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ZEPHANIAH, BOOK OF

One of the Minor Prophets, attributed to the prophet Zephaniah who ministered during the latter decades of the 7th century. This brief book of three chapters is notable for its single-minded focus on the day of the Lord and for parallels to other OT prophetic books, particularly the earlier prophets Amos, Isaiah, and Micah.

Historical Background

There seems little reason to doubt the information found in the book’s superscription (1:1), locating the prophecy of Zephaniah during the reign of Josiah (640-609). The condemnation of idolatry (1:4-5), identity of foreign enemies (2:4-15), use of phraseology from Deuteronomy (e.g., compare 1:13 with Deut. 28:30; 3:19-20 with Deut. 30:3), as well as other features of the book, are consistent with the time of Josiah which witnessed the discovery of “the book of the law” (possibly including part or all of Deuteronomy) and vigorous religious reformation, including a purge of syncretistic worship practices.

Because the book refers to idolatrous worship (1:4-5) and lacks any explicit mention of Josiah’s reforms, it is often maintained that Zephaniah prophesied before 622, Josiah’s 18th year, when the law book was discovered in the temple (2 Kgs. 22:3, 8). However, the issue is probably not so clear-cut. It is likely that some idolatry either survived the reforms or quickly reappeared after them. Also, the similarities of phraseology and thought between Zephaniah and Deuteronomy may suggest that the prophet had access to the law book, thus arguing for a date after its discovery. Additionally, 2 Chr. 34:3-7 indicates that Josiah’s reforms began several years prior to the discovery of the law book and were spread over a period of time. Zephaniah may well have been active among those who helped to further the reformation, but it is difficult to pinpoint with certainty the exact time of his ministry during the reign of Josiah.

Unity

While nearly all scholars accept a context during Josiah’s reign, some, particularly those from an earlier generation, have regarded certain verses and/or units in the book as secondary and attributed them to a later exilic or postexilic editor. This is especially true of the sections of chs. 2 and 3 that express hope and salvation (2:7, 9b; 3:9-20 or portions thereof), because these motifs are deemed incongruent with the strong emphasis on judgment found in the book. However, several factors urge caution. The judgment and hope announced in Zephaniah are not antithetical to one another, but complementary, two sides of the same coin. The book proclaims purification through punishment, a purging judgment which issues in salvation. Moreover striking literary features serve to integrate the entire book, including the verses speaking of salvation. Additionally, there is good evidence that the various units composing the book are structured and ordered so as to proclaim a larger message, one that exceeds the sum of its parts. This purposeful literary arrangement suggests that the book is intended to be taken as a unity. Most recent interpreters, of Zephaniah and of other prophetic books as well, tend to follow a holistic approach.

Contents and Message

The entire book is dominated by one theme — the day of the Lord. Both judgment and salvation are aspects of this Day. Ch. 1 immediately launches into a description of the judgment aspect of this Day. It is coming soon (1:7, 14) and will result in a cataclysmic, divine punishment that threatens to sweep away every living creature (1:2-3). It is a judgment without parallel, surpassing even the Genesis Flood in its totality. This worldwide judgment serves to demonstrate Yahweh’s universal sovereignty.

The consequences of this judgment for the inhabitants of Judah and Jerusalem are spelled out in chilling and vivid detail (1:4-13). Because of evils such as idolatry, violence and oppression (cf. 3:1-2), and spiritual apathy and complacency, Yahweh will pay an unwelcome personal “visit” (Heb. pāqaḏ, often translated “punish”; 1:8-9, 12) to his covenant people. In one of Zephaniah’s best-known images, Yahweh will give the lie to those who consider him an inactive, absentee deity, an attitude tantamount to practical atheism, searching Jerusalem’s dark areas with lamps to ensure that evildoers do not escape (v. 12). No human resource or skill can avail at that time (v. 18), implying that the only hope for deliverance is found in Yahweh himself. Yahweh’s sacrificial banquet is prepared, but instead of being honored guests, the people of Judah are the sacrificial victim (vv. 7-8). Although military defeat by a foreign power (vv. 13, 16) may be included in this judgment, it is clear that the scope of the judgment transcends any military setback. Yahweh is the driving force behind his punishment and it will sweep over the entire world (v. 18).

Ch. 2 begins by sounding an appeal in light of this impending punishment. Judah is urgently summoned to assemble in repentance and humility, to seek Yahweh and to follow his commands (2:1-3). Such a dramatic change on their part might offer a glimmer of hope, but at this point it is only a glimmer (v. 3b). Then the emphasis on judgment is resumed, with several of Judah’s traditional enemies targeted for punishment. The Philistines, Moabites and Ammonites, Cushites, and Assyria (esp. Nineveh) — nationalities representing the four points of the compass — will all experience destruction at the hand of Yahweh. This destruction is brought on by their arrogance and their treatment of the covenant people (vv. 8, 10, 15). In the process foreign gods are judged as well, by having their impotence exposed, thus manifesting Yahweh’s supremacy and superiority over every other claimant to deity (v. 11).

However, this judgment is not an end in itself. Rather, in a foreshadowing of the note of hope on which the entire book concludes, it becomes a source of blessing for the remnant of Judah because it enables them to spread out from their own land and occupy territory formerly held by their enemies (2:7, 9b). The existence of this band of survivors is another important theme, guaranteeing that there will be those who emerge from the judgment and live under the blessing of Yahweh. The possibility of survival in 2:3 becomes a promise for the future in v. 7! Also, upon the downfall of their gods, some from the nations also outlast the judgment and bow down to Yahweh (2:11).

Ch. 3 connects with the last part of ch. 2 by continuing its focus on a wicked city destined for punishment, but the city is now Jerusalem (3:1-7). The Jerusalemites’ knowledge of the punishment suffered by others does nothing to bring them back to God (vv. 6-7). Misled by their civil and religious leaders and following their example of oppression (v. 1), they obstinately refuse to repent and are in fact eager to engage in deeper corruption (v. 7b). Such rebellion can result in nothing other than the people of Jerusalem being summoned before the bar of God’s judgment along with other wicked nations to receive their just deserts (v. 8).

But judgment does not have the final word. According to Zephaniah, worldwide judgment (3:8) does not mean complete annihilation. Rather, as in the Genesis Flood story, it connotes purification. As already implied in ch. 2, Yahweh will save and transform some people from the nations, engendering their worship of him (3:9-10). He will also deliver a remnant from the covenant people, humble and truthful people who seek him and follow his ways (vv. 11-13). They are promised the blessings of restoration, complete security, and worldwide renown due to Yahweh’s love for them and presence in their midst (vv. 15-20). Yet although the book reaches its climax in this portrayal of deliverance and hope, the salvific aspect of the day of the Lord should not be overlooked or ignored.

In various aspects and nuances of his message, Zephaniah not only echoes his great prophetic predecessors, but also anticipates the final intervention and great consummation later proclaimed by the NT, particularly the book of Revelation.

See Day of the Lord.

Bibliography. I. J. Ball, A Rhetorical Study of Zephaniah (Berkeley, 1988); E. Ben Zvi, A Historical-Critical Study of the Book of Zephaniah. BZAW 198 (Berlin, 1991); A. Berlin, Zephaniah. AB 25A (New York, 1994); G. A. King, “The Message of Zephaniah: An Urgent Echo,” AUSS 34 (1996): 211-22; J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah. OTL (Louisville, 1991); O. P. Robertson, The Books of Nahum, Habakkuk, and Zephaniah. NICOT (Grand Rapids, 1990).

Greg A. King

Prayer Tents Bible References - Prayer Tents

ZEPHANIAH, BOOK OF

Eerdmans Dictionary of the Bible (2000)