Zephaniah Introduction and Chapter 1

Introduction—The word “Zephaniah” means “hidden by Jehovah.” In 1:1, his lineage is traced back four generations, to Hezekiah, who is reckoned to be the king of that name. If that’s true, then the prophet obviously has some royal blood in him. He prophesied during the reign of Josiah (c. 642-611 B.C.), who is probably the second greatest king of Judah, after David. Josiah completely cleared Judah of all idolatry, and though very soon after Josiah’s tragic death in 611 Babylon entered Judah and began carrying the people away into captivity, there is no reference to idol worship in the southern kingdom after Josiah. His interesting story is told in II Kings 22 and 23, and again in II Chronicles 34 and 35. But he was the last good king of Judah. The fact that Zephaniah, in eloquent, powerful, and even frightening terms depicts the devastation of Judah during the reign of one of their best kings is evidence that the corruption in the country was deep, and that for the people, any reformation had been only skin deep. But again, very soon after Josiah’s death, Nebuchadnezzar showed up and captivity commenced. That is the aim of Zephaniah’s prophecy.

Chapter 1

God’s stern denunciation of Judah (vs. 1-6)—After introducing himself in verse 1, the prophets gets right into the strong condemnation of Judah by Jehovah. “I will utterly consume everything from the face of the land” (v. 1). Man, beasts, birds, fish—nothing will be left when the Lord finishes with Judah. Now, this language is hyperbolic, obviously, but it does indicate the wrath of Jehovah in no uncertain terms, and the completeness and finality of His judgment on Judah. Captivity is coming; there will be no more pardon or patience. Interestingly, the statement in verse 4 ”I will cut off every trace of Baal from this place” apparently took place during the reign of Josiah; but certainly, following the return from Babylonian captivity, we read of no more idolatry in Israel. That’s the one lesson—about the only one—they learned from the period of bondage. God’s righteous judgments will not only be on the idolaters of Judah, but also on “Those who have turned back from following the LORD, and have not sought the LORD, nor inquired of Him" (v. 6). That’s probably a specific reference to the idolaters, but certainly, in general, would encompass anyone who refused to obey the word of the Lord.

The Lord’s sacrifice (vs. 7-9)—It’s time to listen to the Lord God (v. 7), for “the day of the Lord is at hand.” That’s a recurring theme in Zephaniah, meaning judgment is near. The Lord has prepared a sacrifice and invited His guests (v. 7). This doesn’t appear to be a sacrifice that one would want to be called to: “In the day of the LORD'S sacrifice…I will punish the princes and the king's children, and all such as are clothed with foreign apparel” (v. 8). The leaders of the people once again come in for special mention. Verse 9’s “all those who leap over the threshold” is interesting, and I want to share some thoughts from Adam Clarke as to its possible meaning: “It is most probable that the Philistines are here meant. After the time that Dagon fell before the ark, and his hands were broken off on the threshold of his temple, his worshippers would no more set a foot upon the threshold, but stepped or leaped over it, when they entered into his temple…Some understand it of haughtiness and pride: others think that leaping on the threshold refers to the customs of the Arabs, who used to ride into people's houses and take away whatever they could carry; and that this is the reason why, in several parts of the East, they have their doors made very low, to prevent those depredators from entering. In this manner, we learn the Persians have frequently oppressed the poor Armenians, going on horseback into their houses, and taking whatever they thought proper.” I can’t imagine why Zephaniah would bring the Philistines into this at this point, but it’s possible, I suppose. I prefer the “haughtiness and pride” understanding.

Mourning and wailing (vs. 10-13)—All of this, not surprisingly, will be accompanied by “a mournful cry from the Fish Gate” and “a wailing from the Second Quarter”—various parts of Jerusalem (v. 10). No one will escape: “I will search Jerusalem with candles,” in effect, looking in every nook and cranny for anyone who thinks they might avoid the judgment of God. And the Lord will “punish the men who are settled in complacency, who say in their heart, 'the LORD will not do good, nor will He do evil'” (v. 12). At times, men believe that, because God is being patient with them, He will always be patient with them and there will never be a day of reckoning. Not so. And it is a lesson America should learn. If we think we are immune from the laws of history and the wrath of God, then we are as foolish as ancient Judah. Desolation approaches (v. 13).

The day of the Lord (vs. 14-17)—How can I improve on the words of the prophet here?: “The great day of the LORD is near; It is near and hastens quickly. The noise of the day of the LORD is bitter; there the mighty men shall cry out. That day is a day of wrath, a day of trouble and distress, a day of devastation and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of trumpet and alarm against the fortified cities and against the high towers” (vs. 14-16). Of course, one can never “improve” upon God’s word, but there are times when no comment is even necessary. The reason for this “day of the Lord” is plainly stated in verse 17: “Because they have sinned against the Lord.” And the end result: “Their blood shall be poured out like dust, and their flesh like refuse” (v. 17). And nothing will save them: “Neither their silver nor their gold shall be able to deliver them in the day of the LORD'S wrath” (v. 18). The “whole land shall be devoured,” and “He will make speedy riddance of all those who dwell in the land” (v. 18). That’s pretty clear. And such is always the consequences of sin.