Text -- Zephaniah 2:12 (NET)

2:12 “You Ethiopians will also die by my sword!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zep 2:12

The Chaldeans are called God's sword; because God employed them.

JFB: Zep 2:12

Fulfilled when Nebuchadnezzar (God's sword, Isa 10:5) conquered Egypt, with which Ethiopia was closely connected as its ally (Jer 46:2-9; Eze 30:5-9).

JFB: Zep 2:12

Literally, "They." The third person expresses estrangement; while doomed before God's tribunal in the second person, they are spoken of in the third as aliens from God.

Clarke: Zep 2:12

Ye Ethiopians also - Nebuchadnezzar subdued these. See Jer 46:2, Jer 46:9; Eze 30:4, Eze 30:10. See also on Amo 9:7 (note).

Calvin: Zep 2:12

The Prophet extends farther the threatened vengeance, and says, that God would also render to the Ethiopians the reward which they deserved; for they had also harassed the chosen people. But if God punished that nation, how could Ammon and Moab hope to escape? For how could God spare so great a cruelty, since he would visit with punishment the remotest nations? For the hatred of the Moabites and of the Ammonites, as we have said, was less excusable, because they were related to the children of Abraham. They ought, on this account, to have mitigated their fierceness: besides, vicinity ought to have rendered them more humane. But as they exceeded other nations in cruelty, a heavier punishment awaited them. Now this comparison was intended for this end—that the Jews might know that God would be inexorable towards the Moabites, by whom they had been so unjustly harassed, since even the Ethiopians would be punished, who yet were more excusable on account of their distance.

As to the words, some regard the demonstrative pronoun המה , eme, they, as referring to the Babylonians, and others, to the Moabites. I prefer to understand it of the Moabites, if we read, like them, or with them, as these interpreters consider it: for they regard the particle את , at, with, or כ , caph, like, to be understood, Ye Ethiopians shall be slain by my sword like them, or with them. It would in this case doubtless apply to the Moabites. But it seems to me that the sentence is irregular, even ye Ethiopians, and then, they shall be slain by any sword. The Prophet begins the verse in the second person, summoning the Ethiopians to appear before God’s tribunal; he afterwards adds in the third person, they shall be slain by my sword. ¹⁰³

God calls whatever evils were impending over the Ethiopians his sword; for though they were destroyed by the Chaldeans yet it was done under the guidance of God himself. The Chaldeans made war under his authority, as the Assyrians did, who had been previously employed by him to execute his vengeance. It follows—

TSK: Zep 2:12

Ethiopians : Isa 18:1-7, Isa 20:4, Isa 20:5, Isa 43:3; Jer 46:9, Jer 46:10; Eze 30:4-9

my : Psa 17:13; Isa 10:5, Isa 13:5; Jer 47:6, Jer 47:7, Jer 51:20-23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zep 2:12

Ye Ethiopians also, ye shall be slain by My sword - Literally, "Ye Ethiopians also, the slain of My sword are they."Having summoned them to His throne, God speaks of them, not to them anymore; perhaps in compassion, as elsewhere in indignation . The Ethiopians were not in any direct antagonism to God and His people, but allied only to their old oppressor, Egypt. They may have been in Pharaoh Necho’ s army, in resisting which, as a subject of Assyria, Josiah was slain: they are mentioned Jer 46:9 in that army which Nebuchadnezzar smote at Carchemish in the 4th year of Jehoiakim. The prophecy of Ezekiel implies rather, that Ethiopia should be involved in the calamities of Egypt, than that it should be itself invaded. "Great terror shall be in Ethiopia, ‘ when the slain shall fall in Egypt’ Eze 30:4.""Ethiopia and Lybia and Lydia etc. and all the men of the land that is in league, shall fall ‘ with these,’ by the sword"Eze 30:5. "They also that ‘ uphold Egypt’ shall fall"Eze 30:6.

Syene, the frontier-fortress over against Ethiopia, is especially mentioned as the boundary also of the destruction. "Messengers"God says, "shall go forth from Me to make the careless Ethiopians afraid"Eze 30:9, while the storm was bursting in its full desolating force upon Egypt. All the other cities, whose destruction is foretold, are cities of lower or upper Egypt .

But such a blow as that foretold by Jeremiah and Ezekiel must have fallen heavily upon the allies of Egypt. We have no details, for the Egyptians would not, and did not tell of the calamities and disgraces of their country. No one does. Josephus, however, briefly but distinctly says , that after Nebuchadnezzar had in the 23rd year of his reign, the 5th after the destruction of Jerusalem, "reduced into subjection Moab and Ammon, he invaded Egypt, with a view to subdue it,""killed its then king, and having set up another, captured for the second time the Jews in it and carried them to Babylon."The memory of the devastation by Nebuchadnezzar lived on apparently in Egypt, and is a recognized fact among the Muslim historians, who had no interest in the fulfillment of Jewish prophecy, of which it does not appear that they even knew.

Bokht-nasar (Nebuchadnezzar), they say , "made war on the son of Nechas (Necho), slew him and ruined the city of Memphis"and many other cities of Egypt: he carried the inhabitants captive, without leaving one, so that Egypt remained waste forty years without one inhabitant."Another says , The refuge which the king of Egypt granted to the Jews who fled from Nebuchadnezzar brought this war upon it: for he took them under his protection and would not give them up to their enemy. Nebuchadnezzar, in revenge, marched against the king of Egypt and destroyed the country.""One may be certain,"says a good authority , "that the conquest of Egypt by Nebuchadnezzar was a tradition generally spread in Egypt and questioned by no one."

Ethiopia was then involved, as an ally, and as far as its contingent was concerned, in the war, in which Nebuchadnezzar desolated Egypt for those 40 years. But, although this fulfilled the prophecy of Ezekiel, Isaiah, some sixty years before Zephaniah, prophesied a direct conquest of Ethiopia. I "have given,"God says, "Egypt as thy ransom, Ethiopia and Seba for thee"Isa 43:3. It lay in God’ s purpose, that Cyrus should restore His own people, and that his ambition should find its vent and compensation in the lands beyond. It may be that, contrary to all known human policy, Cyrus restored the Jews to their own land, willing to bind them to himself, and to make them a frontier territory toward Egypt, not subject only but loyal to himself. This is quite consistent with the reason which he assigns; "The Lord God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him an house at Jerusalem which is in Judah"Ezr 1:2-3; and with the statement of Josephus, that he was moved thereto by "reading the prophecy which Isaiah left, 210 years before."

It is, alas! nothing new to Christians to have mixed motives for their actions: the exception is to have a single motive, "for the glory of God."The advantage to himself would doubtless flash at once on the founder of a great empire, though it did not suggest the restoration of the Jews. Egypt and Assyria had always, on either side, wished to possess themselves of Palestine, which lay between them. Anyhow, one Persian monarch did restore the Jews; his successor possessed himself of "Egypt, and part, at least, of Ethiopia."Cyrus wished, it is related , "to war in person against Babylon, the Bactrians, the Sacae, and Egypt."He perished, as is known, before he had completed the third of his purposed conquests. Cambyses, although after the conquest of Egypt he planned ill his two more distant expeditions, reduced "the Ethiopians bordering upon Egypt"( "lower Ethiopia and Nubia"), and these "brought gifts"permanently to the Persian Sovereign. Even in the time of Xerxes, the Ethiopians had to furnish their contingent of troops against the Greeks. Herodotus describes their dress and weapons, as they were reviewed at Doriscus . Cambyses, then, did not lose his hold over Ethiopia and Egypt, when forced by the rebellion of Pseudo-Smerdis to quit Egypt.

Poole: Zep 2:12

The prophet doth not speak of the African Ethiopians, south of Egypt, but of the Arabian Ethiopians, much nearer to Canaan, whose country was called Cusaea, with the addition Ethiopia Cusaea. See Hab 3:7 .

Ye shall be slain punished by war, and your people cut off,

by my sword Nebuchadnezzar and his Chaldeans, called here God’ s sword, for God employed and prospered them.

Haydock: Zep 2:12

Ethiopians. Hebrew Cushim, denotes also the Arabs, &c., who fell a prey to the Chaldeans. (Calmet)

Gill: Zep 2:12

Ye Ethiopians also,.... Or, "as for ye Ethiopians also" ^h; not the Ethiopians in Africa beyond Egypt, at a distance from the land of Israel, and the countries before mentioned; but the inhabitants of Arabia Chusea, or Ethiopia, which lay near to Moab and Ammon; these should not escape, but suffer with their neighbours, who sometimes distressed the people of the Jews, and made war with them, being nigh them; see 2Ch 14:9,

ye shall be slain by my sword; or, "the slain of my sword are they" ⁱ; R. Japhet thinks here is a defect of the note of similitude "as", which should be supplied thus, "ye" are, or shall be, "the slain of my sword", as they; as the Moabites and Ammonites; that is, these Ethiopians should be slain as well as they by the sword of Nebuchadnezzar; which is called the sword of God, because he was an instrument in the hand of God for punishing the nations of the earth. This was fulfilled very probably when Egypt was subdued by Nebuchadnezzar, with whom Ethiopia was confederate, as well as near unto it, Jer 46:1. The destruction of these by the Assyrians is predicted, Isa 20:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Zep 2:12

¹ sn Though there is no formal introduction, these words are apparently spoken by the Lord (note my sword).

² tn Heb “Cushites.” This is traditionally assumed to refer to people from the region south of Egypt, i.e., Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).

³ tn Heb “Also you Cushites, who lie dead by my sword.”

Commentary -- Verse Range Notes

TSK Synopsis: Zep 2:1-15

1 An exhortation to repentance.

4 The judgment of the Philistines,

8 of Moab and Ammon,

12 of Ethiopia,

13 and of Assyria.

MHCC: Zep 2:4-15

Those are really in a woful condition who have the word of the Lord against them, for no word of his shall fall to the ground. God will restore his people to their rights, though long kept from them. It has been the common lot of God's people, in all ages, to be reproached and reviled. God shall be worshipped, not only by all Israel, and the strangers who join them, but by the heathen. Remote nations must be reckoned with for the wrongs done to God's people. The sufferings of the insolent and haughty in prosperity, are unpitied and unlamented. But all the desolations of flourishing nations will make way for the overturning Satan's kingdom. Let us improve our advantages, and expect the performance of every promise, praying that our Father's name may be hallowed every where, over all the earth.

Matthew Henry: Zep 2:12-15

The cup is going round, when Nebuchadnezzar is going on conquering and to conquer; and not only Israel's near neighbours, but those that lay more remote, must be reckoned with for the wrongs they have done to God's people; the Ethiopians and the Assyrians are here taken to task. 1. The Ethiopians, or Arabians, that had sometimes been a terror to Israel (as in Asa's time, 2Ch 14:9), must now be reckoned with: They shall be slain by my sword, Zep 2:12. Nebuchadnezzar was God's sword, the instrument in his hand with which these and other enemies were subdued and punished, Psa 17:14. 2. The Assyrians, and Nineveh the head city of their monarchy, are next set to the bar, to receive their doom: He that is God's sword will stretch out his hand against the north, and destroy Assyria, and make himself master of it. Assyria had been the rod of God's anger against Israel, and now Babylon is the rod of God's anger against Assyria, Isa 10:5. He will make Nineveh a desolation, as was lately and largely foretold by the prophet Nahum. Observe, (1.) How flourishing Nineveh's state had formerly been (Zep 2:15): This is the rejoicing city that dwelt carelessly. Nineveh was so strong that she feared no evil, and therefore dwelt carelessly and set danger at defiance; she was so rich that she thought herself sure of all good, and therefore was a rejoicing city, full of mirth and gaiety; and she had such a dominion that she admitted no rival, but said in her heart, " I am, and there is none besides me that can compare with me, no city in the world that can pretend to be equal with me."God can with his judgments frighten the most secure, humble the most haughty, and mar the mirth of those that most laugh now. (2.) How complete Nineveh's ruin shall now be; it shall be made a desolation, Zep 2:13. Such a heap of ruins shall this once pompous city be that it shall be, [1.] A receptacle for beasts, such a wilderness that flocks shall lie down in it; nay, such a waste, desolate, frightful place, that wild beasts, shall take up their abode there; the melancholy birds, as the cormorant and bittern, shall make their nests in what remains of the houses, as they sometimes do in old ruinous buildings that are uninhabited and unfrequented. The lintels, or chapiters of the pillars, the windows and thresholds, and all the fine cedar-work curiously engraven, shall lie exposed; and on them these rueful ominous birds shall perch, and their voice shall sing. How are the songs of mirth turned into hideous horrid noises! What little reason have men to be proud of stately buildings, and rich furniture, when they know not what all the pomp of them may come to at last! [2.] A derision to travellers. Those that had come from far, to gratify their curiosity with the sight of Nineveh's splendour, shall now look on her with as much contempt as ever they looked upon her with admiration (Zep 2:15): Every one that passes by shall hiss at her, and wag his hand, making light of her desolations, nay, and making sport with them - "There is an end of proud Nineveh."They shall not weep, and wring their hands (the adversities of those are unpitied and unlamented who were insolent and haughty in their prosperity), but they shall hiss and wag their hands, forgetting that perhaps their own ruin is not far off.

Keil-Delitzsch: Zep 2:12-15

After this statement of the aim of the judgments of God, Zephaniah mentions two other powerful heathen nations as examples, to prove that the whole of the heathen world will succumb to the judgment. Zep 2:12. "Ye Cushites also, slain of my sword are they. Zep 2:13. And let him stretch out his hand toward the south, and destroy Asshur; and make Nineveh a barren waste, a dry place, like the desert. Zep 2:14. And herds lie down in the midst of it, all kinds of beasts in crowds: pelicans also and hedgehogs will lodge on their knobs; the voice of the singer in the window; heaps upon the threshold: for their cedar-work hath He made bare. Zep 2:15. This the city, the exulting one, the safely dwelling one, which said in her heart, I, and no more: how has she become a desolation, a lair of beasts! Every one that passeth by it will hiss, swing his hand." As a representative of the heathen dwelling in the south, Zephaniah does not mention Edom, which bordered upon Judah, or the neighbouring land of Egypt, but the remote Ethiopia, the furthest kingdom or people in the south that was known to the Hebrews. The Ethiopians will be slain of the sword of Jehovah. המּה does not take the place of the copula between the subject and predicate, any more than הוּא in Isa 37:16 and Ezr 5:11 (to which Hitzig appeals in support of this usage: see Delitzsch, on the other hand, in his Comm. on Isaiah, l.c. ), but is a predicate. The prophecy passes suddenly from the form of address (in the second person) adopted in the opening clause, to a statement concerning the Cushites (in the third person). For similar instances of sudden transition, see Zep 3:18; Zec 3:8; Eze 28:22.

(Note: Calvin correctly says: "The prophet commences by driving them, in the second person, to the tribunal of God, and then adds in the third person, 'They will be,' etc.")

חללי חרבּי is a reminiscence from Isa 66:16 : slain by Jehovah with the sword. Zephaniah says nothing further concerning this distant nation, which had not come into any hostile collision with Judah in his day; and only mentions it to exemplify the thought that all the heathen will come under the judgment. The fulfilment commenced with the judgment upon Egypt through the Chaldaeans, as is evident from Eze 30:4, Eze 30:9, as compared with Josephus, Ant. x. 11, and continues till the conversion of that people to the Lord, the commencement of which is recorded in Act 8:27-38. The prophet dwells longer upon the heathen power of the north, the Assyrian kingdom with its capital Nineveh, because Assyria was then the imperial power, which was seeking to destroy the kingdom of God in Judah. This explains the fact that the prophet expresses the announcement of the destruction of this power in the form of a wish, as the use of the contracted forms yēt and yâsēm clearly shows. For it is evident that Ewald is wrong in supposing that ויט stands for ויּט , or should be so pointed, inasmuch as the historical tense, "there He stretched out His hand,"would be perfectly out of place. נטה יד (to stretch out a hand), as in Zep 1:4. ‛al tsâphōn , over (or against) the north. The reference is to Assyria with the capital Nineveh. It is true that this kingdom was not to the north, but to the north-east, of Judah; but inasmuch as the Assyrian armies invaded Palestine from the north, it is regarded by the prophets as situated in the north. On Nineveh itself, see at Jon 1:2 (p. 263); and on the destruction of this city and the fall of the Assyrian empire, at Nah 3:19 (p. 379). Lishmâmâh is strengthened by the apposition tsiyyâh kammidbâr .

Nineveh is not only to become a steppe, in which herds feed (Isa 27:10), but a dry, desolate waste, where only desert animals will make their home. Tsiyyâh , the dry, arid land - the barren, sandy desert (cf. Isa 35:1). בּתוכהּ , in the midst of the city which has become a desert, there lie flocks, not of sheep and goats ( צאן , Zep 2:6; cf. Isa 13:20), but כּל־חיתו־גוי , literally of all the animals of the (or a) nation. The meaning can only be, "all kinds of animals in crowds or in a mass." גּוי is used here for the mass of animals, just as it is in Joe 1:6 for the multitude of locusts, and as עם is in Prov. 30:35-36 for the ant-people; and the genitive is to be taken as in apposition. Every other explanation is exposed to much greater objections and difficulties. For the form חיתו , see at Gen 1:24. Pelicans and hedgehogs will make their homes in the remains of the ruined buildings (see at Isa 34:11, on which passage Zephaniah rests his description). בּכפתּריה , upon the knobs of the pillars left standing when the palaces were destroyed ( kaphtōr ; see at Amo 9:1). The reference to the pelican, a marsh bird, is not opposed to the tsiyyâh of Zep 2:13, since Nineveh stood by the side of streams, the waters of which formed marshes after the destruction of the city. קול ישׁורר cannot be rendered "a voice sings,"for shōrēr , to sing, is not used for tuning or resounding; but y^e shōrēr is to be taken relatively, and as subordinate to קול , the voice of him that sings will be heard in the window. Jerome gives it correctly: vox canentis in fenestra . There is no necessity to think of the cry of the owl or hawk in particular, but simply of birds generally, which make their singing heard in the windows of the ruins. The sketching of the picture of the destruction passes from the general appearance of the city to the separate ruins, coming down from the lofty knobs of the pillars to the windows, and from these to the thresholds of the ruins of the houses. Upon the thresholds there is chōrebh , devastation (= rubbish), and no longer a living being. This is perfectly appropriate, so that there is no necessity to give the word an arbitrary interpretation, or to alter the text, so as to get the meaning a raven or a crow. The description closes with the explanatory sentence: "for He has laid bare the cedar-work,"i.e., has so destroyed the palaces and state buildings, that the costly panelling of the walls is exposed. 'Arzâh is a collective, from 'erez , the cedar-work, and there is no ground for any such alteration of the text as Ewald and Hitzig suggest, in order to obtain the trivial meaning "hews or hacks in pieces,"or the cold expression, "He destroys, lays bare."In Zep 2:15 the picture is rounded off. "This is the city,"i.e., this is what happens to the exulting city. עלּיזה , exulting, applied to the joyful tumult caused by the men - a favourite word with Isaiah (cf. Isa 22:2; Isa 23:7; Isa 24:8; Isa 32:13). The following predicates from היּושׁבת to עוד are borrowed from the description of Babel in Isa 47:8, and express the security and self-deification of the mighty imperial city. The Yod in 'aphsı̄ is not paragogical, but a pronoun in the first person; at the same time, 'ephes is not a preposition, "beside me,"since in that case the negation "not one"could not be omitted, but "the non-existence,"so that אפסי = איני , I am absolutely no further (see at Isa 47:8). But how has this self-deifying pride been put to shame! איך , an expression of amazement at the tragical turn in her fate. The city filled with the joyful exulting of human beings has become the lair of wild beasts, and every one that passes by expresses his malicious delight in its ruin. Shâraq , to hiss, a common manifestation of scorn (cf. Mic 6:16; Jer 19:8). היניע יד , to swing the hand, embodying the thought, "Away with her, she has richly deserved her fate."

Constable: Zep 1:2--3:9

II. The day of Yahweh's judgment 1:2--3:8

Zephaniah's prophecies are all about "the day of the LORD." He revealed two things about this "day," first, that it would involve judgment (1:2-3:8) and, second, that it would eventuate in blessing (3:9-20). The judgment portion is the larger of the two sections. This judgment followed by blessing motif is common throughout the Prophets. Zephaniah revealed that judgment would come from Yahweh on the whole earth, Judah, Israel's neighbors, Jerusalem, and all nations. The arrangement of this judgment section of the book is chiastic.

A Judgment on the world 1:2-3

B Judgment on Judah 1:4-2:3

C Judgment on Israel's neighbors 2:4-15

B' Judgment on Jerusalem 3:1-7

A' Judgment on the all nations 3:8

Constable: Zep 2:4-15

C. judgment on Israel's neighbors 2:4-15

Since all people need to seek the Lord (v. 3), Zephaniah revealed that judgment was headed for the nations around Judah as well as for Judah. He selected nations that lived in four directions from Judah to represent all the nations. Philistia lay west of Judah, Moab and Ammon east, Ethiopia south, and Assyria north.

"He [God] would also judge nations that were near as well as nations that were far away. Those near would be plundered and possessed by Judah. Those far away would simply be destroyed by the Lord."²²

Zephaniah prophesied to the people of Judah about these nations rather than to these nations themselves, though they might have heard about Zephaniah's prophecies. His prophecies about the nations reminded the Judeans that Yahweh was sovereign over all the earth and that He was not just singling out Judah for punishment.

Constable: Zep 2:12

3. Judgment coming on Ethiopia 2:12

Zephaniah's oracle against Ethiopia is very brief (cf. Isa. 18-20; Jer. 46; Ezek. 29-32).²³ Biblical Ethiopia occupied the territory now held by southern Egypt, Sudan, and northern Ethiopia. The Ethiopians were the southernmost (really southwesternmost) people known to the Judeans. God promised to send His sword against this nation. His instrument of judgment proved to be Nebuchadnezzar who defeated Ethiopia shortly after overrunning all of Judah in 586 B.C. (cf. Ezek. 30:4-5, 9, 24-25). The prophet gave no reason for this overthrow, though it must be that Ethiopia shared the same disregard for Yahweh and His people that the other nations he condemned did.

Guzik: Zep 2:1-15

Zephaniah 2 - Judgment Against the Nations

A. The last chance.

1. (1-2) Repent while there is still time.

Gather yourselves together, yes, gather together, O undesirable nation, before the decree is issued, or the day passes like chaff, before the Lord's fierce anger comes upon you, before the day of the Lord's anger comes upon you!

a. Gather yourselves together: The idea is gathering together in a solemn demonstration of national mourning and repentance.

b. Before the decree is issued: All the announcement of judgment in the previous chapter is understood as a warning and as an invitation to repentance. The often-unwritten theme behind most every prophecy of judgment is, "This is what will happen if you do not repent." Here the prophet pleads with the nation to repent before it is too late.

c. Before the day passes like chaff: Here the prophet calls for a sense of urgency in repentance. Each day passes like chaff, and there is nothing to show for the day if we neglect what is most important: getting right and staying right with God.

i. How easy it is to let the days pass like chaff, and never get right with God! Often the devil's most powerful lie isn't that there is no God, or no Bible, or no truth - often his most powerful lie is that there is no hurry. Nevertheless, today is the day of salvation.

2. (3) The last chance.

Seek the LORD, all you meek of the earth, who have upheld His justice. Seek righteousness, seek humility. It may be that you will be hidden in the day of the Lord's anger.

a. Seek the LORD, all you meek: Even the righteous must take heed to this warning. It would do them no good to say, "The LORD speaks to my wicked neighbor and not to me." At a critical moment of national danger, even the righteous must seek the LORD.

b. It may be that you will be hidden in the day of the Lord's anger: In more than one place, God promises to hide His righteous in the day of great judgment. This is especially relevant to the time of the Great Tribulation, when Jesus warned us to Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man. (Luke 21:36)

B. Judgment against the nations.

1. (4-7) Judgment against the Philistines.

For Gaza shall be forsaken, and Ashkelon desolate; they shall drive out Ashdod at noonday, and Ekron shall be uprooted. Woe to the inhabitants of the seacoast, the nation of the Cherethites! The word of the LORD is against you, O Canaan, land of the Philistines: "I will destroy you; so there shall be no inhabitant." The seacoast shall be pastures, with shelters for shepherds and folds for flocks. The coast shall be for the remnant of the house of Judah; they shall feed their flocks there; in the houses of Ashkelon they shall lie down at evening. For the LORD their God will intervene for them, and return their captives.

a. For Gaza shall be forsaken: Judgment will come against an unrepentant Judah, but it will also come against the pagan nations neighboring Judah. God promises to destroy the cities of the Philistines and give their land as pasture for the remnant of the house of Judah.

b. The name Cherethites is "a reference to their early geographical links with Crete." (Baker)

2. (8-11) Judgment against the Moabites and Ammonites.

"I have heard the reproach of Moab, and the insults of the people of Ammon, with which they have reproached My people, and made arrogant threats against their borders. Therefore, as I live," says the LORD of hosts, the God of Israel, "Surely Moab shall be like Sodom, and the people of Ammon like Gomorrah; overrun with weeds and saltpits, and a perpetual desolation. The residue of My people shall plunder them, and the remnant of My people shall possess them." This they shall have for their pride, because they have reproached and made arrogant threats against the people of the LORD of hosts. The LORD will be awesome to them, for He will reduce to nothing all the gods of the earth; people shall worship Him, each one from his place, indeed all the shores of the nations.

a. I have heard the reproach of Moab, and the insults of the people of Ammon: First God looked to the west and saw the Philistines; now He looks to the east and sees the Moabites and the Ammonites. God promises to judge these peoples and bring them to perpetual desolation.

i. "The comparison of Moab and Ammon to Sodom and Gomorrah is not surprising in view of their origin: Moab and Ammon were the offspring of the incestuous relations of Lot's daughters with their drunk father after he fled the destruction of Sodom and Gomorrah." (Walker)

b. The LORD will be awesome to them, for He will reduce to nothing all the gods of the earth; people shall worship Him: God will glorify Himself among the nations, and one way He will do it is to bring the idols of the nations low. All will see that their idols are vain and that the LORD alone is God.

3. (12) Judgment against Ethiopia.

"You Ethiopians also, you shall be slain by My sword."

a. You Ethiopians also: Now God looks to the south, announcing judgment against the Ethiopians.

4. (13-15) Judgment against Assyria.

And He will stretch out His hand against the north, destroy Assyria, and make Nineveh a desolation, as dry as the wilderness. The herds shall lie down in her midst, every beast of the nation. Both the pelican and the bittern shall lodge on the capitals of her pillars; their voice shall sing in the windows; desolation shall be at the threshold; for He will lay bare the cedar work. This is the rejoicing city that dwelt securely, that said in her heart, "I am it, and there is none besides me." How has she become a desolation, a place for beasts to lie down! Everyone who passes by her shall hiss and shake his fist.

a. And He will stretch out His hand against the north: God completes the circle of judgment against Israel's neighbors by looking at Assyria and her capital city of Nineveh, which will be made a desolate city fit only for the habitation of animals and birds.

b. This is the rejoicing city that dwelt securely: Nineveh felt strong and confident, but God knew how to bring her low. Here the Lord fulfills the principle of James 4:6: God resists the proud, but gives grace to the humble.

c. Zephaniah never mentions why the nations are ripe for judgment. Perhaps he assumes we've already read Amos and Isaiah and Nahum, which do detail the sins of these neighboring nations.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zephaniah (Book Introduction)

ZEPHANIAH, ninth in order of the minor prophets, prophesied "in the days of Josiah" (Zep 1:1), that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden" (Psa 27:5; Psa 83:3). The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare Pro 25:1; Isa 38:9).

He must have flourished in the earlier part of Josiah's reign. In Zep 2:13-15 rhe foretells the doom of Nineveh, which happened in 625 B.C.; and in Zep 1:4 he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem. The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.

The style, though not generally sublime, is graphic and vivid in details (compare Zep 1:4-12). The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare Zep 2:14, with Isa 34:11; Zep 2:15, with Isa 47:8; Zep 3:10, with Isa 18:1; Zep 2:8, with Isa 16:6; also Zep 1:5, with Jer 8:2; Zep 1:12, with Jer 48:11). Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at Rom 15:6, seems to refer to Zep 3:9.

JFB: Zephaniah (Outline)

• GOD'S SEVERE JUDGMENT ON JUDAH FOR ITS IDOLATRY AND NEGLECT OF HIM: THE RAPID APPROACH OF THE JUDGMENT, AND THE IMPOSSIBILITY OF ESCAPE. (Zep. 1:1-18)
• EXHORTATION TO REPENT BEFORE THE CHALDEAN INVADERS COME. DOOM OF JUDAH'S FOES, THE PHILISTINES, MOAB, AMMON, WITH THEIR IDOLS, AND ETHIOPIA AND ASSYRIA. (Zep 2:1-15)
• RESUMPTION OF THE DENUNCIATION OF JERUSALEM, AS BEING UNREFORMED BY THE PUNISHMENT OF OTHER NATIONS: AFTER HER CHASTISEMENT JEHOVAH WILL INTERPOSE FOR HER AGAINST HER FOES; HIS WORSHIP SHALL FLOURISH IN ALL LANDS, BEGINNING AT JERUSALEM, WHERE HE SHALL BE IN THE MIDST OF HIS PEOPLE, AND SHALL MAKE THEM A PRAISE IN ALL THE EARTH. (Zep. 3:1-20)

TSK: Zephaniah 2 (Chapter Introduction)

Overview

Zep 2:1, An exhortation to repentance; Zep 2:4, The judgment of the Philistines, Zep 2:8, of Moab and Ammon, Zep 2:12. of Ethiopia, Zep 2:13. and of Assyria.

Poole: Zephaniah (Book Introduction)

THE ARGUMENT

This prophet, by a somewhat larger account of his pedigree, gives us ground to guess of what family he might be; the last named may possibly be the good king Hezekiah; the names are the same in Zep 1:1 , and 2Ki 18:1 . By his freedom with princes and the king’ s children, reproving them and threatening them, Zep 1:8 , with the loftiness of his style, may fairly be admitted a conjecture at somewhat more than ordinary in his descent: but whether of royal blood or not, he came with a Divine warrant, and with a prophetic spirit, sharply reproving all ranks of men for their sins; of which in particular idolatry, apostacy, and neglect to inquire for the true religion and the true God, and the sinful fashions as of great ones in their habits, and the violent oppression of the great ones, are named, Zep 1:5,6,8,9 ; which sins, and many others which then abounded amongst them, are threatened with severe punishments, and with utter desolation, which had already befallen some of the neighbouring nations named; and proposed as examples to the Jews, to move them to consider, repent, amend, and prevent the threatened judgments, which, unless they repent, will come suddenly. The prophet therefore affectionately exhorteth and presseth them to repentance, Zep 2 , by examples of those he mentioneth, whose impenitence, added to their sins, ruined them. By promises, and encouragements to expect mercy upon their hearkening to his counsel, he foretells the coming of the Messiah, the calling of the Gentiles, the preserving of a remnant of them amidst all the troubles and wasting judgments that should follow them, and a return out of captivity, with the re-establishing them as the church and people of God; which promise closeth his prophecy, and for which he calls on them to be thankful to and rejoice in their God, who in the midst of their sins, and his wrath for those sins, yet remembered his own mercies and covenant for them.

The time when Zephaniah prophesied, Zep 1:1 . God’ s severe judgment against Judah for divers sins, Zep 1:2-18 .

Poole: Zephaniah 2 (Chapter Introduction)

CHAPTER 2

An exhortation to repentance, Zep 2:1-3 . The judgment of the Philistines, Zep 2:4-7 of Moab and Ammon, Zep 2:8-11, of Ethiopia, Zep 2:12 , and Assyria, Zep 2:13-15 .

MHCC: Zephaniah (Book Introduction)

Zephaniah excites to repentance, foretells the destruction of the enemies of the Jews, and comforts the pious among them with promises of future blessings, the restoration of their nation, and the prosperity of the church in the latter days.

MHCC: Zephaniah 2 (Chapter Introduction)

(Zep 2:1-3) An exhortation to repentance.

(Zep 2:4-15) Judgments upon other nations.

Matthew Henry: Zephaniah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zephaniah

This prophet is placed last, as he was last in time, of all the minor prophets before the captivity, and not long before Jeremiah, who lived at the time of the captivity. He foretels the general destruction of Judah and Jerusalem by the Chaldeans, and sets their sins in order before them, which had provoked God to bring their ruin upon them, calls them to repentance, threatens the neighbouring nations with the like destructions, and gives encouraging promises of their joyful return out of captivity in due time, which have a reference to the grace of the gospel. We have, in the first verse, an account of the prophet and the date of his prophecy, which supersedes our enquiry concerning them here.

Matthew Henry: Zephaniah 2 (Chapter Introduction)

In this chapter we have, I. An earnest exhortation to the nation of the Jews to repent and make their peace with God, and so to prevent the judgments threatened before it was too late (Zep 2:1-3), and this inferred from the revelation of God's wrath against them in the foregoing chapter. II. A denunciation of the judgments of God against several of the neighbouring nations that had assisted, or rejoiced in, the calamity of Israel. 1. The Philistines (Zep 2:4-7). 2. The Moabites and Ammonites (Zep 2:8-11). 3. The Ethiopians and Assyrians (Zep 2:12-15). All these shall drink of the same cup of trembling that is put into the hands of God's people, as was also foretold by other prophets before and after.

Constable: Zephaniah (Book Introduction)

Introduction

Title and Writer

The title of the book comes from the name of its writer.

"Zephaniah" means "Yahweh hides [or has hidden]," "Yahweh's watchman," or "Yahweh treasured." The uncertainty arises over the etymology of the prophet's name, which scholars dispute. I prefer "Yahweh hides."

Zephaniah was the great-great-grandson of Hezekiah (1:1), evidently King Hezekiah of Judah.¹ If he was indeed a descendant of the king, this would make him the writing prophet with the most royal blood in his veins, except for David and Solomon. Apart from the names of his immediate forefathers we know nothing more about him for sure, though it seems fairly sure where he lived. His references to Judah and Jerusalem (1:10-11) seem to indicate that he lived in Jerusalem, which would fit a king's descendant.

Unity

Criticism of the unity of Zephaniah has not had great influence. Zephaniah's prediction of Nineveh's fall (2:15; 612 B.C.) led critics who do not believe that the prophets could predict the future to date the book after that event. Differences in language and style led some critics to divide the book up and identify its various parts with diverse sources. Yet the unity of the message and flow of the entire book, plus ancient belief in its unity, have convinced most conservative scholars to regard Zephaniah as the product of one writer.²

Date

Zephaniah ministered during the reign of King Josiah of Judah (640-609 B.C.; 1:1). Scholars debate just when during his reign Zephaniah wrote, before or after his reforms, which began in 622 B.C.³ Zephaniah made no explicit reference to Josiah's reforms, and the evidence is really insufficient to settle the debate.

Zephaniah's reference to the future destruction of Nineveh (2:13) definitely fixed his writing before that event in 612 B.C. So the prophet ministered between 640 and 612 B.C. His contemporaries were Nahum, Habakkuk, and Jeremiah, though Jeremiah's ministry continued beyond the destruction of Jerusalem in 586 B.C..

Place of Composition

References to Jerusalem in 1:10-11 seem to indicate that Zephaniah knew Jerusalem well. Since he ministered to the Southern Kingdom, it is likely that he lived in Judah and probably in Jerusalem.

Audience and Purpose

The fact that Yahweh's word came to Zephaniah during Josiah's reign (640-609 B.C.) means that he could not have ministered to the Northern Kingdom because it fell in 722 B.C. Thus Zephaniah's audience consisted of the people of Judah, the surviving southern kingdom.

The political situation in Judah during Josiah's reign was fairly peaceful. Following Assyria's capture of Samaria in 722 B.C., the Assyrian Empire began to decline. With its decline, Nabopolassar, the first of the Neo-Babylonian kings (626-605 B.C.), began to push Babylonia forward. Assyria declined and Babylonia advanced until Babylonia, with the Medes and Scythians, destroyed Nineveh in 612 B.C. and a few years later replaced Assyria as the dominant power in the ancient Near East. This happened in 605 B.C. when the Babylonians defeating the Assyrians and Egyptians at Carchemish. Judah benefited during this transitional period in Near Eastern politics. Josiah was able to get rid of some Assyrian religious practices, and he extended Judah's territory north into Naphtali.⁴

Josiah's evil predecessors, Manasseh (695-642 B.C.) and Amon (642-640 B.C.), had encouraged the people of Judah to depart from the Lord for over 50 years, so wickedness had become ingrained in them. In the eighteenth year of Josiah's reign (622 B.C.) Hilkiah the priest discovered the Law of Moses in the temple, and when Josiah read it he instituted major reforms throughout Judah. Josiah's reforms were good because they were official. He eliminated much of the display of idolatry in the land and revived the celebration of the Passover, among other things.⁵ But unfortunately his reforms did not change the hearts of most of the people, as Jeremiah revealed in his earlier prophecies. So the people to whom Zephaniah ministered had a long history of formal religion without much real commitment to Yahweh.

God sent a prophetic word to Zephaniah because the Judeans of his day still needed to get right with Him in their hearts. The prophet announced that God was going to send judgment on Judah for her wickedness. He also assured the godly few in the nation, the remnant, that the Lord would preserve them and remain true to His promises concerning ultimate worldwide blessing for Israel in the future. Perhaps 1:7 summarizes what the book is all about better than any other single verse: "Be silent before the Lord God! For the day of the LORD is near."

". . . Zephaniah's purpose was to announce coming judgment on Judah in the Day of the Lord. However, he said that judgment would extend to all the nations of the earth, indicating that the Day of the Lord would also bring deliverance for Israel and the Gentiles."⁶

Literary form

"Zephaniah's style is chiefly characterized by a unity and harmony of composition plus energy of style. Rapid and effective alternations of threats and promises also characterize his style."⁷

"Zephaniah can hardly be considered great as a poet. He does not rank with Isaiah, nor even with Hosea in this particular. . . . He had an imperative message to deliver and proceeded in the most direct and forceful way to discharge his responsibility. What he lacked in grace and charm, he in some measure atoned for by the vigour and clarity of his speech. He realised the approaching terror so keenly that he was able to present it vividly and convincingly to his hearers. No prophet has made the picture of the day of Yahweh more real."⁸

Distinctive features

The Book of Zephaniah has been called "a compendium of the oracles of the prophets."⁹ This is true for two reasons. First, Zephaniah's general message is similar to that of most of the other writing prophets. Second, he used the same terms as several of the other prophets (cf. 1:7 and Hab. 2:20; 1:7 and Joel 1:15; 1:7 and Isa. 34:6; 2:14 and Isa. 13:21; 34:11; 2:15 and Isa. 47:8).

Zephaniah contains more references to "the day of the LORD" than any other Old Testament book. This phrase sometimes refers to the past, sometimes to the near future, sometimes to the distant future, and sometimes to the far distant, eschatological future. The phrase always refers to some period of time in which God is working in the world in a recognizable way. It usually refers to a time of blasting, but it also sometimes refers to blessing.

Zephaniah 1:14-18 has been called "emergent apocalyptic."¹⁰ This pericope contains material that would one day become prominent in Jewish apocalyptic literature.¹¹

Theologically, Zephaniah stressed the sovereign justice of Yahweh (1:2-3, 7, 14-18; 3:8) and His willingness to receive the repentant (2:1-2). He also emphasized the wickedness of man (1:3-6, 17; 3:1, 4). The theme of Yahweh's relationship to Jerusalem is prominent in Zephaniah as well (1:4-13; 3:1-7, 11-17).

Message¹²

The key to the Book of Zephaniah is the phrase "the day of the Lord." This phrase appears in most of the prophetic literature of the Old Testament. As we saw in Joel, "the day of the Lord" can be a past day, a day in the relatively near future, or a day in the far distant, eschatological future. It is any day in which God is dynamically at work in human affairs.

Wherever we find the phrase "the day of the Lord," it always suggests a contrast with the day of man. The day of man is any day when man appears to be in control of human affairs. It is a day of God's patience. The day of the Lord is any day when God is clearly in control of human affairs. It is a day of God's judgment. The phrase "the day of the Lord" is by no means unique to Zephaniah, but it is the key to the message of this book. Zephaniah used it more frequently than any other prophet. It was his burden. And he explained the meaning of this phrase more than any other prophet.

Zephaniah ministered during the reign of King Josiah of Judah (1:1). It is rather remarkable that the prophet did not refer to Josiah's reforms, which were his great spiritual contribution to the history of Judah. Probably the reason for the lack of mention is that Josiah's reforms were a result of his personal dedication to Yahweh rather than the result of a revival of spiritual life among the Judahites generally. Huldah's prophecy reflects this difference (2 Kings 22:14-20; 2 Chron. 34:22-28). Zephaniah took no note of Josiah's good heart but addressed the spiritual need of the Judahites. The contrast between this king and his subjects is striking.

The day of the Lord that Zephaniah predicted was an eschatological day in which God would judge the people of Judah and Jerusalem. This judgment will take place during the first part of the eschatological day of the Lord, the period we refer to as the Tribulation. Zephaniah also predicted restoration following judgment (ch. 3). This refers to the second part of the eschatological day of the Lord, the period we refer to as the Millennium. But Zephaniah also had in mind an eschatological day of the Lord even after the Millennium. This seems clear from the extent of devastation he described and the picture of restoration he painted. That day of the Lord will be the judgment of the Lord at the end of the Millennium including the destruction of the present earth and heavens, which will be followed by the creation of new heavens and a new earth. Other revelation helps us see that there are in fact two periods of future judgment followed by restoration, not just one, which we might conclude if all we had was Zephaniah's prophecy (cf. Rev.).

The permanent value of the Book of Zephaniah is its unveiling of the day of the Lord. The book does not reveal exactly when that day will come. The only chronological reference in the book is in the first verse that locates Zephaniah's ministry in history. The book pictures God judging in the undefined future. This is not judgment through armies of invading soldiers or through any human instrumentality. It is direct judgment from God Himself.

There are three things that this book reveals about this coming day of the Lord: its content, its extent, and its intent.

The content of the day of the Lord is clear from 1:2-3. God will visit earth with direct and positive retribution, not in the general administrative sense of bringing people to account eventually but in the narrower sense of executing vengeance on humanity in cataclysmic judgment (1:14-16). This judgment will fall in spite of human unbelief (1:12). When people will be disregarding God, He will break into human history dynamically, supernaturally to judge. Peter's description of the day of the Lord is remarkably similar (2 Pet. 3:1-10). People today are saying what these two prophets said they would say so long ago. They are saying that God will never intervene in judgment this way. The great statement of the Book of Zephaniah is that God will indeed do this in a day yet future.

What will be the extent of this judgment? Zephaniah reveals that it will be discriminating. His people will be the special target of this judgment, though all humanity will also suffer (1:12). As we can see from this verse, the last stages of sin are complacency and indifference. It is an interesting fact of history that complacency and indifference have frequently preceded the destruction of great empires of the past. Assyria fell to Babylonia because she was complacent and indifferent (Nahum). Remember the fall of the Babylonian Empire that we read of in Daniel 5. The Roman Empire fell to the Visigoths from the north because it had become complacent and indifferent. And earlier the Northern Kingdom of Israel and later the Southern Kingdom of Judah fell to Assyria and Babylonia respectively for the same reasons. The spirit that produces these conditions is disregard for God and His Word (3:2). The result of such a spirit is that the leaders of the people forsake their proper servant role and turn to abusing the people to fatten themselves (3:3-4).

Reading Zephaniah is somewhat like watching a science fiction movie about a nuclear disaster that leaves nothing but a sterile, uninhabited, windswept landscape with no life, no flowers, no fruit, and no beauty. What produces this horrible condition? The reason is people who are complacent and indifferent, who disregard and ignore God. They do not obey God's voice, receive His correction, trust in Him, or draw near to Him. They are materialized, self-centered, living in luxury oblivious to their danger. So God steps in and turns their complacency into chaos, disorganizes their orderly lives, and purges them in their indifference. All that is left is a wind-swept desert.

What is the intent of this terrible activity? It is the creation of a new order with God Himself enthroned among His creatures (3:17). Chapter 3 of this prophecy is such a different picture of the future from what we have in chapters 1 and 2 that some commentators have said that a different person must have written it. Chapter 3 describes songs instead of sorrow, service instead of selfishness, and solidarity instead of scattering. That is the intent of this judgment. Marvelous restoration will follow devastating judgment.

The living message of this book is twofold. We can rejoice in the assurance of this coming judgment followed by restoration, and we have a responsibility in view of this coming judgment followed by restoration.

It is our privilege to "rejoice in the hope of the glory of God" that will be manifested at the end of God's judgment (Rom. 5:2b). Even though the day of the Lord will involve the destruction of all things that destroy, it will also begin a new era of singing, service, and solidarity. That era will be the millennial reign of Christ first and then the eternal state.

It is also our responsibility to live holy and godly lives as we anticipate the coming of "new heavens and a new earth in which righteousness will dwell" (2 Pet. 3:11-13). We need to be diligent to be found at peace with God, "spotless and blameless" in our lives (2 Pet. 3:14). We need to be on guard that we do not fall away from our own faithfulness because of the prevalent "error of unprincipled people" (i.e., complacency and indifference; 2 Pet. 3:17). And we need to continue to "grow in grace and in the knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3:18). Rejoicing and responsible living: these characteristics need to mark the lives of people who anticipate the day of the Lord.

We could state the message of the book as follows. God will intervene in history catastrophically to judge humanity's complacency and indifference and to restore His people to the conditions of blessing that He originally intended for them to enjoy.

Constable: Zephaniah (Outline)

Outline

I. Heading 1:1

II. The day of Yahweh's judgment 1:2-3:8

A. Judgment on the world 1:2-3

B. Judgment on Judah 1:4-2:3

1. The cause for Judah's judgment 1:4-6

2. The course of Judah's judgment 1:7-13

3. The imminence and horrors of Judah's judgment 1:14-18

4. A call to repentance 2:1-3

C. Judgment on Israel's neighbors 2:4-15

1. Judgment coming on Philistia 2:4-7

2. Judgment coming on Moab and Ammon 2:8-11

3. Judgment coming on Ethiopia 2:12

4. Judgment coming on Assyria 2:13-15

D. Judgment on Jerusalem 3:1-7

E. Judgment on all nations 3:8

III. The day of Yahweh's blessing 3:9-20

A. The purification of the nations 3:9

B. The transformation of Israel 3:10-20

1. Israel's purification 3:10-13

2. Israel's and Yahweh's rejoicing 3:14-17

3. Israel's regathering 3:18-20

Constable: Zephaniah

Zephaniah

Bibliography

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "Zephaniah 2:4-15: A Theological Basis for Josiah's Program of Political Expansion." Catholic Biblical Quarterly 46 (1984):669-82.

Craigie, Peter C. Twelve Prophets. 2 vols. Philadelphia: Westminster Press, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. Habakkuk, Zephaniah, Haggai, Malachi. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1951.

Hannah, John D. "Zephaniah." In The Bible Knowledge Commentary: Old Testament, pp. 1523-35. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Henry, Mattthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Laetsch, T. The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Patterson, Richard D. Nahum, Habakkuk, Zephaniah. Wycliffe Exegetical Commentary sereis. Chicago: Moody Press, 1991.

Smith, J. M. P. A Critical and Exegetical Commentary on Zephaniah and Nahum, International Critical Commentaries series. Edinburgh: T. & T. Clark, 1911.

Walker, Larry Lee. "Zephaniah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Wilson, M. R. "Nineveh." In Major Cities of the Biblical World. Edited by R. K. Harrison. Nashville: Thomas Nelson, 1985.

Copyright 2003 by Thomas L. Constable

Haydock: Zephaniah (Book Introduction)

THE PROPHECY OF SOPHONIAS.

INTRODUCTION.

Sophonias, whose name, saith St. Jerome, signifies "the watchman of the Lord," or "the hidden of the Lord," prophesied in the beginning of the reign of Josias. He was a native of Sarabatha, and of the tribe of Simeon, according to the more general opinion. He prophesied the punishments of the Jews, for their idolatry and other crimes; also the punishments that were to come on divers nations; the coming of Christ, the conversion of the Gentiles, the blindness of the Jews, and their conversion towards the end of the world. (Challoner) --- Some editions read, Ezechias. (Haydock) --- But this opinion is not well grounded no more than that of the Jews, who assert (Calmet) that all the ancestors mentioned by the prophets were endued with the prophetic spirit, for which reason Amos specifies none, as he was not the son of a prophet, Amos vii. 14. (St. Jerome) --- Sophonias appeared a little before Jeremias, Ezechiel, Baruch, and Daniel, foretelling the captivity and return of the two tribes, the destruction of various nations, the conversion of the Gentiles, and of the Jews also towards the end of the world. (Worthington) --- Many of the promises regard only the Christian Church. (Calmet)

Gill: Zephaniah (Book Introduction)

INTRODUCTION TO ZEPHANIAH

This book in some Hebrew copies is called "Sepher Zephaniah", the Book of Zephaniah. Its title, in the Vulgate Latin version, is, the Prophecy of Zephaniah; and, in the Syriac version, the Prophecy of the Prophet Zephaniah; and so the Arabic version calls him a prophet; and he is the last of the minor prophets that prophesied before the Babylonish captivity. The time of his prophesying, as well as his, parentage, are expressed Zep 1:1, and therefore need not be inquired into; only the sad mistake of Hobbes ^a may be observed, who makes him to be the most ancient of the prophets, and to be contemporary with Amaziah and Uzziah, kings of Judah, when he is expressly said to prophesy in the days of Josiah. Pseudo-Epiphanius ^b calls him a prophet of Sarabatha, of a mountain of that name, and says he was of the tribe of Simeon; and in this Isidore ^c agrees with him; and both affirm that he died and was buried in his own native place; but the author of the Cippi Hebraici ^d says he was buried at Geba, in Mount Lebanon, in the midst of a cave shut up, where his school continues; and from which place the clouds never depart, and where also are flowing fountains. His name, according to Jerom, signifies either "the Lord's watch tower", or "watchman"; or else "the secret of the Lord"; or, "his hidden one"; deriving his name, either from hpu, which signifies to "look out", as a watchman from his tower; or from Npu, "to hide"; which latter derivation is best; and some interpret it "a revealer of the secrets", or "hidden things, of the Lord"; and take it to be much the same with Zaphnathpaaneah, the name given to Joseph by Pharaoh, Gen 41:45, and is of the same signification: but Hillerus ^e interprets the name of Zephaniah, "the Lord hid himself"; which agrees with the times in which he lived. That this prophecy was wrote by himself, there need be no doubt of; nor of the authenticity of it, being always received by the Jewish synagogue as authentic; and as it appears to be from its style and manner of composition; from the subject matter of it agreeing with other parts of Scripture, especially with Jeremiah and Ezekiel; and from the accomplishment of various prophecies in it. There are indeed some spurious things which have been ascribed to him, as the "analepsis" or assumption of Zephaniah the prophet, and the prophecy of Zephaniah, consisting of six hundred verses; but these are apocryphal, and have no likeness to this prophecy; in which he foretells the destruction of the Jews by the Chaldeans for their sins, which he inveighs against, and calls them to repentance for them, as also the ruin of many other nations, all which came to pass; as well as he prophesies of the calling of the Gentiles, and the conversion of the Jews, and of the comfortable state of the church in Gospel times, and especially in the latter day.

Gill: Zephaniah 2 (Chapter Introduction)

INTRODUCTION TO ZEPHANIAH 2

In this chapter the prophet exhorts the Jews to repentance; and foretells the destruction of several neighbouring nations. The body of the people of the Jews in general are first called upon to gather together and humble themselves, who were a people neither desirable, nor deserving of the favours of God, nor desirous of them, Zep 2:1 and to this they are pressed, from the consideration of God's decree of vengeance being ready to bring forth and break forth upon them, Zep 2:2 and then the few godly among them are exhorted to seek the Lord, and what is agreeable to him; since there was at least a probability of their being protected by him in a time of general calamity, Zep 2:3 and that the destruction of this people might appear the more certain, and that they might have no dependence on their neighbours, the prophet proceeds to predict the ruin of several of them, particularly the Philistines; several places belonging to them are by name mentioned, and the whole land threatened with desolation; the maritime part of it to be only inhabited by shepherds and their flocks; and afterwards the coast possessed by the Jews, on their return from their captivity, Zep 2:4. Next the Moabites and Ammonites are prophesied of; whose destruction should come upon them for their pride, and for their contempt and reviling of the people of God; and which should be like that of Sodom and Gomorrah; and would issue in the abolition of idolatry, and the setting up of the worship of God in their country, and elsewhere, Zep 2:8. As for the Ethiopians, they should be slain with the sword, Zep 2:12 and the whole monarchy of Assyria, with Nineveh the metropolis of it, should be utterly laid waste, and become a desolation, and a wilderness; and the habitation, not only of flocks, but of beasts and birds of prey, Zep 2:13.