Zephaniah

Faith in God involves the intellect but so much more. The mind that acknowledges God sees his high standards and becomes aware of the distance between the actions of human beings and God’s requirements. In this section, the prophet called on Israel to “seek the LORD.” This could refer to desiring to “inquire of him” (1:6) or to turning to him in repentance. These actions are the opposite of indifference to the Lord and abandoning him.

Repentance Is Still Possible. While sin is a universal human problem, God still shows grace if his people repent.

shameless nation. Israel’s shameful actions demonstrate that they are not covenant followers; they have no right to be considered God’s people unless they repent.

This verse is difficult to interpret. When grain is winnowed, the light, outer husk, worthless for human or animal food, is allowed to blow quickly away. Something’s being like chaff refers here either to the quickly coming day or to the quick departure of those worthless people who abandon God. The day of the anger of the LORD highlights the judgmental nature of God’s coming (3:8), precipitated by Judah’s sin.

Rather than abandoning God, as it had been doing, Judah is called to seek diligently for him, the mark of true piety (cf. 1:6; Ps. 27:8; 105:3; Isa. 51:1). Addressing the humble of the land indicates that not everyone is apostate. A few rely on God rather than themselves, being “humble and lowly” (Zeph. 3:12; cf. “poor in spirit,” Matt. 5:3). The humble realize that they need to turn beyond themselves for help. Another translation for “humble of the land” is “meek of the earth” (cf. Matt. 5:5, using Ps. 37:11). Righteousness describes the goal of correct living in relation to God and humanity (Isa. 1:21), following his will as revealed in his commands. Perhaps is a theologically important word, which highlights God’s grace and sovereignty (Ex. 32:30; Amos 5:15). God is just, and can and should punish wrongdoing; he is also loving and gracious, willing that none should perish (John 3:17; cf. 2 Pet. 3:9). A sinner can only throw himself on the mercy of God, who has forgiven in the past and might do so again. The fact that God forgives the penitent (1 John 1:9) does not mean that forgiveness should be expected lightly and cheaply, for it should always evoke wonder at God’s grace. You may be hidden indicates that humble, righteous people may be protected when God’s judgment falls on the rest of the nation (cf. Ex. 9:6, 26; 10:23; 12:23; Josh. 6:22–23; Isa. 1:27–28; 2 Pet. 2:5–9).

Philistines. These coastal dwellers, for so long enemies of God’s people lying to their north and east, will be taken over by Israel.

Gaza, Ashkelon, Ashdod, and Ekron are four of the five Philistine city-states lying on the Mediterranean coast and coastal plain, here presented in south-to-north order (see map). These bustling opponents of Israel (see Judges) will soon be gone.

The seacoast indicates the location of the Philistines, from which the name “Palestine” is derived. They lived to the southwest of Judah, and are also called Cherethites (1 Sam. 30:14; 2 Sam. 15:18), showing historical links with Crete. An unusual title for them is Canaan, which more regularly refers to the natives of the territory before the arrival of Israel and the Philistines (Gen. 12:5) but could indicate the traders from the area (Zeph. 1:11).

Remnant is a theologically significant term, showing two sides of God’s relationship with his people. His judgment against sin will be so severe that only a few survivors will remain (v. 9; 3:13; Isa. 17:6). All hope is not lost, however, since the destruction is not complete; at least a few refugees will remain, continuing the existence of God’s people. God will be mindful of Judah, taking note of their need and responding to it (Zech. 10:3). This involves not only thought but also action, since he will restore (Zeph. 3:20) the bounty of which they have been deprived. The mention of pastures and shepherds (2:6) predicts that, after the Philistine cities have been destroyed, the area will be repopulated by God’s people (v. 7), who will live in peace.

Moab and Ammon. Judah’s eastern neighbors, cousins yet enemies, face punishment.

Taunts and revilings are verbal attacks using insults (3:18; Isa. 43:28) against the people of God. These are launched by two of Israel’s longtime enemies to the east, Moab and the Ammonites. They descended from Lot through his incestuous relationship with his daughters (Gen. 19:30–38). Having frequently opposed Israel (Numbers 22–24; 1 Sam. 11:1–11; 2 Kings 1:1), they were a desirable target for Josiah’s geographical expansion because of their location just east of the Dead Sea.

As I live strengthens an oath that God makes, in swearing by his own existence (Isa. 49:18; see 1 Sam. 14:39, 45). Sodom and Gomorrah were two infamous cities near the Dead Sea so completely destroyed by God for their great sins (Gen. 19:24–26; Isa. 1:9) that their exact location is unknown. The peoples mentioned in Zeph. 2:8–9 are probably placed together here because they are also joined in Genesis 19. For people whose livelihood depends on agriculture, it would be devastating to be overrun by nettles or weeds (Prov. 24:31) and arid and nonproductive salt pits (Gen. 19:26), another reference back to the events in Genesis 19. On the theme of the remnant of God’s people, see notes on Isa. 1:9 and Zeph. 2:6–7.

In this summary of the preceding poem (vv. 8–9), pride or arrogance is contrasted with the humility desired of God’s people (v. 3).

Awesome describes Israel’s God, who causes fear in the hearts of his opponents (Ex. 15:11; 34:10). He moves not only against Judah’s neighbors but against all the gods of the earth. He will famish them, causing them to waste away (cf. Isa. 10:16; 17:4). Unlike Israel’s God, many of the gods of her neighbors needed nourishment, which was provided through offerings. In one Mesopotamian story about a flood—the myth of Gilgamesh—the gods are famished because there are no people to feed them. Instead of worshiping these powerless pagan deities, foreigners will bow down to the God of Israel, either coming to worship in Jerusalem (Isa. 2:3) or else joining in the worship of the true God spreading around the world (Zeph. 3:9; cf. Phil. 2:10–11; Rev. 5:9–10).

Cush. Ethiopia and Egypt, farther southwest, will fall.

Cushites are Ethiopians (3:10; Isa. 11:11), probably referring to Egypt, Israel’s enemy to the south. In the late eighth and early seventh centuries B.C., Egypt was under the control of the Ethiopian Twenty-fifth Dynasty. In 525 B.C. Egypt and Ethiopia were both defeated by the Persians under Cambyses, so this defeat could refer to his campaign.

Assyria. The greatest threat to Israel lies farther east and north. A major world power of the time, Assyria cannot withstand God.

God will stretch out his hand, the body part used as an image indicating power and control (cf. Gen. 16:12; Isa. 28:2), in judgment against his people’s northern enemy, Assyria. The Assyrians, coming especially from one of their greatest cities and onetime capital, Nineveh (cf. Jonah; Nahum), conquered the Near East, including Judah’s sister, Israel. In 722 B.C. Israel’s capital city, Samaria, fell to Assyria, and the leaders of Israel disappeared into exile (2 Kings 17).

Though the exact translation is uncertain, the owl and the hedgehog represent two of the inhabitants of what used to be a major metropolis. Humans will be gone; animals and birds will take their place. The actual buildings themselves will become dilapidated, with the underlying cedar work exposed. Cedars from Lebanon were commonly used for main building beams (cf. 1 Kings 6:9; 7:2) because of their size and strength, which will now be of no use.

Nineveh, formerly known as an exultant city, will be deprived of its joyful abandon (Isa. 24:8) as well as its safety and security. Human pride and power are useless in a time of God’s judgment. In its pride (Zeph. 2:10; 3:11) Nineveh arrogantly boasted, “I am, and there is no one else.” This primacy is reserved for God alone (Isa. 45:6; cf. Ex. 20:3), and such pride will be punished. Anyone who sees the destruction of Nineveh hisses (cf. Jer. 19:8) and shakes his fist, actions not of aggression but of horror and amazement at how the mighty have fallen.