Expository Studies in the book of Zephaniah

Introduction to Zephaniah:

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Title: As with each of the 12 Minor Prophets (minor in the sense of the size of their book), the prophecy
bears the name of its author, which is generally thought to mean “the Lord hides” (Zephaniah 2:3). The
name Zephaniah means “Yahweh hides” or “Yahweh has hidden.” Zephaniah was almost certainly born
during the long, wicked reign of Manasseh, whose reign began 55 years before the start of Josiah’s reign.
Zephaniah was probably hidden for his own protection.

Author – Date: Three other Old Testament individuals share his name. He traces his genealogy back 4
generations to King Hezekiah (715 – 686 B.C.), standing alone among the prophets descended from royal
blood (Zephaniah 1:1). Royal genealogy would have given him the ear of Judah’s king, Josiah, during
whose reign he preached. Zephaniah was also a Cushite, in that he was black in complexion.

Cushites were people from the land of Cush/Kush (or “Cushan” in Habakkuk 3:7). Cush, the place, was
named after Cush, the man, the oldest son of Ham (Genesis 10:6). Ham was one of the three sons of
Noah to survive the global flood. Cush was the father of Nimrod the hunter (Genesis 10:8–9). Much later,
Moses married a descendant of Cush (Numbers 12:1).

The land of Cush is associated in Scripture with several areas in the ancient world, but its most common
link is to the land of Ethiopia south of Egypt. Some English translations of the Bible simply put “Ethiopia”
where the Hebrew reads “Cush” (see the KJV, NASB, and NET versions of Psalm 68:31, for example).

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In his Antiquities of the Jews, Josephus corroborates the association between Ethiopians and Cushites:

“For of the four sons of Ham, time has not at all hurt the name of Cush; for the Ethiopians, over whom
he reigned, are even at this day, both by themselves and by all men in Asia, called Cushites” (6.2). In
ancient times, Cush covered a much broader territory than modern Ethiopia does. The “land of Cush”
mentioned in Genesis 2:13 is most likely a different place than the Cush of later history.

There is also a biblical connection between the Cushites and the Midianites. Numbers 12:1 says that
Moses had married a Cushite wife. We know that Zipporah was a Midianite (Exodus 2:16; Numbers
10:29). So, if Zipporah is the same wife as mentioned in Numbers 12:1, then Cushan and Midian are the
same people. Habakkuk 3:7 implies the same connection:

“I saw the tents of Cushan in distress, …the dwellings of Midian in anguish.” (In the parallel structure
of the Hebrew poetry, Cushan and Midian are placed as synonyms).

The word Cush itself means “black,” the people of Cush are dark-skinned. The prophet Jeremiah alludes
to the Cushites’ skin colour when he rhetorically asks, “Can the Cushite (an Ethiopian) change his skin?”
(Jeremiah 13:23, HCSB).

The Ethiopian people have a tradition that after the flood Ham traveled up the Nile River to the Atbara
plain. From there, he could see the Ethiopian tableland. Ham’s family settled there and also in the nearby
lowland. This tradition, supported by the biblical account, makes the Cushites among the most ancient
people-groups in existence.

In an oracle against Cush, the prophet Isaiah describes the Cushites as “a people tall and smooth-skinned
. . . a people feared far and wide, an aggressive nation of strange speech, whose land is divided by
rivers” (Isaiah 18:2).

Isaiah prophesies that Cush will receive God’s judgment (verse 6) and the inhabitants of Cush will be
among those who bring gifts to the Lord during the millennium (verse 7). Ezekiel 30:4 also predicts a time
of judgment for Cush, and Psalm 68:31 predicts a time when Cush “will quickly stretch out her hands to
God” (NASB).

In the time of Isaiah, the Assyrians went on the march, bent on conquest. Judah, fearing the might of
Assyria, was tempted to enter an alliance with Cush and Egypt, but God through Isaiah warned the Jews
against such an alignment. The prophet predicted that King Sargon II of Assyria would conquer Egypt and
Cush, showing the foolishness of trusting in other nations for help: “The king of Assyria will lead away
stripped and barefoot the Egyptian captives and Cushite exiles, young and old, with buttocks bared to
Egypt’s shame. Those who trusted in Cush and boasted in Egypt will be dismayed and put to shame”
(Isaiah 20:4–5). Instead of relying on the Cushites to save them, God wanted Judah to rely on Him. Trust
in God is never misplaced, and God miraculously saved Jerusalem from the Assyrians in Isaiah 37.

The prophet himself dates his message during the reign of Josiah (640 – 609 B.C.). The moral and spiritual
conditions detailed in the book (Zephaniah 1:4-6; Zephaniah 3:1-7), seem to place the prophecy prior to
Josiah’s reforms, when Judah was still languishing in idolatry and wickedness. This was during the reign
of Manasseh, the son of Hezekiah.

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2 Chronicles 33:1-6 Manasseh was twelve years old when he began to reign, and he reigned fifty and five
years in Jerusalem: 2 But did that which was evil in the sight of the Lord, like unto the abominations of
the heathen, whom the Lord had cast out before the children of Israel. 3 For he built again the high places
which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and
worshipped all the host of heaven, and served them. 4 Also he built altars in the house of the Lord,
whereof the Lord had said, In Jerusalem shall my name be forever. 5 And he built altars for all the host
of heaven in the two courts of the house of the Lord. 6 And he caused his children to pass through the
fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used
witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the
Lord, to provoke him to anger.

2 Kings 21:1-7 Manasseh was twelve years old when he began his fifty-five-year [wicked] reign in
Jerusalem. His mother’s name was Hephzibah. 2 He [Hezekiah’s son] did evil in the sight of the Lord,
after the [idolatrous] practices of the [heathen] nations whom the Lord cast out before the Israelites. 3
For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars
for Baal and made an Asherah, as did Ahab king of Israel, and worshiped all the [starry] hosts of the
heavens and served them! 4 And he built [heathen] altars in the house of the Lord, of which the Lord
said, In Jerusalem will I put My [a]Name [and the pledge of My presence]. 5 And he [good Hezekiah’s son]
built altars for all the hosts of the heavens in the two courts of the house of the Lord!

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6 And he made his son pass through the fire and burned him as an offering [to Molech]; he practiced
soothsaying and augury, and dealt with mediums and wizards! He did much wickedness in the sight of
the Lord, provoking Him to anger. 7 He made a graven image of [the goddess] Asherah and set it in the
house, of which the Lord said to David and to Solomon his son; In this house and in Jerusalem, which I
have chosen out of all the tribes of Israel, will I put My Name [and the pledge of My presence] forever.
(AMPC)

It was (in 628 B.C.), that Josiah tore down all the altars to Baal, burned the bones of false prophets, and
broke the carved idols (2 Chronicles 34:3-7).

While other prophets gave their pedigrees (Isaiah 1:1; Jeremiah 1:1; Joel 1:1; Zechariah 1:1), none goes
into such great detail as Zephaniah, whose lineage shows that he was the great-great-grandson of the
good King Hezekiah. Zechariah traces his lineage back to his grandfather (Zechariah 1:1). Thus the
prophet is a descendant of the royal line, which makes his rebuke of princes and nobles all the more
significant (Zephaniah 1:8, 13, 18). He also reveals the colour of his skin by telling us he is a Cushite. He
is proud of his heritage.

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By giving his lineage and citing King Josiah, during whose reign he ministered, Zephaniah linked himself
with the godly kings and the godly remnant of Israel’s history. Zephaniah ministered several decades
after Nahum and was an early contemporary of Jeremiah. Zephaniah has been called “the orator”
because of the oratorical style evident throughout the prophecy. Zephaniah has some literary affinities
with Isaiah, but more with Jeremiah and Joel. Both he and Joel paint very dark pictures of the Day of the
Lord, but in both books beautiful rays of light penetrate the darkness.

Two recurring expressions are important:

I. “Remnant” (Zephaniah 1:4; 2:7, 9; 3:13)

II. The “Day of the Lord” (Zephaniah 1:7-10, 14-16, 18; 2:2-3; 3:8, 11, 16).

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The purpose of Zephaniah’s prophecy is to set forth what the Day of the Lord will mean to ungodly Judah,
to the world powers (Zephaniah 1:2 – 3:7), and to the godly remnant (Zephaniah 3:8-20). His theme is
the Day of the Lord, which destroys the false remnant of Baal (chapter 1), destroys the God-rejecting
nations (Chapter 2), and purifies the true remnant (Zephaniah 3:8-20).

Historical Setting: Zephaniah does not make great use of historical events in the course of his prophecy.
Against the dark backdrop describing the judgment of God upon Judah and the nation, Zephaniah goes
farther than any other of the minor prophets in emphasizing the future conversion of the Gentiles to the
worship of the true God. Zephaniah dates his writing “in the days of Josiah” (Zephaniah 1:1).

Josiah was the God-fearing son of Amon, who with his father, Manasseh, was two of the most wicked
kings of Israel’s history (2 Kings 22 and 23). During Josiah’s reign a spiritual reformation, which touched
only the small remnant in Judah, took place (in 621 B.C.; 2 Chronicles 34:3-7). Zephaniah mentions
nothing of this reformation; thus, it is logical to conclude that his ministry preceded it, and his preaching
probably prepared the way for, greatly advanced, and furthered the power of the spiritual reformation
under King Josiah. If these observations are true, the prophecy must have been given before the reforms
under Josiah (about 630 to 625 B.C.).

The place from which the prophet ministered is not known with certainty. The fact that the 10 northern
tribes had been in captivity nearly a hundred years, together with his royal lineage (which would give
him access to the king’s court), making it most likely that he ministered in Jerusalem. He may even have
resided in the palace complex.

Background – Setting: Politically, the imminent transfer of Assyrian world power to the Babylonians
weakened Nineveh’s hold on Judah, bringing an element of independence to Judah for the first time in
50 years. King Josiah’s desire to retain this newfound freedom from taxation and subservience
undoubtedly led him to interfere later with Egypt’s attempt to interdict the fleeing king of Nineveh (in
609 B.C.; compare 2 Chronicles 35:20-27).

While repairing the house of the Lord, Hilkiah the High-Priest found the Book of the Law (2 Kings 22:8).
Upon reading it, Josiah initiated extensive reforms (2 Kings 23). It was during the early years of Josiah’s
reign, prior to the great revival, that this 11th hour prophet, Zephaniah, prophesied and no doubt had
an influence on the sweeping reforms Josiah brought to the nation. But the evil kings before Josiah (55
years), had had such an effect on Judah that it never recovered. Josiah’s reforms were too late and didn’t
outlast his life.

Historical – Theological Themes: Zephaniah is a book of contrasts; for no other prophet paints a darker
picture of God’s judgment, and no prophet paints a brighter picture of Israel’s future glory. Historically,
the Book of Zephaniah was used in the providence of God to prepare Judah for the reforms and revival
under King Josiah. Through the prophecy the nation of the prophet’s day was faced with its sin, reminded
of coming judgment, and instructed concerning the ultimate glory that will come to Israel.

The nation Israel has deteriorated into gross iniquity, having being on a sliding slope for quite a while.
The historian Gibbon (a non-Christian) analysed the same slide in the days of the Roman empire. The
striking resemblance in our society is shocking.

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After the death of Hezekiah, his son Manasseh, took over the reins of the throne and did exactly opposite
to his father. His father was a righteous king who feared God, but Manasseh was a wicked King who led
the country into the darkness of idolatry, witchcraft and every form of the occult.

As we look at the book of Zephaniah, there are lessons for us to learn as individuals, and also as a nation.

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Alexander Tyler - 1750

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Zephaniah’s message on the Day of the Lord warned Judah that the final days were near, through divine
judgment at the hands of Nebuchadnezzar (605-586 B.C.; 1:4-13). Yet, it also looks beyond to the far
fulfillment in the judgments of Daniel’s 70th week (Zephaniah 1:18; 3:8). The expression “Day of the
Lord” is described as a day that is near (1:7), and as a day of wrath, trouble, distress, devastation,
desolation, darkness, gloominess, clouds, thick darkness, trumpet, and alarm (Zephaniah 1:15- 16, 18).
Yet even within these oracles of divine wrath, the prophet exhorted the people to seek the Lord, offering
a shelter in the midst of judgment (Zephaniah 2:3), and proclaiming the promise of eventual salvation
for His believing remnant (Zephaniah 2:7; 3:9-20).

The phrase “day of the Lord” usually identifies events that take place at the end of history (Isaiah 7:18-
25) and is often closely associated with the phrase “that day.” One key to understanding these phrases
is to note that they always identify a span of time during which God personally intervenes in history,
directly or indirectly, to accomplish some specific aspect of His plan.

The phrase “the day of the Lord” is used often in the Old Testament (Isaiah 2:12; 13:6, 9; Ezekiel 13:5,
30:3; Joel 1:15, 2:1,11,31; 3:14; Amos 5:18,20; Obadiah 15; Zephaniah 1:7,14; Zechariah 14:1; Malachi
4:5) and several times in the New Testament (Acts 2:20; 1 Corinthians 5:5; 2 Corinthians 1:14; 1
Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10). It is also alluded to in other passages (Revelation
6:17; Revelation 16:14).

The Old Testament passages dealing with the day of the Lord often convey a sense of imminence,
nearness, and expectation:

 “Wail, for the day of the Lord is near!” (Isaiah 13:6)

 “For the day is near, even the day of the Lord is near” (Ezekiel 30:3)
 “Let all who live in the land tremble, for the day of the Lord is coming.
 It is close at hand” (Joel 2:1)
 “Multitudes, multitudes in the valley of decision! For the day of the Lord is near in the valley of
decision” (Joel 3:14)
 “Be silent before the Lord God! For the day of the Lord is near” (Zephaniah 1:7).

This is because the Old Testament passages referring to the day of the Lord often speak of both a near
and a far fulfillment, as does much of Old Testament prophecy. Some Old Testament passages that refer
to the day of the Lord describe historical judgments that have already been fulfilled in some sense (Isaiah
13:6-22; Ezekiel 30:2-19; Joel 1:15, 3:14; Amos 5:18-20; Zephaniah 1:14-18), while others refer to divine
judgments that will take place toward the end of the age (Joel 2:30-32; Zechariah 14:1; Malachi 4:1, 5).

The New Testament calls it a day of “wrath,” a day of “visitation,” and the “great day of God Almighty”
(Revelation 16:14) and refers to a still future fulfillment when God’s wrath is poured out on unbelieving
Israel (Isaiah 22; Jeremiah 30:1-17; Joel 1-2; Amos 5; Zephaniah 1) and on the unbelieving world (Ezekiel
38–39; Zechariah 14).

Besides being a time of judgment, it will also be a time of salvation as God will deliver the remnant of
Israel, fulfilling His promise that “all of Israel will be saved” (Romans 11:26), forgiving their sins and
restoring His chosen people to the land He promised to Abraham (Isaiah 10:27; Jeremiah 30:19-31, 40;
Micah 4; Zechariah 13). The final outcome of the day of the Lord will be that “the arrogance of man will
be brought low and the pride of men humbled; the Lord alone will be exalted in that day” (Isaiah 2:17).
The ultimate or final fulfillment of the prophecies concerning the day of the Lord will come at the end of
history when God, with wondrous power, will punish evil and fulfill all His promises.

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