1:3 Comparisons with the Genesis Flood continue with “man and beast” and “birds of the heavens” (Gen. 6:7; 7:23). The prophet also alluded to the creation, pairing man and beast (sixth day of creation) and birds with fish (fifth day of creation). stumbling blocks. Whatever alienates man from God will be removed.
1:4–9 The LORD narrowed His words of judgment to specifically focus on Judah, specifying the causes of judgment as apostasy and idolatry (vv. 4–6), as always coupled with moral and ethical corruption (vv. 7–9).
1:4 cut off every trace of Baal. The worship of Baal, the Canaanite god of fertility, was a constant source of temptation to Israel (cf. Num. 25:1–5; Judg. 2:13), as people tried worshiping him alongside the worship of the LORD (Jer. 7:9; 23:25–29). This mix became a primary cause for judgment (2 Kin. 17:16–20; Jer. 11:13–17; Hos. 2:8) which would forever excise the worship of Baal from Israel.
1:5 worship the host of heaven. Astrology was also a prominent part of Israel’s idolatrous practices; they worshiped the host of heaven from as early as the Exodus (cf. Deut. 4:19; Amos 5:25, 26; Acts 7:40–43). God warned them repeatedly, but they rebelled (2 Kin. 23:5, 6; Jer. 7:17, 18; 8:2; 44:17–25). Altars were often erected on housetop roofs to provide a clear view of the sky (Jer. 8:2; 19:13; 32:29). swear by Milcom. Judah’s syncretistic worship was reflected in swearing by the LORD and, at the same time, by Milcom, who may be either the Ammonite deity of 1 Kin. 11:5, 33, or Molech, the worship of whom included child sacrifice, astrology, and sacred prostitution (cf. Lev. 18:21; 2 Kin. 17:16, 17; Ezek. 23:37; Amos 5:25, 26; Acts 7:40–43).
1:6 Zephaniah lastly mentioned those who had at first heeded calls to repentance but later had willfully turned away.
1:7 Be silent. In view of the just judgment, there was no defense to be spoken and in view of the devastation only shocked and mute wonder (cf. Hab. 2:20; Zech. 2:13). day of the LORD. See notes on Joel 1:15. prepared a sacrifice…invited His guests. God’s judgment on Israel was viewed as His sacrifice. The guests were the dreaded Babylonians, who as “priests” were invited to slay the sacrifice, i.e., Judah (cf. Is. 13:3; 34:6; Jer. 46:10; Ezek. 39:17; Hab. 1:6; Rev. 19:17, 18).
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 (cf. 2 Kin. 25:7; Jer. 39:6).
1:9 leap over the threshold. This describes the eagerness with which the rich hurried from their homes to plunder the poor.
1:10, 11 The merchants, made wealthy from dishonest gain (cf. v. 9), were singled out to depict the anguish of the coming judgment. The Fish Gate, known today as the Damascus Gate, is located on the N side. The Second Quarter was a district within the city walls. Maktesh, meaning “mortar,” was a name applied to the Valley of Siloam from its shape; it was a district where merchants carried on business.
1:12 I will search. None would escape the punishment of the LORD (Amos 9:1–4). settled in complacency. See marginal note. With this term referring to a thickened crust which forms on wine when left undisturbed for a long period of time, the prophet described the people’s indifference and slothfulness toward God. Their indifference led them to regard God as morally indifferent.
1:14–18 Zephaniah vividly described the Day of the LORD in staccato fashion, rehearsing the ominous conditions characterizing that day. This section seems to point to the near fulfillment when Babylon subdued Judah (vv. 4–13), as well as a far fulfillment which will involve the whole earth (v. 18).
1:16 day of trumpet and alarm. In accordance with God’s instructions, a trumpet was fashioned for the purpose of sounding an alarm (Num. 10:1–10).
1:17, 18 As though worthless, their blood and flesh were discarded as dust. Their silver and gold, corruptly gained (cf. vv. 9–13), would be of no avail to protect them from the wrath of holy God (cf. Jer. 46:28).
1:17 walk like blind men. As blind men, they would grope unsuccessfully for escape routes (Deut. 28:29).
1:18 the whole land. The discussion expands to include the whole earth as in vv. 2, 3.
Zeph. 1:18
“Day of the Lord” Fulfillments
Near Far
Obadiah 1-14 Obadiah 15-21
Joel 1:15, 2:1, 11 Joel 2:31 (3:1), 3:14
Amos 5:18-20 ———
——— Isaiah 2:12
Isaiah 13:6 Isaiah 13:9
Zephaniah 1:7 Zephaniah 1:14
Ezekiel 13:5, 20:3 ———
——— Zechariah 14:1
——— Malachi 4:5
Zephaniah 2
2:1–3 With the announcement of coming judgment, God mercifully invited His people to repent. They were to assemble to entreat the favor of the LORD and avert His wrath (cf. Joel 2:16).
2:1 undesirable nation. See marginal note. No longer sensitive to God’s call to repentance through His many prophets, Judah had sunk to shamelessness.
2:3 It may be that you will be hidden. Even the meek, those who had followed the law of the LORD, were encouraged to continue to manifest fruits of repentance, so they would be sheltered in the day of His judgment (Is. 26:20).
2:4–15 God used the heathen nations to punish His people, but He would not permit those nations to go unpunished. To illustrate this, 4 representative nations were chosen from the 4 points of the compass.
2:4–7 The first nation to be judged was Philistia, to the W of Israel. Judgment was to come swiftly and unexpectedly, even at noonday when it was least expected. Of the 5 Philistine cities, only Gath was omitted (cf. Amos 1:6–8).
2:5 Cherethites. Occasionally a synonym for Philistia, this term represented a branch from Crete (see note on Ezek. 25:16). David’s bodyguard was comprised of both Cherethites and Pelethites (2 Sam. 8:18; 1 Kin. 1:38, 44). See note on 1 Sam. 30:14.
2:7 return their captives. The Lord would initiate the physical return of Israel’s exiles to occupy the land vacated by judgment on Philistia.
2:8–11 To the E, the descendants of Lot by his daughters through incest, Moab and Ammon (Gen. 19:30–38), are mentioned. They had reproached and reviled God’s people, incurring divine wrath (cf. Gen. 12:3). Like Sodom and Gomorrah in the days of their ancestor Lot, they too would come to ruin and desolation.
2:11 worship Him…all the shores of the nations. The final fulfillment of these predictions is yet future, depicting the Millennium when all the gods of the nations will be reduced to nothing and the LORD Himself will be worshiped universally (Is. 66:18–21; Zech. 14:16; Mal. 1:11).
2:12 Ethiopia lay to the S of Israel. She would be judged by His sword, fulfilled in Nebuchadnezzar’s invasion and conquest of Egypt (Ezek. 30:24, 25).
2:13–15 Assyria, located NW of Israel, would be desolated as well. Nineveh fell, shortly after this prophecy, to the Babylonians in 612 B.C. Famed for her irrigation system, she would be left dry.
2:15 In language similar to that of the king of Babylon (Is. 14:13, 14; 47:8) and the prince of Tyre (Ezek. 28:2), Assyria had claimed for herself divine attributes. For this she would be brought to ruin.
Zephaniah 3
3:1–7 After pronouncing judgment on the nations, the prophet returned to again pronounce woe upon Jerusalem. Because of that city’s favored position among the nations (cf. Ex. 19:5), more was expected.
3:2 She has not received correction. Jerusalem was soon to learn that to reject God’s correction leads to destruction (Prov. 5:23). She has not drawn near to her God. The LORD had taken up residence in that city, making Him easily accessible (Deut. 4:7), yet they had refused to draw near to Him in proper worship.
3:3–5 Four classes of leadership were singled out for condemnation: The political leaders, i.e., the 1) princes and 2) judges; who are both likened to ravenous wolves, endlessly searching for more prey (cf. 1:8, 9). The s
piritual leaders, i.e., the 3) prophets and 4) priests, were unfaithful to the LORD whom they claimed to represent. By contrast, the LORD never failed to manifest a faithful standard of justice and righteousness.
3:6, 7 The desolations brought by the LORD on surrounding nations were to serve as warnings to Judah, meant to turn His people back to Him. But instead, enticed by the fruits of corruption, the people rose early to zealously and deliberately pursue the way of sin.
Zeph. 3:7
God’s “I Wills” of Restoration
Zephaniah 3:18-20
1. I will gather 3:18
2. I will deal 3:19
3. I will save 3:19
4. I will appoint 3:19
5. I will bring you back 3:20
6. I will give you 3:20
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 (cf. 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.
3:9–20 The final section unveils the blessings of restoration for God’s people and the nations.
3:9 pure language. See Introduction: Interpretive Challenges. A remnant of the nations, converted to the LORD, will worship Him in righteousness and truth (Zech. 8:20–23; 14:16). Pure speech will come from purified hearts (cf. Luke 6:45).
3:10 They will return from distant places (cf. Is. 11:11, 15, 16; 27:13).
3:11–13 The LORD will purge the proud and ungodly from among them (Zech. 13:1–6), leaving a meek and humble people. Material prosperity and peace will accompany them as well, allowing them to enjoy the rich blessings of God undisturbed (Joel 3:18–20; Mic. 4:4).
3:14–20 The messianic era of millennial blessing and restoration is described.
3:15–17 The basis for rejoicing in v. 14 is that Israel’s day of judgment is past and her King is residing in her midst. His departure just prior to Nebuchadnezzar’s destruction of the temple is graphically depicted in Ezek. 8–11; but He will return as LORD and Messiah, a fact so glorious that it is repeated in v. 17.
3:17 As a bridegroom rejoices over his bride (cf. Is. 62:4), the LORD will exult over His people with gladness and song, resting in quiet ecstasy over His people in whom is all His delight (cf. Deut. 30:9; Is. 54).
3:18 those who sorrow over the appointed assembly. Unable to celebrate the appointed feasts (cf. Ex. 23:14–17) while in exile, the godly remnant sorrowed. But the LORD will remove their sorrow, giving them praise and fame (v. 19).
3:19, 20 at that time. The time of the return of the King, Messiah, when the Jews will be regathered and become a source of blessing to the world, fulfilling Israel’s original destiny (Deut. 26:18, 19; Is. 62:7).
Zephaniah 1
1:1 a 2 Kin. 22:1, 2; 2 Chr. 34:1–33; Jer. 1:2; 22:11
1:2 1 Lit. make a complete end of, Jer. 8:13
1:3 b Hos. 4:3
1:3 2 Idols
1:3 3 ground
1:4 c 2 Kin. 23:5; Hos. 10:5
1:4 4 Fulfilled in 2 Kin. 23:4, 5
1:4 5 Heb. chemarim
1:5 d 2 Kin. 23:12; Jer. 19:13
1:5 e Josh. 23:7
1:5 6 Or Malcam, an Ammonite god, 1 Kin. 11:5; Jer. 49:1; Molech, Lev. 18:21
1:6 f Is. 1:4; Jer. 2:13
1:6 g Hos. 7:7
1:7 h Hab. 2:20; Zech. 2:13
1:7 i Is. 13:6
1:7 j Deut. 28:26; Is. 34:6; Jer. 46:10; Ezek. 39:17–19
1:7 7 Lit. set apart, consecrated
1:8 k Jer. 39:6
1:9 l 1 Sam. 5:5
1:10 m 2 Chr. 33:14; Neh. 3:3; 12:39
1:11 n James 5:1
1:11 8 A market district of Jerusalem, lit. Mortar
1:12 o Jer. 48:11; Amos 6:1
1:12 p Ps. 94:7
1:12 9 Lit. on their lees; like the dregs of wine
1:13 q Deut. 28:39
1:14 r Jer. 30:7; Joel 2:1, 11
1:15 s Is. 22:5
1:16 t Is. 27:13; Jer. 4:19
1:17 u Deut. 28:29
1:18 v Ezek. 7:19
Zephaniah 2
2:1 a 2 Chr. 20:4; Joel 1:14; 2:16
2:1 1 Or shameless
2:3 b Ps. 105:4; Amos 5:6
2:3 c Ps. 76:9
2:3 d Joel 2:14; Amos 5:14, 15
2:4 e Jer. 47:1, 5; Amos 1:7, 8; Zech. 9:5
2:4 f Jer. 6:4
2:5 g Ezek. 25:15–17
2:5 h Josh. 13:3
2:6 i Is. 17:2
2:6 2 Underground huts or cisterns, lit. excavations
2:7 j (Mic. 5:7, 8)
2:7 k Luke 1:68
2:7 l Jer. 29:14
2:7 3 Lit. visit them
2:8 m Jer. 48:27; Amos 2:1–3
2:8 n Ezek. 25:3; Amos 1:13
2:8 o Jer. 49:1
2:9 p Is. 15:1–9; Jer. 48:1–47
2:9 q Amos 1:13
2:9 r Deut. 29:23
2:9 4 Lit. Possessed by nettles
2:9 5 Or permanent ruin
2:10 s Is. 16:6
2:11 t Mal. 1:11
2:11 u Gen. 10:5
2:12 v Is. 18:1–7; Ezek. 30:4, 5
2:12 w Ps. 17:13
2:13 x Is. 10:5–27; 14:24–27; Mic. 5:5, 6
2:14 y Is. 13:21
2:14 z Is. 14:23; 34:11
2:14 a Jer. 22:14
2:15 b Is. 47:8
2:15 c Rev. 18:7
2:15 d Lam. 2:15
2:15 e Nah. 3:19
Zephaniah 3
3:3 a Ezek. 22:27
3:3 b Jer. 5:6; Hab. 1:8
3:4 c Hos. 9:7
3:4 d Ezek. 22:26; Mal. 2:7, 8
3:4 1 Or profaned
3:5 e Jer. 3:3
3:5 2 Lit. Morning by morning
3:7 f Jer. 8:6
3:7 g Gen. 6:12
3:7 3 They were eager
3:8 h Prov. 20:22; Mic. 7:7; Hab. 2:3
3:8 i Is. 66:18; Ezek. 38:14–23; Joel 3:2; Mic. 4:12; Matt. 25:32
3:8 j Zeph. 1:18
3:8 4 LXX, Syr. for witness; Tg. for the day of My revelation for judgment; Vg. for the day of My resurrection that is to come
3:9 k Is. 19:18; 57:19
3:9 5 Lit. lip
3:10 l Ps. 68:31; Is. 18:1; Acts 8:27
3:11 m Is. 2:12; 5:15; Matt. 3:9
3:12 n Is. 14:32; Zech. 13:8, 9
3:13 o Is. 10:20–22; (Mic. 4:7)
3:13 p Is. 60:21
3:13 q Zech. 8:3, 16; Rev. 14:5
3:13 r Ezek. 34:13–15, 28
3:14 s Is. 12:6
3:15 t (John 1:49)
3:15 u Ezek. 48:35; (Rev. 7:15)
3:15 6 So with Heb. mss., LXX, Bg.; MT, Vg. fear
3:16 v Is. 35:3, 4
3:16 w Job 4:3; Heb. 12:12
3:17 x Zeph. 3:5, 15
3:17 y Deut. 30:9; Is. 62:5; 65:19; Jer. 32:41
3:18 z Lam. 2:6
3:19 a (Ezek. 34:16; Mic. 4:6, 7)
3:20 b Is. 11:12; Ezek. 28:25; Amos 9:14
3:20 7 Lit. a name
Introduction to Haggai
Title
The prophecy bears the name of its author. Because his name means “festal one,” it is suggested that Haggai was born on a feast day. Haggai is the second shortest book in the OT (Obadiah is shorter) and is quoted by the NT once (cf. Heb. 12:26).
Author and Date
Little is known about Haggai apart from this short prophecy. He is mentioned briefly in Ezra 5:1 and 6:14, on both occasions in conjunction with the prophet Zechariah. The lists of refugees in Ezra mention nothing of Haggai; there are no indications of his parentage or tribal ancestry. Nor does history provide any record of his occupation. He is the only person in the OT with the name, although similar names occur (cf. Gen. 46:16; Num. 26:15; 2 Sam. 3:4; 1 Chr. 6:30). Furthermore, Hag. 2:3 may suggest that he too had seen the glory of Solomon’s temple before it was destroyed, making him at least 70
years of age when writing his prophecy.
There is no ambiguity or controversy about the date of the prophecy. The occasion of each of his 4 prophecies is clearly specified (1:1; 2:1; 2:10; 2:20), occurring within a 4 month span of time in the second year (ca. 520 B.C.) of Persian king Darius Hystaspes (ca. 521–486 B.C.). Haggai most likely had returned to Jerusalem from Babylon with Zerubbabel 18 years earlier in 538 B.C.
Background and Setting
In 538 B.C., as a result of the proclamation of Cyrus the Persian (cf. Ezra 1:1–4), Israel was allowed to return from Babylon to her homeland under the civil leadership of Zerubbabel and the spiritual guidance of Joshua the High-Priest (cf. Ezra 3:2). About 50,000 Jews returned. In 536 B.C., they began to rebuild the temple (cf. Ezra 3:1—4:5) but opposition from neighbors and indifference by the Jews caused the work to be abandoned (cf. Ezra 4:1–24). Sixteen years later Haggai and Zechariah were commissioned by the LORD to stir up the people to 1) not only rebuild the temple, but also to 2) reorder their spiritual priorities (cf. Ezra 5:1–6:22). As a result, the temple was completed 4 years later (ca. 516 B.C.; cf. Ezra 6:15).
Historical and Theological Themes
The primary theme is the rebuilding of God’s temple, which had been lying in ruins since its destruction by Nebuchadnezzar in 586 B.C. By means of 5 messages from the LORD, Haggai exhorted the people to renew their efforts to build the house of the LORD. He motivated them by noting that the drought and crop failures were caused by misplaced spiritual priorities (1:9–11).
But to Haggai, the rebuilding of the temple was not an end in itself. The temple represented God’s dwelling place, His manifest presence with His chosen people. The destruction of the temple by Nebuchadnezzar followed the departure of God’s dwelling glory (cf. Ezek. 8-11); to the prophet, the rebuilding of the temple invited the return of God’s presence to their midst. Using the historical situation as a springboard, Haggai reveled in the supreme glory of the ultimate messianic temple yet to come (2:7), encouraging them with the promise of even greater peace (2:9), prosperity (2:19), divine rulership (2:21, 22), and national blessing (2:23) during the Millennium.
Interpretive Challenges
The most prominent interpretive ambiguity within the prophecy is the phrase “the Desire of All Nations” (2:7). Although many translations exist, there are essentially only two interpretations. Pointing to “The silver is Mine, and the gold is Mine” (2:8), as well as to Is. 60:5 and Zech. 14:14, some contend that it refers to Jerusalem, to which the wealth of other nations will be brought during the Millennium (cf. Is. 60:11; 61:6). It seems preferable, however, to see a reference here to the Messiah, a Deliverer for whom all the nations ultimately long. Not only is this interpretation supported by the ancient rabbis and the early church, the mention of “glory” in the latter part of the verse suggests a personal reference to the Messiah (cf. Is. 40:5; 60:1; Luke 2:32).
The MacArthur Study Bible, NKJV Page 434