INTRODUCTION
1. Author and Date
As far back as the early church fathers, the etymology of Zephaniah’s name was disputed. One explanation understood the name to contain the root saphan (GK 7621; “to hide, shelter”). This etymology plus the common suffix yah (for “Yahweh”) gives the meaning “Yah(weh) has hidden.” Another suggestion derives the name “Zephaniah” from the root sapah (GK 7595; “to watch”); thus the name signifies something like “Watchman for Yah(weh).”
Three other men bore the name Zephaniah in the OT: a Levite descended from Kohath (1Ch 6:36–38); the second priest under the high priest Seraiah during the reign of King Zedekiah (2Ki 25:18–21; Jer 52:24–27); and the father of Josiah, an exile who returned from Babylon (Zec 6:10, 14).
The opening statement of the book indicates that Zephaniah prophesied “during the reign of Josiah son of Amon king of Judah” (640–609 B.C.). Zephaniah predicted the destruction of Nineveh (2:13–15), which took place in 612 B.C. The only question is whether his prophecy belonged to the earlier or later part of Josiah’s reign. Scholars have argued for both options.
2. Background
After the wicked reigns of Manasseh (695–642 B.C.) and Amon (642–640 B.C.), the reformer king Josiah (640–609 B.C.) ascended the throne. For more than a half-century, during the reigns of his predecessors, apostate conditions had prevailed. It was during Josiah’s reign that Zephaniah began warning the people of impending judgment. The fall of Samaria in 722 B.C. had been a solemn reminder of God’s justice and power.
Manasseh and Amon had remained loyal vassals to Assyria, but under Josiah the nation of Judah experienced independence. The death of Ashurbanipal, king of Assyria (669–633 B.C.), probably coincided with Josiah’s eighth year (2Ch 34:30), a time perhaps of Assyrian policy change. By the time Josiah was of age (628 B.C.), Ashurbanipal’s son had died. Assyria was facing problems with Babylon and was no longer able to retain effective control in the west. Presumably about this time Josiah launched sweeping reforms and moved to take possession of the provinces into which Assyria had divided the territory of northern Israel.
The message of Zephaniah pictures the social, moral, and religious conditions in Judah at that time. The reforms of Josiah certainly included a purge of foreign cults and practices. Undoubtedly heading the list were Assyrian religious practices. Various astral deities and old Canaanite practices were removed (2Ki 23:4–25). Cult personnel—including prostitutes of both sexes—were done away with. The shrines of the north and their personnel—especially the rival temple of Bethel—were destroyed. Probably Josiah’s most noteworthy reform policy was the centralization of worship in Jerusalem.
3. Message
The focal point of Zephaniah’s message is the “day of the LORD.” Zephaniah used the expression more often than any other prophet. The Day of the Lord would be a day of doom, because the people “have sinned against the LORD” (1:17). But he also held out a promise of shelter for those who sought the Lord (2:3). In ch. 1 Zephaniah centers God’s word of judgment on Judah. In ch. 2, he predicts and pronounces judgment on the neighbors of Judah. In ch. 3, after a word concerning judgment on Jerusalem, he promises future glory for Israel’s remnant.
EXPOSITION
I. Introduction (1:1)
1 The author gave us more information about his ancestry than any other prophet, tracing his pedigree back four generations. Perhaps this was because the good king Hezekiah was his great-great-grandfather (some feel the Hezekiah here is not the same one who had been king). The time of the prophecy was during the reign of Josiah king of Judah (see the introduction).
II. Day of Judgment (1:2–3:8)
A. Against Judah (1:2–2:3)
1. General warning (1:2–3)
2 Before focusing attention on Judah, Zephaniah issues a general warning of coming destruction in broad terminology. God is judge of the whole world, and especially of his people, Judah. The expression “face of the earth,” used of the great Flood of Noah’s time (Ge 6:7; 7:4), refers to more than just a local land, unless a specific limitation is added.
3 Language that pairs “men and animals” (sixth day of creation) and birds and fish (fifth day) and prefaces each with “sweep away” vividly sets forth the totality and intensity of a coming destruction.
2. Judgment for Judah (1:4–13)
4 When the Lord said he would “stretch out his hand against,” he was indicating a special work of punishment (cf. Isa 5:25). The reference to the “remnant of Baal” would be to the forms of Baal worship still left in the land from Manasseh’s detestable institution of it (2Ki 21:3, 5, 7). Josiah destroyed much of this; but pockets of Baalism still existed, necessitating judgment and eradication.
“Pagan and idolatrous priests” reflects the traces of idolatrous worship that yet remained despite official action against the cult. God intended a judgment that would totally eliminate Baalism. This was fulfilled in Judah by the Babylonian invasion.
5–6 These verses delineate and describe the persons involved in this pagan worship. Roof worship provided a clear view of the sky and a good place for altars. Josiah acted against this practice (2Ki 23:5), but obviously the evil practice still persisted. The religious syncretism reflected in swearing by the Lord and also by Molech was not new (cf. 1Ki 11:33). Finally listed are those simply and summarily described as the faithless and indifferent.
7 In view of the doom waiting, the prophet called all to silent attention before the Lord. “The day of the LORD” in view here is his day of reckoning, the time of God’s judgment. “The LORD has prepared [his] sacrifice”—the people of Judah! “He has consecrated” the despised and dreaded Babylonians as his priests to slay this sacrifice. When sinners will not repent and offer themselves as living sacrifices, then he himself becomes the sacrifice and victim of his own sins.
8 The royal leaders who bore chief responsibility were singled out for special notice. They should have led the people in righteousness instead of evil. Those of royal blood bore responsibility for the conditions in Jerusalem. “Foreign clothes” seems to refer to dress that imitated or reflected Egyptian or Babylonian styles, indicative of a foreign inclination of the heart.
9 “Stepping [GK 1925] on the threshold” may reflect a cultic practice of pagan priests avoiding stepping on a defiled or sacrosanct threshold, deriving from when the head and hands of the Philistine god Dagon broke off and lay there (cf. 1Sa 5:5). More likely this passage refers to theft and plunder, which fits in nicely with the following couplet. Accordingly, the verb should be translated “leap on” (or “over”) the threshold.
10 “That day” refers to the Day of the Lord, the time of great wailing and outcry. The Fish Gate was in the north wall, probably near the present Damascus Gate (cf. Ne 3:3; 12:39; 2Ch 33:14). This is the direction the enemy would come from. The “New Quarter” (lit., “second [town]”) was probably near the Fish Gate. Huldah the prophetess lived there (2Ki 22:14). “The hills” probably refers to those within Jerusalem (Zion, Ophel, Moriah). The “loud crash” vividly depicts the city crashing down on the heads of its inhabitants.
11 “Market district” (GK 4847) translates an obscure Hebrew word. It seems to represent the area where merchants gathered, possibly somewhere in the depression of the Tyropean Valley. The choice of a Hebrew word that may mean “mortar” is especially appropriate since God was about to pound his people like grain in a mortar.
12 The “lamps” were clay oil-lamps commonly used at that time. The vivid imagery of “wine left on its dregs” was proverbial for indifference and callousness, as shown by the parallel: “who are complacent.” In making the best wine, the liquid is poured from vessel to vessel, separating the wine from its dregs. If allowed to remain too long on its lees, the wine becomes harsh. So evil people rested complacently on harsh and evil influences and were securely settled in their wicked society. They concluded that the Lord would do “nothing, either good or bad,” i.e., they denied God’s providence, as though he brought about neither blessing nor judgment.
13 Because of their complacency and impudence, God would bring on the people the curses of the covenant: they would not enjoy their wealth, homes, and vineyards (cf. Lev 26:3–33; Dt 28:30, 39). He would fulfill his promises to his people—for good or bad.
3. Description of that day (1:14–2:3)
14 The Day of the Lord is called “great” (GK 1524; cf. Joel 2:11). This great day hung over the people like the famous sword of Damocles; it was right at hand, certain, and hastening to its goal. “Listen!” implies a “sound” or “noise” to be heard.
15 The dreadful character of the great day of the Lord is reflected in the words “distress,” “anguish,” “trouble,” and “ruin.” Then its ominous conditions are depicted by the use of “darkness,” “gloom,” “clouds,” and “blackness.”
16 The stark description continues so vividly that one feels he is present at the battle, seeing the clouds of smoke billowing upward and hearing the trumpet blasts from various parts of the city.
17 The deep distress was “because they have sinned against the LORD.” The judgment the people would experience would cause them to stagger and stumble like the blind (cf. Dt 28:29). In addition, their life and entrails would be spilled out like dust and refuse, to be trampled underfoot by their enemy. God was against them.
18 To emphasize their desperate plight, the prophet warned the people that they could not buy their way out. Neither silver nor gold would protect them from the wrath of the Lord. This section closes with the universal terminology—“all who live in the earth.”
2:1–2 Verse 1 opens with the invitation to “gather together” (GK 8006) in repentance and includes a derogatory note: “shameful nation.” The “appointed time” refers to the Day of the Lord, the time of his giving vent to his holy wrath. This gathering together must take place before the judgment if it is to be averted. The reference to “chaff” indicates that the wicked nation would be scattered before the fierce anger of the Lord, as chaff is scattered before the wind.
3 Repentance must be manifested in works: seeking the Lord and doing what he commands. The “humble” must “seek the LORD,” defined as seeking “righteousness” and “humility.” Only the “humble of the land” are exhorted because nothing can be done with the rest. “Seeking the LORD” is essential to escape from judgment, but even with this the prophet said only, “Perhaps you will be sheltered” from the Lord’s anger.
B. Against Gentiles (2:4–15)
1. Philistia (2:4–7)
4 The four cities—Gaza, Ashkelon, Ashdod, Ekron—represented the entire area of Philistia. Gaza and Ashkelon are summarily dismissed in judgment by a typical Hebrew synonymous couplet. Ashdod and Ekron are to be uprooted and emptied at midday—unusual since this hottest time is used for a siesta in the Orient. Undoubtedly the point being made is that judgment will fall on them when they least expect it.
5 “Kerethite” is a term used of the Philistines, perhaps originally of one branch of them (cf. Eze 25:16). David’s bodyguard was made up of Kerethites and Pelethites (2Sa 8:18), usually considered two branches of the Philistines.
6–7 The once heavily settled seacoast of the Philistines would become a desolate place for shepherds and sheep pens. The lowly shepherd would be able to find a place for his sheep to graze where there was no sowing or reaping and where no civilization flourished. Eventually, however, it would be inhabited by the remnant of Judah. A note of hope for Judah is sounded in v.7. They will occupy the sites of their former enemy, the Philistines.
2. Moab and Ammon (2:8–11)
8 The encounter with Philistines dates back to the time of the patriarchs (Ge 20–21; 26). The confrontation with Moab goes back to the time of Moses (Nu 22–24). Conflicts with Ammon appear in Jdg 10:6–11:33; 2Sa 10:1 11:1; and Ne 2:10, 19; 4:3, 7. Because of the fall of the northern kingdom and the decline of the southern kingdom, the pride of the nations east of Israel increased greatly. They showed their enmity toward God’s people on every opportunity. The insults and taunts mentioned here probably refer to the hostility assumed at various times and not to just one particular episode.
9 The comparison of Moab and Ammon to Sodom and Gomorrah is not surprising in view of their origin from Lots’ daughters (Ge 19:30–38). “Weeds” and “salt pits” reflect desolation and sterility. To this day many rock-strewn mins of ancient Moab and Ammon bear mute testimony to the truth of the prophet’s words: “a wasteland forever.” Only a remnant of God’s people would be needed to plunder these ancient enemies, and only the survivors of Israel would inherit the ancient sites of Moab and Ammon.
10 “Pride” (GK 1454) is cited as the sin that led Moab and Ammon to insult and mock God’s people (cf. Isa 16:6 and Jer 48:26, both of which refer to the pride of Moab).
11 The Lord destroys the gods by destroying the nations that depend on these gods; these deities have no real existence apart from the people who serve them (1Co 8:4–6). By revealing the unreal nature of these gods, he brings the nations to acknowledge him as the one true God.
3. Cush (2:12)
12 Having foretold God’s judgment on nations east and west of Judah, Zephaniah next directs attention to nations south and north: Cush and Assyria. The “too” indicates that the Lord would bring Cush to an end just as he would Moab and Ammon.
Cush was located in the upper Nile region. Since Egypt had been under the rule of Cushite kings for years, the prophet’s words probably included Egypt as well. Nebuchadnezzar was the Lord’s sword that killed the Cushites: “I will strengthen the arms of the king of Babylon and put my sword in his hand” (Eze 30:24–25).
4. Assyria (2:13–15)
13 The prophecies against surrounding nations climax with Assyria, the strongest political factor and the most northerly nation of that time. The prediction of Nineveh’s utter desolation while that Assyrian capital ruled the world testifies to the divine origin of Zephaniah’s message. The prediction that God would leave Nineveh “dry as the desert” is remarkable in view of the fame of the city’s great irrigation system.
14 Instead of marching armies and a prosperous population, the prophet predicted that flocks of sheep and goats and all kinds of creatures would be found at Nineveh. The renowned city would become fit only for herds and wild animals. The “owls” are depicted in another picture of desolation (Isa 34:11; cf. Ps 102:6). Nineveh’s magnificent buildings, tumbled into debris, would become dwelling places for various creatures. Only doleful sounds would emerge from the doorways.
15 The city—complacent and carefree at the time of Zephaniah’s prediction—would become a lair for wild beasts and an object of contempt for every passerby. She boasted in her self-sufficiency. But the inspired prophet predicted that she would become a ruin and a habitat for the creatures of the fields (cf. Isa 47:8; Rev 3:17).
C. Against Jerusalem (3:1–8)
1 After the series of predicted judgments against various surrounding nations, the prophet again focuses on Jerusalem and Judah. The guilty city harbored oppressors, rebels, and defiled people. These people often washed themselves with water and observed other ceremonies of external sanctity, outwardly appearing to be pure.
2 The continuing indictment of Jerusalem contains three specific charges: (1) she obeyed no one—not even the Lord; (2) she did not trust in the Lord; and (3) she did not draw near to her God, who was the only one who could provide direction and guidance for her.
3–4 Four classes of leaders represent the total leadership of the whole people. (1) “Officials” (GK 8569) were possibly the royal leaders who should have been characterized by justice and equity rather than by greed and avarice. (2) “Rulers” (GK 9149) also represented those in places of leadership, probably civil magistrates, who should have set an example for the rest of the people; instead, they are tagged as predatory and ravenous beasts. (3) “Her prophets” (GK 5566) are described as “arrogant” and “treacherous.” The latter means “unfaithful,” for they were unfaithful to the one they claimed to represent. (4) “Her priests” (GK 3913) represent the other religious leaders; they were profaning the sanctuary and violating the law. Their ordained function was to interpret the law and officiate at the sanctuary with reverence; they had done just the opposite.
5 In contrast to her misleading leaders “within her,” the Lord in Israel’s midst was a “righteous” standard against which the people were measured. His holy and righteous presence demanded judgment for sin and corruption. He is never implicated with iniquity—“he does no wrong.” Moreover, he continuously—“morning by morning”—manifested his justice and righteousness before the people in his treatment of both Israel and the surrounding nations. Despite all this, the people were so calloused that they recognized no wickedness or felt no shame for what they had done.
6–7 As an object lesson, God reminded his people what he did to other nations. In view of these judgments, the Lord spoke imploringly to his people, declaring that judgment and punishment could have been averted and avoided. But trapped in the grip of sin, the people “were still eager to act corruptly.”
8 “Therefore” anticipates a promise to pour out deserved judgment on the wicked people. Instead, the punishment was veiled; they were admonished to “wait [GK 2675] for me.” The Lord promised “to pour out [his] wrath on them [the assembled nations]—all [his] fierce anger.” He continued in strong language: “The whole world will be consumed by the fire of my jealous anger.” This portrays a scene of great prophetic significance. The Lord had determined to gather the nations and kingdoms to pour out on them in great judgment his “wrath” and “fierce anger” and to consume them with “the fire of [his] jealous anger.”
III. Day of Joy (3:9–20)
After the judgment thus described, the Lord will turn to himself a people of “purified lip” and united heart (“shoulder to shoulder”). The following verses describe the promises of blessing and restoration for God’s people and the nations.
A. Return of a Scattered People (3:9–10)
9 The scattered people who return will bring offerings and experience purification. They will together call on the name of the Lord and worship and serve him. Before the scattering of the people at the tower of Babel, the world was unified by one language; but it was a world of rebellious people. In contrast, the new purified language will characterize a responsive people. The lips or language that had become impure through use in idol worship will become purified so that all may in unison call on the name of the Lord. To “call on the name of the LORD” is to turn to the Lord out of a sense of need. This kind of language may refer to the pre-Flood period (cf. Ge 4:26).
10 Cush, the southern extremity of the known world, represented the southern limits of the judgments. “The rivers” presumably indicates the Blue and the White branches of the Nile.
B. Restoration of a Sinful People (3:11–13)
11 “That day” refers to the time when Israel will be gathered together from the dispersion, as the Daughter of Zion (cf. v.14). They will not be put to shame because the very source of pride and haughtiness will be abolished: intolerable attitudes on “God’s holy hill.” Mount Zion is made holy by the presence of God.
12–13 Instead of the haughty, there will be the meek and humble, those “who trust in the name of the LORD.” Their confidence and strength is derived from God himself. Further description of this remnant of Israel presents them as free from all deception, duplicity, and deceit, a probable allusion to their former idolatry. Thus they are fit to experience physical prosperity.
C. Rejoicing of a Saved People (3:14–20)
The messianic era is described vividly in this concluding passage. It will be a time of great joy; the Lord will be in the midst of his people. Fear and sorrow will be removed, and the Lord will restore their fortunes. It will be a time for singing and rejoicing.
14–15 An exhortation to “sing” and “rejoice” begins the conclusion to the prophet’s message. “Daughter of Zion” refers here to the reassembled remnant of Israel; “Daughter of Jerusalem” is a parallel expression. In typical hymnic style the prophet follows the call to praise with the cause for praise: “The LORD has taken away your punishment. . . turned back your enemy. . . . [He] is with you; never again will you fear any harm.”
16–17 In that wonderful messianic day, the remnant’s hands will not “hang limp” because there will be no despair that slack hands symbolize. Since the Lord “is with” (lit., “in the midst of”) his people, they need no longer be in fear; he is a “hero” who delivers or saves. The prophet continues his description of this saving God as one who “will take great delight in you” and “rejoice over you with singing.”
18–19 The scattering of the people in judgment brought on sorrows as they yearned for the old assembly experiences at the appointed feasts, the festive meetings (cf. La 2:6). The Lord promises “at that time” to deal with all who oppressed Israel (cf. Isa 60:14). The pathetic condition of God’s people is reflected in the references to the “lame” and “scattered.” Undoubtedly these references apply to all in the Dispersion; all will be regathered and restored. But that is not the end of the story; also they will enjoy receiving praise and honor—even from the lands where they had been put to shame.
20 With a slight change in wording, the Lord repeats the promise just made, giving emphasis to it. It is supplemented with “when I restore your fortunes [cf. 2:7] before your very eyes.” The work of redemption, as well as judgment, belongs to the Lord. He will accomplish his purposes with his people. This promise is the basis of their hope and joy.