Introduction to Zephaniah

Author: Zephaniah
Date: Around 630 B.C.
Theme: The wrath of a GOD of love
Key Words: The day of the LORD, the LORD is in the midst of you

Author: Zephaniah ("the one whom Jehovah has chosen") was a prophet of Judah. He identified himself much better than any other of the minor prophets, mentioning four generations of ancestors, back to Hezekiah, a good king who had made the people turn to GOD in the times of the prophet Isaiah. King Josiah, whose reforms inaugurated a period of renewal in Jerusalem, was not only a contemporary of Zephaniah, but a distant relative. Both men may have been friends and equally zealous supporters of a return to the true worship of GOD.

The intimate emotion that Zephaniah showed when he wrote about Jerusalem, like the familiarity with which he did it (1:10,11), indicate that he had grown up there and was deeply disturbed by having to prophesy its destruction. In the way that the Hebrew Scriptures are compiled, Zephaniah was the last of the prophets who wrote before the captivity. His prophecy constituted something like "the swan song" of the southern kingdom of Judah.

Date: Zephaniah says that he wrote "in the days of Josiah son of Amon, king of Judah" (1:1), or rather, between the years 640 and 609 B.C. Josiah's reforms reached their peak in the twentieth years of the 7th century B.C. Since the fall of Nineveh (620 B.C.) hadn't occurred yet (2:13-15), most of the experts fix its date of writing between the years 630 and 627 B.C. Among his contemporaries were Jeremiah and Nahum.

Background: One hundred years before his prophecy, the kingdom of the north (the ten tribes of Israel) had fallen into the hands of Assyria. The people had been carried into captivity by their captors, and the land repopulated with groups from other places. Under King Manasseh and King Amon, father of Josiah, tribute had been paid to Assyria so that they wouldn't invade the southern kingdom.

The alliance with Assyria not only affected Judah politically, but the religious practices, customs and even the styles of the Assyrians, set the guidelines there. In Judah official protection was offered to the magic arts of diviners and enchanters. The astral religion was made so popular that the Jewish king Manasseh raised up altars, on the roof of the temple, to worship the sun, moon, stars, zodiacal signs and all the heavenly bodies (II Ki. 23:11). Worship of the mother goddess of Assyria became an activity in which all the members of the Jewish families got involved. However, when the young Josiah took the reigns of the government, the Assyrian threat was diminished. The final blow to Assyrian power came when a Babylonian insurrection eventually put an end to the destruction of Nineveh.

After a long silence, the true prophetic voices were again heard in Judah. Along with Zephaniah, Jeremiah encouraged the revival directed by King Josiah. The Book of the Law had been found in the temple. As a consequence, the land was purged of idolatrous practices and priests, the temple was cleansed and thousands of sacrifices were offered to reestablish the Passover (II Chron. 34; 35).

Retrospectively, it can be affirmed that the reform was limited to the external aspects of worship, because the hearts of the people hadn't changed. Even so, there existed a feeling that every was going well in relation to GOD and the rest of the world, because they lived in times of peace and prosperity. Within this complacent atmosphere, Zephaniah's devastating message came as a deafening thunder.

Content: Zephaniah observed the political development of Israel (the kingdom of the north), Judah (the kingdom of the south), and all the neighboring nations, from the perspective that the people must recognize that GOD governed history. By speaking as an oracle of GOD, Zephaniah understood that the LORD used other nations to bring judgment upon his rebellious people. He was scared that, after the catastrophe of the tribes of the north, the people of Judah still maintained the arrogant notion that GOD wasn't able to neither good nor evil (1:12).

As happens with most of the prophets, the writings of Zephaniah have three components: The pronouncement of specific, and sometimes universal, judgments, for sin; a calling to repentance, because GOD is just and desires to forgive; and a promise that the remnant who had made GOD their refuge would be saved.

Few biblical prophets describe the wrath of GOD, or the joy of GOD, as vividly as Zephaniah. He sees GOD traveling the streets of Jerusalem with a lantern in order to find and punish the unholy (1:12); the prophecy that describes the Day of the LORD in 1:14-18 is impressive. A calling to repentance follows these passages. The first two and-a-half chapters prophesy a judgment of such dimensions that even nature is consumed (1:2,3); "in my zeal I will consume all the land (3:8).

The repetitive use of the term "the Day of the LORD" indicates that the Book of Zephaniah contains a message about the end times. The Day of the LORD equals a determined day of time, when GOD will fulfill his purpose for humanity and the earth. The righteous will be rewarded with eternal blessing and the unholy will be punished with condemnation.

Amos was probably the first to utilize the term "the Day of the LORD (Amos 5:18-20). Isaiah, Jeremiah, Obadiah and Joel referred to this as the day of judgment. In the New Testament, "the day of Jesus Christ" (Phil. 1:6) has the same significance. For a fuller explanation of this concept see the note for Obadiah 15.

Although Zephaniah's message has future significance, Judah and the neighboring nations awaited an immediate fulfillment of the prophecies. Beginning with Assyria, the judgments were fulfilled in a few years, when the temple was completely destroyed and the Jews carried to the Babylonian captivity.

Although GOD called the prophets to pronounce a terrible message, they also knew that the wrath and judgment of GOD expressed only one of the characteristics of the divine nature. Habakkuk eloquently referred to GOD as one who "in wrath" remembers "mercy" (Hb. 3:2). In the Book of Zephaniah GOD certainly remembers; he promises to purify and restore the faithful remnant (3:9). He assures his humbled people that nothing will frighten them again, because he will cast out their enemy (3:13,15).

Then he invites them to sing, cry out, rejoice wholeheartedly. And GOD joins the celebration as a victorious general would, who returns with those comrades whom he has rescued. GOD celebrates in unison with his people, with songs and demonstrations of his joy, while he speaks of his love (3:14-17).

Zephaniah concludes with the tender promise of GOD that he will gather all the people who have been expelled from their land and will give them fame and renown among all peoples (3:20).

Theological Contribution: (IBD) The judgment of the LORD portrayed by the prophet Zephaniah springs from His nature as a GOD of holiness. Because GOD demands holiness and righteousness in His people, He will judge those who continue to sin and rebel (1:17). But the LORD also is merciful and faithful to His promise. To the committed remnant He offers encouragement and protection from the approaching dark day (2:1-3). And to the righteous He promises the final realization of the covenant which He sealed with Abraham hundreds of years earlier. People of all nations will gather to worship the LORD (2:11; 3:9). His own people will be renewed in righteousness (3:11-13). And the King of Kings Himself will rule in their midst (3:15).

Special Considerations: (IBD) The prophet Zephaniah shows keen familiarity with the city of Jerusalem (1:10-11). Since he was a member of the royal line, he was probably a resident of Jerusalem. It must have troubled him deeply to pronounce GOD's prophecies of judgment against his beloved city.

One of the most beautiful passages in the book is the description of the joy of the LORD (3:8-20). His song of joy will join the happy singing of His people. The dark day of doom will not last. A happy day is coming for those who, like Zephaniah, are "hidden in the day of the LORD's anger" (2:3).

Personal Application: Zephaniah contains four lessons of permanent value, for believers as well as unbelievers:

GOD is perfect righteousness, as well as perfect love (3:5). If the calling to repentance is continually ignored, the judgment of GOD will come inexorably.
Punishment isn't the only option with GOD, because "for GOD so loved the world, that he gave his Only begotten Son, that whosoever believes in Him, shouldn't perish, but have eternal life" (John 3:16).
The possibility always exists that people, content with economic prosperity (1:10-13), and with participation in the rites of a well-structured religion, won't obey the voice of GOD, nor pay attention to divine reprimand, nor seek to get nearer to the LORD (3:2). Even more tragic is the fact that they aren't aware of that spiritual emptiness.
Even to the rebellious, GOD makes a final calling to repentance (2:1-3). The remnant that humble themselves and seek righteousness will be set apart on the day of the wrath of the LORD (2:3). They will be reunited with Him and healed (3:18), because GOD dwells in their midst (3:17). This eternal promise, made to GOD's people, is the scene of the Gospel.

Christ Revealed: The significance of the name Zephaniah ("he whom Jehovah has chosen") has a relationship with the ministry of Jesus Christ. The truth of the Passover in Egypt, when those who were hid behind the doors marked with blood, were protected from the angel of death, is repeated in the promise of 2:3, when the humble of the earth take refuge in GOD's righteousness will be set apart in the day of the wrath of the LORD Colossians 3:2,3 refers to this aspect of Christ's ministry: "Put your eyes on the things from above, not in those of the earth. Because you are dead, and his life is hidden with Christ in GOD".

The rejoicing over a saved remnant (3:16,17) is linked to the work of Jesus, the Savior. Jesus said: "I say to you, that thus there will be more joy in heaven for a sinner who repents, than for ninety-nine righteous who don't need repentance" (Luke 15:7). The figure of a joyful redeemer who waits to receive those who belong to him appears again in Hebrews 12:2: "Looking to Jesus the author and finisher of faith, who for the joy put before him suffered the cross, despising the shame, and is seated at the right hand of the throne of GOD".

The Holy Spirit Revealed: Jesus said that one of the missions of the Holy Spirit is to convince the world of righteousness, "for which the prince of this world has already been judged" (John 16:8-11). Since his coming, the Holy Spirit has been crying out to the world like Zephaniah did: "Gather yourselves...before the decree takes effect, and the day passes as chaff; before the furor of the wrath of Jehovah comes upon you" (2:1,2).

Now as then, a rejection of the warning equals rejecting the Holy Spirit. In the words that sealed his martyrdom, Stephen declared before the counsel, "Stiffnecked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you" (Acts 7:51).

A more joyful work of the Holy Spirit is revealed in the promise that GOD will return "purity of lips" to those who invoke his name in unison" (3:9). The curse of Babel was the confusion of the languages, which impeded people from uniting to achieve their evil objectives (Gen. 11:1-9). The pouring out of the Spirit promised by Joel 2:28-32 was fulfilled on the Day of Pentecost (Acts 2:1-11) and began the process of messianic restoration. In light of Zephaniah's prophecy, it's interesting to note than on Pentecost the phenomenon of tongues was manifested.

Even more, the gift of tongues was used to unite the Gentile believers and astonished Jews in one faith and purpose during Peter's unusual visit to the house of Cornelius (Acts 10:44-48). This pure language, the gift of tongues, is what has served to gather believers of divergent theological creeds in the modern Charismatic movement. It has allowed them to transcend the frontiers of tradition and nationality, and serve the LORD united in the Spirit. This could constitute part of the fulfillment of 3:9.