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POSTED 08 NOVEMBER, 2011
The Message of Zephaniah
by
J.K. McKee
editor@tnnonline.net
What do you think when you contemplate the Book of Zephaniah? In
all probability, as a Messianic Believer, your
experience in encountering the words of the
Prophet Zephaniah are more pronounced than they
are with some of the other “obscure” texts of
the Twelve Prophets (the Minor Prophets), but
are not as pronounced as they would be with some
of the more “well known” texts of the Twelve
Prophets. You are likely to have encountered a
verse, or a passage or two, embedded within your
speech or within some common sentiment(s)
expressed within the Messianic community.
However, your engagement level with the Book of
Zephaniah can definitely improve—at the very
least in terms of being informed about what it
communicates to Bible readers, and those wanting
to have a better idea about the basic context of
those various verses and passages that you have
heard repeated from Zephaniah.
The time period of Zephaniah’s prophetic ministry is placed during
the reign of King Josiah of the Southern Kingdom
of Judah, in the Seventh Century B.C.E. (1:1).
Recognizing that following King Josiah, the
Southern Kingdom began a steady decline until
the Babylonian invasion and exile, it should not
be surprising that the judgment of God upon the
sinners of His people, and the world at large,
are themes which are easily detected:
“‘I
will sweep away everything from the face of the
earth,’ declares the
LORD.
‘I will sweep away both men and animals; I will
sweep away the birds of the air and the fish of
the sea. The wicked will have only heaps of
rubble when I cut off man from the face of the
earth,’ declares the
LORD” (1:2-3).
This language is common to many of the words which are found in the
Prophets of the Tanach or Old Testament. A time
of serious judgment will come to the Earth. The
real debate among interpreters, as it concerns
the coming Day of the
LORD
or Yom ADONAI, is whether it involves a
future moment in history when the Messianic
Kingdom will be established, various moments in
history when God supernaturally intervenes in
judgment and/or to vindicate His people,
or
some combination thereof. This is something that
those encountering the Book of Zephaniah need to
keep in mind, because in surveying its words,
there are things that can be demonstrated to
have directly affected an ancient audience in
Judah—and there are some other things that might
be demonstrated to more directly affect a future
audience, who will be living at the time of
Yeshua’s Second Coming.
That judgment was coming to Seventh Century B.C.E. Judah is sure,
from the first major oracle declared by
Zephaniah:
“I
will stretch out my hand against Judah and
against all who live in Jerusalem. I will cut
off from this place every remnant of Baal, the
names of the pagan and the idolatrous
priests—those who bow down on the roofs to
worship the starry host, those who bow down and
swear by the
LORD
and who also swear by Molech, those who turn
back from following the
LORD
and neither seek the
LORD
nor inquire of him. Be silent before the
Sovereign LORD, for the day of the
LORD
is near. The
LORD
has prepared a sacrifice; he has consecrated
those he has invited. On the day of the
LORD's sacrifice I will punish the princes and the king's
sons and all those clad in foreign clothes. On
that day I will punish all who avoid stepping on
the threshold, who fill the temple of their gods
with violence and deceit. ‘On that day,’
declares the
LORD, ‘a cry will go up from the Fish Gate, wailing from the
New Quarter, and a loud crash from the hills.
Wail, you who live in the market district; all
your merchants will be wiped out, all who trade
with silver will be ruined. At that time I will
search Jerusalem with lamps and punish those who
are complacent, who are like wine left on its
dregs, who think, “The LORD will do nothing,
either good or bad.” Their wealth will be
plundered, their houses demolished. They will
build houses but not live in them; they will
plant vineyards but not drink the wine’”
(1:4-13).
The declarations of the Prophet Zephaniah involving the coming Day
of the
LORD shift slightly. While this description
of the time of judgment could apply to the
Babylonian invasion and conquering of the
Southern Kingdom of Judah, it might also very
well apply to future situations and
circumstances that will be manifest in the time
before the Messiah’s return:
“The
great day of the
LORD is near—near and coming quickly. Listen! The cry on the
day of the LORD will be bitter, the shouting of the
warrior there. That day will be a day of wrath,
a day of distress and anguish, a day of trouble
and ruin, a day of darkness and gloom, a day of
clouds and blackness, a day of trumpet and
battle cry against the fortified cities and
against the corner towers. I will bring distress
on the people and they will walk like blind men,
because they have sinned against the
LORD.
Their blood will be poured out like dust and
their entrails like filth. Neither their silver
nor their gold will be able to save them on the
day of the LORD's wrath. In the fire of his jealousy
the whole world will be consumed, for he will
make a sudden end of all who live in the earth.
Gather together, gather together, O shameful
nation, before the appointed time arrives and
that day sweeps on like chaff, before the fierce
anger of the
LORD comes upon you, before the day of the
LORD's
wrath comes upon you. Seek the
LORD,
all you humble of the land, you who do what he
commands. Seek righteousness, seek humility;
perhaps you will be sheltered on the day of the
LORD's
anger” (1:14-2:3).
The audience of Zephaniah’s word is labeled as ha’goy lo niksaf,
“O
nation without shame” (2:1, NASU). This could
obviously be the Seventh Century B.C.E. Southern
Kingdom, the descendants of the Southern Kingdom
in the distant future, or a generic reference to
God’s people in the future—who are all riddled
with sin. The NIV has probably taken a liberty
by rendering 2:2 with “the appointed time,” as
choq is better translated as “decree” (NASU).
The major point is that God’s people are in a
condition of not really caring about their
sinfulness, severe judgment is inevitable, and
people need to turn to Him in repentance and
obedience.
Not only will God’s judgment affect His own, but
it will also affect Philistia (2:4-7), Moab and
Ammon (2:8-11), Cush (2:12), and Assyria
(2:13-15). Even with a definite level of past
prophetic fulfillment of these words
discernible, the interesting thing about
prophecy in Scripture, is how words regarding
the future are often delivered in the language
of the then-present in antiquity. So, there
might be some elements of futuristic fulfillment
seen in Zephaniah ch. 2 to be experienced in the
future. At the very least, however, much can be
learned about the spiritual and ethical
character of some of modern-day Israel’s
neighbors by reviewing 2:4-15.
Zephaniah ch. 3 is where the most attention of readers will
necessarily be focused, because of how the
errors committed within the city of Jerusalem
are described. In spite of great sin, religious
abuses, unrighteous judgment, and profane words
spoken—and certain judgment to be issued by the
Holy One of Israel—there is also the promise
present of restitution and cleansing. The main
situation in view is summarized by Zephaniah:
“Woe
to the city of oppressors, rebellious and
defiled! She obeys no one, she accepts no
correction. She does not trust in the
LORD,
she does not draw near to her God. Her officials
are roaring lions, her rulers are evening
wolves, who leave nothing for the morning. Her
prophets are arrogant; they are treacherous men.
Her priests profane the sanctuary and do
violence to the law. The
LORD
within her is righteous; he does no wrong.
Morning by morning he dispenses his justice, and
every new day he does not fail, yet the
unrighteous know no shame” (3:1-5).
Even though there is great sin, rebelliousness,
and defilement present in Jerusalem—actually
labeled “The tyrannical city” (3:1, NASU) or
“the oppressing city” (RSV)—we thankfully see
how ADONAI tzadiq b’qirbah, “the
LORD
in her midst is righteous” (3:5, NJPS), as God
is fully aware about what is going on and what
needs to be done about it. Zephaniah’s prophetic
oracles remind readers how the Lord’s judgment
upon other nations, their cities, and their
realms has been most thorough—so why would His
judgment on Jerusalem itself, or His own people,
be any different? The Prophet summarizes,
“‘I have cut off nations; their strongholds are
demolished. I have left their streets deserted,
with no one passing through. Their cities are
destroyed; no one will be left—no one at all. I
said to the city, “Surely you will fear me and
accept correction!” Then her dwelling would not
be cut off, nor all my punishments come upon
her. But they were still eager to act corruptly
in all they did. Therefore wait for me,’
declares the
LORD,
‘for the day I will stand up to testify. I have
decided to assemble the nations, to gather the
kingdoms and to pour out my wrath on them—all my
fierce anger. The whole world will be consumed
by the fire of my jealous anger’” (3:6-8).
Even though there is a great severity in what the Lord has
decreed—“For
all the earth will be devoured by the fire of My
zeal” (3:8, NASU)—there is also the expectation
of a restoration to those people who call out to
their Creator, and who desire to be purified:
“Then will I purify the lips of the peoples,
that all of them may call on the name of the
LORD
and serve him shoulder to shoulder. From beyond
the rivers of Cush my worshipers, my scattered
people, will bring me offerings. On that day you
will not be put to shame for all the wrongs you
have done to me, because I will remove from this
city those who rejoice in their pride. Never
again will you be haughty on my holy hill. But I
will leave within you the meek and humble, who
trust in the name of the
LORD”
(3:9-12).
The word of Zephaniah 3:9, “For then I will make
the peoples pure of speech” (NJPS), is one which
is commonly heard in various parts of today’s
Messianic community. Some Jewish views of
Zephaniah 3:9 have implied that the
safar
beruah to be given to the peoples is the
ability to speak the Hebrew language. This is
not an interpretation which is specified by the
prophecy of Zephaniah itself. The problem to be
resolved is how wrongdoing, pride, arrogance,
haughty words, and profane janglings—need to be
replaced with a purity of speech, so that God’s
people might serve Him, worship Him, and place
their complete and total trust in Him. The
thrust of Zephaniah 3:9 is picked up in the
First Century, in the Apostle Paul’s word, “Do
not let any unwholesome talk come out of your
mouths, but only what is helpful for building
others up according to their needs, that it may
benefit those who listen” (Ephesians 4:29).[1]
As the Prophet Zephaniah himself states, “The
remnant of Israel will do no wrong; they will
speak no lies, nor will deceit be found in their
mouths. They will eat and lie down and no one
will make them afraid” (3:13).
The Book of Zephaniah ends with an admonition for Israel to
rejoice, because restoration to Zion, Jerusalem,
and the people will come from an Eternal King
who truly desires to see His people saved and
redeemed from their transgressions. It is clear
that the final oracle of Zephaniah has yet to be
fulfilled:
“Sing,
O Daughter of Zion; shout aloud, O Israel! Be
glad and rejoice with all your heart, O Daughter
of Jerusalem! The
LORD
has taken away your punishment, he has turned
back your enemy. The
LORD,
the King of Israel, is with you; never again
will you fear any harm. On that day they will
say to Jerusalem, ‘Do not fear, O Zion; do not
let your hands hang limp. The
LORD
your God is with you, he is mighty to save. He
will take great delight in you, he will quiet
you with his love, he will rejoice over you with
singing.’ The sorrows for the appointed feasts I
will remove from you; they are a burden and a
reproach to you. At that time I will deal with
all who oppressed you; I will rescue the lame
and gather those who have been scattered. I will
give them praise and honor in every land where
they were put to shame. At that time I will
gather you; at that time I will bring you home.
I will give you honor and praise among all the
peoples of the earth when I restore your
fortunes before your very eyes,’ says the
LORD”
(3:14-20).
When you review what the Prophet Zephaniah communicates, what
impacts you the most? Have you ever really
looked at the Book of Zephaniah before? Have you
heard different statements made or references
provided from the Book of Zephaniah in the past,
and a short summary review like this has now
offered you some better context for them? How
can you make sure that the promised condition of
God’s people in the Book of Zephaniah—one where
they are restored to proper fellowship with Him,
and where they have a clean manner of speech
by which to praise and serve Him—is present
within today’s Messianic movement?
J.K. McKee
(B.A., University of Oklahoma; M.A., Asbury
Theological Seminary) is the editor of TNN
Online (www.tnnonline.net) and is a Messianic
apologist.
He is a 2009 recipient of the Zondervan Biblical
Languages Award for Greek.
He
is author of
numerous books, dealing with a wide range of
topics that are important for today’s
Messianic Believers. He has also written many
articles on theological issues, and is presently
focusing his attention on Messianic commentaries
of various books of the Bible.
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