalem and into the temple. He went in, and, having entered, what does he do? He looks about at everything. In the temple of the Jews he was looking for a place to rest his head and found none. “He had looked around upon all things.” Why did it say, “He had looked around upon all that was there”? He was looking for the priests; he wanted to be with them, but he could not find them. He always had regard for priests. So he surveyed all that was about him, almost as though he were searching with a lantern; so says the prophet Zephaniah: “I will explore Jerusalem with lamps.” In this same way, the Lord too looked around at everything with the light of a lamp. He was searching in the temple, but he did not find what he wanted. When it was already evening, he was still exploring everything; he was looking around upon all things. Even though his search was unfruitful, nevertheless, as long as there was light, he remained in the temple; but when evening had come, when the shades of ignorance had darkened the temple of the Jews, when it was the evening hour, he went out to Bethany with the Twelve. The Savior searched; the apostles searched; in the temple they found nothing, so they left it.
JeromeAD 420
Commentary on Zephaniah
(Verse 12.) And it will be in that time, I will search Jerusalem with lamps, and I will visit those who are fixed in their filth; those who say in their hearts, the Lord will not do good, nor will he do evil. LXX: And it will be on that day, I will search Jerusalem with a lamp, and I will avenge against those who despise their guards, and say in their hearts, the Lord will not do good, nor will he do evil. In the time and day of the captivity of Jerusalem by the Babylonians or by the Romans (because they have forsaken the law of the Lord, and acted impiously towards the Lord their Creator), the Lord will search with a lamp all the hidden things of Jerusalem, and he will not allow any to escape unpunished. We read Joseph's histories, and there we find written about sewers, and caves, and caverns, and tombs, where princes and kings and powerful men and priests had hidden themselves in fear of death. And I will visit, he says, upon those who trust in their bodies, and in their strengths, which he scornfully calls filth or sins, in which they have been completely immersed: those who, rejecting providence, have said that neither a good nor an evil God is the author: that is, that he does not render good to the good, nor evil to the evil: but that all things are ruled by chance and carried by uncertain fate. But in the consummation of the world, because it is understood as the day of the Lord, the Lord will search Jerusalem, that is, his Church, with a lamp: and he will avenge himself upon the contemptuous men, who did not want to keep their guard, that is, they despised the commandments of the Lord, and, moreover, by reasoning, they sinned, saying, they blasphemed in their hearts: that doing good would be of no avail, nor would doing evil be harmful, because God would neither reward the good works, nor punish the evil. But rightly so, Jerusalem, that is, the Church (which was previously called Jebus, which is said to be trampled), when it was trampled by the Gentiles and was a mockery of demons, was called Jebus, and after the peace of the Lord began to dwell in it, and it became a place of peace, it took the name Jerusalem. Therefore, in the last times, which we have often mentioned, with increased wickedness, love will grow cold, and the light of the sun will withdraw from Jerusalem, and there will be such devastation that even the chosen ones of God will have difficulty being saved (Matthew 24): then the Lord will scrutinize all vices in Jerusalem with the lantern of his word and reason, and he will bring them to light, and even idle words will be judged and avenged, not in sinners (for they could obtain forgiveness for their sin), but in the contemptuous, of whom it is said in Habakkuk: Look at the contemptuous and behold (Habakkuk 1:5); and in another place: Why do you not look at the contemptuous? And then: But the arrogant, contemptuous man, the proud man, and so on. Above all, there will be revenge upon those who have not kept the Lord's commandments, and they say in their hearts: The Lord will not do good, and he will not do evil: not because God does evil, but because punishment seems evil to those who suffer it. Likewise, a bad surgeon's scalpel will be, because it cuts wounds and amputates rotten flesh. And a bad father, beating his son to correct him, and a bad teacher, admonishing his student to educate him: For every discipline at the present moment does not seem to be a joy, but a sorrow: afterwards, however, it will yield peaceful fruit to those who have been educated by it (Hebrews XII, 11).
Richard ChallonerAD 1781
Settled on their lees: That is, the wealthy, and such as live at their ease, resting upon their riches, like wine upon the lees.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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