Annotations for Zephaniah

1:1 Superscription. See Introduction: Author; Date.

1:2–18 Judgment on the Whole Earth in the Day of the Lord: A Call to Dreadful Silence Before God. This sets a context for the book’s main exhortations in chs. 2–3. Zephaniah’s listeners must pause in silence since Yahweh’s impending judgment is near.

1:2–6 The Reason for the Call to Silence. Yahweh will judge the world in general (vv. 2–3) and Judah in particular (vv. 4–6) because of their idolatrous rebellion.

1:2 sweep away everything. Echoes the flood judgment (Gen 6:7). Yahweh will destroy the proud rebel majority by fire (3:8b; cf. 1:18) but preserve and bless the penitent few (3:9–10, 20).

1:3 man . . . beast . . . birds . . . fish. Specifies “everything” (v. 2) in the reverse order that God created them (Gen 1:20–28), suggesting that the impending judgment will be a de-creation, parallel to the flood but now with fire (see note on v. 2).

1:4 remnant of Baal worship. Remaining pagan apostasy. idolatrous priests. Priests were supposed to preserve holiness and teach God’s law (Lev 10:10–11). The Hebrew raises the possibility of two corrupt groups of priests: foreign and Israelite.

1:5 worship the starry host. A sin that corrupted the northern kingdom (2 Kgs 17:16) and characterized the reigns of Manasseh and Amon (2 Kgs 21:3, 5–6, 21; cf. 2 Kgs 23:4–5, 24). swear by the LORD and . . . by Molek. Make promises to Yahweh by Molek (cf. Deut 6:13; 10:20; Josh 23:7; 2 Kgs 23:10). God strongly condemned syncretism (2 Kgs 17:7–18; 21:2–9; 23:4–25).

1:6 those who turn back. Covenant disloyalty (Pss 44:18; 78:56–57; Isa 59:13). Following God is the only means to life (Matt 7:13–14; John 14:6).

1:7–18 The Nature of the Call to Silence. Like a herald readying an audience for an angry king’s arrival, Zephaniah charges his audience to become quiet (v. 7a) because Yahweh will imminently judge Judah (vv. 7b–13) and the whole world (vv. 14–18).

1:7 silent. A reverent hush demanded of courtiers in an earthly king’s presence (cf. Judg 3:19) or of humans before Yahweh (Hab 2:20; Zech 2:13 [“be still”]). day of the LORD. See note on Amos 2:16. prepared a sacrifice. To appease Yahweh’s just wrath against sin. For the day of the Lord as a sacrifice, see Jer 46:10; Ezek 39:17, 20–21. Christ’s death combines Yahweh’s day of judgment imagery with substitutionary sacrifice (see “Sacrifice”). those he has invited. Either (1) the enemy invaders (i.e., Babylon) whom Yahweh consecrated as agents in Judah’s destruction (Isa 13:3) or (2) the sacrificial victims devoted to slaughter (Jer 12:3), first from Judah (vv. 8–13) and then from the rest of the earth (vv. 14–18).

1:8 officials . . . king’s sons. Judah’s public leaders and royal court. Their rebellion caused the nation’s destruction (cf. 3:3–4). foreign clothes. Signify pagan influence.

1:9 avoid stepping on the threshold. Probably associated with pagan superstitious activity (see 1 Sam 5:3–5 and note on 5:5).

1:10 Fish Gate . . . New Quarter. A main gate (2 Chr 33:14; Neh 3:3) and important district (2 Kgs 22:14; 2 Chr 34:22) on the north side of Jerusalem, implying enemies would invade from the north.

1:11 market district. Where “violence and deceit” flourished (v. 9; cf. 3:1) as the rich exploited the poor (cf. vv. 13, 18).

1:12 search . . . with lamps. Yahweh will find his enemies in the dark when least expected. complacent. Cf. Amos 6:1; Mic 3:11; Mal 2:17. Rather than diminishing fear of punishment or desire for blessing, God’s delayed judgment should cause people to be humble and in awe of his longsuffering mercy (see Exod 34:6–7).

1:13 wealth . . . houses . . . vineyards. God’s judgment targets false securities (cf. vv. 11, 18), likely gained by oppressing the weak (v. 9; cf. 3:1–4). not live in . . . not drink. Covenant curses (Deut 28:30–31, 39), reversing the original blessings (Deut 6:10–11).

1:14 great day. Not merely the “day” as in vv. 7–10. This moves from Yahweh’s impending punishment of Jerusalem to his final judgment of the world (cf. Joel 2:11, 31; Mal 4:5; Acts 2:20; Rev 6:17; 16:14). Its inauguration is Christ’s death and resurrection (Acts 2:19–20), and its consummation will come at his second coming (cf. Rom 2:5; 2 Pet 3:7, 10, 12). near. With respect to eternity and God’s timeline. Mighty Warrior. Likely Yahweh (cf. 3:17) but possibly a valiant soldier crying in defeat.

1:15 darkness and gloom . . . clouds and blackness. Common cataclysmic images (likely figurative) associated with the day of the Lord that express God’s fierce presence and the reversal of creation for those he judges (i.e., a move back to the state of Gen 1:2). Cf. Joel 2:2, 30–31; 3:15; Acts 2:20.

1:16 trumpet and battle cry. Alarms that ready people for war, often associated with Yahweh’s judgment (Joel 2:1; Zech 9:14; cf. 1 Thess 4:16).

1:17 blind. A covenant curse (Deut 28:28–29) that may point to spiritual disability and suggest that sin not only deserves judgment but is judgment (cf. Rom 1:24, 26, 28).

1:18 silver . . . gold. Either money (vv. 8, 11, 13) or idols shaped from it (vv. 3, 5). save. Cf. 1 Pet 1:18–19. fire of his jealousy. Cf. 3:8. Yahweh’s passion for highest allegiance (Deut 5:7–10) is often associated with his inflamed zeal for worship (Deut 4:24; 6:15; Ps 79:5), which would soon burst forth in unquenchable fires of wrath against the ungodly of the earth (Deut 32:21–22; Heb 10:27; 2 Pet 3:10–13; Rev 20:14–15), paralleling the flood judgment by water (see notes on 1:2–3; 2 Pet 3:5–7).

2:1—3:8 Judah and Jerusalem Judged Along With the Nations: Calls to Repent and to Wait for God. The book’s main section calls the remnant of Judah to repent (2:1–3) and wait for God (3:8). These two charges frame 2:4—3:7, which highlights the lamentable state and fate of the rebels from the foreign nations (2:4–15) and from Jerusalem (3:1–7) in order to clarify why Judah should turn to Yahweh.

2:1–3 Judah Summoned to Repent Before the Lord to Avoid Judgment. Repentance entails gathering together (vv. 1–2) and seeking Yahweh (v. 3).

2:1 Gather. Like desirable straw or grain is collected after being separated from the chaff (cf. v. 2), the remnant of the faithful must join in unity (cf. Heb 3:13; 10:24–25). shameful. Since the word for silver (cf. 1:18) is based on the same three Hebrew letters as “shameful,” the prophet acknowledges that part of their “shame” is that they were relying on silver instead of on God.

2:2 There is still opportunity to repent, but it is fleeting.

2:3 Seek the LORD. Pursue God (cf. 1:6; 3:2; Pss 27:8; 105:3). humble. Earnestly and dependently trusting Yahweh (3:12). righteousness. Correct order in the cosmos (Ps 89:14) and community (Deut 16:20), thus commonly associated with acts of justice, especially for the marginalized (cf. 1:9; 3:1–5). See Matt 6:33.

2:4—3:7 Reasons for the Summons to Repent and Wait. Beginning with a statement of judgment in 2:4, this two-part unit provides the logical basis for the charges to “seek” Yahweh (2:3) and “wait” for him (3:8) that frame it. Judah should repent and patiently trust Yahweh for two reasons: he will judge his enemies from the foreign nations where Judah might seek protection (2:4–15) and the rebels from Jerusalem itself (3:1–7). After the initial punishment declared in 2:4, each reason begins with “woe” (2:5; 3:1).

2:4–15 The Lamentable State and Fate of the Rebels From the Foreign Nations. God will punish those surrounding Judah: the Philistines to the west (vv. 4–7), the Moabites and Ammonites to the east (vv. 8–11), and the Cushites and Assyrians to the south and north (vv. 12–15). God’s judgment encircles Judah, so they cannot escape; therefore, their only hope is to repent.

2:4 Judah must repent because Yahweh’s judgment will fall very close to home, including on the foreign rebels from nearby Philistia. (In Hebrew, v. 4 begins with “Because.”) Gaza . . . Ashkelon . . . Ashdod . . . Ekron. Four of the five main Philistine cities, listed from south to north.

2:5 Woe. Parallels the “woe” of 3:1; used to express disgust over covenant rebellion (e.g., Hab 2:12, 19) or dismay over impending doom (e.g., Jer 30:7). Kerethite people. The Philistines (Ezek 25:16).

2:6 pastures. Depicts fertility and peace, which God’s people will enjoy (v. 7), ultimately through the one great shepherd in the line of Judah (Ezek 34:23; Mic 5:4; John 10:14–16; Rev 7:16–17).

2:7 remnant. Humble, faithful, God-trusting Judahites (v. 9; 3:12–13, 17–20; cf. 2 Kgs 19:31). Yahweh will preserve them through the destruction and satisfy them. lie down in the houses of Ashkelon. Restores original covenant blessings (Deut 6:10–11; see note on 1:13) but outside the original promised land. This suggests that God’s earthly sovereignty, manifest first in the Garden of Eden and then in Zion and the promised land (Exod 15:17; Ps 78:54), is now beginning to expand to include the whole earth, which was the goal from the beginning (Gen 1:28; cf. Jer 3:16–17; Matt 5:5; Rom 4:13; Rev 21:2, 10–27). See “Temple” and “The City of God.” restore their fortunes. Bless them irreversibly in the future age of new creation and new covenant (see 3:20; cf. Deut 30:3; Jer 30:18; Joel 3:1).

2:8 Cf. Jer 48:27–30. Moab . . . Ammonites. Judah’s “cousins” (see Gen 19:36–38). They were proud (see note on v. 10).

2:9 like Sodom . . . like Gomorrah. See Gen 19 and notes. This comparison stresses the ominous severity of Yahweh’s judgment against the Moabites and Ammonites by ironically linking it with the very cities he destroyed in the days of Lot (Gen 19:24–25), the progenitor of these people groups (see note on 2:8). Again Zephaniah portrays the day of the Lord as reversing the created order (see note on 1:3). Biblical authors make similar comparisons elsewhere when addressing God’s judgment against the ungodly (2 Pet 2:6; Rev 11:8)—be they from Israel (Deut 29:23; 32:32; Lam 4:6; Amos 4:11; Matt 10:15; 11:24; cf. Isa 1:9–10; 3:9; Jer 23:14; Ezek 16:46–56) or the nations (Isa 13:19; Jer 49:18; 50:40). inherit their land. See note on v. 7.

2:10 pride. Self-reliance or self-exaltation, a regular problem for Israel’s neighbors to the east (see v. 8; Isa 16:6). See Prov 16:18; Jas 4:6; 1 Pet 5:5.

2:11 all the gods. Cf. Pss 95:3; 96:4–5; 97:7, 9. Distant nations will bow down. Foreigners will pay homage to Yahweh, whether as defeated rebels (Isa 45:14) or the worshiping remnant (3:9–10). Cf. Phil 2:10–11.

2:12 Cushites. Black Africans from ancient Ethiopia in the region of modern Sudan, the southernmost empire of the known world at that time (see NIV text note). They controlled Egypt ca. 715–663 BC.

2:13 Assyria . . . Nineveh. See Introduction to Nahum.

2:14–15 Such will be the devastation of the city that fails to surrender to Yahweh. Animals will replace humans as the inhabitants of what was the center of human power.

2:15 Speaks as if God has already destroyed Assyria. safety. False security (see Ps 118:8–9; Jer 17:5; cf. 1:18). none besides me. Cf. Isa 45:5–6, 18, 21–22; 46:9.

3:1–7 The Lamentable State and Fate of the Rebels From Jerusalem. God will judge not only those surrounding Israel (2:4–15) but Jerusalem itself.

3:1 Woe. See 2:5. city of oppressors. Cf. vv. 3–5; 1:9; Ezek 22:6–7, 29. Cf. also Jas 1:27. rebellious and defiled! Though God called Israel to be holy (see “Holiness”).

3:2 obeys no one. Cf. Jer 7:28; 22:21. accepts no correction. Stubborn and unlearning (v. 7). does not trust. Cf. Pss 62:8; 115:9–11; cf. also Jer 17:5–8. draw near. Probably shorthand (when paired with trusting God and linked to the imagery of sacrifice in 1:7–8) for approaching Yahweh through his provision of sacrificial atonement. As the supreme savior, sovereign, and satisfier of the world, God promises to meet all who draw near to him (Jas 4:8). In the new covenant, we draw near to God only through Jesus’ blood and righteousness (Eph 2:13; Heb 7:19).

3:3 Rather than guarding the people like shepherds protect sheep, the rulers abused them like wild beasts devour prey (Ezek 22:25, 27; Mic 3:1–3).

3:4 Rather than representing Yahweh accurately, as his mouthpiece or his ambassador, the (false) prophets spread lies (cf. Ezek 13) and the priests failed to preserve holiness and teach God’s law (Lev 10:10–11).

3:5 righteous. Preserves and displays right order (see note on 2:3). See Deut 32:4.

3:6 destroyed nations. Cf. 2:4–15. This destruction should motivate Judah to fear Yahweh (v. 7).

3:7 fear. Respect or worship (see note on Prov 1:7; cf. Eccl 12:13; Matt 10:28). my punishments. The covenant curses, which remove all provision and protection (Lev 26:14–33; Deut 28:15–68). act corruptly. Parallels what brought about the flood (Gen 6:11–12). See notes on 1:2, 18.

3:8 Judah Summoned to Wait for the Lord, Ultimately to Enjoy Satisfaction. The “therefore” signals that Zephaniah is now drawing an inference from the bilateral ground of 2:4—3:7 and returning to the primary line of command begun at 2:1–3 (see note at 2:4—3:7). The charge to wait for Yahweh in 3:8 stands as a counterpart to the plea to repent in 2:1–3, and those who obey the call will experience lasting joy on the other side of judgment (vv. 9–20).

3:8 Therefore. Likely introduces a necessary, appropriate logical inference from the ground in 2:4—3:7 (see note there). wait. Possibly dread of future punishment but probably patient, persistent hoping for salvation through judgment (e.g., Ps 33:20). Judah must continue to “wait” for Yahweh because his judgment on the rebel nations is coming but delayed. (In Hebrew, “because” precedes “I have decided.”) testify. As both righteous accuser and judge. fire of my jealous anger. See note on 1:18.

3:9–20 Restoration of Israel’s Remnant: Lasting Joy as Motivation for Waiting on God. The ultimate motivation for waiting for God (v. 8) is eternal joy. The vision of a redeemed community of worshipers made up of ethnic Israelites and others from the nations points to the re-creation of a unified humanity fulfilling its purpose, now eternally realized in the church (Matt 28:18–20; Rom 11; Eph 2:11–22; Rev 5:9–10; 7:9–10).

3:9–10 The Motivation: Global Salvation. Judah must continue to “wait” for Yahweh (v. 8) because, when he judges as covenant witness, he will transform peoples from all over the world into true worshipers. (In Hebrew, “because” or “for” precedes “then” in v. 9.)

3:9 Then. Corresponds to “on that day” in vv. 11, 16. purify the lips. Cleanse speech (cf. Isa 6:5–7). This likely alludes to a reversal of the tower of Babel episode, where Yahweh confused the world’s languages because of the people’s pride (Gen 11:7–9). the peoples. Those from Judah and the nations whom Yahweh preserved through judgment. call on. Depend on Yahweh as the savior, sovereign, and satisfier (Ps 116:4, 13, 17; Joel 2:32; Acts 2:21; Rom 10:13; cf. Zeph 3:12).

3:10 rivers. Likely the White Nile and Blue Nile, the two main tributaries of the Nile River in northeast Africa, the region of modern Sudan (cf. Isa 18:1–2). Cush my worshipers. Even the most distant lands will have a remnant of worshipers (see NIV text note), as if following the rivers of life back up to the Garden of Eden for fellowship with the great King (Gen 2:13). The Ethiopian eunuch (from the area of modern Sudan) in Acts 8:26–39 gives evidence of the initial fulfillment of this prophecy. my scattered. Yahweh reverses Israel’s exile (Deut 30:3; Ezek 11:17) and the tower of Babel episode (Gen 11:8–9; see note on v. 9). Cf. John 11:51–52. offerings. Tangible gifts of praise. Those who were once enemies of God now gather to pay homage to their King (Isa 18:7; 60:4–7; 66:20; Zech 14:16), with some even serving as priests (Isa 66:21; cf. Isa 56:6; 60:7). The NT treats all Christians as priests who, in light of the completed and sufficient sacrificial and priestly work of Christ (Heb 2:17; 9:7, 11–14), now offer God spiritual sacrifices of praise expressed in doing good, sharing, and using their spiritual gifts (Rom 12:1; Heb 13:15–16; 1 Pet 2:5; cf. 1 Pet 2:9; Rev 5:10).

3:11–20 The Impact of Global Salvation for the Remnant of Judah: Lasting Joy. This is what the global transformation in vv. 8–10 implies: God will remove the proud and preserve the God-dependent (vv. 11–13), who will joyfully sing in the wake of his irreversible victory (vv. 14–15), and he will deliver and delight in them (vv. 16–20). So the call to patiently pursue Yahweh that shapes the book’s body (2:1–3; 3:8) is nothing less than a summons to satisfaction (see Introduction: Message).

3:11 On that day. When Yahweh carries out his judicial decision (v. 8; also v. 16). put to shame. Humiliated, dishonored (v. 19). because. Introduces two reasons that Yahweh’s judgment will not disgrace Jerusalem: he will remove the proud (v. 11b) and preserve the humble (v. 12).

3:12 remnant. See note on 2:7. trust. See note on v. 9.

3:13 no lies. Because of Yahweh’s speech-purifying work (v. 9; see Rev 14:5). eat and lie down and no one will make them afraid. Like sheep under the care of a good shepherd (Ps 23).

3:14–15 An ode to joy expressing wholehearted delight in all God has won (cf. Isa 65:18).

3:14 Daughter Zion . . . Daughter Jerusalem. No longer “the city of oppressors” (v. 1); now the object of Yahweh’s saving love.

3:15 Jerusalem should celebrate (v. 14) because judgment day is over (stated as if it is already accomplished). has taken away your punishment. God ultimately removes his wrath and curse through Christ (Rom 5:9; 8:1; Gal 3:13–14). King of Israel. See Introduction to Psalms: Theology of the Psalms. Highlights Yahweh’s reign over a restored, unified people. The rulers of Israel and Judah were always to represent, rather than replace, Yahweh’s kingship (cf. Num 23:21; Deut 33:5; 1 Sam 8:7; Ezek 20:33). While the OT never refers to the Messianic royal deliverer with the title “King of Israel,” it clearly declares that Yahweh’s reign will be realized through his royal son (e.g., Gen 49:8; Num 24:17–19; 1 Sam 2:10; Ps 2:8, 12; Isa 9:5–7; 11:1–4; Jer 23:5–6; Ezek 34:23–24). Furthermore, the NT applies the title to Jesus the Messiah (Matt 27:42; Mark 15:32; John 1:49; 12:13; cf. Matt 2:2; 28:18; Luke 1:32–33; Heb 1:8), and when speaking of Jesus’ Triumphal Entry into Jerusalem in John 12:13, John appears to apply to Jesus the mention of Yahweh’s reign in Zeph 3:15–16. with you. The eschatological promise of God’s enduring Spirit-presence in the midst of his people that enables holiness and brings security (Ezek 36:27; 37:26–28; Zech 2:10). Jesus has inaugurated the fulfillment of these promises, for he is “God with us” (Matt 1:23; John 1:14) and indwells the church through his Spirit (Matt 28:20; John 14:16–20; Rom 8:9–10; cf. Rev 21:3).

3:16 hands hang limp. Symbolizes discouragement.

3:17 Mighty Warrior. Cf. 1:14. Yahweh is the supreme soldier (Ps 24:8). take great delight. Rejoice like a bridegroom delights in his bride (Isa 62:4–5). with singing. Cf. 3:14. Yahweh delights in his beloved (cf. Isa 65:18–19).

3:18 The suffering rebels that Yahweh removed from his remnant were a reproach to Jerusalem (cf. v. 11). appointed festivals. Possibly refers to a festival (e.g., Isa 33:20) but could also be a time of judgment like the day of the Lord (Hab 2:3). An alternative rendering of this verse is: “Those mourning/suffering from the appointed time [i.e., the day of judgment] I removed from you; they were a burden on her [i.e., Jerusalem], a reproach” (cf. v. 11).

3:19 rescue the lame. The weak and humble that the rebel majority abused (1:9; 3:1–2; cf. Ezek 34:21) are the very ones upon whom Yahweh’s justice would shine (3:5; cf. 2:3; 3:12; Deut 10:17–18). God would deliver the broken (Mic 4:6–7; cf. Isa 35:6; Jer 31:8; Ezek 34:16), for to them belong the kingdom and its comfort (Matt 5:3–4). Christ’s own ministry of mercy proved that he was inaugurating this eschatological age of rescue (Matt 11:5; Luke 7:22; cf. Isa 42:3; 61:1–3; Matt 15:30–31; 21:14; Luke 14:21), and through his church comparable acts of healing and restoration are to continue until the consummation (Acts 3:1–10; 8:5–8; 14:8–10; 20:35; 1 Thess 5:14; Heb 12:13; Jas 1:27). praise and honor. The Hebrew can also be translated “for praise and for honor,” which suggests that admiration and acclaim would be given not to the remnant of Judah but to God (Jer 33:9; cf. Ezek 36:23).

3:20 restore your fortunes. See note on 2:7. says the LORD. The book ends where it began (1:1): these words are from God and are therefore utterly trustworthy.