The Book of
Author
Zephaniah (“The LORD Has Hidden”) was a prophet to Judah. He identified his ancestry back four generations to Hezekiah, a good king who had led the people back to God during the prophet Isaiah’s time. King Josiah, whose reform brought about a period of renewal in Jerusalem, was not only a contemporary of Zephaniah, but a distant relative. Thus the men could have been friends and equally zealous for a return to the pure worship of God.
The intimacy of emotion as well as the familiarity of place when Zephaniah writes about Jerusalem (1:10, 11) indicate that he had grown up there and was deeply troubled by prophesying the city’s destruction.
Date
Zephaniah gives the general time of his writing as being “in the days of Josiah, the son of Amon, king of Judah” (1:1), about 640 to 609 B.C. The height of Josiah’s reform was in the 620s. Since the fall of Nineveh in 612 B.C. had not yet taken place (2:13–15), most scholars set the date of writing between 630 and 627 B.C. His contemporaries included Jeremiah and Nahum.
Background
About 100 years before this prophecy, the northern kingdom (the ten tribes of Israel) had fallen to Assyria. The people had been carried away by their captors, and the land had been resettled by foreigners. Under King Manasseh and King Amon, King Josiah’s father, tribute had been paid to keep Assyria from invading the southern kingdom.
The alliance with Assyria not only affected Judah politically, but also had serious negative effects spiritually. Official protection was given in Judah to the magical arts of diviners and enchanters. Pagan religion became so popular that Judah’s King Manasseh erected altars in the temple and its courts and practiced child-sacrifice (2 Kin. 21:3–6). The worship of the mother-goddess of Assyria became a practice that involved all members of Judean families (Jer. 7:18). However, as the young Josiah took over the reins of government, the Assyrian threat was diminishing. The final blow to their power came with a Babylonian uprising that eventually resulted in the destruction of Nineveh.
After a long silence, true prophetic voices were once again heard in Judah. Along with Zephaniah, Jeremiah was encouraging the revival led by King Josiah. The Book of the Law had been found in the temple. As a consequence, the land was purged of idolatrous practices and priests, the temple was cleansed, and thousands of sacrifices were offered when Passover was once again observed (2 Chr. 34; 35).
In retrospect the reform was one of externals, since the hearts of the people had not been changed. Even so, there was a sense that everything was right with God and the world, for they were living in momentary peace and prosperity. Into this complacent atmosphere the devastating message of Zephaniah comes like a searing blast.
Content
Zephaniah viewed the political development of Israel (the northern kingdom), Judah (the southern kingdom), and all the surrounding nations from the perspective that the people should learn that God was involved in all the affairs of history. Speaking as an oracle of God, he understands that God uses foreign governments to bring about judgment upon His rebellious chosen people. Zephaniah is appalled that, after the catastrophe of the northern tribes, the people of Judah still maintain the preposterous notion that God is helpless to do good or evil (1:12).
As is true in most of the prophets, Zephaniah’s prophecy has three components: 1) the pronouncement of specific and often universal judgment for sin; 2) an appeal for repentance because God is righteous and willing to forgive; 3) a promise that the remnant who have made God their refuge will be saved.
Few biblical writers describe the wrath of God or the joy of God as vividly as does Zephaniah. God is seen searching the streets of Jerusalem with lamps to find the wicked He will punish (1:12); the prophecy describing the Day of the Lord in 1:14–18 is a terrible chant of doom. A call to repentance appropriately follows these passages. The first two and a half chapters prophesy judgment so complete that even nature will be consumed (1:2, 3) and “all the earth shall be devoured with the fire of My jealousy” (3:8).
Because of the repeated use of the term “the day of the LORD,” the Book of Zephaniah has meaning for end times. The Day of the Lord is either the period of time or the actual day when God will bring His purposes to culmination for mankind and for the Earth. The righteous will be rewarded with eternal blessing, and the wicked will be consigned to eternal damnation.
Joel, Amos, Isaiah, Jeremiah, and Obadiah all speak of “the day of the LORD” as a time of judgment. In the New Testament “the day of Jesus Christ” (Phil. 1:6) carries the same meaning. For elaboration of this concept see the note on Obadiah 15.
While the message of Zephaniah has future significance, Judah and the surrounding nations expected an immediate and local fulfillment of the prophecies. Beginning with Assyria, the judgments were fulfilled in a few years when the temple was utterly destroyed and the Jews were carried into Babylonian captivity.
Though the prophets were called by God to convey a dreadful message, they were also aware that wrath and judgment expressed only one side of God’s nature. Habakkuk eloquently reminded the Holy One “in wrath [to] remember mercy” (Hab. 3:2). In the Book of Zephaniah, God does remember, for He promises that He will purify and restore the faithful remnant (3:9). He assures this humbled people that no one will make them afraid again, for He has cast out their enemy (3:13, 15).
Then He bids them to sing, to shout, to rejoice with all their hearts. And God joins in the celebration like a victorious general returning with the comrades he has rescued. In jubilation God sings and dances and shouts for joy over His love for them (3:14–17).
Zephaniah ends with God’s tender promise that He will gather all those who have been driven out and will give them fame and praise among all the people of the Earth (3:20).
Personal Application
Four timeless lessons for both believers and unbelievers are found in Zephaniah:
1. God is perfect justice (3:5) as well as perfect love. If the call to repentance is continually ignored, God’s judgment must consequently fall.
2. Punishment is not God’s choice, for “God so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life” (John 3:16).
3. To settle into the complacency of financial prosperity (1:10–13) and to participate in the ritual of a well-structured religious life without obeying God’s voice, receiving correction, or drawing near to Him (3:2) is an ever-present possibility. Even more tragic is to have no awareness of such spiritual emptiness.
4. Even to the rebellious, God offers last-minute reprieve (2:1–3). The remnant who humble themselves and seek righteousness will be hidden in the Day of the Lord’s anger (2:3). They will be gathered to Him and healed (3:18), for God dwells in their midst (3:17). This abiding promise to God’s people is the essence of the gospel.
Christ Revealed
The meaning of Zephaniah’s name (“The LORD Has Hidden”) conveys the ministry of Jesus Christ. The truth of the Passover in Egypt, where those hidden behind blood-marked doors were protected from the angel of death, is repeated in the promise of 2:3, where the meek of the Earth who have upheld God’s justice will be hidden in the Day of the Lord’s anger. Colossians 3:2, 3 spells out this aspect of Christ’s ministry: “Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God.”
The rejoicing over a saved remnant (3:16, 17) is connected with the work of Jesus, the Savior. Jesus spoke, “I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance” (Luke 15:7). The picture of a joyful Redeemer who waits to receive His own is again depicted in Hebrews 12:2, “Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”
The Holy Spirit at Work
Jesus said that one of the works of the Holy Spirit would be to convict the world of judgment because the ruler of the world is judged (John 16:8–11). Since His coming, the Holy Spirit has been crying out to the world as Zephaniah did: “Gather yourselves…before the decree is issued, or the day passes like chaff, before the LORD’s fierce anger comes upon you, before the day of the LORD’s anger comes upon you” (2:1, 2).
Now as then, a refusal of the warning is a rejection of the Holy Spirit. In the address that sealed his martyrdom, Stephen declared to the council, “You stiffnecked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you” (Acts 7:51).
A more joyous work of the Holy Spirit is found in the promise that God will restore to the peoples a pure language that they may serve Him with one accord (3:9). The curse of Babel was the confusion of languages, which prevented people from working in unity to achieve their evil goals (Gen. 11:1–9). The outpouring of the Spirit promised in Joel 2:28–32 came to pass on the Day of Pentecost (Acts 2:1–11) to begin God’s process of messianic restoration. In light of Zephaniah’s prophecy, it is interesting to note that Pentecost included the dimension of languages.
Furthermore, the gift of tongues was used to bring believing Gentiles and astonished Jews together in unity of faith and purpose during Peter’s reluctant visit to the home of Cornelius (Acts 10:44–48). It is this pure language, this gift of tongues, that has also served to merge believers of widely divergent theological persuasions into the modern charismatic movement. They have been enabled to transcend boundaries of tradition and nationality and serve the Lord together in the unity of the Spirit. These may be partial fulfillments of 3:9.
Outline of Zephaniah
Introduction 1:1
A. Identification of author 1:1
B. Time of writing 1:1
I. The day of judgment against Judah 1:2–13
A. Judgment on all creation 1:2, 3
B. Judgment against religious leaders 1:4–7
C. Judgment against political leaders 1:8, 9
D. Judgment against business leaders 1:10, 11
E. Judgment against unbelievers 1:12, 13
II. The Day of the Lord 1:14–18
A. Near and coming quickly 1:14
C. The whole land to be devoured 1:18
III. A call to repentance 2:1–3
B. A call to seek the Lord 2:3
IV. The day of judgment against surrounding nations 2:4–15
A. To the west—Philistines 2:4–7
B. To the east—Moab and Ammon 2:8–11
C. To the south—Ethiopia 2:12
D. To the north—Assyria 2:13–15
V. The day of judgment against Jerusalem 3:1–7
A. Against the leaders 3:1–4
B. The Lord an unfailing witness in her midst 3:5
C. Jerusalem has not changed 3:6, 7
VI. A faithful remnant 3:8–20
A. To speak with purity and honesty 3:8–13
B. Judgments to be taken away and their enemy cast out 3:14, 15
C. God Himself celebrating 3:16, 17
D. The people restored 3:18–20
1 THE word of the LORD which came to Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of aJosiah the son of Amon, king of Judah.
The Great Day of the LORD
2 “I will 1utterly consume everything
From the face of the land,”
Says the LORD;
3 “Ia will consume man and beast;
I will consume the birds of the heavens,
The fish of the sea,
And the 1stumbling blocks along with the wicked.
I will cut off man from the face of the 2land,”
Says the LORD.
4 “I will stretch out My hand against Judah,
And against all the inhabitants of Jerusalem.
1I will cut off every trace of Baal from this place,
The names of the aidolatrous2 priests with the pagan priests—
5 Those awho worship the host of heaven on the housetops;
Those who worship and swear oaths by the LORD,
But who also swear bby 1Milcom;
6 aThose who have turned back from following the LORD,
And bhave not sought the LORD, nor inquired of Him.”
7 aBe silent in the presence of the Lord GOD;
bFor the day of the LORD is at hand,
For cthe LORD has prepared a sacrifice;
He has 1invited His guests.
8 “And it shall be,
In the day of the LORD’s sacrifice,
That I will punish athe princes and the king’s children,
And all such as are clothed with foreign apparel.
9 In the same day I will punish
All those who aleap over the threshold,
Who fill their *masters’ houses with violence and deceit.
10 “And there shall be on that day,” says the LORD,
“The sound of a mournful cry from athe Fish Gate,
A wailing from the Second Quarter,
And a loud crashing from the hills.
11 aWail, you inhabitants of 1Maktesh!
For all the merchant people are cut down;
All those who handle money are cut off.
12 “And it shall come to pass at that time
That I will search Jerusalem with lamps,
And punish the men
Who are asettled1 in complacency,
bWho say in their heart,
‘The LORD will not do good,
Nor will He do evil.’
13 Therefore their goods shall become booty,
And their houses a desolation;
They shall build houses, but not inhabit them;
They shall plant vineyards, but anot drink their wine.”
14 aThe great day of the LORD is near;
It is near and hastens quickly.
The noise of the day of the LORD is bitter;
There the mighty men shall cry out.
15 aThat day is a day of wrath,
A day of trouble and distress,
A day of devastation and desolation,
A day of darkness and gloominess,
A day of clouds and thick darkness,
16 A day of atrumpet and alarm
Against the fortified cities
And against the high towers.
17 “I will bring distress upon men,
And they shall awalk like blind men,
Because they have sinned against the LORD;
Their blood shall be poured out like dust,
And their flesh like refuse.”
18 aNeither their silver nor their gold
Shall be able to deliver them
In the day of the LORD’s wrath;
But the whole land shall be devoured
By the fire of His jealousy,
For He will make speedy riddance
Of all those who dwell in the land.
A Call to Repentance
1 Gathera yourselves together, yes, gather together,
O 1undesirable nation,
2 Before the decree is issued,
Or the day passes like chaff,
Before the LORD’s fierce anger comes upon you,
Before the day of the LORD’s anger comes upon you!
3 aSeek the LORD, ball you meek of the earth,
Who have upheld His justice.
Seek righteousness, seek humility.
cIt may be that you will be hidden
In the day of the LORD’s anger.
Judgment on Nations
4 For aGaza shall be forsaken,
And Ashkelon desolate;
They shall drive out Ashdod bat noonday,
And Ekron shall be uprooted.
5 Woe to the inhabitants of athe seacoast,
The nation of the Cherethites!
The word of the LORD is against you,
O bCanaan, land of the Philistines:
“I will destroy you;
So there shall be no inhabitant.”
6 The seacoast shall be pastures,
With 1shelters for shepherds aand folds for flocks.
7 The coast shall be for athe remnant of the house of Judah;
They shall feed their flocks there;
In the houses of Ashkelon they shall lie down at evening.
For the LORD their God will bintervene1 for them,
And creturn their captives.
8 “Ia have heard the reproach of Moab,
And bthe insults of the people of Ammon,
With which they have reproached My people,
And cmade arrogant threats against their borders.
9 Therefore, as I live,”
Says the LORD of hosts, the God of Israel,
“Surely aMoab shall be like Sodom,
And bthe people of Ammon like Gomorrah—
cOverrun1 with weeds and saltpits,
And a 2perpetual desolation.
The residue of My people shall plunder them,
And the remnant of My people shall possess them.”
10 This they shall have afor their pride,
Because they have reproached and made arrogant threats
Against the people of the LORD of hosts.
11 The LORD will be awesome to them,
For He will reduce to nothing all the gods of the earth;
Each one from his place,
Indeed all bthe shores of the nations.
You shall be slain by bMy sword.”
13 And He will stretch out His hand against the north,
aDestroy Assyria,
And make Nineveh a desolation,
As dry as the wilderness.
14 The herds shall lie down in her midst,
aEvery beast of the nation.
Both the bpelican and the bittern
Shall lodge on the capitals of her pillars;
Their voice shall sing in the windows;
Desolation shall be at the threshold;
For He will lay bare the ccedar work.
aThat dwelt securely,
bThat said in her heart,
“I am it, and there is none besides me.”
How has she become a desolation,
A place for beasts to lie down!
Everyone who passes by her
The Wickedness of Jerusalem
1 Woe to her who is rebellious and polluted,
To the oppressing city!
2 She has not obeyed His voice,
She has not received correction;
She has not trusted in the LORD,
She has not drawn near to her God.
3 aHer princes in her midst are *roaring lions;
Her *judges are bevening wolves
That leave not a bone till morning.
4 Her aprophets are insolent, treacherous people;
Her priests have 1polluted the sanctuary,
They have done bviolence to the law.
5 The LORD is righteous in her midst,
He will do no unrighteousness.
1Every morning He brings His justice to light;
He never fails,
But athe unjust knows no shame.
6 “I have cut off nations,
Their fortresses are devastated;
I have made their streets desolate,
With none passing by.
Their cities are destroyed;
There is no one, no inhabitant.
7 aI said, ‘Surely you will fear Me,
You will receive *instruction’—
So that her dwelling would not be cut off,
Despite everything for which I punished her.
But 1they rose early and bcorrupted all their deeds.
A Faithful Remnant
8 “Therefore await for Me,” says the LORD,
“Until the day I rise up 1for plunder;
My determination is to bgather the nations
To My assembly of kingdoms,
To pour on them My indignation,
All My fierce anger;
All the earth cshall be devoured
With the fire of My jealousy.
9 “For then I will restore to the peoples aa pure 1language,
That they all may call on the name of the LORD,
To *serve Him with one accord.
10 aFrom beyond the rivers of Ethiopia
My worshipers,
The daughter of My dispersed ones,
Shall bring My offering.
11 In that day you shall not be shamed for any of your deeds
In which you transgress against Me;
For then I will take away from your midst
Those who arejoice in your pride,
And you shall no longer be haughty
In My holy mountain.
aA meek and humble people,
And they shall trust in the name of the LORD.
13 aThe remnant of Israel bshall do no unrighteousness
cAnd speak no lies,
Nor shall a deceitful tongue be found in their mouth;
For dthey shall feed their flocks and lie down,
And no one shall make them afraid.”
Joy in God’s Faithfulness
Shout, O Israel!
Be glad and rejoice with all your heart,
O daughter of Jerusalem!
15 The LORD has taken away your judgments,
He has cast out your enemy.
aThe King of Israel, the LORD, bis in your midst;
You shall 1see disaster no more.
16 In that day ait shall be said to Jerusalem:
“Do not fear;
Zion, blet not your hands be weak.
17 The LORD your God ain your midst,
The Mighty One, will save;
bHe will *rejoice over you with gladness,
He will quiet you with His love,
He will *rejoice over you with singing.”
18 “I will gather those who asorrow over the appointed assembly,
Who are among you,
To whom its reproach is a burden.
I will deal with all who afflict you;
I will save the alame,
And gather those who were driven out;
I will appoint them for praise and fame
In every land where they were put to shame.
20 At that time aI will bring you back,
Even at the time I gather you;
For I will give you 1fame and praise
Among all the peoples of the earth,
When I return your captives before your eyes,”
Says the LORD.
1:1 The days of Josiah: Indicators that the book was written early in Josiah’s reign (640–609 B.C.) are: 1) No mention is made of Josiah’s reformation in 621 B.C.; 2) Nineveh (2:13–15) was destroyed in 612 B.C., just three years before the end of his reign.
1:2–6 Using poetic language, Zephaniah prophesies a worldwide judgment, which includes an erring Judah (vv. 4, 6). His prophecy is partially fulfilled in the fall of Jerusalem in 587 B.C. Its broader intent, however, refers to God’s dealing with both His spiritual and physical enemies throughout history. This would be especially true during the time of the Messiah, ultimately finding its consummation in the world to come. Because of its poetry and eschatological intent, Zephaniah often speaks with fluid language whose meaning should not be pressed with strict literalness. Also, precise historical fulfillment of prophesied events is not always easy to determine.
1:2 From the face of the land is the same expression used regarding the Flood (Gen. 6:7).
1:3 Nature, with its inhabitants in land, sea, and air, suffers for man’s sin (see Gen. 3:17). Creation itself waits for deliverance (Rom. 8:18–22).
1:4–6 See section 3 of Truth-In-Action at the end of Zeph.
1:4 God begins judgment with Jerusalem, His own house (1 Pet. 4:17). Baal: A Canaanite deity who took various forms—god of nature, the heavens, the underworld, fertility. Idolatrous priests: Hebrew chemarin (“black”), so called from the black garments they wore.
1:5 Milcom, or Molech, was the idol of fire to which children were offered (Lev. 18:21).
1:6 God’s judgment will fall not only on the wicked and idolatrous, but also on those who have turned back from following the Lord.
1:7—2:3 This section is a single sermon comprised of several unrelated subunits. Its concern is the judgments of the day of the LORD (see note on Obad. 15). Again, it had immediate and future application.
1:7 The sacrifice is the guilty nation of Judah being offered to divine justice. His guests are the nations summoned to execute His judgment.
1:8 Rather than examples of righteousness, the princes are leaders in evil. Costly foreign apparel was worn not only for luxury, but also to imitate pagan peoples.
1:9 Leap over the threshold: Possibly an imitation of the Philistine custom of avoiding stepping on the threshold because the head and hands of Dagon were broken off on the threshold before the ark (1 Sam. 5:5).
1:10 The Fish Gate was in the northern wall of the city, so called because fish from Jordan and Galilee passed through it. The Second Quarter (Hebrew Mishneh) was the upper city, populated by the upper class, overlooking the temple near the main commercial center.
1:11 Maktesh: Probably the lower area that separated the upper city from the temple mountain.
1:12 See section 4 of Truth-In-Action at the end of Zeph.
1:12 Settled: Literally, “settled on their lees,” meaning confirmed or hardened in their evil habits. The figure comes from old wine that has not been poured off and so becomes thick. They do not openly scoff, but say in their heart, “The LORD will not do good, nor will He do evil,” thus placing Yahweh in the same category as idols.
1:13 Their goods have become their strength, but will become the booty of the enemy.
1:14–18 See section 1 of Truth-In-Action at the end of Zeph.
1:14–18 Greater detail of the Day of the Lord.
1:14 Mighty men shall cry out: Complacent men (v. 12) who would not listen to the prophets will now listen to the bitter noise of the day of the LORD.
1:15 The Hebrew words, shoah and meshoah, because of the similarity of their sounds, are used here to emphasize in poetic terms the terror of coming devastation and desolation.
1:16 The trumpet was used to signal the approach of an enemy. Alarm is a war shout. High towers were built at the corners of the walls. Thus besiegers could be assailed from all sides and caught in a crossfire of arrows and stones.
1:17 Jer. 9:22 uses similar language to imply that the bodies were left unburied to rot on the ground.
1:18 Neither their silver nor their gold: Though kings Manasseh and Amon paid tribute to Assyria to gain Judah’s freedom, Judah will not be able to bribe the Lord.
2:1–3 Zephaniah calls sinful Judah to repent.
2:1 Gather yourselves together in an assembly for prayer to avert judgment. See 2 Chr. 20:4; Joel 2:16. Undesirable nation (literally “shameless nation”) has two possible meanings: 1) They have no desire for God; 2) they have nothing to recommend themselves to God.
2:2 Before the decree is issued: As the fetus in the womb will emerge in due season if not interrupted, so will God’s judgment. Or the day passes like chaff: Once judgment emerges, the people will be devastated in a breath, in a moment of time.
2:3 See section 3 of Truth-In-Action at the end of Zeph.
2:3 To seek the LORD is to seek righteousness and humility. Zephaniah hopes (it may be) this will avert judgment, but he will not presume upon God to avert His “fierce anger” (v. 2).
2:4–15 This is a series of sermons against various foreign nations. The main purpose is to establish God’s sovereignty over nations. See note on 1:2–6 regarding the fulfillment of these prophecies.
2:4–7 Normally, five cities of Philistia are mentioned. Gath is omitted here, having been conquered by David (1 Chr. 18:1).
2:4 Again, the writer uses similar sounds in Hebrew to add drama to the calamity. Gaza, Ashkelon, Ashdod, and Ekron, thriving city-states, were to be left desolate. The most unlikely time for attack was noonday, when the heat is worst.
2:5 The seacoast was all of the country lying on the Mediterranean Sea from Egypt to Joppa. The name Cherethites came from Crete.
2:6 Instead of populous cities, the region became pasture for nomadic shepherds’ flocks.
2:7 The remnant refers in part to the returnees from the Babylonian captivity. In a broader sense, it refers to God’s yet future church. To some biblical scholars, this also refers to a Jewish remnant who will physically occupy an end-times national Israel.
2:8–11 Moabites and Ammonites, both descendants of Lot, were neighboring countries located near the sites of Sodom and Gomorrah on the east side of the Dead Sea. Reproach, insults, and arrogant threats against the people of the Lord of hosts were made by these two bitter enemies. They had shown their arrogance periodically by violating Israel’s borders; now the weakness of Judah has given them occasion for contempt.
2:8 I have heard: Even though God does not immediately punish, He keeps records.
2:9 As I live: God pledges the certainty of His existence as the guarantee of His judgment. They had only to remember Sodom and Gomorrah to convince themselves that God’s warnings were to be taken seriously. The promise of the land to the remnant has meaning for returning exiles from Babylonia; as in v. 7, for some scholars it also holds significance for an end-time remnant occupying certain lands as a restored national Israel.
2:11 Reduce to nothing literally reads: “The Lord will famish the gods of this world.” He will starve them out of their strongholds. Each one from his place: Interpreted messianically, people will no longer need to go to Jerusalem to worship God, but wherever they are they will have access to Him through Jesus.
2:12 The Ethiopians were closely allied with Egypt. Nebuchadnezzar’s sword became God’s instrument of judgment when he conquered Egypt during the reign of King Josiah’s son, Jehoiakim (Jer. 46:2).
2:13–15 Nothing seemed more improbable than that Assyria, which had literally carried off the 10 northern tribes, would itself become a desolation. Walls 100 feet high encompassed Nineveh for 60 miles. The walls were so wide that three chariots abreast could ride on them. With its 1,500 watchtowers, Nineveh felt justified to boast, there is none besides me.
3:1–5 Specifics regarding the pending judgment against Jerusalem: Her sins are more abominable than Nineveh’s because God had revealed to her His covenant righteousness.
3:3, 4 Princes are like roaring lions, predators seeking prey; judges are like evening wolves, predators hunting under cover of darkness. Prophets betray the souls of the people for profit. Priests profane the Law by corrupting the sense of it.
3:5 In contrast to the sinning Jews (v. 2), God remains constant: 1) He is in their midst; 2) He is righteous; 3) He does no wrong; 4) He daily shows justice; 5) He never fails.
3:6–8 God’s intent for judging the nations is that His people might fear Him.
3:7 Rose early: Because of the intense heat of the area, early morning was the time for transacting business. Not only did Judah remain unrepentant, but they pursued sin with diligent design.
3:9–13 This section is a promise of salvation for all the peoples and for the remnant of Israel. In its broadest application it anticipates the salvation of both Jews and Gentiles through Christ Jesus (Eph. 2:14–16). Characteristics of these people will be: serving Him with one accord (v. 9), humility (v. 12), righteousness, no lying, no deceit, and no fear (v. 13).
3:9 A pure language: See Introduction to Zephaniah: The Holy Spirit at Work.
3:11–15 See section 1 of Truth-In-Action at the end of Zeph.
3:14–20 Similar in style to Ps. 47, 95, and 97, this closing section is one of hope. It gives further positive aspects of that future day of the Lord. There shall be singing, shouting, and rejoicing (v. 14), deliverance from enemies (v. 15), and the exaltation of God’s people (v. 20). Again, this is partially fulfilled through Jesus’ reign in the church and consummated in the world to come. See note on Obad. 15.
3:16, 17 See section 2 of Truth-In-Action at the end of Zeph.
3:17 Zephaniah describes God’s victory and admiration of His redeemed people. As Victor, He will be a Hero who helps (The Mighty One will save). His love will be seen as deeply felt thoughtfulness and admiration (He will quiet you with His love). His satisfaction with His people will be expressed through loud, demonstrative singing (He will rejoice over you with singing).
CHAPTER 1
1 Lit. make a complete end of, Jer. 8:13
1 Idols
2 ground
1 Fulfilled in 2 Kin. 23:4, 5
2 Heb. chemarim
1 Or Malcam, an Ammonite god, 1 Kin. 11:5; Jer. 49:1; Molech, Lev. 18:21
c Deut. 28:26; Is. 34:6; Jer. 46:10; Ezek. 39:17–19
1 Lit. set apart, consecrated
a 2 Chr. 33:14; Neh. 3:3; 12:39
1 A market district of Jerusalem, lit. Mortar
1 Lit. on their lees; like the dregs of wine
CHAPTER 2
a 2 Chr. 20:4; Joel 1:14; 2:16
1 Or shameless
a Jer. 47:1, 5; Amos 1:7, 8; Zech. 9:5
1 Underground huts or cisterns, lit. excavations
1 Lit. visit them
1 Lit. Possessed by nettles
2 Or permanent ruin
a Is. 10:5–27; 14:24–27; Mic. 5:5, 6
CHAPTER 3
* See WW at Judg. 2:18.
1 Or profaned
1 Lit. Morning by morning
* See WW at Prov. 4:13.
1 They were eager
a Prov. 20:22; Mic. 7:7; Hab. 2:3
b Is. 66:18; Ezek. 38:14–23; Joel 3:2; Mic. 4:12; Matt. 25:32
1 LXX, Syr. for witness; Tg. for the day of My revelation for judgment; Vg. for the day of My resurrection that is to come
1 Lit. lip
a Ps. 68:31; Is. 18:1; Acts 8:27
1 So with Heb. mss., LXX, Bg.; MT, Vg. fear
b Deut. 30:9; Is. 62:5; 65:19; Jer. 32:41
a [Ezek. 34:16; Mic. 4:6, 7]
a Is. 11:12; Ezek. 28:25; Amos 9:14
1 Lit. a name