Zephaniah

Jerusalem. God’s people cannot think that they will emerge unscathed on the day of the Lord. If they sin (vv. 1–4) and are shameless (v. 5), they are also held accountable, especially if they lack repentance (vv. 6–7).

The city is now described as defiled and oppressing. It has become ritually polluted (Isa. 59:3; Mal. 1:7) through sins of idolatry and covenant breaking. Rather than showing care, the city has become brutal and overbearing (Jer. 25:38).

Among those who should lead the city aright, but have in fact turned against her, are its officials, the civil authorities (1:8; 1 Chron. 28:1), and judges, those in charge of settling legal disputes (Ex. 18:13, 22). Instead of showing benevolence, these leaders were acting as roaring lions, ferocious beasts possessing great power, about to seize prey (Amos 3:4), and as evening (or desert) wolves, known for their ravenous appetite (Gen. 49:27). Leaders, rather than guarding their flock, devour it.

Religious officials are also condemned, including the prophets. Rather than being speakers of God’s sure word, they speak their own fickle (cf. Gen. 49:4, where “unstable” is the same Hb. word) and even treacherous words (cf. Jer. 3:20). Priests have two roles, and have failed in both. First, they are to help purify sinners through presenting their offerings before God (Leviticus 1–7), but instead they make them profane, unsuitable to be in God’s holy presence (Lev. 10:10; 19:8). Second, they are to teach life under the law (Lev. 10:11; Deut. 17:8–13; 33:10), but instead they do violence (Ezek. 22:26), leading others to do the same.

Unlike the human leaders, God perpetually shows that he is righteous in not breaking the law (Ezek. 18:5–9) and shows forth his justice in seeing that all receive fair treatment (cf. Ex. 23:6).

God calls the city to fear, not in panic but in respectful awe at his power (2:11; Ex. 14:31). This is further defined as willingness to accept correction (contrast Zeph. 3:2 as well as Jer. 2:30; 5:3), learning from God’s reproof in renewed obedience and showing the fear of God in action (Prov. 10:17). If they were to do this, they would not experience God’s judgment: your dwelling would not be cut off.

Summary. The section concludes with a return to worldwide judgment. The people are called to wait for God, not for possible blessing (Isa. 30:18) but rather for his coming judgment. But this time it will not be against Judah itself, since he will gather (Zeph. 3:18–20) all nations of the earth for their judgment.

Anticipation of Hope. God the judge is also God the gracious. He intends that the nations should turn to him (vv. 9–10), as well as his own people (vv. 11–13). This will cause rejoicing (vv. 14–17), not least because God alone has accomplished salvation (vv. 18–20).

Conversion of the Nations. God the judge also purifies and calls the distant ones to himself.

In that day, God will alter the speech (or lips) of the peoples gathered to be punished (Isa. 6:5–7). The nations had polluted speech, worshiping pagan gods, but now they will have pure speech (cf. Ps. 24:4), cleansed to call upon the name of the LORD in worship (Gen. 4:26). (Some have suggested that this may also allude to the reversal of the Babel syndrome in Gen. 11:1–9.) Worship is not only through word but also through deed, since the nations will serve him. The term ‘abad (“work, serve”) designates obedient work for God (Mal. 3:14). This service is universal, done by all, and unanimous, “with one accord” (cf. 1 Kings 22:13).

The Israelite exiles will be restored to their place from beyond the rivers of Cush (1:1; 2:12; Isa. 18:1) or Ethiopia. These rivers are the Blue and White Nile. “Beyond the river” more often has an eastward orientation, and it can refer to Assyria (Isa. 7:20), as can Cush (Gen. 10:6–8; see Zeph. 2:12–13). These true worshipers will now move toward Jerusalem, whether from east or west.

Judah’s Return. Not ignoring their sin, God speaks of the removal of impurity from Jerusalem so that his people might be restored.

Jerusalem’s shame (Isa. 1:29; 54:4) is over, even though it was deserved because of the people’s godless deeds (Zeph. 3:1–4, 7). They had rebelled, flagrantly and purposefully turning against what they knew was right (Hos. 8:1). They were dominated by proudly exultant ones, complacent, wealthy people (Zeph. 1:8–13) who, in being haughty (Isa. 3:16), thought they were self-sufficient, needing nothing from God. Ironically, this contempt was shown in God’s earthly dwelling place, his holy mountain, Zion (Obad. 16), the site of the temple.

God will especially provide a place for the humble and lowly (2:3) who, unlike the arrogant (3:11), know that they are in need. They not only call on God’s name (v. 9) but also seek refuge in his name (see the same term in Isa. 57:13; Nah. 1:7).

Previous sins among God’s people—injustice (v. 5), lying (Ezek. 13:6–9), and a deceitful tongue giving words that are not from God (Jer. 14:14)—will be among them no longer.

Joyful Song. As in the Psalms, people even in the throes of suffering are called to worship and give thanks for their anticipated salvation.

The defiled city and nation (v. 1) is raised up by being again called the beloved daughter of Zion (Isa. 62:11). Zion is an alternative name for Jerusalem, the city of David (2 Sam. 5:7) and home of the temple (Ps. 9:11; 76:2). Jerusalem’s inhabitants are called Israel since, now that the northern, Israelite tribes are in exile, Judah and its capital, Jerusalem, are the only remaining people who can bear this name as descendants of the first Israel (Jacob; Gen. 28:10–15; 32:28).

Rejoicing is appropriate because of the presence of the real King of Israel, God, among his people. The human kings of Israel and Judah served only as representatives of Israel’s true monarch, who here blesses with his presence those who repent and return to him. He is not powerless, as some had claimed (1:12).

When frightened or dismayed, literally one’s hands grow weak (Isa. 13:7; Jer. 6:24). Since God is now present and in control, this will not happen.

The previously weakened nation is in the presence of the mighty one (Deut. 10:17; Ps. 24:8; Isa. 10:21; 42:13), God himself, who, unlike human warriors and heroes (Zeph. 1:14), does not lose heart. Instead of fleeing in the face of danger, God can save his people from it (Ex. 14:30). This verse remarkably adds that God himself will rejoice over you with gladness, indicating that when God’s people seek him and follow him (Zeph. 3:12–13), and rejoice in him and trust him (vv. 14–16), then God personally delights in them. This is not an aloof, emotionless contentment, but it bursts forth in joyful divine celebration: he will exult over you with loud singing.

God’s Promised Restoration. Joy is increased through the increased promised blessings from God.

This verse is very obscure, with numerous translations suggested. This version suggests that those Judean sinners who had been unable to join in the festival celebrations that were reserved for God’s righteous people (see Numbers 28–29) are now able to do so once again.

God will act on behalf of all his flock who suffered under exile, taking steps to save the lame (Mic. 4:6–7) like a shepherd. Also, the exiles, like outcast, scattered animals (Deut. 22:1; 30:4; John 11:52), will no longer suffer shame at their plight but will rejoice that it is over.

God’s far-flung people will face restoration at the hand of their King. Instead of being justifiably shamed for their sin, they will be renowned and praised (Deut. 26:19) because of the gracious salvation of God.