THE MESSAGE of coming judgment pronounced upon the people of Judah by the prophet Zephaniah must have come as quite a shock to those described as being as congealed in their minds as the dregs left after wine making. In this thick-headed condition they scoffingly boast, "The Lord will not do good, nor will he do ill" (Zeph. 1:12, R.S.V.).
Forcefully and impressively the prophet pointed to the coming "day of the Lord" in such hyperbolic terms that commentators ever since have seen in these words a clear description of the final universal day of judgment. Such phrases as "I will utterly sweep away everything from the face of the earth" (verse 2, R.S.V.) and "In the fire of his jealous wrath, all the earth shall be consumed" (verse 18, R.S.V.) point to a time when God will "gather nations" and "assemble kingdoms" to "pour out upon them my indignation, all the heat of my anger" (chap. 3:8, R.S.V.).
The long-suffering of God was not to be confused with weakness. The extent of His mercy would be reflected in the extent of His judgments. If ever they were to be awakened to the fact of the impending "day of the Lord" it must be now. The "great day of the Lord is near, it is near, and hasteth greatly" (chap. 1:14). There was no time to lose.
So wrapped up is the prophet in his message of urgency that he hardly takes time to tell us about himself. The only clue in the superscription is in the fact that he traces his genealogy back four generations, being the only one of the prophets to do so. Hezekiah is pointed out as his great-great-grandfather. Apparently this is because he was a man of some importance, probably even being the king of Judah by that name.
Description of Jerusalem
In the day of judgment to come the extortioners living in the capital city of the people of God will be included in outpouring of His wrath. Commentators seem impressed with Zephaniah's familiarity with the different quarters of Jerusalem and point to this as an other evidence that he was a member of the royal family and grew up in the city.
In verses 10 and 11 of the first chapter, the prophet describes the destruction of the "day of the Lord" and tells us that "a cry will be heard from the Fish Gate, a wail from the Second Quarter, a loud crash from the hills. Wail, O inhabitants of the Mortar! For all the traders are no more; all who weigh out silver are cut off" (R.S.V.).
It is interesting that the route described is one that normally would be followed by invaders who broke into the city from the north. The Fish Gate was part of the city wall on the northern side and was called this because of the dried fish brought there by traders from Tyre. A little to the west of the Fish Gate and inside the wall was the "Second Quarter," apparently recognized as a weak link in the defenses of Jerusalem and frequently rein forced. The prophetess Huldah, a contemporary of Zephaniah's, had her house in this area (see 2 Kings 22:14).
"The Mortar" or "hollow space" probably refers to the natural bowl formed by the mountains on either side of the Tyropoean Valley between the upper city and the hill of the temple. This site was not only liable to invasion by those attacking from the north but its name is also appropriate to what would happen there at the time of an invasion.
Zephaniah's presentation alternates between descriptions of doom and destruction and words of comfort and encouragement to the faithful in Zion. Particularly in the last section of the book he emphasizes those moral qualities that will survive the day of judgment.
As far as the outline of the book is concerned, there are several possibilities. I have chosen to divide it as follows: Chapter 1:2 through chapter 2:3, The Philosophy of Judgment; chapter 2:4 through chapter 3:7, The Application of Judgment; chapter 3:8- 20, The Result of Judgment.
Philosophy of Judgment
After the brief superscription in verse 1, which makes it plain that the message comes from God through His prophet, Zephaniah vividly describes the judgment to be poured out on all nations (verses 2, 3) and upon Judah and Jerusalem (verses 4-6).
There will be a clean sweep of every thing that is evil upon the face of the earth. This clean sweep includes wicked man, but also involves beasts, birds, and even fish. The devastation will be so complete that all nature will be swept up in it.
Prior to the ultimate "day of the Lord," however, will come a sort of miniature day of the Lord. This will involve the punishment of Judah. Verses 4-6 present in descending order of wickedness, if it can be viewed that way, a hierarchy of sins for which God's people are to be punished. Beginning with the remnants of Baal worship, he goes on to list idolatrous priests, worshipers of astronomical bodies (astrology?), those who worship the true God through idols, apostates and, finally, those who are merely indifferent.
Verses 7 through 18 describe in awe some terms the day of the Lord. In verse 7 we find a graphic representation of this day of judgment as a mammoth sacrificial feast. The sacrifice consists of those who are sinful in Judah, and the invited guests are the Babylonians who are designated as the instruments of God's wrath. The day of the Lord is characterized as a day of sacrifice in verse 7, a day of punishment in verses 8 and 9, a day of wailing in verses 10 and 11, and a day of searching in verses 12 and 13.
Verses 14-18 depict the great day of the Lord, emphasizing the nearness of that day (verse 14), the fearfulness of that day (verses 15, 16), the distress of that day (verse 17), and the full and sudden end that is brought upon sinful man on that day (verse 18).
This first division of the book closes with a solemn appeal that reaches far beyond Zephaniah's time and speaks, clearly to those of us living in the final crisis period. In chapter 2, the first verse appeals to the people to gather together in solemn assembly and care fully considers the predicted judgments about to fall. Verses 2 and 3 especially appeal to the small group of righteous as distinct from the "shameless" addressed in verse one. If they will continue in meekness, humility, and righteousness they can have the hope of being covered or hidden on the day of wrath.
Application of Judgment
Some commentators see the rest of chapter 2 as a threat to Judah. Just as surely as the other nations are to be judged, Judah too will be punished for its sins. Others view this section as a message of comfort, pointing out that Judah's persecutors are also to be judged. Undoubtedly both elements enter into God's intention in these verses.
The list of those destined to meet divine retribution begins with Philistia. Only four of the five cities of the plain are listed. Gath has already been destroyed some time before this by the Assyrians. Other nations follow in quick and sure succession, Moab and Ammon, Ethiopia and Assyria.
In chapter 3, the warning is brought home again. Just as surely as God brings retribution on the surrounding nations, he will punish the hardened sinners of Judah. Crime and corruption are rampant, and nothing God does seems to make any impression on the march of wickedness. The prophet fearlessly identifies predatory officials, voracious judges, false and faithless prophets, and profane priests as responsible for turning the people away from obedience to God's laws. God's contrasting righteousness in His dealings with them is pointed to as making their end even more reprehensible (verse 5).
God now speaks directly (verses 6,7), pointing to the example of wicked nations that had been cut off in the past for excessive wickedness, and seems to wonder that Judah isn't able to profit from the experience of others.
Result of Judgment
The last division of Zephaniah points to the restoration of the remnant of Israel after it has been purged by punishment. The universality of this description and of the state of the re deemed indicates a larger application and an ultimate restoration of the people of God at the time of Christ's return.
No longer will there be a language polluted by idolatry in any of its forms (verse 9). Sin pollution will also be re moved (verses 11,13). No proud, self-exalted, conceited, haughty people will be found among the remnant (verses 11,12). God's people will all be contented sheep under one great Shepherd (verse 13).
Not only do God's redeemed sing and exult because of deliverance from captivity and sin but God Himself "will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing" (verse 17, R.S.V.).
There is no uncertainty about the promises of restoration. They are certified by the last words of the book, which, by use of the phrase "saith the Lord," leave no doubt about the divine authenticity of these commitments. It had always been God's intention that His people should be made "a name and a praise among all the people of the earth" (verse 20), but God's purpose cannot be accomplished without the cooperation of His people. Ultimately the time will come when God's people, purged by judgment, will be in full harmony with His purpose of full restoration and the promise, "At that time I will bring you home" (verse 20, R.S.V.), will be completely realized.
