ZEPHANIAH 3

All commentators agree that Zephaniah's career as a prophet took place in the early days of King Josiah's reign (640-609 B.C.), before he began his widespread religious reforms in 621. Perhaps it was Zephaniah's preaching that helped influence that reform. As you can see from the structure below, Zephaniah 3 forms the final two major sections of the five comprising this book, which centers around the theme of the Day of the Lord.

The Structure of the Book of Zephaniah

Superscription (1:1)

I. The Day of the Lord: Judgment (1:2-18)

A. Universal Events (1:2-3)

B. Against Judah (1:4-13)

A'. Universal Events (1:14-18)

II. Call to Repentance (2:1-4)

III. Oracles Against the Nations (2:5-15)

II'. Call to Repentance (3:1-7)

I'. The Day of the Lord: Salvation (3:8-20)

                    A. Universal Events (3:8-10)

                                B. Regarding Judah (3:11-18)

                    A'. Universal Events (3:19-20)

David Dorsey outlines Section II' as follows:

A. “city” (3:1)

B. “take correction” (3:2)

C. “into its midst,” “judge / justice,” “morning” (3:3)

D. CENTER: corrupt prophets and priests (3:4)

C'. “in its midst,” “judge / justice,” “morning” (3:5)

A'. “city” (3:6)

B'. “take correction” (3:7)

Zephaniah 3:1-7

These oracles are directed against the city of Jerusalem. Since “the apostate nation symbolized in her holy city had forfeited the right to be called God's children”...covenant names such as Zion, Israel and daughter of Jerusalem were removed.” (Osborne) But they will be reinstated in vv. 14-15.

3:1 Milgrom suggests that the Hebrew word mora should be revocalized as mura, having to do with the rear end of an animal, thus “filthy.” However Wiseman feels that it should be re-translated as “rebellious.” Modern translations are basically split between these two options.

3:3-4 There are possible echoes of Genesis 49 in these two verses.

3:5-7 “Zechariah concludes the woe oracle with a vivid contrast between God and Jerusalem's leaders. He who in righteous concern has judged many nations hoped that such judgments would serve as a warning to turn Jerusalem from its unrighteous ways. But alas, unlike God, whose justice is dispensed with a regularity like that of the dawn for every new day, Jerusalem's citizenry arose early to corrupt their way still further. The implied threat is clear: Jerusalem must learn the lessons of a just God or suffer severe judgment.” (Patterson)

Zephaniah 3:8-20

3:8 Boda notes that “'wait for' can refer to waiting patiently until Yahweh's judgment has passed (Is. 8:17) or until Yahweh's salvation comes (Is. 64:4).”

3:8-9 Beasley-Murray treats Zephaniah's language as an outstanding example of OT prophetic hyperbole. He thus notes the seeming contradiction between 3:8 where all the earth is consumed, followed by language of salvation in 3:9. “Such contradiction of utterance cannot be taken literally, but the judgment and salvation of the Jews and Gentiles is seriously meant, as the rest of the book makes plain.”

3:9-11 In discussing the Tower of Babel incident, A.P. Ross says, “Zephaniah 3:9-11 appears to be constructed antithetically to this passage with its themes in common with Genesis 11:1-9: the pure speech (i.e., one language), the gathering of the dispersed people (even from Cush), the removal of pride, and the service in the holy mountain.” M. Turner and Carson agree with that assessment.

However, Graves notes that the Qumran community considered 3:9 as referring to the restoration of the pure Hebrew language. And R.P. Gordon is not convinced that Zeph. 3:9 refers to the reversal of the Babel them at all: “the terms of the reference are not sufficient to demand this explanation.”

3:10 See Genesis 2:13.

3:11-13 Dumbrell: “Zeph 3:11-13 makes it clear that the humiliated shun engaging in unjust social action in contrast to those who use violence in society: instead, they seek refuge with God. The people of God involved and characterized as oppressed are the antithesis of the godless upper strata.”

Beale and McDonough see an allusion to Zephaniah 3:13 (“and by no means was a deceitful tongue found in their mouth”) in Revelation 14:5 (“and no lie was found in their mouth”).

Patterson calls verses 14-20 “almost hymnic in nature.” Smally counts eight different Hebrew words for joy or rejoicing in this passage.

R.L. Smith says, “One can imagine the prophet Zephaniah in Jerusalem during the fall enthronement festival preaching in the court of the temple. He had already preached his message of doom about the imminent day of Yahweh...Now at the end of his message he counterbalances his message of doom with a message of hope...The people might have rejected it completely if it had not been accompanied by a promise of hope and restoration after the destruction.”

Fitzmyer cites some of the possible parallels between the angel's announcement to Mary and Zephaniah 3:14-17 including “rejoice” in Luke 1:28 and “do not be afraid” in Luke 1:30, as well as possible allusions to Zeph. 3:15b, 17 (“God is in your midst”) in Luke 1:28 and 31.

3:15-17 “Two metaphors (warrior and exulting love) stand side by side in the text and clash with each other in describing the two sides of the divine nature – his justice and his law...A certain semantic opposition is established, causing readers to redefine their view of God.” For an application of this text, Osborne suggests a discussion revolving around two main points on our behavior during trials:

        We can respond joyfully (vv. 14-15).

        We can confess our hope (vv. 16-17).

3:17-20 Bridger points out, “Ten times in these last few verses Zephaniah tells us that God will act in a certain way. It's an amazing revelation of God's covenant love and commitment to his people, not only in those times but today.” He adds, “So the book of Zephaniah begins with judgment but ends with salvation, restoration and hope. He encourages us to rejoice in what God has done for us and to be confident in what he will do for us...The prophecy of Zephaniah began with the statement, The word of the LORD that came to Zephaniah...It ends with the words says the LORD. It is God's Word that confronts us in this book. It is God to whom we have to give account – a God of justice and love.”