Authorship
Zephaniah’s name may mean “Yahweh has hidden him” or “watchman for the Lord.”[1] He might be the great-great grandson of King Hezekiah (Zeph. 1:1).
Date
This book is dated to the reign of Josiah (640-609 BC). He probably worked with the young Josiah during his ministry.
Main message
Zephaniah wrote specifically to Judah and Jerusalem before its destruction (1:4), urging them to repent. He claimed that Judah has become God’s enemy! He urges them to repent, and also predicts a time of hope for the faithful remnant (3:9-20).
Zephaniah focuses on the “day of the Lord,” mentioning it more than another other prophet.[2] This is considered a day of judgment. The first half of the book describes God’s judgment (Zeph. 1:1-3:8), and the second half of the book describes God’s rescue (Zeph. 3:9-20).
Zephaniah 1
Summary: God promises to judge the entire Earth (v.3). The “day of the Lord” will be a day of judgment. The “whole Earth” will be judged (v.18).
(1:1) Zephaniah gives us more information about his ancestry than any other prophet. It seems that he is the great-great grandson of King Hezekiah.
(1:2) Zephaniah refers to global destruction. The expression “the face of the Earth” (penê hāʾaḏāmāh) refers to God’s destruction in Noah’s day (Gen. 6:7; 7:4).
(1:3) The language pairs the creatures with their days of creation: man and beast (Day 6) and birds and fish (Day 5). Just as God created everything, he will judge everything.
(1:4) King Josiah (v.1) destroyed much Baalism (2 Chron. 34:4), but there was still a “remnant” left behind.
(1:5-6) These are all examples of idolatrous worship. The god “Milcom” is synonymous with the god “Molech” (1 Kings 11:33).[3]
(1:7) The act of being “silent” might be compared to the hush of a courtroom before the judge reads his verdict. Regarding the “sacrifice,” Walker comments, “When the sinner will not repent and offer himself as a living sacrifice, then he himself becomes the sacrifice and victim of his own sins.”[4]
(1:8) God will judge the leaders. Their “foreign garments” refer “to dress that imitated or reflected Egyptian or Babylonian styles, indicative of a foreign inclination of the heart.”[5]
(1:9) This could refer to a polytheistic practice of not stepping in the realm of the temple grounds to a foreign god (cf. 1 Sam. 5:5). It could also refer to plundering the Temple of its goods.[6]
(1:10) The “Fish Gate” was the north wall, and the “Second Quarter” was likely nearby.[7] Even though the “hills” seems to refer to the distant hills, Walker understands this reference to refer to the hills within the city of Jerusalem.
(1:11) “Mortar” could be an unknown proper noun, or it could refer to the “market district.”[8]
(1:12) These people seemed to think that God wouldn’t act to judge them.
(1:13) These punishments all describe the consequences for not following the Mosaic Covenant (Lev. 26:32-33; Deut. 28:30, 39; Amos 5:11; Mic. 6:15).
(1:14) The day of the Lord is called “great” in the sense that God’s judgment will be massive (cf. Joel 2:11). Far from being distant and immobile (v.12), God’s judgment was coming “very quickly.”
(1:15) All of these descriptors explain just how bad this judgment would be.
(1:16) Despite their best efforts to “fortify” and protect themselves, God’s judgment would still prevail.
(1:17) The reason for God’s judgment is clear: “Because they have sinned against the LORD.” Their “flesh” could refer to their entrails or bowels.[9]
(1:18) Just like verse 3 above, this seems to have a universal scope.
Zephaniah 2
Summary: Zephaniah urges people to repent before judgment happens (vv.2-3). God promises to judge the nations (v.5). The nations (kings?) thought that they were divine—similar to God’s own claim (v.15).
(2:1) Even though the nation is shameless, this seems like a legitimate invitation to “gather together” in light of the subsequent context.
(2:2) They need to gather together (v.1) in repentance before God comes to judge. There will be a point in the future where it is too late.
(2:3) They need to seek God first, then righteousness and humility.
Philistia
(2:4-5) These four cities represent Philistia. The fact that the judgment comes at “noon” likely means that it will be by surprise, because noon was the hottest (and laziest) time of the day.[10]
Judah
(2:6-7) By contrast, God will deliver Judah. Today, the Philistines are gone, but the Jewish people still survive.
Moab and Ammon
(2:8) The conflict with the Moabites goes back to the time of Moses (Num. 22-24) and even an assassination plot against King David (2 Chron. 24:26).
(2:9) Moab and Ammon came from Lot, who came from “Sodom” and “Gomorrah.”
The “nettles and salt pits” represent the fact that the land will be uninhabitable. Walker writes, “To this day many rock-strewn ruins of ancient villages in the regions of ancient Moab and Ammon bear mute testimony to the truth of the prophet’s words: ‘a wasteland forever.’”[11]
(2:10) The Moabites and Ammonites committed terrible sins, but the root of their sins was “pride” and “arrogance.”
(2:11) These “gods” do not exist. The imagery means that God will judge the people who rely on these “gods” and believe that these “gods” will protect them.[12]
Cush
(2:12) Cush is almost the same geographical area as Ethiopia. God used Nebuchadnezzar to judge Cush (Ezek. 30:24-25).
Assyria
(2:13) This prophecy is impressive because Nineveh had a “remarkable… great irrigation system.”[13]
(2:14) This incredible city will be finally inhabited by animals—not kings or soldiers.
(2:15) The city had a high view of itself, but God would bring them down low.
Zephaniah 3
Summary: Only the people of faith will be spared (v.12), and God will forgive them (v.15). God will rejoice over the people (v.17).
(3:1) Zephaniah returns to decrying the injustice and evil in the city of Jerusalem.
(3:2) The problem with Jerusalem was faithlessness.
(3:3-4) Both the political and spiritual leaders were corrupt.
(3:5) The people didn’t just have leaders “within” the city (v.3), but God himself was “within” the city. Yet the people didn’t follow God’s leadership.
(3:6) God warned the people of Jerusalem by reminding them of what he did to other nations and cities who rebelled against him.
(3:7) In view of God’s destruction of the nations (v.6), any nation in its right mind would “accept instruction.” But the people were still “eager” to rebel against God.
(3:8) We would expect God to judge Israel here based on the word “Therefore…” Instead, he promises to judge the nations across the entire globe.
(3:9) This could refer to the Jewish people scattered across the nations. The “purified lips” could refer to a single language (Gen. 11) and “calling on the name of the Lord” goes back to Seth—a godly man (Gen. 4:26).
(3:10) The Jewish people will return from as far as Ethiopia (Cush).
(3:11-12) God will do something in this time to take away their “shame.” This seems to line up with the nation of Israel collectively turning to Christ (Zech. 12:10-13:1ff). The people will be “humble” (v.12).
(3:13) The regathered Jewish people will be purged of sin. After all, if a person can control their tongue, this means that they can control everything else (Jas. 3). There seem to be allusions to Psalm 23 here, where the people lie down and are comforted.
(3:14) This must be a time of intense love and happiness from God—no doubt, the messianic age. These people are called the “Daughter” of Zion and Israel because they are the descendants of the nation.
(3:15) This must refer to the future, because the people will never again fear “disaster.” Moreover, the people will be completely forgiven.
(3:16) “Limp” or slack hands represent despair.[14] This means that there will be no reason for despair.
(3:17) “The LORD your God is in your midst.” This means that God will no longer be separate from the people, as he has been since the Fall.
“Victorious warrior.” This can also mean “mighty to save” (NIV).
“He will exult over you with joy.” This can also be rendered: “He takes great delight in you” (NET).
“He will be quiet in His love.” This could mean various things: First, God will be quiet regarding the sin of the people, because of his love. Second, we will become quiet—stunned by the love of God. Third, God will silently be planning good things for Israel.[15]
“He will rejoice over you with shouts of joy.” This is similar to Isaiah 62:5. The NET translates this as, “He shouts for joy over you.”
(3:18) The people were likely grieving because they had been exiled. However, God would bring them back into their land.
(3:19) These poor people were marginalized and treated like trash in all of the nations. God will set all wrong things right, turning their “shame” into “praise.” This praise will spread around the world.
(3:20) Zephaniah closes his book by promising the people that God would regather the people of Israel and bring them “praise” and “fortunes.”
[1] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 537). Grand Rapids, MI: Zondervan Publishing House.
[2] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 539). Grand Rapids, MI: Zondervan Publishing House.
[3] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 546). Grand Rapids, MI: Zondervan Publishing House.
[4] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 547). Grand Rapids, MI: Zondervan Publishing House.
[5] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 547). Grand Rapids, MI: Zondervan Publishing House.
[6] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 547). Grand Rapids, MI: Zondervan Publishing House.
[7] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 547). Grand Rapids, MI: Zondervan Publishing House.
[8] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 547). Grand Rapids, MI: Zondervan Publishing House.
[9] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 550). Grand Rapids, MI: Zondervan Publishing House.
[10] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 552). Grand Rapids, MI: Zondervan Publishing House.
[11] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 554). Grand Rapids, MI: Zondervan Publishing House.
[12] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 554). Grand Rapids, MI: Zondervan Publishing House.
[13] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 555). Grand Rapids, MI: Zondervan Publishing House.
[14] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 563). Grand Rapids, MI: Zondervan Publishing House.
[15] Walker, L. (1986). Zephaniah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 563). Grand Rapids, MI: Zondervan Publishing House.