The Book of ZEPHANIAH New Geneva Study notes Author: Zephaniah’s lineage is traced back to the fourth generation, which is unique in the prophetic literature. This may indicate that the Hezekiah (715–686 B.C.) mentioned in the fourth generation is the well-known king of Judah by that name. The name Zephaniah, which means “Yahweh *the LORD+ hides,” is used of a priest who was a contemporary of Jeremiah (21:1; 29:25) and of other persons in the Old Testament (Zech. 6:10, 14). Though the prophet employs priestly vocabulary at several points (1:4–5, 7– 9; 3:4, 18), there is no conclusive evidence to indicate he was officially associated with the temple. Date and Occasion: Zephaniah prophesied in the southern kingdom of Judah when Josiah (640–609 B.C.) was king. However, there is some question as to whether the prophet’s ministry preceded or followed Josiah’s great reform of the nation’s worship in 621 B.C. Zephaniah’s denunciation of continuing syncretistic worship (mixing the idolatry of the surrounding peoples with the worship of the LORD) and of Baal worship points to a date prior to Josiah’s reforms. All that can be said with certainty is that Nineveh had not yet been destroyed (2:13–15); therefore the prophet’s message was spoken prior to its destruction in 612 B.C. Zephaniah would have been a contemporary of Jeremiah, whose call came in Josiah’s thirteenth year (627 B.C.). If his ministry is dated in the earlier part of Josiah’s reign, then he was instrumental in bringing about Josiah’s reforms since the sins he attacked (1:4–6) are those abolished by Josiah’s reforms (2 Kin. 23:4; 2 Chr. 34:1–7). Characteristics and Themes: The focal point of the prophet’s message is the day of the Lord, in which a foreign enemy, the Lord’s sword of judgment (2:12; Is. 10:5), would inflict severe destruction upon Jerusalem (1:4, 10, 11; 2:1). This enemy has been variously identified as the Scythians, the Assyrians, or the Babylonians, depending on when the book is dated. Zephaniah’s treatment of this subject is extensive. The day is near (1:7) and will be a day in which the wrath and anger of Israel’s sovereign Lord will be directed against the wicked (1:15, 18; 2:2, 3). It is a day of darkness and gloom (1:15). So determined is the Lord to root out evil that He conducts a thorough search to ensure that the wicked will be found and destroyed (1:12). In that day pride will be vanquished (3:11), and the humble of the land (the remnant) saved (3:12, 17). The Gentiles also will come to faith in the true and living God and will “call on the name of the LORD” (3:9; Joel 2:32). A less obvious point, but one that is alluded to throughout Zephaniah, is the prophet’s recognition of the importance of the Lord’s covenant with His people. Although Zephaniah never uses the word “covenant,” some passages echo details of previous covenantal encounters and provisions. Certainly the complaints against Judah reflect the Lord’s anger at their neglect of the covenant obligations. Like many of the other prophets, the book begins with a message of universal judgment (1:2, 3) and ends with an oracle of salvation in which both the nations (3:9) and the revitalized remnant of Israel (3:12, 13) are brought into a saving relationship with the Lord (3:19, 20). Zephaniah sees the judgment as transforming the world by bringing all people’s works, both good and evil, under divine scrutiny. The restorative nature of God’s wrath is indicated by the change of tone from the warnings of 1:2, 3 (“I will utterly consume everything”) to the hope expressed in 3:14–17. Also, the prophet’s terminology indicates his awareness of the messages of his predecessors (cf. 1:7 and Hab. 2:20; Zeph. 1:14 and Joel 1:15; Zeph. 1:7 and Is. 34:6).

Outline of Zephaniah: I. Superscription (1:1) II. Prophecies of Judgment (1:2–6) A. Against All Nations (1:2, 3) B. Against Judah (1:4–6) III. The Day of the Lord: Accusation and Judgment (1:7–18) IV. The Call to Repentance (2:1–3) V. Prophecies Against the Nations (2:4–15) A. Philistia (2:4–7) B. Moab and Ammon (2:8–11) C. Ethiopia (2:12) D. Assyria (2:13–15) VI. Accusation Against Jerusalem (3:1–5) VII. Judgment Against All Nations (3:6–8) VIII. The Purification and Restoration of Judah’s Remnant (3:9–20) 1:1 Superscription. See Introduction: Author; Date and Occasion. word of the LORD. The phrase refers to revelation received from the Lord and communicated through a prophet. 1:2–6 The prophet begins with an announcement of universal judgment (vv. 2, 3), and quickly particularizes it against Judah and Jerusalem (v. 4). Three specific sins are denounced: idolatry (v. 4), syncretism (v. 5), and religious indifference (v. 6). 1:3 consume man. See Matt. 13:41, 42. The coming judgment is compared to that of the Genesis flood by use of the phrases “man and beast” and “birds of the heavens” (cf. Gen. 6:7; 7:23). This prophecy will be consummated at the end of history (2 Pet. 3:3– 7). 1:4 stretch out My hand. This phrase refers to the power of God unleashed against His antagonists (2:13; Ex. 3:20; Deut. 4:34; Is. 5:25). trace of Baal. All that remains of Baal worship will be destroyed. This statement may mean that a religious renewal was already underway and that Baal worship was in decline. 1:5 Those who worship the host of heaven. Baal worship and the worship of the stars were sins that had contributed to the demise of the northern kingdom in the eighth century B.C. (2 Kin. 17:16). Altars were apparently erected upon the roofs of the houses (2 Kin. 23:12; Jer. 19:13). Milcom. Or, “Molech” (text note). Worship of this Ammonite god, which involved the hideous practice of child sacrifice, was strictly forbidden (Lev. 18:21 note; 20:2– 5; cf. 1 Kin. 11:5; 2 Kin. 23:10; Jer. 32:35). 1:6 sought the LORD. See 2:3. 1:7 Be silent. See Hab. 2:20; Zech. 2:13; Ps. 46:10. The prophet calls for trustful submission to the sovereign, covenant God. The command to “be silent” is often linked to being in the presence of the holy God (Hab. 2:20; Zech. 2:13). the day of the LORD. This term occurs frequently in the Old Testament prophets. It can refer to any specific time when the Divine Warrior, the Lord of Hosts, is glorious in victory: against Babylon through the Medes (Is. 13:1–14:27), against Egypt through Babylon (Ezek. 30:2–4), or against Israel through Assyria (Is. 10:5, 6, 20, 24). This day of the Lord’s vengeance against the wicked is also depicted as the time of Israel’s deliverance (Is. 34:2–35:10), when the Lord decisively defeats all of Israel’s opposition (2:2, 9; 3:8–20; Joel 3:14–16). It is also the day of final judgment (Amos 5:18–20). See notes Ezek. 7:7 and Amos 5:18. the LORD has prepared a sacrifice. The imminent judgment coming upon Judah is compared to sacrifices. The nation is a sacrificial lamb (Is.

34:6; Jer. 46:10; Ezek. 39:17–19). invited His guests. Or, “consecrated His guests” (text note). The invited guests may be the nations who serve as the divine instrument of judgment (Is. 10:5–10; Hab. 1:6). Alternatively, the invited guests (the covenant people) are themselves the sacrificial offerings. The consecration of guests is necessary to maintain the holiness of the Lord (Ex. 19:10; 24:9–11), and recalls elements of the covenant ritual at Mount Sinai (vv. 15, 16 note). 1:8 the princes. The sons of the king and other royal officials. Their lack of commitment to the covenant is evidenced by their adoption of foreign customs and attire, a sign of religious disloyalty. 1:9 threshold. The threshold of a pagan sanctuary. Probably a Philistine religious practice was being imitated (1 Sam. 5:5). 1:11 merchant. Cries of anguish come from all parts of the city, depicting the extent of the evil and the judgment. The wealthier merchant class is singled out for their greed and corrupt business practices (Amos 8:4–6). 1:12 I will search. There is no escape from the divine scrutiny (Ps. 139; Amos 9:1–4). settled in complacency. See text note. The prophet draws a word picture from the wine-making process. Like the sediment of wine, which settles and thickens if left undisturbed, the citizens of Jerusalem have become settled (confirmed) in their indifference toward God. Because they are thoroughly complacent toward God, they regard Him as morally indifferent toward good or evil. 1:14–18 Zephaniah elaborates further on the day of the Lord, setting the stage for his strong plea for repentance in 2:1–3. 1:15, 16 The day of the Lord is presented in frightful images recalling the theophany that accompanied the establishment of the Mosaic covenant at Mount Sinai (Ex. 19:16), the terms of which Judah has broken. Some suggest that “day of the LORD” here can be regarded as the day of His covenant, when the Lord establishes His covenant or enforces its provisions. 1:17 they shall walk like blind men. One of the covenant curses found in Deut. 28:28, 29. they have sinned. The reason for the Lord’s judgment of Judah is stated in general terms. See note 3:1–5. 1:18 Neither their silver nor their gold. See Ps. 49:6–9; Prov. 11:4; Matt. 16:26; Luke 12:13–21. jealousy. See Ex. 20:5; 34:14; Deut. 4:24. God’s jealousy presupposes His covenant love. He has redeemed a people to make them His “special treasure” (Ex. 19:5). God’s covenant love demands the absolute loyalty of His people. 2:1–3 As the Lord’s representatives to enforce the covenant, the prophets often warned God’s people (Is. 1:16–20; 55:1–6; Hos. 2:4, 5; 4:15; Amos 4:12; 5:5, 6; Mic. 6:8). 2:1 Gather yourselves together. They are called to assemble in order to hear (cf. Is. 34:1; Jer. 4:5; Joel 2:15, 16; 3:11). The call to hear these severe warnings is itself an act of divine grace, for the warnings are designed to elicit repentance. 2:3 Seek the LORD. See 1:6 and Is. 55:6, 7. Here this seeking of the Lord is further defined as “Seek righteousness, seek humility.” A similar pattern is evident in Amos, where the prophet commands, “Seek the LORD” and later “Seek good and not evil” (Amos 5:6, 14). It may be that you will be hidden. The prophet’s tentative words here express both his hope that the “meek” remnant (v. 3) will find refuge from the Lord’s wrath (cf. Is. 55:7), and his pessimism that the “undesirable nation” (v. 1) will repent. Cf. Amos 5:15. 2:4–15 This section consists of four prophecies of judgment directed against the foreign nations. Such messages were to assure God’s own people that His sovereign purposes extended over their enemies (1:5, 6) and that these nations were also morally accountable for their actions (Amos 1:3–2:3; Mic. 1:2). 2:5 Woe. The same word of doom later pronounced upon Jerusalem (3:1). It often introduces a prophecy of judgment. 2:7 The judgment of the nations will be accompanied by God’s preservation of a remnant from His people (Deut. 32:27 note). Other references in Zephaniah to the remnant occur in v. 9 and 3:9–12. return their captives. Or, “restore their fortunes.” This widely employed phrase refers to Israel’s future salvation beyond the judgment (Deut. 30:3; Ps. 14:7; Jer. 30:3, 18; 32:44; Amos 9:14). Sometimes it refers to the

physical return of exiles; in other instances a more general restoration of fortunes is indicated (e.g., Job 42:10). 2:9 Sodom … Gomorrah. These ancient cities symbolize sin and serve as types of God’s final judgment on sinners (Gen. 18:20 note; Is. 1:9; Amos 4:11; Matt. 10:5; 2 Pet. 2:6). 2:11 worship Him … all the shores of the nations. See 3:9, 10; Ps. 72:8– 11; Is. 56:67. 2:12 My sword. See Is. 10:5. 2:13 Destroy Assyria. Nineveh, the capital of Assyria, fell to the Babylonians and Medes in 612 B.C. This verse suggests that Zephaniah prophesied prior to that date (Introduction: Date and Occasion). 2:15 I am … none besides me. This boast is phrased in language similar to what the sovereign Lord alone rightly may use (Deut. 4:39; Is. 45:5, 6; 47:10). Such self-deification meets with ruin, and those who boasted become objects of scorn. 3:1–5 The references here to prophets, priests, the sanctuary, and the law indicate that the prophet is addressing Jerusalem. The general accusation of 1:17 now becomes specific. Jerusalem’s sins were particularly heinous because they were committed against the righteous covenant God who had graciously revealed Himself to His people (v. 5; Amos 2:4, 10–12; 3:2). 3:2 She has not obeyed His voice. Lit. “she listens to no voice.” The people ignored God’s voice revealed in the law (Deut. 31:9–13), through the prophets (Jer. 7:23–28; Hag. 1:12), and through the sages (Prov. 1:8). She has not received correction. See v. 7. Failure to receive correction leads to death (Prov. 5:23), but openness to it leads to life (Prov. 6:23; Jer. 2:30; 5:3; 7:28; 32:33; 35:13; Ps. 50:17). drawn near. The Hebrew verb here means “to approach God properly in worship” (cf. Lev. 10:3). Worship must come from the heart, not just the mouth (cf. Is. 29:13; John 4:24). 3:3, 4 See Mic. 3:9, 10. 3:3 princes in her midst. See note on v. 5. roaring lions. The images of the unclean lion and wolf here describe the predatory and fierce nature of those corrupt government officials, whose proper office was to protect and give stability to society. 3:4 Her prophets … Her priests. For similar condemnations of Israel’s spiritual leaders, see Hos. 4:5, 6; Is. 28:7; Jer. 5:31; 6:13; Mic. 3:5–8, 11.