Zephaniah Introduction/Chapter 1/Commentary

Zephaniah Introduction/Chapter 1 Introduction

The name Zephaniah means “Jehovah hides”. The opening verse traces his ancestry through four generations. Some feel that the Hezekiah mentioned in 1:1 is King Hezekiah, which would make Zephaniah the great, great grandson of the good king of Judah during the days of Isaiah and Micah. Yet others counter that when kings are mentioned they are always so designated. Although genealogies are frequent in the Old Testament, only Zephaniah, among the prophetic books, exhibits a lengthy genealogical note about the author.

The opening verse of the verse also indicates that Zephaniah prophesied during the reign of Josiah, who reigned from 640-609 B.C. Zephaniah will predict the destruction of Nineveh (2:13-15), which took place in 612 B.C. Historical Setting After the wicked reigns of Manasseh (695-642 B.C.) and Ammon (642-640 B.C.), the reformer king Josiah (640-609 B.C.) ascended to 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. Manasseh and Ammon had remained loyal subjects of Assyria, but under Josiah independence was experienced. During this time Assyria was growing weaker, but Babylon was growing stronger. The Babylonian Empire began to emerge under Nabopolassar in 626, also the Medes, under Cyaxares II in 625, pulled out from under Assyrian authority. The collapse of the Assyrian empire was delayed as the Egyptians allied with them, but a coalition of Medes and Babylonians destroyed Assyria’s capital city, Nineveh, in 612 B.C.

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King Josiah attempted many religious and moral reforms in the nation of Judah (remember, by this time the northern kingdom had ceased to exist). Various astral deities and old Canaanite practices were removed (2 Kings 23:4-25). Cult personnel, including prostitutes of both sexes, were removed, the shrines of the northern kingdom and their priests, especially the temple in Bethel, were destroyed. Apparently, Zephaniah preached during these reforms. Yet, even such reforms did not change the hearts of the people. Social injustice was still widespread (3:1,3,7), and luxury was enjoyed by some through oppressing the poor (1:8-9). Remnants of Baalism were still present, and high places flourished (1:4-5).

The removal of false religious systems and false worship isn’t complete unless the people also embrace the truth with all their hearts. What we learn from Jeremiah and Zephaniah (men who spoke during the same period of time) is that Josiah’s reforms had only made a superficial impact upon the people as a whole.

“In spite of Josiah’s reforms and his own good life, the people appear at this time to be nervous, cruel, and corrupt. Social injustice and moral corruption appear to be widespread; luxury and extravagance are seen on every hand. The Baalim were still worshiped, and what worship that was offered to Jehovah was little other than idolatry” (Hailey p. 225).

Chapter 1

1:1 “The word of the Lord which came to”: The book starts with a claim that what follows is the Word of God. “What follows, then, is not human speculation, opinion, or prognostication. In written form this document properly belongs with the sacred Scriptures. It deserves respect as that which is sacred, authoritative, infallible, and inerrant” (Smith p. 403). The names in this verse are pronounced as follows, “Cushi” ((KOO shy); “Gedaliah” (gad uh LIE ah); “Amariah” (am ah RYE uh).

1:2-3 These verses set the tone for the entire book. God was about to sweep the earth clean. “Zephaniah breaks down the universal statement of verse 2. He lists, in reverse order of their Genesis creation, the objects of God’s judgment.

First comes man, and then beast. Yahweh would consume the birds of the heavens and the fish of the sea. Fish were able to survive the great flood. They would not survive the judgment which Zephaniah envisions” (Smith p. 404).

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This judgment will be universal in scope, and man will be cut off, because such a judgment comes as a result of man’s sin.

1:3 “And the ruins along with the wicked”: The term ruins in the side reference of the NASV is given as, “or stumbling-blocks”. Some view this as a reference to the altars, statues and other objects, which were associated with idolatry. Others see this as a reference to the ruined state of every social and political institution.

That is, every institution, whether a government, culture, or family, had been ruined by man’s rebellion (Romans 1:18-32). “The blunt truth is that man has made a mess of both his physical and social environment. Religion, government, education, and family have all been crippled by human sin” (Smith p. 405). At the final judgment, God will also remove all those who cause people to stumble (Matthew 13:41).

1:4 Even though the previous verses sound like the final judgment; this verse makes it clear that this judgment will be specifically directed at the unfaithful among God’s people, even though it will include the other nations as well.

Harkrider notes, “The most crucial question in the study of Zephaniah is that of the identity of the unnamed threatening power which is on the horizon. The prophet is quite emphatic that a nation threatens Judah, which threat he connects with the day of the Lord” (p. 73). The expression, day of the Lord, was used by the prophets to refer to God’s judgment within history and not the final day of the Lord at the end of history.

If the announcement of judgment in verses 2-3 is shocking, it was not nearly so shocking as the next announcement. The citizens of Judah knew that God would judge unbelievers, but they had viewed themselves as immune from God’s judgment. The popular theologians in Judah argued that God would never permit His city and His temple to be destroyed.

1:4 “The remnant of Baal”: This verse may infer that Zephaniah spoke after many of Josiah’s reforms and that what was still left of the old Canaanite worship system would be destroyed. The judgment would root out the degrading nature of this false worship system once and for all. Even the names of the once influential and popular Baal priests would be completely forgotten.

God still has the power to do the same thing today. In eternity all the names of the popular false prophets and teachers will be completely forgotten. The expression, along with the priests, seems to refer to God’s priests who had become unfaithful and who had defected to the worship of Baal or other false religious systems.

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1:5 God here condemns three forms of false religion. First on the list are the worshipers of the heavens, i.e., the sun, moon, stars, and planets. The sun, moon, and stars were regarded as deities, though God had clearly condemned such practices (Deuteronomy 4:19). Manasseh had led the way in this perversion (2 Kings 21:3,5). Such roof worship provided a clear view of the sky and a good place for altars. Despite Josiah’s reforms (2 Kings 23:5), this practice still persisted. Let us learn the lesson that once error is entrenched, it is very difficult to root out. We need to remember that the modern practice of astrology is nothing more than the worship of the heavens.

1:5 “Who bow down and swear to the Lord and yet swear by Milcom”: Milcom or Molech was the chief god of the Ammonites (1 Kings 11:33), a nation located east of the Dead Sea. Jeremiah, who spoke around the same time, said that the Jews were sacrificing their children to this deity (32:35). To swear by a deity meant to pronounce an oath under the threat of punishment by that deity if one failed to carry out his oath. A divided loyalty to God is no loyalty at all (Matthew 6:24). God will not accept anything other than 100% commitment.

Here are people who claimed to believe in God, but the name of Baal was constantly on their lips. How about us? Do we profess to serve God, but at the same time, a real allegiance to the world is seen in our conversation and behavior? Today there is also the constant danger of syncretism, that is, of blending Christianity with human tradition, or other false religious systems.

1:6 “Those who have not sought the Lord”: Two groups may be under consideration in this verse: First, people who had turned away from God, backsliders (2 Peter 2:20-22), and finally those who had never really sought God at all. “Or had not even taken the trouble to ask for Him, perfectly satisfied to go through life without giving God and His will and word any consideration” (Laestch p. 358). Some people feel that only hypocrites will be condemned, yet God will also condemn those who never served Him. There isn’t any safety in saying, “Well, at least I’m not a hypocrite”.

1:7 Zephaniah calls for complete submission before the Lord. “This is a call to the people of Judah to cease every manner of opposition to God’s word and will, to bow down in submissive obedience, in unconditional surrender, in loving service, to their God” (Laetsch p. 358). All manner of opposition (even verbal) must stop immediately. This is Zephaniah’s way of calling upon the nation as a whole to repent. As an incentive for repentance the people are first told that 4

judgment is at hand. The day was both imminent and inevitable, the grace period was over and time had run out. The day of judgment is likened to a sacrifice. In the Law when a peace sacrifice was offered the worshipers sat down to consume the meat of the offering. Those who ate of this meal had to be ritually purified. God’s guests at this sacrifice could be those who would be instruments He would use to punish Judah.

1:8 This judgment would fall on all classes, including the rich and national leaders, even on the king’s own sons. Zephaniah does not mention Josiah, because Josiah was a good king who was trying to reform the nation. “And all who clothe themselves with foreign garments”: This may include those who loved to act and dress like the surrounding cultures. Note, what one wears is a testimony to one’s values, one’s standards and one’s faith. “Adopting foreign dress outwardly most likely implied that they also had absorbed foreign values and practices inwardly” (Bible Knowledge Comm. p. 1527). In other words, they were in the world and of it (Romans 12:1-2; 1 John 2:15-17). “As the people of Judah had adopted the idols of the surrounding nations largely in the hope of gaining political or business advantages, so they adopted also their dress and were eager to parade the latest creations from the millinery and tailor shops of Babylon, Nineveh, Memphis” (Laetsch p. 360).

1:9 “All who leap on the temple threshold”: Or, all who avoided stepping on the threshold. This expression may refer to people who followed the Philistine’s superstition about not stepping on a threshold (1 Samuel 5:5) or perhaps more likely to those who suddenly leaped into other’s homes to pillage and steal” (Bible Knowledge Comm. p. 1527). Here is another consequence of departing from God, if we won’t be ruled by the Word of God, then we will be ruled by human traditions and superstitions. “Superstitious acts are diametrically opposed to faith in the sovereignty of God for they imply that some force exists in the universe—luck, fate, fortune—which is not subject to the oversight of the Lord” (Smith p. 409).

1:9 “Who fill the house of their lord with violence and deceit”: If the term “their lord” refers to the king, then it would suggest that the servants of the king were becoming wealthy, which would reflect upon the king’s rule. This may indicate that even though Josiah tried to reform the nation and many in his cabinet were corrupt and underhanded in the way that they treated the people.

1:10 The fish gate is thought to have been located on the northern side of the city of Jerusalem. This is the direction from which invading armies would come 5

against Jerusalem. The second quarter or new quarter was NW of the temple area.

The hills may refer to those within the city (Zion, Opel, Moriah), or to the hills surrounding the city. The loud crash vividly depicts the city crashing down on the heads of its inhabitants. “The exact location is unknown for the fish gate or new/lower city, but it is thought these were landmarks on the northern side of Jerusalem which was the direction from which the enemy would approach” (Harkrider p. 74).

1:11 Zephaniah now singles out one area of the city, wail, O inhabitants of the Mortar. This appears to be a reference to the market or the business district.

They reason that the businessmen in Jerusalem are told to wail is because they would be silenced or wiped out. The people of Canaan are not Canaanite or Phoenician merchants, but merchants of Judah who had become as Canaanites in the way they conducted their business (Hosea 12:7). They had followed the immoral and corrupt business practices of the heathen. “The choice of the Hebrew word that may mean ‘mortar’ is especially appropriate since God was about to pound His people like grain in a mortar” (Gaebelein p. 547). We always need to examine ourselves and see if we have become like the world in our business practices and dealings. God wants His people to be different in the way they conduct themselves in business.

1:12 “That I will search Jerusalem with lamps”: Sinners will not be able to find a hiding place from God’s judgment (Amos 9:2-4). Josephus wrote that when God destroyed Jerusalem in A.D. 70 that the city’s aristocracy was literally dragged from the sewer system where they hid for fear of death. “Who are stagnant in spirit”: Or those who were “settled on their lees”. The “lees” refers to the solid matter allowed to settle to the bottom of a jar of freshly made wine.

Wine settled on its lees is a figure for undisturbed peace. Apparently, many people in the city of Jerusalem, including the wealthy and its leaders were indifferent to the preaching of the prophets. They felt that God was completely unconcerned with how they lived and that life would simply go on without any intervention from God (2 Peter 3:4ff). “Who say in their hearts, ‘The Lord will not do good or evil’”: “To them neither the promises nor the threats of God meant anything. God was a non-factor in all their planning. God to them was irrelevant” (Smith p. 410). The prophetic indictment of complacency is also found in Isaiah 32:9; Ezekiel 30:9; and Amos 6:1.

Many people still have the same attitude in our time. That is, that God really never intervenes and certainly He will never come in judgment.

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1:13 God will indeed prove that He is Lord of heaven and earth. He will intervene and their goods, their wealth, all that they possessed, will become the plunder of their enemies. All the work that they are putting into physical things will be in vain. God would bring on the people the curses of the covenant: they would not enjoy their wealth, homes, and vineyards (Lev. 26:32-33; Deut.

28:30,39; Amos 5:11; Micah 6:15). “Those who stand under God’s condemnation are doomed to absolute frustration” (Smith p. 410).

The Terror of God’s Judgment 1:14 The day of the Lord is near; obviously we are not talking at the final judgment day, but a judgment upon Judah. King Josiah will die in 609 B.C. and the nation will be finally destroyed in 586 B.C. This verse is a wake up call to the nation the day is near and is coming very quickly. Notice the stress on listening; man’s problem is he often doesn’t take the word of God seriously and to heart.

What God says is going to happen! As soon as 605 B.C., Judah under Jehoiakim became a vassal of Babylon and many of Judah’s best young men were deported.

Under Jehoiakim’s equally wicked successor, Jehoiachin, the city was again besieged by Nebuchadnezzar in 597 and some 10,000 Jews were deported. This day will be so dreadful and even mighty warriors will cry out in terror. Let us remember that every temporary judgment, which God had executed, is proof that God will indeed keep His promise of the final judgment.

1:15 Here is a graphic description of that day; it will include extreme physical and psychological pressure. The stacking of vividly descriptive lines is designed to drive home the dreadful character of the great day of the Lord. A day of trouble, straits, suffocation, rendering man completely helpless, and complete collapse. “No star or hope is to be seen; only clouds and thick darkness” (Laetsch p. 364).

1:16 Clearly this judgment will take the form a military invasion. None of the fortified cities in Judah will be able to stand against this invasion, not even the highest tower or the strongest battlement.

1:17 “So distressed, hemmed in, anguished will men be that they shall stagger about helplessly like blind men. No escape for them” (Laestch p. 364). What a sad picture and one that reveals the consequences of sin. Man who was created upright, in the image of God, and with a body that is a marvel of engineering, is

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completely destroyed by his own rebellion. What a waste of talent and life! In serving sin, we make ourselves useless for good works.

1:18 Often nations would pay off an invader and avoid destruction, but not this time. The end here is terrifying because of the tremendous amount of suffering involved. “To emphasize their desperate plight, the prophet warned the people that they could not buy their way out” (Gaebelein p. 550). The “almighty dollar” would prove to be absolutely worthless. God is concerned about holiness, truth, and righteousness and He will destroy even the city inhabited by His own people if they become evil. He will even destroy the Temple He designed, if it is used for evil purposes. We cannot bribe God with money, numbers, or religious activity. The same principle applies today; God will remove the candlestick from congregations that cease to follow His will (Revelation 2-3).

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