The Lord gave more details about this worldwide judgment. It would include Judah. Zephaniah gave more particulars concerning the fate of Judah (1:4-2:3) and Jerusalem (3:1-7) than about the fate of the rest of humanity (1:2-3; 2:4-15; 3:8). He did this both in the section of the book dealing with coming judgment and in the section about blessing.14
1:4 Yahweh announced that He would stretch out His hand in judgment against Judah and the people of Jerusalem. Stretching out the hand is a figure of speech that implies a special work of punishment (cf. Exod. 6:6; Deut. 4:34; 2 Kings 17:36; Isa. 14:26-27; Jer. 27:5; 32:17; et al.). He promised to cut off the remnant of Baal worshippers who remained in Judah as well as the priests of Baal and the unfaithful priests of Yahweh. He would also terminate their reputations and memories (cf. 2 Kings 23:5; Hos. 10:5).
This reference has suggested to some interpreters that Zephaniah wrote after Josiah began his reforms since Josiah revived the worship of Yahweh and tried unsuccessfully to eliminate idolatry (2 Chron. 34:4). However, this verse may simply mean that the Lord would judge the idolaters in Judah, "Baal"being a figure (synecdoche) for all idolatry.
1:5 The Lord would also judge those who worshipped the sun, moon, stars, and planets, which the idolatrous Israelites did on their flat housetops (cf. Deut. 4:19; 2 Kings 21:3, 5; 23:4-5; Jer. 19:13). He would also punish the Judeans who worshipped both Yahweh and the pagan gods of the nations (cf. 2 Kings 16:3; 21:6; Jer. 32:35). "Milcom,"(Molech, the god of Ammon; 1 Kings 11:33), probably represents all foreign gods. Swearing to and by a deity meant pronouncing an oath that called on that god to punish the oath-taker if he or she failed to do what he or she promised.
1:6 Judgment would come, too, on all God's people who had apostatized, namely, departed from loving and following Yahweh, and had stopped praying to Him. They might not have participated in pagan idolatry, but if their love had grown cold, they were still guilty (cf. Rev. 2:1-7). The Lord commanded His people to love Him wholeheartedly (cf. Deut. 6:5). They may have forgotten Him, but He had not forgotten them.
"Sometimes it is the apathetic and indifferent who are more responsible for a nation's moral collapse than those who are actively engaged in evil, or those who have failed in the responsibilities of leadership."15
In this pericope the prophet identified three types of idolatry: "the overtly pagan, the syncretistic, and the religiously indifferent."16Practitioners of all three would draw punishment from Yahweh.
How does this promise to judge the Israelites harmonize with the earlier prophecy that God would destroy the whole earth (vv. 2-3)? This is an example of a prophet's foreshortened view of the future in which he could not see the difference in time between some events that he predicted and others (cf. Isa. 61:1-3; Dan. 11:35-36; et al.). God judged Israel when the Babylonians overran Judah and destroyed Jerusalem in 586 B.C. He will also judge the Israelites in the Tribulation (cf. Jer. 30:7; Rev. 6-18; et al.). Zephaniah described God's judgment of the people of Judah without specifying exactly when He would judge them. Most of what Zephaniah prophesied in this pericope found fulfillment, at least initially, in 586 B.C.
1:7 In view of the inevitability of coming judgment for idolatry, it was appropriate for the Judeans to be quiet before sovereign Yahweh (cf. Hab. 2:20).
"This is a call to the people of Judah to cease every manner of opposition to God's word and will, to bow down in submissive obedience, in unconditional surrender, in loving service, to their Covenant God."17
This is Zephaniah's first reference to the day of the Lord, to which he referred 24 times in this book.18
The day of the Lord was a time when God works, in contrast to man's day in which he works.
"As employed by the prophets, the Day of the Lord is that time when for His glory and in accordance with His purposes God intervenes in human affairs in judgment against sin or for the deliverance of His own."19
Here the prophet announced that the Lord's day was near; He was about to intervene in human history. The Lord had prepared a sacrifice, namely, Judah (cf. Isa. 34:6; Jer. 46:10), and He had set apart "guests"to eat it, namely, the Babylonians (cf. Jer. 10:25; Hab. 1:6).
1:8 When the Lord slew Judah like a sacrifice, He would punish the king's sons and those who wore foreign clothing. The king's sons, the future rulers of the nation, bore special responsibility for conditions in the land. Josiah's sons did indeed suffer Yahweh's punishment. Jehoahaz was taken captive to Egypt (2 Kings 23:36). Jehoiakim was defeated by Nebuchadnezzar and died in Jerusalem (2 Kings 24:1-6). Josiah's grandson, Jehoiachin, was taken captive to Babylon (2 Kings 24:8-16). The last son of Josiah to rule over Judah, Zedekiah, was blinded and also taken captive to Babylon (2 Kings 24:18-25:7). Wearing foreign garments evidently expressed love and support for non-Israelite values and so incurred God's wrath (cf. Num. 15:38; Deut. 22:11-12).
1:9 The Lord would also punish those who leaped over the thresholds of their neighbors in their zeal to plunder them and who filled the temple with gifts taken through violence and deceit. Another view of leaping over the threshold is that this expression describes a superstition that anyone who walked on a building's threshold would have bad luck (cf. 1 Sam. 5:5). In this case the temple in view might be the temple of Baal. "Their lord"is literally "Their Baal"(cf. v. 4).
1:10 When the Lord brought judgment on Judah, there would be crying out from various parts of Jerusalem representing the total destruction of the city. The Fish Gate was the gate through which the fishermen normally entered the city with their catches. It was a gate that pierced Jerusalem's north wall close to the fish market (cf. 2 Chron. 33:14; Neh. 3:3; 12:39). It was probably through this gate that Nebuchadnezzar entered Jerusalem since he invaded it from the north. The Second (or New) Quarter was a district of Jerusalem northwest of the temple area (cf. 2 Kings 22:14; 2 Chron. 34:22; Neh. 11:9). The hills may refer to the hills on which Jerusalem stood or the hills surrounding the city or both. In any case, the Babylonian army doubtless caused loud crashing on all the hills in and around Jerusalem as the soldiers destroyed the city.
1:11 Zephaniah called the inhabitants of the Mortar, the market or business district of Jerusalem, to wail because judgment was coming.20The Canaanites who did business there would fall silent because business would cease. Those who weighed silver as they conducted commercial transactions would also perish from the city.
1:12 The Lord would search among the residents of Jerusalem carefully then, as one searches by using a lamp (cf. Luke 15:8). He would punish the people whose love for Him had stagnated, like wine left undisturbed too long (cf. Rev. 3:15-16), and who concluded indifferently that He was complacent and would not act (cf. Isa. 32:9; Ezek. 30:9; Amos 6:1).
1:13 The treasures of the Jerusalemites and all the Judeans would become plunder for the enemy, and their houses would become vacant if not destroyed. They would build houses but not be able to live in them because the Babylonian invasion would come quickly. They would plant vineyards but not be able to drink their wine for the same reason (cf. Lev. 26:32-33; Deut. 28:30, 39; Amos 5:11; Mic. 6:15).
1:14 Zephaniah reported that this great day of the Lord was near, very near, and coming very quickly. His hearers needed to realize that it would be a day in which Yahweh would act (cf. v. 12). When it came, warriors would cry out bitterly because that day would involve fierce fighting. The first deportation of Judeans to Babylon came in 605 B.C. not many years from whenever Zephaniah must have first announced this message.
1:15-16 The prophet wanted to impress the danger his complacent hearers faced even more strongly. He described the day of the Lord as a day marked by wrath, trouble, distress, destruction, desolation, darkness, gloom, clouds, thick darkness, military trumpet, and battle cry. The fortified cities of Judah would face invasion, and the high corner towers of their walls would come under siege.
1:17 The Lord would distress His people so severely that they would grope around as though they were blind. He would do this because they had sinned against Him (cf. Deut. 28:28-29). Their precious blood would lie all over the ground like common dust, and their dead flesh would lie in the streets like putrid, decaying dung.
1:18 The Judeans would not be able to buy themselves out of their trouble when the Lord poured forth His wrath (cf. Ezek. 7:19). He would devour the whole earth with the fire of His jealous rage, jealousy provoked by His people's preference for various forms of idolatry (vv. 4-6). He would destroy completely and terribly all the inhabitants of the earth (cf. vv. 2-3; cf. Joel 2:1-11).
The comprehensive nature of this judgment suggests that at this point the prophet's perspective again lifted to what we now see will be the eschatological fulfillment of this prophecy. The Babylonian invasion only previewed it. Another possibility is that we should understand "all the earth"as referring only to the Promised Land. However, other descriptions of the worldwide extent of God's eventual judgment of sin and sinners in this book and others makes this interpretation unattractive.
This section of the book (1:4-2:3) concludes with an appeal to the Judeans to repent and so avoid the punishment destined to come on them if they did not repent.
"The prophet meant in that terrible description of approaching judgments not to drive the people to despair, but to drive them to God and to their duty--not to frighten them out of their wits, but to frighten them out of their sins."21
2:1-2 Zephaniah called the shameless people of Judah to gather together, evidently in a public assembly, to repent (cf. Joel 2:12-14). They needed to do so before the Lord's decree to punish them took effect and His burning anger overtook them. Nineveh had repented at the preaching of Jonah, and the Lord relented from judging it. Perhaps He would do the same if the Judeans repented. That day was coming as swiftly as chaff blows before the wind, so they needed to act immediately.
2:3 The prophet urged his humble hearers who had sought to be obedient to the Lord to continue to seek Him in prayerful dependence. He was appealing to the faithful remnant in particular. They needed to continue to pursue righteous behavior and place themselves under the Lord's sovereign authority by listening to Him and obeying Him. If they did this, the Lord might hide them when He poured out His anger on the unrepentant. Repentance was open to anyone. God did indeed protect some Judeans from destruction when the Babylonians invaded (cf. 2 Kings 24:14-16). Zephaniah's exhortation appears to have been effective.
Zephaniah called on the humble of the "earth"to seek the Lord. While the Promised Land may be in view, this is probably a worldwide invitation. All people need to seek the Lord by repenting.
The Hebrew word sataris the root of the word translated "hidden."Sataris a synonym of saphan, which may be part of Zephaniah's name. If it is, "Zephaniah"probably means "Yahweh hides."Thus his name could have had connection with his message of preservation for the godly remnant.
