Personal Reading & Reflection on Zephaniah

Zephaniah’s ministry is set against the background of Josiah’s reign

(640 – 609 BC) when Judah had its last bit of stability and prosperity

before the imminent rise of Babylon (see 2 Kings 22:1 – 23:30).

Probably of royal lineage (1:1), he was probably contemporary to a

younger Jeremiah and contributed to the religious reform that took

place during that period. While Micah dealt with the issues of common

people, Zephaniah seems to be more acutely aware of current macro-

political issues surrounding the nations. Within a few decades after his

prophecy, Josiah would be killed, Nineveh would fall and Babylon would

rise as an empire which would ravage Judah itself.

His message indicted Jerusalem of her religious apostasy (“those who

bow down and swear by the Lord and also swear by Molech” in 1:5)

and oppressive corruption (“her officials are roaring lions who leave

nothing for the morning” in 3:3). Even the religious establishment was

complicit in their sins – the prophets were arrogant and treacherous

while the priests who were guardians of the temple profane it and

violate the law. He employed literary forms of judgment speeches,

salvation speeches and hymns of praise in delivering a message of

both judgment and hope.

A major motif of Zephaniah’s message was ‘the day of the Lord’ –

further developing the insights already paved out by Amos and Isaiah.

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It is a day of retribution for the wicked and vindication of the righteous.

It would be a day of darkness and gloom. Neither gold nor silver would

be able to protect sinners from the wrath of the Lord. The scale of

judgment is expanded to universal scale for “all who live in the earth”

(1:18). This theme on the ‘day of the Lord’ would be picked up by the

New Testament writers when they write on eschatology.

With graphic imagery, he announced God’s judgment on the gathered

nations such as Philistia, Moab, Ammon, Cush, Assyria and even Israel

herself. These oracles were not addressed for a foreign audience but

for the people of Judah. They probably serve two purposes of

comforting the righteous with judgment on Israel’s oppressors while

emphasizing God’s sovereignty over these foreign nations as well.

Yahweh is not a localized deity. He rules over all nations in the ebb and

flow of history.

Greater emphasis is put on Israel’s sins, especially its leadership. The

Lord is vividly portrayed as searching Jerusalem with lamps but found

complacent drunkards who think, “The Lord will do nothing, either

good or bad” (1:12). As a result, the curses of the covenant would fall

upon on them. Their wealth, houses and vineyards will be removed

from them. Despite their spiritual apathy, the prophet sought to

awaken the people from slumber by calling for repentance: “Seek the

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Lord… Seek righteousness, seek humility, perhaps you will be

sheltered on the day of the Lord’s anger” (2:3).

Despite the impending doom, Zephaniah ends his message on a

positive note: The faithful remnant would be refined through the fire

and emerge as the restored people (2:7), meek and humble who trust

in the name of the Lord (3:12) and deliver them with rejoicing (3:17).

There is a promise that the Lord will give his people honor and praise

among all the peoples of the earth when He restores their fortunes

(3:20). The proud He will cast down but He will lift up the lowly and

humble.