Zephaniah 3

Zephaniah 3:1

Zephaniah pronounced another “woe” (cf. Zephaniah 2:5) this time on Jerusalem, which he described as rebellious, defiled, and tyrannical. Rebels are those who refuse to submit to God’s will. The defiled are those polluted by sinful practices. Tyrants disregard the rights of others, particularly those whom they can take advantage of.

Zephaniah 3:2

There were four evidences that the people of Jerusalem had been rebellious against Yahweh (Zephaniah 3:1). They had been unresponsive to the prophets whom God had sent them. They were unteachable and refused to accept any correction. They did not trust in Yahweh, and they did not draw near to God in repentance and prayer (cf. Zephaniah 1:6).

Zephaniah 3:3

Evidence that they were oppressing the weak (Zephaniah 3:1) was the greedy behavior of Jerusalem’s civil rulers and judges. Like vicious lions and wolves they gobbled up all the possessions of vulnerable people that they could as fast as they could (cf. Zephaniah 1:8; Ezekiel 3:9-10; Micah 2:1-3; Micah 2:9-10).

Zephaniah 3:4

Jerusalem’s religious leaders, the (false) prophets and priests, provided examples of the city’s defiled condition (Zephaniah 3:1). The prophets were reckless in the way they announced their own advice as divine revelation and treacherous in deceiving the people into thinking that their words were authoritative. The priests did not observe the laws of holiness that God had prescribed for worship, and they twisted the meaning of the Mosaic Law to suit their purposes (cf. Zephaniah 1:4-5).

Zephaniah 3:5

In contrast to these crooked leaders, Yahweh was straight, and He was still in Jerusalem. He would do no injustice, as the civil and religious leaders did. He performed justice every day as faithfully as the rising of the sun. Yet the unjust leaders of Jerusalem knew no shame for the wickedness that they consistently practiced.

Zephaniah 3:6

The Lord reminded the Jerusalemites that He had already destroyed other nations. This probably refers to the nations around Judah that He had already allowed to fall to the Assyrians. He compared such a fallen nation to a city with strong corner towers that now lay in ruin because of the enemy’s destruction. The streets of this representative “city” also lay deserted. The real cities of these already defeated nations were in ruins without any inhabitants. Samaria was one such city, and the numerous towns of the former Northern Kingdom were others.

Zephaniah 3:7

The Lord expected the people of Jerusalem to learn from the fate of the Northern Kingdom and other fallen nations. They should respect Him, since He was behind the destruction, and obey His word. They should have done this so He would not similarly judge them, as He had threatened to do. But they were more eager to pursue sinful self-indulgence and to become thoroughly corrupt in their deeds.

Zephaniah 3:8

E. Judgment on all nations 3:8 The people of Jerusalem needed to wait a little longer. The Lord would soon rise up as a devouring animal to consume His prey. He had determined to gather nations and kingdoms that were wicked, including Judah, and pour His burning indignation and wrath on them. Yahweh’s fiery zeal would devour all nations because the world would again become thoroughly corrupt (as in the days of Noah, cf. Genesis 6:5-7; Zephaniah 1:2-3). According to Charles Feinberg, this is the only verse in the Old Testament that contains all the letters of the Hebrew alphabet. [Note: Charles L.

Feinberg, Habakkuk, Zephaniah, Haggai, Malachi, p. 66. The world is still waiting for the Lord to pour out His wrath on all nations. He has not done so yet because He is patient and is giving people time to repent (cf. 2 Peter 3:9). Yet that day will surely come (2 Peter 3:10). In view of its coming, Christians need to be holy in conduct and godly in character looking for and hastening that day (by our prayers and preaching, 2 Peter 3:11). The great outpouring of divine wrath on the earth predicted here will take place during the Tribulation, before our Lord returns to set up His kingdom (cf.

Zephaniah 2:2; Zechariah 14:2; Revelation 16:14; Revelation 16:16). Zephaniah’s final reference to the destruction of nations all over the world (Zephaniah 3:8) brings the section of his prophecy that deals with judgment (Zephaniah 1:2 to Zephaniah 3:8) full circle. AJudgment on the world Zephaniah 1:2-3BJudgment on Judah Zephaniah 1:4 to Zephaniah 2:3CJudgment on Israel’s neighbors Zephaniah 2:4-15B’Judgment on Jerusalem Zephaniah 3:1-7A’Judgment on all nations Zephaniah 3:8

Zephaniah 3:9

A. The purification of the nations 3:9 “Then” signals a major change in time as well as in the focus of Zephaniah’s prophecy. It is a hinge word that serves as a transition from judgment in the Tribulation to blessing in the Millennium. Then, after these judgments (Zephaniah 1:2 to Zephaniah 3:8), the Lord promised to give the peoples of the world lips that would speak truth and grace rather than lies and defiled speech (cf. Isaiah 6:5-7). “Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart.” [Note: C. F. Keil, “Zephaniah,” in The Twelve Minor Prophets, 2:156. Cf. Isaiah 6:5-7. Yahweh would effect this change in all the people of the world so they would worship Him (cf. Genesis 4:26) and serve Him as one united family of nations. This event has been seen as a reversal of Babel (Genesis 11:1; Genesis 11:6-7; Genesis 11:9). [Note: Craigie, 2:128. This revelation indicates that everyone living on the earth at the beginning of the Millennium will be a believer in Jesus Christ (cf. Matthew 25:31-46).

Zephaniah 3:10

The descendants of the Lord’s dispersed ones, the Jews, would bring him offerings of worship from the farthest corners of the earth. The rivers of Ethiopia, probably the Nile and its tributaries, were at the edge of the known world in the prophet’s day (cf. Zephaniah 2:12). The implication is that the Jews will come to Jerusalem, the city the Lord chose as the place where He would dwell among His people (cf. Deuteronomy 30:1-10; Isaiah 66:18; Isaiah 66:20).

Zephaniah 3:11

In that day, the day of blessing to follow the day of judgment, Zephaniah’s hearers, the Jews, would not feel any more shame for all their previous rebellion against the Lord. They would not because He would remove all the pride from their hearts (cf. Ezekiel 20:34-38; Matthew 25:1-13). They would never again lift up themselves in haughtiness against Yahweh on His holy mountain Jerusalem (Psalms 2:6; Daniel 9:16; Joe 2:1; Obadiah 1:16; et al.). A feeling of shame comes from an awareness of guilt, but they would not be guilty any longer because they would be humble rather than proud.

Zephaniah 3:12

The Israelites of that day will be humble and lowly in heart (cf. Zephaniah 2:3), and they will seek the Lord as their refuge rather than turning from Him to idols and self-exaltation. Seeking the Lord is an indication of humility whereas forsaking Him, even by not praying, demonstrates a spirit of independence from God (cf. Zephaniah 1:6).

Zephaniah 3:13

In contrast to their conduct since the Exodus, the Jews would do nothing wrong, tell no lies, and practice no deceit (cf. Zephaniah 3:1-4). They will resemble a flock of sheep at peace grazing and lying down with nothing to disturb them (cf. Psalms 23; Micah 4:4).

“When the Creator is worshipped and served as he ought to be, paradise is regained.” [Note: Baker, p. 117.

Zephaniah 3:14

In view of these wonderful prospects, Zephaniah called the people of Jerusalem and all the Israelites to shout for joy with all their hearts.

“Although the command is aimed at the future Jerusalem, no doubt the message would not be lost on the godly worshipers of Zephaniah’s own day.” [Note: Patterson, p. 377. The phrase “daughter of” is a way of referring to the citizens of Zion (Jerusalem) as the children of the city. Children born in any city are the children of that city in a metaphorical sense as well as the children of their physical parents in a literal sense. Elsewhere, “daughters of Jerusalem” sometimes refers to the villages surrounding Jerusalem, those little communities that Jerusalem spawned.

Zephaniah 3:15

The reason for rejoicing is that Yahweh will have removed His judgment and Israel’s enemies from her (cf. Zephaniah 3:8; Zephaniah 3:19). Yahweh, Israel’s true and omnipotent king, will be in the midst of His people (in the person of Messiah, Jesus Christ, during the Millennium; Zephaniah 3:17; cf. Isaiah 9:7; Isaiah 44:6; Zechariah 14:9). Consequently they will fear disaster no more (Zephaniah 3:13).

Zephaniah 3:16-17

“The battle cry on the day of judgment (Zephaniah 1:14) will be replaced by the poignant hush of the reuniting of two lovers.” [Note: Baker, p. 119. In that day of blessing the people of Jerusalem will have plenty of reasons not to fear. One reason is that Yahweh their God will be in their midst (Zephaniah 3:15). He will be a victorious warrior having defeated all His enemies and all opposition worldwide (Zephaniah 1:2-3; Zephaniah 3:8). Like a bridegroom He will take joy in His people Israel, and they will rest quietly in the security of His love for them as His bride. Yahweh will even shout with joy over His beloved Israel! “Most often the Lord’s love is expressed by the Hebrew word hesed. This is the love that issues in commitment, the ’ever-unfailing’ fidelity of love, love that lives in the will as much as in the heart. Here, however, the word is ‘ahaba, the passionate love of Jacob for Rachel (Genesis 29:20) and of Michal for David (1 Samuel 18:28), the fond love of Jacob for Joseph (Genesis 37:3), Uzziah’s devotion to gardening (2 Chronicles 26:10), Jonathan’s deep friendship with David (1 Samuel 18:3), the devotee’s delight in the Lord’s law (Psalms 119:97). This too is the Lord’s love for his people (Hosea 3:1), a love that delights him (Zephaniah 3:17 c), makes him contemplate his beloved with wordless adoration (Zephaniah 3:17 d), a love that cannot be contained but bursts into elated singing (Zephaniah 3:17 e).” [Note: Motyer, p. 958. “We can find hope in times of difficulty if we focus on God’s power, God’s deliverance, and God’s love. He is our King (Zephaniah 3:15), our Savior (Zephaniah 3:16-17 a), and our Beloved (Zephaniah 3:17 b).” [Note: Dyer, p. 812.

Zephaniah 3:18

In the past, Jews who lived far from Jerusalem were very sad because they could not travel to Jerusalem to observe Israel’s annual feasts. They suffered a certain criticism from their fellow Jews for living far away from Jerusalem. But in this time of blessing (the Millennium) the Lord will enable them to come to Jerusalem to celebrate the feasts. The feasts of Israel during the Millennium will be somewhat different from those that the Old Covenant specified, but there will be annual feasts in Jerusalem in the Millennium (cf. Ezekiel 45:9 to Ezekiel 46:24). “Why would the Lord restore religious practices that have now been fulfilled? Possibly as a means of teaching Israel the meaning of the doctrine of salvation through Jesus Christ.” [Note: Wiersbe, p. 432.

Zephaniah 3:19-20

Having dealt with the Jews’ oppressors (cf. Zephaniah 3:8-15; Zephaniah 2:4-15; Genesis 12:3), the Lord will deliver even the weak and dispersed of His people and give them a worldwide reputation for goodness (cf. Deuteronomy 26:19). He will regather them in their land and give them a good reputation when He restores their fortunes (cf. Zephaniah 3:15; Genesis 12:1-7; Genesis 13:14-17; Genesis 15:7-21; Genesis 17:7-8; 2 Samuel 7:16; Psalms 89:3-4; Isaiah 9:6-7; Daniel 7:27).

Zephaniah concluded his book by affirming that such was Yahweh’s declaration. He would indeed restore His people.

“The whole message of Zephaniah is finally united in one grand inclusio, in that it begins and ends with Yahweh, Israel’s just but caring covenant God, whose word (Zephaniah 1:1) is spoken (Zephaniah 3:20).” [Note: Baker, p. 88. An inclusio is a repetition of key elements, either words or motifs, at the beginning and end of a literary unit. Eight times in Zephaniah 3:18-20, in the NASB, the Lord said, “I will,” “I am going to,” or “When I.” The future restoration and blessing of Israel in the world will be something that Yahweh Himself will accomplish “in that day” (i.e., the day of the LORD). No one but He could ever accomplish it, and no one but He would.