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.
