zephaniah

Background

Author.   Apart from 1:1 almost nothing is known of the man, Zephaniah. There it is affirmed that he was a great-great-grandson of King Hezekiah, and was thus some kind of cousin to King Josiah, the reigning monarch of Zephaniah’s day. The fact that there were two generations between Hezekiah and Josiah whereas there were three between Hezekiah and Zephaniah has led some to doubt that the named Hezekiah was the famous king. But the very mention of a “Hezekiah” as the terminal generation of such a genealogy makes it very unlikely that any other person could have been so simply designated. It is also apparent that Zephaniah had personal knowledge of Jerusalem and its sins (1:4, 10–13; 3:3–5).

Date of composition.   The only overt indication of chronology is the reference to the reign of Josiah (1:1), who reigned from 640–609. It is disputed whether he ministered before or after the discovery of the book of the law in the temple (622). To some the graphic details of idolatry betray a date previous to the revival. (See La Sor, Harrison, Ellisen.) Hannah’s points (in BKC) in favor of a post-622 date are also worthy of consideration.

Historical setting.   Whatever the date of the book, the historical situation of Judah was that the reforms of Hezekiah were largely overthrown by the long (fifty-five years) and wicked reign of his son, Manasseh (and his son, Amon, two years). Thus, despite the important and needed reform of Josiah-Hilkiah (622), the die was set for Jerusalem’s eventual fall. Idolatry and its attendant debauchery were rampant (1:4–5; 3:1), found not only among the general populace, but tragically throughout the different classes of leadership (3:3–4).

Internationally, Judah had been the virtual vassal of Assyria, an empire that was now on the decline and soon to be overthrown by the rising Babylon (612). But due to Assyria’s weakness Judah was enjoying a small rebound, regaining control of parts of the erstwhile sister kingdom of Israel, even as far north as Naphtali (2 Chron. 34:6). This expansion was doomed, however, to suffer the wrath of the dominant Babylon.

Argument

The entire prophecy is an announcement of Yahweh’s intention to have the final word both with his covenant people Israel and with the whole world; his day, “the day of the LORD,” in contrast to man’s day of willfulness. It is first to be a day of judgment (1:2—3:8) and second of restoration for his elect remnant of Israel (3:9–20).

The judgment portion of the book seems to be arranged chiastically, with its center and focus being God’s judgment on the nations (2:4–15), which is framed by judgment on his beloved Jerusalem (1:4—2:3; 3:1–7) and worldwide judgment (1:2–3; 3:8). The threat begins with language that calls to mind the destruction of the flood, an undoing of creation (1:2–3). This great judgment will include first of all God’s own people, Judah (1:4—2:3), because of idolatry (1:4–6). No one could expect to be exempt (1:8–13) from that terrifying and ominous day (1:14–18). The only hope of survival would be to seek God in humility and righteousness (2:1–3).

The main object of this prophecy seems to be nations historically opposed to Judah (2:4–15). The judgment on Moab and Ammon is related specifically to their mistreatment of “My people” (2:8; cf., also v. 10). Similarly Assyria’s judgment is related to their pride (2:15). The common thread throughout, however, is simply prediction of desolation.

As the judgment returns to Jerusalem, the charge is rebellion and moral uncleanness (3:1), and the leaders are named for special condemnation (3:3–4). Finally, the resumption of the theme of universal judgment (3:8) reemphasizes the message that it is the Lord who will have the last word.

While that last word will involve judgment on the whole earth, it will conclude with restoration and reformation for the people of God, Israel (3:9–20). This God will accomplish first by purifying a remnant (3:9–13), and then by coming into their midst (3:14–17) to exalt them (3:18–20).

Outline

I. Introduction  1:1

II. Yahweh’s Day of Judgment  1:2—3:8

A. Announcement of universal judgment  1:2–3

  B. Judgment on Judah/Jerusalem  1:4—2:3

1. Cause: idolatry  1:4–6

2. Somberness  1:7

3. Victims  1:8–13

a) Leaders  1:8

b) Baal worshipers  1:9

c) Merchants  1:10–11

d) Complacent wealthy  1:12–13

4. Description  1:14–18

5. Call to repent  2:1–3

   C. Judgment on nations  2:4–15

1. Philistia  2:4–7

2. Moab, Ammon  2:8–11

3. Cush (Ethiopia)  2:12

4. Assyria  2:13–15

  D. Judgment on Jerusalem  3:1–7

1. For rebellion  3:1–2

2. For wicked leaders (princes, judges, prophets, priests)  3:3–4

3. For being unresponsive to the Lord  3:5–7

E. Judgment on all the earth  3:8

III. Yahweh’s day of restoration of Israel  3:9–20

A. The purification of a remnant  3:9–13

B. The praise of the remnant  3:14–20

1. For Yahweh’s presence  3:14–17

2. For regathering and international renown  3:18–20