Bible Commentaries
Zephaniah 1

Verse 1

Zep 1:1

JUDGEMENT OF GOD

SALUTATION . . . Zephaniah 1:1

As in other prophetic writings, Zephaniah’s opening verse leaves no room for doubt as to the origin of his message. He does not describe his call, as does Isaiah, nor claim to have seen a vision, as, for example, Nahum. But the claim to inspiration is never in doubt.

It is not in the scope of this work to prove the validity of this claim. The reader is referred to the Moody Press (1963) publication, Can I Trust The Bible, edited by Howard F. Vos for an excellent series of treatises on the subject as it pertains to the entire Bible.

We shall simply proceed on the presupposition that Zephaniah was among those described by Peter as “men (who) spoke from God, being moved by the Holy Spirit.” 2 Peter 1:21)

The prophet’s opening words “the word of Jehovah” are calculated to establish the authority of what he is about to say. He claims royal lineage and has easy access to the courts of Judah, but these ate not the authority to which he appeals. He will write down the word of Jehovah God.

Zephaniah identifies himself as son of Cushi . . . of Gedaliah . . . of Amariah . . . of Hezekiah. We know virtually nothing of either Cushi or Gedaliah or Amariah. The important name here is Hezekiah, the last God-fearing king of Judah prior to Josiah with whom Zephaniah is contemporary.

Zerr: Word of the Lord came unto Zephaniah denotes that the prophet wrote by inspiration of God. Days of Josiah definitely gives us the date of the book which was near the end of the kingdom of Judah.

Questions

Judgement of God

1. Discuss Zephaniah’s claim to inspiration.

2. Trace the idea of judgement by fire.

3. What are the stumbling blocks which cause man to sin? (Zephaniah 1:3)

4. Who are “the hosts of heaven on the housetops?”

5. Discuss the religious syncretism of Zephaniah’s day as seen in Judah’s compromise with strange gods as it typlifies modern religious syncretism.

6. Who will likely be most surprised by God’s judgement? (Zephaniah 1:6)

7. Discuss Zephaniah’s pronouncement of judgement against Judah in light of the principle set down in 1 Peter 4:17.

8. Who are those “clothed in foreign apparel?” (Zephaniah 1:8)

9. Who are “those that leap over the threshold?” (Zephaniah 1:9)

10. When the invading Babylonians came against Jerusalem they came from the ___________________.

11. Discuss “I will search with lamps.” (Zephaniah 1:12)

12. Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,

13. How do you reconcile the wrath of God and the love of God?

14. God’s threatenings are always a call to ___________________.

15. Who are “the meek?”

16. Meekness is _______________ ___________________.

Verses 1-6

Zep 1:1-6

All Creation affected by God’s Judgment against the Wicked (Zephaniah 1:1-6):

“The word of Jehovah which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah the son of Amon, king of Judah” (Zephaniah 1:1).

Zephaniah was the great great grandson of Hezekiah king of Judah. The “word of Jehovah” comes to Zephaniah during the days of King Josiah. God may have spoken to Zephaniah through a dream (Daniel 7:1; Joel 2:28), vision (Obadiah 1:1; Joel 2:28 ff; Amos 1:1), or direct communication (Numb. 7:89).

“I will utterly consume all things from off the face of the ground, saith Jehovah. I will consume man and beast; I will consume the birds of the heavens, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the face of the ground, saith Jehovah” (Zephaniah 1:2-3).

Zephaniah wastes no time with pleasantries of introduction. The prophet gets right to his message of fierce judgment upon the entirety of creation for the wickedness of Judah. The condemning judgment is against man, beasts, birds, fishes, and the stumbling-blocks with the wicked (i.e., things that cause sin such as idols and false prophets along with those who accept these things).

Note the universal consuming of all creation. The explanation is simple. God occupies the position of universal sovereignty as the creator and thereby all things are subject to His wrath (cf. Nahum 1:3 ff). Sinful man affects the rivers, mountains, beasts, birds, fish, and even kingdoms of man in that God uses these parts of nature to punish man’s wickedness.

“And I will stretch out my hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarim with the priests; and them that worship the host of heaven upon the housetops; and them that worship, that swear to Jehovah and swear by Malcam; and them that are turned back from following Jehovah; and those that have not sought Jehovah, nor inquired after him” (Zephaniah 1:4-6).

A specific prophecy is levied against Jerusalem and Judah. The worship of Baal (the Canaanite god) had taken a prominent place in the minds of God’s people. Baal worshippers were led by the “Chemarim” (i.e., idolatrous priests / cf. II Kg. 23:5). All those who worshipped Baal would have the wrathful hand of God stretched out over them. Worshippers of the skies would also be judged. God’s wrath would be stretched out against those who swear to Malcam while swearing to Jehovah. Malcam could be one of two things. The ISBE tells us that Malcam was a Hebrew word meaning “their king” but also “the national deity of Ammon, usually called Molech or Milcom” (ISBE v. 3, pp. 228-229). God’s hand would be against those who left off following Him and those who never did follow Him. No one who rejects the totality of God’s word will escape His condemning punishment.

The Lord would have no part of divided allegiance (cf. Matthew 12:30). Many of God’s people wanted to have part in the popular idolatrous worship of the surrounding heathen nations while claiming a belief in God.

Verses 2-3

Zep 1:2-3

UNIVERSAL JUDGEMENT PROCLAIMED . . . Zephaniah 1:2-3

I WILL UTTERLY CONSUME . . . Zephaniah 1:2

The apostle Paul reminds us that the “. . . whole creation groaneth and travaileth in pain together until now . . .” (Romans 8:22) as a result of man’s sin, Peter informs us “. . . the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.” (2 Peter 3:10) John adds, “. . . I saw a new heaven and a new earth; for the first heaven and the first earth are passed away; and the sea is no more.” (Revelation 21:1) Whatever the chronological relationship of Zephaniah’s “Day of Jehovah” to the final summing up of all history by God, it certainly prefigures the ultimate destruction of all the sinful works of man in preparation for the establishment of the universal reign of God.

THE STUMBLING BLOCK . . . Zephaniah 1:3

Along with the wicked, God will wipe out those things which have caused man to sin. This is, no doubt, an allusion to the idolatrous worship of the beasts, fishes and birds mentioned here. (cp. Romans 1:18 -ff) Ezekiel uses similar language in condemning idol worship, (Ezekiel 14:3-7)

Zerr: Utterly consume (Zephaniah 1:2) means to remove the things from the land.

SAITH JEHOVAH . . . Zephaniah 1:2-3

Zephaniah will allow none of the nonsense current in our time regarding his prophetic insight. Those who today would tell us that this insight came from an informed political prognosticator, do so only by ignoring the prophet’s claim, “(thus) saith Jehovah.” Here is the watchword of all Old Testament prophecy. The message is from God.

Zerr: Consume (Zephaniah 1:3) still means to remove, although it is used somewhat figuratively with reference to dumb creatures, for we know from history that there was no actual disturbance of such things. But by removing the people from the land it removed them from all use of them. The idols were the chief stumbling-blocks of God’s people so that is what is meant that would be removed. History shows that Israel never committed idolatry after the return from captivity.

Questions

Judgement of God

1. Discuss Zephaniah’s claim to inspiration.

2. Trace the idea of judgement by fire.

3. What are the stumbling blocks which cause man to sin? (Zephaniah 1:3)

4. Who are “the hosts of heaven on the housetops?”

5. Discuss the religious syncretism of Zephaniah’s day as seen in Judah’s compromise with strange gods as it typlifies modern religious syncretism.

6. Who will likely be most surprised by God’s judgement? (Zephaniah 1:6)

7. Discuss Zephaniah’s pronouncement of judgement against Judah in light of the principle set down in 1 Peter 4:17.

8. Who are those “clothed in foreign apparel?” (Zephaniah 1:8)

9. Who are “those that leap over the threshold?” (Zephaniah 1:9)

10. When the invading Babylonians came against Jerusalem they came from the ___________________.

11. Discuss “I will search with lamps.” (Zephaniah 1:12)

12. Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,

13. How do you reconcile the wrath of God and the love of God?

14. God’s threatenings are always a call to ___________________.

15. Who are “the meek?”

16. Meekness is _______________ ___________________.

Verses 4-18

Zep 1:4-18

JUDGEMENT OF JUDAH . . . Zephaniah 1:4-18 and Zephaniah 2:1-3)

MY HAND UPON JUDAH . . . Zephaniah 1:4

Unlike some others (Amos) whose pronouncements of judgement begin: with Judah’s neighbors and then focus on her, Zephaniah begins at home. All the world is wicked. The sin of God’s people is worst of all, precisely because they are God’s people. As Peter has it, “Judgment must begin at the house of God.” (1 Peter 4:17) The prophet immediately turns to listing those specifics which have brought God’s judgement against Judah. At the top of the list is Baal worship. (See introductory chapter on Baal worship.) The last vestige, or remnant, of Baal worship is going to be obliterated from “this place” i.e. Jerusalem. If this prophecy is indeed related to Josiah’s reform, the obliteration of Baalism proceeded a pace before the Babylonian scourge actually executed judgement against Judah. However, thorough though the reform was, it did not remove all the remnants of Baal worship. This was accomplished only by the destruction of Jerusalem by Nebuchadnezzar.

Zerr: Jerusalem was the capital of Judah (Zephaniah 1:4) and it was doomed to be taken into captivity. "cut off the remnant of Baal" refers directly to the idols and they were to be cut off even before the people were removed. (See 2 Kings 23:4-5.)

CHEMARIM WITH THE PRIESTS . . .

Chemarim in Aramaic means priests. Its literal meaning is “black.” It applied to the priests because of their black robes.

Probably both the priests of Baal and the apostate priests of Jehovah are meant here. Just as Zephaniah begins his pronouncement of universal judgement by focusing on Judah, within Judah the focus is on Jerusalem, within Jerusalem “this place” or the temple, within the temple the priesthood. The prophet obviously believes in coming directly to the source of Baalism among God’s people.

THE HOSTS OF HEAVEN ON THE HOUSETOPS . . . Zephaniah 1:5

In addition to Baal, the perennial blight on Judah’s faith, the Assyrian worship of the planets, has also infected the people of God. This despicable practice, enjoying an American revival in modern preoccupation with horoscopes, was imported from Nineveh in the days of the wicked Manasseh. (cf. 2 Kings 21:3) It continued to the last in Judah. (cf. Jeremiah 32:29). The housetops mentioned here are the flat roofs of Palestinian homes which were the ideal vantage point from which to worship “the hosts of heaven.”

Zerr: "Host of heaven upon the housetops" (Zephaniah 1:5) refers to the worship of the stars, and the people went to their housetops for that practice. Swear by the Lord and by Malcham (national idol of the Ammonites) means they tried to mix the idolatrous worship with that at the true God of Israel.

SWEAR TO JEHOVAH . . . SWEAR. BY MALCOM . . .

Malcom (Milcom) here means literally “their king.” It is entomologically related to Moloch, the Phoenician name for Baal. As sun god, Baal was king of all the heavenly hosts! Those who swear to Jehovah and swear by Malcom are practicing a religious syncretism similar to that advocated in our day. In Zephaniah’s day religious syncretism was a mixture of Jehovah worship and Baal worship. Both “Baal” and “Jehovah” mean “Lord.” The worshippers, by appealing (swearing) to the authority of both, were attempting to serve two masters.

This same approach is advocated today as Christianity searches for some peaceful co-existence with Islam, Judaism, Buddhism, etc. W. A, Visser-Hooft, in his book No Other Name, 1963, makes an heroic effort to call attention to this influence. His efforts seem to have been in vain, possibly because of his stance as a former general secretary of the World Council of Churches, which is itself a form of religious syncretism. Colin W. Williams, dean of Yale Divinity School, is quoted as saying, “. . . I hold open that what is true for the Buddhist in his situation may be as valid for him as mine is for me.” Max Therian, speaking before the World Council in New Delhi, echoed this same approach to Islam on the ground that truth and charity were taught by both Mohammed and Jesus and that both are recognized as Master and Prophet.

In both Zephaniah’s day and ours the problem of syncretism is a problem of authority. In Judah there was a willing compromise of Jehovah’s authority with that of Baal. In our time the premise is situationalism in which the presupposition of absolute authority is summarily dismissed. In either case, the Biblical answer is “thus saith the Lord!”

THEM THAT . . . TURN BACK . . . HAVE NOT SOUGHT . . . NOR INQUIRED . . . Zephaniah 1:6

Indifference to and unconcern for Jehovah are described here. Then as now, there were those who, surrounded by evil heinous enough to merit the judgement of God, were simply satisfied to live out their lives without considering God at all. To inquire of God is to attend formal worship, particularly the hours of prayer. (cf. Psalms 10:4) In pronouncing punishment against such indifference (Zephaniah 1:12) the prophet describes it as “men that are settled on their lees that say in their heart Jehovah will not do good, neither will He do evil.” This amounts to spiritual stagnation just as fermented wine was left for a time on the “lees” to allow solid matter suspended in it to settle, so the unfeeling indifference of some in Judah has left them with a congealing of the soul. Perhaps God’s judgement will surprise none so much as these.

Zerr: Cut off (Zephaniah 1:6) is still the verb that tells what is to happen to certain evil characters. Turned back from the Lord means those who proved unfaithful to Him and directed their attention to idols. These persons did not seek information from the Lord nor even make any inquiry after Him.

HOLD THY PEACE . . . Zephaniah 1:7

As the indifferent have had nothing meaningful to say for, to, or about God, they are to be dumb in the presence of His judgement. The Lord has prepared these evil backsliders as a sacrifice. (cp. Isaiah 34:6, Jeremiah 46:10, Ezekiel 39:17) The despised Chaldeans are called to be His guests. They will feast on the remains of Judah as the priests feasted on the remains of sacrifices on feast days. Nebuchadnezzar was invited to come to take vengeance on Jerusalem. (Jeremiah 25:9).

Zerr: Hold thy peace (Zephaniah 1:7) has about the same force as the bid for "silence" in Habakkuk 2:20. Day ot the Lord means the day of judgment against Judah when she was to be taken into captivity. Prepared a sacrifice is figurative and refers to the turning over of Judah to the Babylonians. Bid his Guests. When a man makes a feast he invites a number of guests, and in like manner the Lord bids the whole world to behold the judgments about to be sent upon a disobedient people.

SUCH AS ARE CLOTHED IN FOREIGN APPAREL . . . Zephaniah 1:8

Jehovah had regulated the attire of His people in a measure. (Numbers 15:38 -f, Deuteronomy 22:11 -f, cp. Matthew 23:5) Special dress was designed to remind them they were in a special relationship to God. Beyond the mere copying of foreign dress is the implied aping of foreign customs which inevitably accompanies it. The adopting of foreign dress and customs led to the acceptance of foreign religions. There was a gradual blending of Judah with her neighbors until there was little to distinguish the one from the other.

Zerr: The leaders in Jerusalem were chiefly responsible for the corruptions of the nation (Zephaniah 1:8) and they are given special notice here.

ALL THOSE THAT LEAP OVER THE THRESHOLD . . . Zephaniah 1:9

Several possible implications are suggested here. The priests of the Philistine god, Dagon, avoided stepping on the threshold of their temple because their god had fallen across it (1 Samuel 5:5). When the Judeans emulated this practice, they were yielding to idolatry. Household deities may have entered into this leaping over the threshold. Sacrifices of food were left on the threshold for such gods so that the threshold constituted an altar: As such, it was not to be desecrated by stepping directly on it. Perhaps Zephaniah intends rather to single out by this phrase those who in their haste to intrude on the privacy of their neighbors or to rob and ransack their houses, leaped across the threshold. In any of these cases, the offense is worthy of punishment.

Zerr: Leap on the threshold (Zephaniah 1:9) means those who enter the houses or their abominable masters and thus endorse them in their evil way of ltfe.

THAT FILL . . . WITH DECEIT . . .

The house of the master refers to the household in which one was employed. Those who are disloyal to their employers, who enrich themselves at their employer’s expense are to suffer God’s judgment.

THERE SHALL BE THE NOISE OF A CRY . . . Zephaniah 1:10-13

The fish gate was located in the north wall of Jerusalem. When the invading Babylonians came against Jerusalem they would come from the north. From that direction the alarm would sound throughout the city. The second quarter was a northern suburb of Jerusalem, new in Josiah’s day. It also would be in the line of Babylonian march. “The hills” likely refers to the hills immediately north of Jerusalem. Scopus, northeast of the city has long been inhabited as a section of Jerusalem, but without the city walls. Invading armies captured this hill and, because of its commanding view of the city, made it their field headquarters.

Zerr: The "gates" and "hills" mentioned in Zephaniah 1:10 indicates that the tumult to be caused by the Invasion would be general.

YE INHABITANTS OF MAKTESH . . . Zephaniah 1:11

Between the eastern and western hills on the northern outskirts of Jerusalem is the valley of Maktesh. The name means “hollow place.” (Judges 15:19) Those who dwelt there would be directly in the path of any invader from the north. “People of Canaan” here probably means merchants. Not only those who lived in the northern outskirts of the city, but those who came there to trade would be caught in the judgemental onslaught. Zephaniah describes the sudden anguished cry of all who stood in the path of the Babylonians.

Zerr: Maktesh was a spot in Jerusalem that was evidently a commercial center (Zephaniah 1:11). The traffic had become quite estionable and the merchants were to be punished for it which is the reason they are told to howl.

I WILL SEARCH . . . WITH LAMPS . . . Zephaniah 1:12

God’s judgement will be exhaustive; none will escape. This searching is directed against those whose sin was indifference. (See above on Zephaniah 1:6) By their non-commitment they have sought to escape from responsibility for the sins against which God’s wrath is directed. They have remained obscure . . . the “silent majority” will not be held unaccountable for the evil all about them. God will search them out for their own punishment.

Zerr: Candles (Zephaniah 1:2) should not convey the thought of a weak light because such articles in ancient times were not made as they are today. The original word means something that would furnish a searchIng light. Lees are the settlings of wine that has become fixed and undisturbed. It is used figuratively to indicate the feeling of satisfaction that the leading men in Jerusalem had in spite of the warning predictions of the prophets that a calamity was soon coming upon the city. Not do good or evil means that they did not believe that the Lord was really going to do anything about the situation. They had lulled the peopIe into a state of indifference as to their conduct by the false prophecies of peace made to them by the corrupt teachers.

THEIR WEALTH SHALL BECOME . . . SPOIL . . . Zephaniah 1:13

Indifference not only is no assurance of lack of moral responsibility. It actually becomes a danger in itself. Non-commitment cannot protect property from an invading army. Because these have remained indifferent to God and to conditions about them, they will not be allowed to reap what they produced by their labor. Others will lay waste their vineyards. (Cp. Deuteronomy 28:30, Amos 5:11, Micah 6:15) The indifferent are self-content in their suburban homes. They have escaped the immediate consequence of the evil of the city. But in God’s judgement against the city all they have secured by their indolence will be lost. Modern suburbia take heed!

Zerr: The words in Zephaniah 1:13 are a prediction of the invasion from the Babylonian army that was to take possession of the property of the inhabitants of Jerusalem.

THE GREAT DAY OF JEHOVAH IS NEAR . . . Zephaniah 1:14

Here again is the prophetic “Day of the Lord,” the day in which Jehovah would directly intervene in the affairs of man’s history in such a way as to reveal His judgement and redemption. The Jews, smug in their racial identity, were prone to view the day as one of extreme gladness for themselves and of extreme discomfiture for the Gentiles. Zephaniah’s warning is that the day will be one of anguish for the unfaithful among God’s people. Perhaps the most important idea just here is the nearness of the day. This same urgency was evident in the first century church. Both in regard to the prophets and to the New Testament church, modern theologians have insinuated that those who felt such a nearness of the “Day of Jehovah” were mistaken. The passage of time, it is said, proves that mistake.

No so! In every age of history, God works in human affairs on the basis of the same principles. Hence there is evidence in every age of the impending judgements of God. One need only visit the lands of the Bible and walk among the ruins of twenty-two fallen civilizations to realize that urgency concerning God’s judgement is well-founded. When the final curtain is about to fall on the history of humanity, and the last “Day of the Lord” is indeed imminent, the “signs of the times” will be the same. We live in a time when these “signs” are all about us. Whether they portent the declining days of our culture and the beginning of another era, or the soon coming of the final “last Day” is irrelevant. In either case, we would be fools not to share with the prophets and the New Testament church the sense of urgent need for repentant preparation. We, as Zephaniah, need desperately to know the day is so near that the “voice” of it can already be heard.

Zerr: "The great day of the Lord is near." (Zephaniah 1:14) Zephaniah wrote this in the days of Josiah which was less than a quarter of a century before the captivIty.

THAT DAY IS A DAY OF WRATH . . . Zephaniah 1:15-18

In his powerful book, “Death In The City” (Inter-Varsity Press, 1969). Francis Schaeffer says “... anyone who is unwilling to speak of’ the wrath of God does not understand the Christian faith.” If we allow “the Christian faith” to include those covenant people who looked forward to His coming as well as those who look to it as a fait accompli, Mr. Schaeffer’s statement could have been directed to Zephaniah’s readers. It is precisely because they, and we, are under God’s wrath that the judgement must come. It is because we stand guilty and unfit for His presence that He must come to us. As Dr. Schaeffer points out “...there is a moral law of the universe and that basic law is the character of God Himself.” So then, whether it is Zephaniah or Paul (e.g. Roman Zephaniah 1:18 -f) or a twentieth century preacher who speaks of judgement day and God’s wrath, he is discussing the inevitable, Whether the syncretistic denial of this truth comes from a Baal worshipper or a modern existentialist, it is false prophecy and needs to be denounced as such.

Zephaniah’s description of the day of wrath in Zephaniah 1:15-18 pictures the physical destruction occasioned by God’s wrath implemented by Nebuchadnezzar. It may describe what lies in our own future. Figuratively, it certainly depicts the spiritual suffering in the last judgement day by those who know not God.

Zerr: Zephaniah 1:15 describes the terrible conditions that came upon the land at the siege and capture of Judah by the Babylonian army. The fulfiIlment of the prediction is recorded in 2 Kings 24, 25. The trumpet and alarm (Zephaniah 1:16) was sounded in a time of war and this is a prediction of such an occasion. Fenced cities were those that were walled and fortified, but all such means of protection or defence were destined to prove insufficient. We have in Zephaniah 1:17 a description of the humiliation to come upon the men of Judah when the Babylonians came against the land. The reason for all this terrible judgment is expressed by the words because they have sinned against the Lord. Sometimes a victorious army can be induced to make peace by the offer of money (Zephaniah 1:18). But the Babylonians were not wanting that, instead they were bent on the subjugation of the city of Jerusalem and its surrounding territory.

Questions

Judgement of God

1. Discuss Zephaniah’s claim to inspiration.

2. Trace the idea of judgement by fire.

3. What are the stumbling blocks which cause man to sin? (Zephaniah 1:3)

4. Who are “the hosts of heaven on the housetops?”

5. Discuss the religious syncretism of Zephaniah’s day as seen in Judah’s compromise with strange gods as it typlifies modern religious syncretism.

6. Who will likely be most surprised by God’s judgement? (Zephaniah 1:6)

7. Discuss Zephaniah’s pronouncement of judgement against Judah in light of the principle set down in 1 Peter 4:17.

8. Who are those “clothed in foreign apparel?” (Zephaniah 1:8)

9. Who are “those that leap over the threshold?” (Zephaniah 1:9)

10. When the invading Babylonians came against Jerusalem they came from the ___________________.

11. Discuss “I will search with lamps.” (Zephaniah 1:12)

12. Were the apostles and the prophets mistaken as to the soon coming of the final Day of the Lord? Explain,

13. How do you reconcile the wrath of God and the love of God?

14. God’s threatenings are always a call to ___________________.

15. Who are “the meek?”

16. Meekness is _______________ ___________________.

Verses 7-13

Zep 1:7-13

The Foolish and Unsuspecting will be caught off

guard by the Lord’s Day of Judgment (Zephaniah 1:7-13)

“Hold thy peace at the presence of the Lord Jehovah; for the day of Jehovah is at hand: for Jehovah hath prepared a sacrifice, he hath consecrated his guests. And it shall come to pass in the day of Jehovah’s sacrifice, that I will punish the princes, and the king’s sons, and all such as are clothed with foreign apparel” (Zephaniah 1:7-8).

Habakkuk had written, “let all the earth keep silence before him” (Habakkuk 2:20). The point was that all of creation is to fear and give reverence to Jehovah due to His great power and sovereign rule over earth. Religious ideology apart from divine revelation was to be silenced (see study # 1; Bible Authority). Zephaniah now tells the creation to “Hold thy peace at the presence of the Lord Jehovah.” The reason for the silence and holding of one’s thoughts is that “the day of Jehovah is at hand.” The day that would see all of God’s warnings upon the wicked fulfilled. The Day of Judgment is depicted as a day of sacrifice where guests are invited to come and partake of the flesh. The guest called to the sacrifice can be none other than the Chaldeans of Habakkuk 1:6.

The Day of Judgment will see Jerusalem and Judah’s princes and king’s sons punished because they clothed themselves with “foreign apparel.” To look upon Judah and Jerusalem was to look upon the foreign nations. They had taken on the practices of the heathen from the clothes that they wore to the deities they worshiped. God’s people are to be sanctified from the interest of the world (i.e., success, riches, the glory of men, and the lust of the flesh / cf. 1 John 2:16-17). God’s people today need to make the distinction between sin and righteousness. The way I approach many things in this life tell the Lord what my disposition to the world is. Those whose regard in this life is for the glory of this world will not have the glory of God for eternity. Why not seek to bring glory to God by keeping His commandments (cf. John 15). Christians can involve themselves in many events of the world such as camping, fishing, competing in the contest of 4H and various sporting events and still bring God glory. The moment; however, these events become the focus of my life I have clothed myself “with foreign apparel.” While the world looks to achievement in this life the Christian ought to have his or her sight fixed on eternity.

“And in that day I will punish all those that leap over the threshold that fill their master’s house with violence and deceit. And in that day saith Jehovah, there shall be the noise of a cry from the fish gate, and a wailing from the second quarter, and a great crashing from the hills. Wail, ye inhabitants of Maktesh; for all the people of Canaan are undone; all they that were laden with silver are cut off” (Zephaniah 1:9-11).

Further signs of Judah and Jerusalem’s wickedness were that servants were not loyal to their masters (see also Ephesians 6:5 ff; Colossians 3:22 ff) (see study # 3; Servant Master Relationship). They deceived them and acted in violent ways. Servants may have robbed and even killed their masters. The second class of people of Judah and Jerusalem were the merchants who used deceitful balances and received gain by ways of cheating (cf. Hosea 12:7; Amos 8:5).

The gate areas of Jerusalem where trade and commerce took place would hear wails of anguish due to the horrific punishment that comes to the cheaters and those who despise justice.

“And it shall come to pass at that time, that I will search Jerusalem with lamps; and I will punish the men that are settled on their lees, that say in their heart, Jehovah will not do good, neither will he do evil. And their wealth shall become a spoil, and their houses a desolation: yea, they shall build houses, but shall not inhabit them; and they shall plant vineyards, but shall not drink the wine thereof” (Zephaniah 1:12-13).

The sovereign God of creation will send His searching light throughout the city of Jerusalem that He may find “the men that are settled on their lees.” The “lees” of wine was the pulp and other unstrained parts such as skin and seeds that are a byproduct of the wine production. When the grapes were squeezed they were generally separated from the “lees” for drinking purposes. Wine left on the lees was unstrained. To be “settled on lees” would be wine that sat in an unstrained state. The meaning of this is to be discovered in Zephaniah’s use when he said, “they say in their heart, Jehovah will not do good, neither will he do evil.” To be “settled on lees” is thereby an expression that means to be somewhat indifferent to things. There were obvious warnings from the prophets during Josiah’s days; however, some people simply ignored them saying, “God will not do anything these negative prophets are saying” (cf. Isaiah 30:10). Judah was ignorantly content to continue in their ungodliness while their souls were lost. They did not see that God would condemn them.

Part of the reason many of Jerusalem were indifferent and did not think anything bad was going to happen was their current wealth. They had beautiful homes, vineyards, and servants and considered it a blessing that meant God’s approval. Let us learn the valuable lesson here. Just because we have homes, automobiles, plenty of food, and drink does not mean that God’s favor is with us. The obvious ought to be noted by even the simplest person in our society. Look to the money giants of our society and trace out their lifestyles. Can we say that God is with these rich and famous people? Those that are minded to be rich shall surely suffer earthly and eternal pain (cf. 1 Timothy 6:9-10).

Verses 14-18

Zep 1:14-18

The Great day of Jehovah will be a Time of Horrid Distress

for the inhabitants of Jerusalem and Judah (Zephaniah 1:14-18)

“The great day of Jehovah is near, it is near and hasteth greatly, even the voice of the day of Jehovah; the mighty man cries there bitterly” (Zephaniah 1:14).

While many cannot see that God would possibly do such horrible things to Judah and Jerusalem the prophet Zephaniah proclaims that the day draws very near.

The “mighty man cries bitterly” on this horrid day because all of his valiant efforts are vanity. No matter how hard he fights he shall not prevail against Jehovah. Jeremiah said that it was useless to resist Babylon (Jeremiah 38:2) because it is Jehovah fighting against them (Jeremiah 21:5).

“That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm, against the fortified cities, and against the high battlements” (Zephaniah 1:15-16).

A vivid picture of the siege of Jerusalem and utter defeat is given. God’s wrath shall be poured out upon Jerusalem and the city will be laid waste. Upon this day there will be darkness, clouds of smoke from the burning of the walls and city, trumpets are sounding out alarms, the fortified city is falling and the high battlements (i.e., the corner towers) are no match for the invading Chaldeans. Jeremiah writes, “The Lord hath trodden as in a winepress the virgin daughter of Judah” (Lamentations 1:15 b). Again, the prophet writes, “The hands of the pitiful women have boiled their own children; they were their food in the destruction of the daughter of my people. Jehovah hath accomplished his wrath, he hath poured out his fierce anger...” (Lamentations 4:10-11).

“And I will bring distress upon men, that they shall walk like blind men, because they have sinned against Jehovah; and their blood shall be poured out as dust, and their flesh as dung. Neither their silver nor their gold shall be able to deliver them in the day of Jehovah’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he will make an end, yea, a terrible end, of all them that dwell in the land” (Zephaniah 1:17-18).

The “distress” that accompanies the “great day of Jehovah” is due to man’s sin. The people’s sin brings “grievous deaths” to all of Jerusalem (cf. Jeremiah 16:4). There end will be “terrible.” Jeremiah recorded God’s words saying, “And I will cause them to eat the flesh of their sons and the flesh of their daughters; and they shall eat every one the flesh of his friend, in the siege and in the distress, wherewith their enemies, and they that seek their life, shall distress them” (Jeremiah 19:9).

The people of Jerusalem will find no savior in their riches when God’s wrath is poured out over Jerusalem.