INTRODUCTION

An occasional voice of protest has been heard as regards the book of Zephaniah. Some scholars
have failed to accept the information in the superscription that the book’s author prophesied
during the reign of Josiah (640-609 B.C.) as indicative of the setting of this short prophecy.
Rather, discussion concerning the date and background of the book has centered chiefly on the
specific period within Josiah’s reign.

However, this essay therefore is geared towards exposing the book of Zephaniah. In other to
achieve the set goal, we shall first of all look at the historical background of this book.
Thereafter, we shall consider the Author of the book, theDate, Time and Place of composition
respective. Again, we shall discuss the Audience and purpose of this book. This will usher us to
elaborate on the Literary form, and the structural of the book of Zephaniah. Nevertheless, we
shall emphasize the Message of Zephaniah, its Relationship with the New Testament and its
Contemporary Relevance. Finally, we shall draw a Concluding remark respectively.

HISTORICAL BACKGROUND

The prophecy of Zephaniah is stated in chapter 1:1 to have been uttered in the reign of Josiah the
son of Amon, King of Judah. The contents of the prophecy are entirely in accordance with this
statement, and the authenticity of the book has never been questioned.

To decide exactly to what period of the reign of Josiah it belongs, is more difficult. It was
however, written not long before the destruction of Nineveh (ii. I3-15), which event took place,
according to the most generally received chronology, B.C. 606, some five years after Josiah’s
death.1 We may conclude that it was written after the beginning of the reformation of Josiah, in
the twelfth year of his reign, and probably after the discovery of the book of the Law, in his
eighteenth year. It is therefore in the last nineteen years of Josiah’s reign that we place the date
of this prophecy; and as the “King’s children” are denounced in it. It is most probable that it was
not delivered until towards the end of this period, as otherwise these would have been too young
to be responsible for their actions, or to merit such bitter reproof and denunciation. We cannot be

1
Ronald B. A. Allen,Shelter in the Fury: A Prophet's Stunning Picture of God.(Portland: Multnomah Press,
1986.) p. 17

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far wrong if we put the date of the prophecy at or near the twenty-fifth year of Josiah (B.C. 617-
616).2

AUTHOR: Etymology of the name Zephaniah:

The name Zephaniah consists of two parts. The final bit is ‫יה‬, the abbreviated form of the Name
of the Lord: ‫יהוה‬, (YHWH).The first part of the name comes from the verb ‫צפן‬ (sapan), meaning
to hide:‫צפה‬. There are two roots of the form ‫צפה‬ (sph), one of the adjacent form ‫צפן‬ (spn), and
one ‫צוף‬ (sup), and although their meanings are distinct there is some obvious overlap. Then there
is the root ‫שפן‬ (spn), which may be the same as ‫צפן‬ (spn) but of a variant spelling.

Zephaniah gives us a glimpse of his heritage. Four generations are mentioned: The son of Cush,
the son of Gedaliah, the son of Amariah, son of Hezekiah, in the days of Josiah son of Amon
king of Judah (1:1). This may indicate that the Hezekiah (715-686 B.C.) mentioned in the fourth
generation is the well-known king by that name. The name Zephaniah, which means, “Yahweh
(the Lord) hides,” is used of a priest who was a contemporary of Jeremiah (21:1; 29:25), as well
as of other persons in the Old Testament (Zec. 6:10, 14). Although the prophet employed priestly
vocabulary at several points (1:4-5, 7-9; 3:4,18), there is no conclusive evidence to indicate that
he was officially associated with the temple.

Zephaniah may be the only minor prophet of the Lord to have royal family connections. Scholars
identify him as the great-great-grandson of Hezekiah, the twelfth monarch of the kingdom of
Judah. Hezekiah reigned for 29 years and was considered a good king in that he sought to lead
his people in the ways of the Lord. Some scholars have dubbed Zephaniah “the royal prophet.” It
is believed that he was born during the reign of King Manasseh and that he worked as a prophet
during the reign of Josiah.

DATE:

Zephaniah ministered during the reign of King Josiah of Judah (640-609 B.C.; 1:1). According
to Pusey, Scholars debate just when during his reign Zephaniah wrote, before or after Josiah’s

2
Chisholm, Robert B., Jr. Handbook on the Prophets. (Grand Rapids: Baker Book House, 2002.) P. 12

2
reforms, which began about 622 B.C3. There is support for both views. Raymond Dillard
reported that, Zephaniah made no explicit reference to Josiah’s reforms, and the evidence is
really insufficient to settle the debate. 4 However, Zephaniah alluded to Deuteronomy often. He
may have done so because the discovery of the Law, which triggered Josiah’s reforms, had
made the people more aware of it than they had been before its discovery. Adele Berlin will
have it that, “Zephaniah’s prophecy would have given support to Josiah’s reforms.” 5His
reference to the future destruction of Nineveh (2:13) definitely fixed his writing before that
event in 612 B.C. So the prophet ministered between 640 and 612 B.C. His contemporaries
were Nahum, Habakkuk, and Jeremiah, though Jeremiah’s ministry continued beyond the
destruction of Jerusalem, which took place in 586 B.C.

TIME AND PLACE OF COMPOSITION: (640-621 B.C.).

References to Jerusalem in 1:10-11 seem to indicate that Zephaniah knew Jerusalem well. Since
he ministered to the Southern Kingdom, it is likely that he lived in Judah and probably in
Jerusalem.Zephaniah prophesied during the reign of Josiah (640-609 B.C.), but there is some
question whether his ministry preceded or followed Josiah’s reform in 621 B.C. His
denunciation of syncretistic and Baal worship strongly suggests a date prior to Josiah’s reforms.
All that can be said with certainty is that Nineveh had not been destroyed (2:13-15); therefore,
the prophet’s message was spoken prior to its annihilation in 612 B.C. Zephaniah was a
contemporary of Jeremiah (whose call came in Josiah’s 13th year; 627 B.C.), as well as of
Nahum (663-612 B.C.) and perhaps Habakkuk (605-597 B.C.). If Zephaniah’s ministry is dated
at the earlier part of Josiah’s reign, then Zephaniah may have been instrumental in precipitating
Josiah’s reforms since the sins he attacked (1:46) were those abolished through Josiah’s
reforms.

AUDIENCE

3
Pusey, E. B. The Minor Prophets. Barnes on the Old Testament series,(Grand Rapids: Baker Book House,
1973). P. 276
4
Tremper Longman III and Raymond B. Dillard, An Introduction to the Old Testament, p. 472.
5
Adele Berlin,Zephaniah. The Anchor Yale Bible series. New Haven and London, (Yale University Press,
2008) p. 81.

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The fact that Yahweh’s word came to Zephaniah during Josiah’s reign (640-609 B.C.), means
that he could not have ministered to the Northern Kingdom, because it fell in 722 B.C. Thus,
Zephaniah’s audience consisted of the people of Judah: the surviving Southern Kingdom. He
apparently ministered primarily to the upper ranking people of the society rather than to the
average Israelites, as evidenced by his references to the princes, judges, prophets, and priests
(1:8-9; 3:3-4).

Josiah’s evil predecessors, Manasseh (695-642 B.C.) and Amon (642-640 B.C.), had
encouraged the people of Judah to depart from the Lord for over 50 years, so wickedness had
become ingrained in them. In the eighteenth year of Josiah’s reign (622 B.C.), Hilkiah the priest
discovered the Law of Moses in the temple, and after Josiah read it, he instituted major reforms
throughout Judah.

Josiah’s reforms were good because they were official. He eliminated much of the display of
idolatry in the land, and revived the celebration of the Passover, among other things. The lists of
Josiah’s extensive reforms could be found in 2 Kings 22:4-25 and 2 Chronicles 34:3-35:19. But
unfortunately his reforms did not change the hearts of most of the people, as Jeremiah revealed
in his earlier prophecies. So the people to whom Zephaniah ministered had a long history of
formal religion without much real commitment to Yahweh.

PURPOSE

The purpose of this book is, to call the people of Jerusalem and Judah to repentance in the face
of the Babylonian invasion, and hope in a grand restoration after the time of destruction and
exile. God sent a prophetic word to Zephaniah because the Judeans of his day still needed to get
right with Him in their hearts. The prophet announced that God was going to send judgment on
Judah for her wickedness.

Zephaniah also assured the godly few in the nation, the remnant, that the Lord would preserve
them and remain true to His promises concerning ultimate worldwide blessing for Israel in the
future. Perhaps 1:7 summarizes what the book is all about better than any other single verse:
“Be silent before the Lord God! For the day of the LORD is near.”

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In a sense, the history of the times has nothing to say about Zephaniah’s message. Throughout
the book there is a sense of distance from historical events. Zephaniah is rooted in the flow of
history, but his concern is only with the goal, the eschaton, the day when calamitous human
efforts to run the world will coincide in an awesome climax with the Lord’s purposes of
judgment and hope.6 According toCharles Dyer;

“… Zephaniah’s purpose was to announce coming judgment on Judah in the Day

“His theme, accordingly, is little less than ‘the consummation of the world’s history.”8

LITERARY FORM

“Zephaniah’s style is chiefly characterized by a unity and harmony of composition plus energy
of style. Rapid and effective alternations of threats and promises also characterize his
style.”9According to Smith, “All of Zephaniah is poetry with the exception of 1:1 and 2:10-
11.”10Pusey opines that, The form of Habakkuk’s prophecy was more subjective; while that of
Zephaniah, is more objective.11

Zephaniah does not rank with Isaiah, nor even with Hosea.He had an imperative message to
deliver and proceeded in the most direct and forceful way to discharge his responsibility. What
he lacked in grace and charm, he in some measure atoned for by the vigor and clarity of his
speech. He realized the approaching terror so keenly that he was able to present it.

6
C.f. Alec J.Motyer, "Zephaniah," in The Minor Prophets, p. 899.
7
Charles H Dyer., and Eugene H. Merrill. The Old Testament Explorer. (Nashville: Word Publishing,
2001), p. 809.
8
George L. Robinson,The Twelve Minor Prophets, (Grand Rapids: Baker Book House, 1974), p. 133.
9
Larry Lee Walker, Zephaniah, in Daniel-Malachi:The Expositor’s Bible Commentary, (Grand Rapids:
Zondervan Publishing House, 1985), p. 540.
10
Smith, George Adam. The Book of the Twelve Prophets Commonly Called the Minor, (The Expositor's
Bible, London: Hodder and Stoughton, 1903), p. 127.
11
Pusey, E. B. The Minor Prophets. Barnes on the Old Testament series, (Grand Rapids: Baker Book House,
1973). P. 276

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STRUCTURE OF THE BOOK

Structurally, the book is a carefully crafted collection of oracles that compose one coherent
message.12“The Book of Zephaniah does not contain two or three prophetic addresses, but the
example of the oral proclamations of the prophet condensed into one lengthened prophecy …” 13
“Zephaniah’s prophecy has a more general character, embracing both judgment and salvation in
their totality, so as to form one complete picture.”14

Some scholars agreed that the Book of Zephaniah falls naturally into two parts of unequal length.
The first part (1:2-3:8) contains, almost exclusively, denunciations and threats; the second (3:9-
20), a promise of salvation and glorification. The prophecy opens with the announcement of a
world judgment (1:2,3), which will be particularly severe upon Judah and Jerusalem, because of
idolatry (1:4-6). The ungodly nobles will suffer most, because they are the leaders in crime
(1:8,9). The judgment is imminent (1:7); when it arrives there will be wailing on every hand
(1:10,11). No one will escape, even the indifferent skeptics will be aroused (1:12,13). In the
closing verses of chapter 1, the imminence and terribleness of the day of Yahweh are
emphasized, from which there can be no escape, because Yahweh has determined to make a
“terrible end of all of them that dwell in the land” (1:14-18).

A way of escape is offered to the meek; if they seek Yahweh, they may be “hid in the day of
Yahweh” (2:1-3). Zec 2:4-15 contains threats upon 5 nations, Philistia (2:4-7), Moab and
Ammon (2:8-11), Ethiopia (2:12), Assyria (2:13-15). In Zec 3:1 the prophet turns once more to
Jerusalem. Leaders, both civil and religious, and people are hopelessly corrupt (3:1-4), and
continue so in spite of Yahweh's many attempts to win the city back to purity (3:5-7); hence, the
judgment which will involve all nations has become inevitable (3:8). A remnant of the nations
and of Judah will escape and find rest and peace in Yahweh (3:9-13). The closing section (3:14-
20) pictures the joy and exaltation of the redeemed daughter of Zion.

MESSAGE
12
See Motyer, p. 902, for a diagram of the chiasms, as he saw them.
13
Carl Friedrich Keil, The Twelve Minor Prophets, (Wm. B. Eerdmans Publishing Co., 1949), 2:121.
14
Carl Friedrich Keil, The Twelve Minor Prophets, (Wm. B. Eerdmans Publishing Co., 1949). 2:122.

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The key to the Book of Zephaniah is the phrase “the day of the Lord.” This phrase appears in
most of the prophetic literature of the Old Testament. As the prophets used the phrase, “the day
of the Lord” can be a past day, a day in the relatively near future, or a day in the far distant
‘eschatological’ future. It is any day in which God is obviously at work in human affairs.

Wherever we find the phrase “the day of the Lord,” it always suggests a contrast with the “day”
of man. The day of man is any day when man appears to be in control of human affairs. It Is a
day of God’s patience. The day of the Lord is any day when God is clearly in control of human
affairs.It is a day of God’s judgment and or blessing. The phrase “the day of the Lord” is by no
means unique to Zephaniah, but it is the key to the message of this book. Zephaniah used it more
frequently than any other prophet. It was his burden, and he explained the meaning of this phrase
more than any other prophet.

The “day of the Lord” that Zephaniah predicted was an eschatological day in which God would
judge the people of Judah and Jerusalem. This judgment will take place during the first part of
the eschatological day of the Lord, the period we refer to as the Tribulation. Zephaniah also
predicted restoration following judgment (ch. 3). This refers to the second part of the
eschatological day of the Lord, the period we refer to as the Millennium.

There are Three things that this book reveals about this coming day of the Lord: its Content, its
Extent, and its Intent. The Content of the day of the Lord is clear from 1:2-3. God will visit earth
with direct and positive retribution, not in the general administrative sense of bringing people to
account eventually, but in the narrower sense of executing vengeance on humanity in
disastrousjudgment (1:14-16).

As regards the Extent of this judgment,Zephaniah reveals that it will be discriminating. His
people Israel will be the special target of this judgment, though all humanity will also suffer
(1:12). As we can see from this verse, the last stages of sin are complacency and indifference.
The spirit that produces these conditions is disregard for God and His Word (3:1-2). The result
of such a spirit is that the leaders of the people forsake their proper servant role and turn to
abusing the people to fatten themselves (3:3-4).

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The Intent of this terrible activity is the creation of a new order, with God Himself enthroned
among His creatures (3:17). Chapter 3 of this prophecy is such a different picture of the future,
from what we have in chapters 1 and 2, that some commentators have said that a different
person must have written it. Chapter 3 describes songs instead of sorrow, service instead of
selfishness, and solidarity instead of scattering. That is the intent of this judgment. Marvelous
restoration will follow devastating judgment.

The living message of this book is twofold. We can rejoice in the assurance of this coming
judgment followed by restoration, and we have a responsibility in view of this coming judgment
followed by restoration. Again, we could consider the message of the book as follows: God will
intervene in history, catastrophically, to judge humanity’s complacency and indifference, and to
restore His people to the conditions of blessing that He originally intended for them to enjoy.15

RELATIONSHIP OF THE BOOK OF ZEPANIAH WITH THE NEW TESTAMENT

From the foregoing, it is easy now to see what themes are given special emphasis in the book of
Zephaniah. They are: “the day of the Lord”, which the Prophet sees approaching as a
consequence of the sins of Judah. The day of the Lord was already announced by Amos (5:18),
but Zephaniah gives it shaper and more threatening tones (1:14-18), a terrible day for both
Judah and other nations as well.

The book of Zephaniah is often quoted in the New Testament. The Gospel of Matthew 24:30-31
Jesus talks about his glorious coming. Then Jesus again asserts two things the events and sign
which refer to the end of Jerusalem will take place in the present generation (32-35). The
Gospel of Mark 13:26-27 also often quoted concerning the day of the Lord, which is “the
coming of the Son of Man”.

CONTEMPORALLY RELEVANCE

With a few adjustments in names and situations, this prophet of 7th century B.C. could stand in
our pulpits today and deliver the same message of judgment of the wicked, and hope for the
faithful. Zephaniah reminds us that God is offended by the moral and religious sins of His
people. Bribery and corruptionthat one can find everywhere in our societies.God’s people will

15
Campbell G. Morgan, An Exposition of the Whole Bible. (Westwood, N.J.: Fleming H. Revell Co.,
1959), 1:2:289301.

8
not escape punishment when they sin willfully. Punishment may be painful, but its purpose may
be redemptive rather than punitive. The inevitability of the punishment of wickedness gives
comfort in a time when it seems that evil is unbridled and victorious. We have the freedom to
disobey God but not the freedom to escape the consequences of that disobedience. Those who
are faithful to God may be relatively few, but He does not forget them.

CONCLUSION

Zephaniah pronounces the Lord’s judgment on the whole earth, on Judah, on the surrounding
nations, on Jerusalem and on all nations. This is followed by proclamations of the Lord’s
blessing on all nations and especially on the faithful remnant of His people in Judah.

Zephaniah had the courage to speak bluntly because he knew he was proclaiming the Word of
the Lord. His book begins with “The word of the Lord” and ends with “says the Lord.” He knew
that neither the many gods the people worshiped nor even the might of the Assyrian army could
save them. God is gracious and compassionate, but when all His warnings are ignored,
judgment is to be expected. God’s day of judgment is frequently mentioned in the Scriptures.
The prophets called it the “Day of the Lord.” They referred to various events such as the fall of
Jerusalem as manifestations of God’s Day, each of which pointed toward the ultimate Day of
the Lord.

BIBLIOGRAPHY

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Allen, Ronald B. A Shelter in the Fury: A Prophet’s Stunning Picture of God, Portland:
Multnomah Press, 1986.

Berlin, Adele. Zephaniah. The Anchor Yale Bible series, New Haven and London: Yale
University Press, 2008.

Chisholm, Robert B., Jr. Handbook on the Prophets, Grand Rapids: Baker Book House, 2002.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer, Nashville: Word
Publishing, 2001. Reissued as Nelson’s Old Testament Survey. Nashville: Thomas
Nelson Publishers, 2001.

Keil, Carl Friedrich. The Twelve Minor Prophet, 2 vols. Translated by James Martin. Biblical
Commentary on the Old Testament, Reprint ed. Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1949.

Longman, Tremper, III and Raymond B. Dillard. An Introduction to the Old Testament, 2nd ed.
Grand Rapids: Zondervan, 2006.

Morgan, G. Campbell. An Exposition of the Whole Bible, Westwood, N.J.: Fleming H. Revell
Co., 1959.

Motyer, J. Alec. “Zephaniah”. In The Minor Prophets: An Exegetical and Expositional

Robinson, George L. The Twelve Minor Prophets, N.c.: Harper & Brothers, 1926; reprint ed.,
Grand Rapids: Baker Book House, 1974.

Smith, George Adam. The Book of the Twelve Prophets Commonly Called the Minor. The
Expositor’s Bible, London: Hodder and Stoughton, 1903.

Walker, Larry Lee. “Zephaniah.” In Daniel-Minor Prophets. The Expositor’s Bible

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Chaps. 40–48 are about the liberating action of Yhwh, while chaps.
49–55 deal with a new perspective of the future for Zion: ‘for Yhwh
has comforted his people (􀁈􀀾􀀋 􀀹􀁈􀀹􀁊 􀀩􀁉􀀿) and is compassionate to
his poor’ (49.13), which 51.3 clearly references: ‘Yes, Yhwh has comforted
Zion’ (􀀪􀁈􀁊􀀴 􀀹􀁈􀀹􀁊 􀀩􀁉􀀿􀀐􀁊􀀼), ‘has comforted (􀀩􀁉􀀿) all her ruins (􀀽􀀼
􀀹􀁊􀁅􀀳􀁃􀁉)’.49

continued to defend the unity of the book. They sought to undermine the

preexilic prophets. For evangelical Christians who held to the infallibility and

inerrancy of Scripture, two additional arguments were also important: the attribution

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Bonnard, P. E., Le Second Isaie (Paris: Gabalda, 1972).
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Calvin, J., Commentary on the Book of the Prophet Isaiah (4 vols.;
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Cassuto, U., 'On the Formal and Stylistic Relationship Between Deutero-
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Trench and Co., rev. edn, 1889).
Chilton, B. D., The Glory of Israel: The Theology and Provenience of the
Isaiah Targum (JSOTSup 23; Sheffield: JSOT, 1983).
Chrysostom, John, In Isaiam prophetam interpretatio sancti Joannis
Chrysostomi ex armenio in latinum sermonem a patribus Mekitharistis

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Clark, K. C, 'An Analysis of Isaiah 40-44:23' (Diss.; Claremont, 1977).
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Clifford, R. J., Fair Spoken and Persuading (Ramsey, NJ: Paulist, 1984).
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