Reading for Today:
Notes:
Zephaniah 1:8 the princes…king’s children. Judgment began with the royal house. Lacking commitment to God’s covenant, they had adopted the customs and idolatrous practices of the heathen. Since Josiah was only 8 years old when he assumed rulership (ca. 640 B.C.), the reference would not be to his children but to the princes of the royal house or to the children of the king who would be ruling when the prophecy was fulfilled (
2 Kin. 25:7;
Jer. 39:6).
Zephaniah 3:8 The prophet transitions from the historical invasion of Judah by Babylon to the future day of the Lord. He speaks of the Great Tribulation, when the Lord will gather all the nations for judgment (
Joel 3:1,
2,
12–17;
Zech. 12:2,
3;
14:2;
Matt. 24:21).The faithful remnant, presumably the meek of 2:1–3, are exhorted to wait in trust for Him to carry out His judgment.
Revelation 14:8 Babylon is fallen. Lack of response to the first angel’s message causes a second angel to pronounce this judgment. Babylon refers to the entire worldwide political, economic, and religious kingdom of Antichrist. The original city of Babylon was the birthplace of idolatry where the residents built the Tower of Babel, a monument to rebelliousness and false religion. Such idolatry was subsequently spread when God confounded man’s language and scattered them around the world (
Gen. 11:1–9).
wine of the wrath of her fornication. This pictures Babylon causing the world to become intoxicated with her pleasures and enter an orgy of rebellion, hatred, and idolatry toward God. Fornication is spiritual prostitution to Antichrist’s false system, which will fall for such iniquity.
Revelation 14:19 winepress. This vivid imagery signifies a horrendous slaughter or bloodbath (
Is. 63:2,
3;
Lam.1:15;
Joel 3:13). Here it refers to the slaughter of all the enemies of God who are still alive, facing the destruction at Armageddon, the final battle against God’s enemies, staged on the Plain of Esdraelon. The bloody imagery comes from the fresh juice of stomped grapes splattering and running down a trough from the upper vat to the lower vat of a stone winepress.
What is known about Zephaniah, and what was his message for Judah?
Little is known about the author, Zephaniah. Three other Old Testament individuals share his name. He traces his genealogy back 4 generations to King Hezekiah (ca. 715–686 B.C.), standing alone among the prophets descended from royal blood (1:1).Royal genealogy would have given him the ear of Judah’s king, Josiah, during whose reign he preached.
The prophet himself dates his message during the reign of Josiah (640–609 B.C.). The moral and spiritual conditions detailed in the book (1:4–6; 3:1–7) seem to place the prophecy prior to Josiah’s reforms, when Judah was still languishing in idolatry and wickedness. It was in 628 B.C. that Josiah tore down all the altars to Baal, burned the bones of false prophets, and broke the carved idols (
2 Chr. 34:3–7); and in 622 B.C., the Book of the Law was found (
2 Chr. 34:8–35:19). Consequently, Zephaniah most likely prophesied from 635 to 625 B.C. and was a contemporary of Jeremiah.
Zephaniah’s message on the Day of the Lord warned Judah that the final days were near, through divine judgment at the hands of Nebuchadnezzar, ca. 605–586 B.C. (1:4–13). Yet, it also looks beyond to the far fulfillment in the judgments of Daniel’s 70th week (1:18; 3:8). The expression “Day of the Lord” is employed by the author more often than by any other Old Testament writer and is described as a day that is near (1:7), and as a day of wrath, trouble, distress, devastation, desolation, darkness, gloominess, clouds, thick darkness, trumpet, and alarm (1:15, 16, 18).
Yet even within these oracles of divine wrath, the prophet exhorted the people to seek the Lord, offering a shelter in the midst of judgment (2:3) and proclaiming the promise of eventual salvation for His believing remnant (2:7; 3:9–20).
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