Zephaniah
Book Type
The ninth book of the Minor Prophets; the thirty-sixth book of the Old Testament; the thirty-sixth book of the Bible.Introduction to the Book of Zephaniah
This book contains the prophecies that came to Zephaniah during a time of renewed devotion to Yahweh. The king was purging Judah of idols and improper worship practices, but the people’s hearts also needed correcting. Zephaniah’s message is that that anyone who combines worship of Yahweh with other gods—and who exercises deceit, violence, and complacency—will be destroyed on the coming Day of Yahweh. However, people who are righteous and humble will be gathered together in peace. When evil is all around us, how do we guard our hearts so that we can live a holy life? Zephaniah’s message assures us that in His time, Yahweh will make all things right.“That terrible day of the LORD is near.… A day of ruin and desolation, a day of darkness and gloom” (1:14–15). Zephaniah’s words send a chill through the soul. Will God’s wrath spell the end to everything? Zephaniah’s prophecy portrays the coming judgment, but it also presents God’s promise that his faithful people will one day enjoy a world of everlasting righteousness and joy.The prophet, Zephaniah focuses on the need to live in righteousness before God. Of all the prophets, Zephaniah probably gave the most forceful description of judgment, but he also lifted up the possibility of restoration for those who repented and turned to righteousness.Theme & Overview
The prophet Zephaniah predicts the coming of the day of the Lord, when God will severely punish the nations, including apostate Judah, but will yet be merciful to his people. When justice is distorted, when the line between right and wrong is blurred, when leaders become corrupt, it’s easy to become discouraged. And when religious leaders fail, discouragement can turn to cynicism. The book of Zephaniah reassures readers that we can still trust God—that even in dark times, our faith can still burn brightly. The NIV Quest Study Bible says Zephaniah wrote to the people of Judah, warning them of impending judgment for their sins. He hoped to stir them to repentance before it was too late. But he also assured them that God’s judgment would pave the way for a new society in which justice would prevail and all humankind would worship the Lord. The book is a reinforcement of our confidence that God will make everything right. The major theme of Zephaniah is the coming Day of Yahweh—similar to the message of Joel but with a stronger emphasis on the sins of the people. Zephaniah dramatically exposes the iniquities of Judah, accusing the nation of idolatry and moral corruption. In this respect, Zephaniah resembles Jeremiah, who prophesied around the same time. In fact, the ministries of Zephaniah and Jeremiah parallel those of Isaiah and Micah a century earlier.
Zephaniah’s message is not entirely negative. Along with the warnings about the Day of Yahweh comes the hope of a holy remnant. In the midst of judgment, God will remain faithful. He will destroy evil, but He will advance His work among His people, setting apart a group of people for His purposes. This is the same message of redemption at the heart of the gospel of Christ—in the midst of a world still suffering from the effects of sin, we hold onto hope in God’s faithfulness and His continual work among His people. God prompts us to change our ways—away from false religion and toward true faithfulness. God calls us to humbly love others and to live transparently as one people of God (Zeph 2:3; 3:12–13).The theme of Zephaniah, one preached more consistently by him than by any other prophet, is the “day of the LORD” (1:7, etc.). This approaching day shows two faces: one of judgment against those who sin against God, and one of blessing for those who follow him. God will show himself just in both punishment and praise.Key Themes1. God will judge the whole earth (1:2–3, 17–18; 3:8), Judah (1:4–16; 3:1–7) and her pagan neighbors (2:4–8) alike.2. God, as covenant keeper, will bless his people when they return to their covenant relationship with him (3:11–20).3. God wants to extend blessing and grace to all peoples and nations (3:9–10).4. Judgment and blessing occur both in the near future for the prophet and his audience (1:4–18; 2:3) and also in the more distant future (3:8–9, 11, 13–17).5. There is no such thing as a second-generation child of God. Every generation must own God’s covenant, not relying on the faith of a previous generation.Author
Zephaniah, named in Zephaniah 1:1.Recipients
Zephaniah wrote for Jews living in Judah, during the reign of the godly king Josiah. Because of Josiah's influence, Zephaniah's message fell upon ears open to the message of the Lord. This occurred during a brief period of revival prior to Judah's apostasy and Jerusalem's fall. Zephaniah would declare to the people that the day of the Lord was near. In this context, this meant the coming judgment through Nebuchadnezzar and the kingdom of Babylon. Even so, the impending struggles of Israel would be overcome later, by the future salvation of the Lord for His people.Date
Between approximately 635 and 625 BC.Background
The first line of Zephaniah indicates that the book contains the word of Yahweh that came to Zephaniah son of Cushi. The unusually long genealogy in Zephaniah 1:1 shows that Zephaniah was the great-great grandson of Hezekiah. This could refer to King Hezekiah of Judah, who ruled 715–697 BC, but this cannot be proven. In addition, the Babylonians executed a priest named Zephaniah when they captured Jerusalem in 586 BC (2 Kgs 25:18–21; Jer 52:24–27), but it remains uncertain whether this priest was the prophet of the same name.Zephaniah son of Cushi prophesied during the reign of King Josiah (640–609 BC), who was the last godly king of Judah and who engaged in widespread religious reforms. Jeremiah, Nahum, and Habakkuk also prophesied during this period.Josiah’s reforms began around 622 BC with the discovery of the Book of the Law in the temple (2 Chr 34:1–7; 2 Kgs 22–23). He sought to end idolatry and do away with corrupt leadership, and to bring the people back to Yahweh. These themes are also present in Zephaniah and indicate that Zephaniah likely began his ministry shortly before Josiah’s reforms or perhaps when they were just beginning (Zeph 1:4–9; 3:1–4). After Josiah’s death, Judah went back to its sinful ways. The next four kings did not follow Yahweh, and Babylon conquered God’s disobedient people and deported them in 586 BC.
Zephaniah, like Habakkuk, lived in changing times (see Habakkuk Introduction, “Setting,” p. 1502). Toward the end of Assyrian king Ashurbanipal’s last military campaigns, King Amon apparently led Judah to participate in the widespread anti-Assyrian uprising that took place in many of the western countries of the Near East. Since Ashurbanipal moved swiftly to quell defectors, Judah’s leaders assassinated Amon (in about 640 BC) and replaced him with his son Josiah.Josiah was only eight years old when he became king of Judah. He enjoyed a long reign (640–609 BC) as a righteous king. In the eighteenth year of his reign, while repairs were being made to the Temple, a scroll of the Book of the Law was found (2 Kgs 22:8; 2 Chr 34:14–15). After hearing the law read to him, King Josiah led his people in renewal and reform, reinstating biblical religious observances (2 Kgs 23:1–25; 2 Chr 34:29–35:19).Before this pivotal event, the kingdom of Judah largely followed the idolatrous practices of Manasseh and Amon. Judah’s people were so devoted to apostasy that it ultimately brought about their doom (2 Kgs 21:10–25; 2 Chr 33:17, 21–24).The Near East during Zephaniah’s Time (about 635~622 BC). Zephaniah prophesied early in the reign of Josiah (640–609 BC), before Josiah began making reforms (2 Kgs 22:3–23:27). At that time, the ASSYRIAN EMPIRE was at the height of its power under King Ashurbanipal (668–626 BC).
Zephaniah prophesied early in Josiah’s reign, after the death of Amon and before the Book of the Law was rediscovered. The time was characterized by religious indifference, social injustice, and economic greed (1:4–13; 3:1–4, 7). A true prophet of God was needed, and Zephaniah was such a man; he may have helped prepare people’s hearts for Josiah’s sweeping reforms.The Purpose & Audience (Reasons for the letter)
Like his contemporaries Nahum and Habakkuk, Zephaniah presents God as the sovereign Lord of earth’s history. God, the judge of all (1:2–3, 7, 14–18; 3:8), punishes the wickedness of people (1:8–9, 17; 3:7, 11) and nations (2:4–15; 3:6). This sovereign Judge has determined a time when he will intervene in the world’s history to subdue wickedness and bring in everlasting righteousness. That day (the day of the LORD) will include all nations (1:2–4; 2:4–15; 3:8). God will pour out his wrath in judgment against humanity’s sin and rebellion.Zephaniah focuses on the basic problem of human pride (2:15), which engenders a spirit of inner wickedness (1:3–6, 17; 3:1, 4) and causes people to reason that God will not intervene in human affairs (1:12). They go on in their violence and deceit (1:9), and their greed oppresses those around them (1:10–11, 13, 18; 3:3). God may rescind the penalty that sinners deserve if they show true repentance (2:1–3), but such spiritual virtues as righteousness, humility, faith, and truth are necessary (3:12–13). God will regather and purify a humble and faithful remnant (3:9–10), restore them to their land (3:20), and give them victory over their enemies (2:7, 9). Jerusalem will be a blissful place (3:11, 18) because God will save and bless his people (3:14–20).Zephaniah’s message of personal accountability for sin is echoed in NT teachings (Rom 2:5–6; 2 Cor 5:10; Rev 6:17; 19:11–21). It remains true that God’s rich grace is available to those of humble heart (1 Pet 5:5–6), so that they may find forgiveness of sin (Eph 1:7) and the sure hope of everlasting life and blessedness (Titus 3:4–7; Rev 21:1–22:5).In view of the impending destruction of the “day of the LORD” (1:7–18; 2:2–3), Zephaniah’s primary purpose was to extend an urgent invitation. He urged the people of Judah to seek the Lord alone in righteousness and humility (2:1–3). The immediate purpose was to warn idolatrous Judah of the Lord’s imminent judgment (1:4–13). The ultimate purpose was to call out a “remnant” from all nations (Judah, 2:7–9; Israel, 3:12–13; all nations, 3:9–10) to trust in the Lord because of the coming day of his judgment upon the earth (1:2–3, 17–18).THE DAY OF THE LORD In biblical times, capturing a city through siege warfare took months or even years; only a truly mighty warrior king (see the Lord’s titles, 3:15, 17) would claim to win a battle or even a war in a single day. The day of the Lord was any time he “visited” earth, whether to punish his enemies (1:7–9, 12) or save his people (2:7; cp. 3:17). This would result in the salvation of his people from immediate hardships in some cases (2:7, 9), but the ultimate day of the Lord will come in the end times (3:11–20; cp. Jl 3:14–21; Zch 14:1–14).THE REMNANT Zephaniah emphasized that God’s seemingly all-inclusive judgment (1:2–3, 17–18; cp. 3:6; Am 9:1–4) was not inconsistent with preserving a few survivors, called the “remnant” or “remainder” of his people (see note at Zph 2:9). Although God would destroy the wicked of Judah and their foreign neighbors (2:4–9), he promised to preserve a remnant—including even foreign peoples—to worship the Lord (3:9; cp. 2:11b).GOD’S TITLES The Lord is both God of Israel (2:9a) and Lord (lit “Yahweh”) of Armies (2:9a–10), sovereign ruler over all armies of heaven and earth. Yahweh, King of Israel (3:15), is both “warrior” and “the LORD your God” who saves his people (3:17; cp. Ex 15:2–3, 13–18). Second, “the Lord GOD” (Hb ’adonai Yahweh), universal Master of the earth, pours out his wrath (overflowing anger) in the day of the Lord (Zph 1:7, 14–18) upon both idolatrous and complacent worshipers (1:4–13). Also “LORD of Armies” focused on his punishment of nations that mistreated his people (2:8–10) and his “starving” of their false gods (2:11). Thus the Lord’s jealous anger is released (1:18; cp. Dt 4:23–27) not only against Judah (Zph 2:2–3) but upon all earthly kingdoms (3:8). The Lord is a righteous God who executes justice (3:5) in the midst of rebellious Judah (3:1–4) by purging out haughty rebels (3:11). Yet because of his love (3:17), this warrior King (3:15, 17) will thwart the plans of Judah’s enemies, remove their deserved punishment, and save them from harm (3:15–17, 19).CONTRIBUTION TO THE BIBLEThe promise of a remnant illustrates God’s amazing grace, counterbalancing his jealous wrath and blazing fury against the wicked (Nah 1:2–8). He would judge the proud nations (Zph 2:8–11, 13–15) and purge the haughty braggarts from his people (3:11) to preserve the humble. Thus Zephaniah invited everyone who humbly obeyed the Lord to seek him for possible deliverance (2:2–3). The NT highlights the wonderful truth that all of us can find salvation through faith in Christ. Paul underscored the idea of the Jewish remnant and reminded us that the remnant is “chosen by grace,” not by works (Rm 11:5–6).Key Verses (ESV)
Zephaniah 1:18: "Neither their silver nor their gold \ shall be able to deliver them \ on the day of the wrath of the LORD. \ In the fire of his jealousy, \ all the earth shall be consumed; \ for a full and sudden end \ he will make of all the inhabitants of the earth." Zephaniah 2:3: "Seek the LORD, all you humble of the land, \ who do his just commands; \ seek righteousness; seek humility; \ perhaps you may be hidden \ on the day of the anger of the LORD."Zephaniah 3:17: "The LORD your God is in your midst, \ a mighty one who will save; \ he will rejoice over you with gladness; \ he will quiet you by his love; \ he will exult over you with loud singing."Key Passages (NLT)
Zep 1:1–3:20 The Lord gave this message to Zephaniah when Josiah son of Amon was king of Judah. Zephaniah was the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah. “I will sweep away everything from the face of the earth,” says the Lord. “I will sweep away people…Structure & Outline 1
StructureZephaniah incorporates a variety of literary elements, including judgment speeches, calls for response, a hymn, and salvation speeches. The book starts and ends with prophecies of worldwide judgment (Zeph 1:2–3; 3:8). In between, the structure resembles that of Isaiah and Ezekiel—beginning with oracles against Judah, then shifting to oracles against other nations, and concluding with oracles about the future restoration of God’s people. In the first section, Zephaniah warns of Yahweh’s impending judgment on Jerusalem and Judah (Zeph 1:2–2:3). Then he affirms Yahweh’s sovereignty over all peoples, proclaiming that Yahweh will judge the nations (in addition to Judah) for their wickedness (Zeph 2:4–3:8). Finally, Zephaniah promises that Yahweh’s judgment will ultimately produce a small group of holy believers from Israel and the nations who will stand together under the kingship of Yahweh (Zeph 3:9–20).Outline • Judgment against Judah (Zeph 1:1–2:3) • Judgment against the nations (Zeph 2:4–15) • The future of Jerusalem (Zeph 3:1–20)Outline 2
Zephaniah consists of three chapters and two major themes. The first theme of judgment covers the beginning of the book all the way through Zephaniah 3:8. The prophecy begins with God's judgment upon the world (Zephaniah 1:2–3), followed by the prediction of judgment upon Judah, which is where the prophet Zephaniah lived (Zephaniah 1:4—2:3). Much of this segment deals with "the day of the LORD," a phrase referring to either judgment in general, or to the ultimate end-times wrath of God. Next, Zephaniah condemns the surrounding nations of Philistia (Zephaniah 2:4–7), Moab and Ammon (Zephaniah 2:8–11), Ethiopia (Zephaniah 2:12), and Assyria (Zephaniah 2:13–15). Then Zephaniah speaks regarding future judgment, specifically regarding the city of Jerusalem, predicting their coming judgment and destruction, which would be fulfilled by Babylon (Zephaniah 3:1–7). Verse 8 seems to be another broad reference to the "day of the LORD."The second major section consists of the final verses of chapter 3. These declare the Lord's future blessings. There will be blessing for both Gentiles and Jews. Zephaniah 3:9–10 speaks of those who will follow the Lord from among the nations. Verses 11 through 20 refer to the Jewish people who will again praise the Lord. They will "sing aloud" (Zephaniah 3:14) to the Lord. The Lord will live among them (Zephaniah 3:15–17). In the end they will be fully restored before the Lord (Zephaniah 3:18–20).