THE REV. A. C. JENNINGS, M.A.

INTRODUCTION

TO

ZEPHANIAH.

I. The Author.—Zephaniah traces his pedigree back through four generations to Hezekiah (Authorised Version Hizkiah). Many of the modern commentators have followed Jerome and Aben Ezra in identifying this ancestor with the king of Judah of that name. It favours this view that Zephaniah traces his pedigree back as far as Hezekiah and no farther. The emphasis thus attached to the name argues that it was that of a well-known individual. It is no objection that his royal title is not actually mentioned. Just in the same way Zechariah names as his grandfather the well- known Iddo, without the addition “the priest” (Zechariah 1:1). Neither is it material that between Hezekiah and Josiah (in whose reign Zephaniah prophesied), there are only two kings—Manasseh and Amon—to set off against Zephaniah’s three ancestors. The fact that Manasseh’s reign was unusually long—extending over no less a period than fifty-five years—fully accounts for the disparity. It is quite possible therefore that Zephaniah in Zephaniah 1:1 lays claim to descent from the royal family of Judah. Of the prophet’s life nothing is known. The name “Zephaniah” means Jehovah hides or protects (from root tsâphan), not as Jerome explains it, watchman of Jehovah (from root tsâphâh). But the etymology has no bearing on the present composition, for there is no reason to regard the name as a ministerial title.

II. Occasion of writing.—According to Zephaniah 1:1, Zephaniah prophesied in the reign of Josiah. This reign lasted from B.C. 641 to B.C. 610. For the purpose of our present investigation it may conveniently be divided into three periods. (a.) That preceding the abolition of idolatry, 641-630. (b.) The reformation period. This culminated, in 624-3, in a restoration of the Temple, a renewal of the covenant, and the celebration of the great Passover. (100) The period following this reformation, 623-610. To which of these three periods does the prophecy of Zephaniah belong? Primâ facie we feel inclined to connect it with the first period. The prophecy was provoked by the general prevalence of idolatry (Zephaniah 1:4-6), oppression and corruption (Zephaniah 3:1-7). It is only natural to suppose that it was composed before Josiah was old enough to begin his reformation: i.e., between the years 641-630. The arguments alleged in favour of a later date are insufficient to invalidate this conclusion. These arguments may be tabulated thus:—(1.) The expression “I will cut off the remnant of Baal” (Zephaniah 1:4) has been treated as implying that some steps had already been taken to abolish Baal-worship: i.e., that Zephaniah wrote after the inauguration of Josiah’s reforms. This interpretation is, of course, possible. But it certainly is not absolutely necessary. (See note on Zephaniah 1:4.) (2.) The guilt of the “king’s sons” is denounced (Zephaniah 1:8). But Jehoiakim, the eldest son of Josiah, was not more than six years old at the close of the first period, and only twelve at the close of the second. The denunciation is therefore supposed to prove that Zephaniah wrote about the middle of the third period, when the characters of the two elder princes, Jehoiakim and Jehoahaz, would be sufficiently formed to indicate their irreligious propensities. This argument appears at first sight convincing. But its force disappears entirely when we recollect that this expression need not refer to Josiah’s sons at all. Other princes of the blood royal may be meant, sons of Amon or grandsons of Manasseh. (See Zephaniah 1:8, note.) (3.) Phrases from the law, and more particularly from the Book of Deuteronomy, are of frequent occurrence in this prophecy. (Comp. Zephaniah 1:13; Zephaniah 1:15; Zephaniah 1:17; Zephaniah 2:5; Zephaniah 2:7; Zephaniah 2:11; Zephaniah 3:5; Zephaniah 3:19-20.) It is argued that the explanation of these numerous citations lies in Hilkiah’s discovery of “the book of the law” in 624 or 623, and its subsequent public recital. (See 2 Kings 22:8; 2 Kings 23:2.) But this inference has little force save for those who unwarrantably connect these events with the composition of the Book of Deuteronomy. That a discovery of an ancient copy of the law caused a sensation in Jerusalem, and aided Josiah’s work of religious reform, appears to us sufficiently natural. It need not commit us to the conclusions that before the year in question the law was quite forgotten or the Book of Deuteronomy nonexistent. Those who have jumped at the latter conclusion cannot fairly account for the apparent indebtedness of earlier prophets—e.g., Hosea and Amos—to the Book of Deuteronomy.

That Jerusalem is distinctly represented as in a state of religious and moral decadence sufficiently shows, we think, that the book of Zephaniah preceded the memorable year of iconoclasm B.C. 630. In accordance with this theory of date is the prophet’s allusion to the future fate of Nineveh in Zephaniah 2:13-15. We do not claim this passage as an original prediction, for it is obviously based on an earlier prophecy—that of Nahum. But we infer from the use of the future tense that what Nahum had predicted had not yet been fulfilled: i.e., that Zephaniah wrote, at all events, before the capture of Nineveh in 625. The allusion harmonises with the other argument, which impels us to place Zephaniah’s composition in the period 641-630.

Zephaniah’s mission was one of mingled reproof and consolation. In the foreground of the prophetic portraiture stands the Chaldean invasion, with its fearful consequences—the sack of Jerusalem and deportation of God’s chosen people. This disastrous epoch is obviously “the day of wrath” so vividly depicted in Zephaniah 1. Zephaniah, however, does not specify the nation which God has appointed as His instrument of chastisement. This identification is reserved for Habakkuk, writing somewhat later (Habakkuk 1:6). Far back in the perspective of the picture is that glorious vision of extended religious privileges, which is elsewhere connected with the Messianic Promise, and which certainly finds its historical counterpart only in the advent of the Saviour. Between the foreground and this bright horizon we have a delineation of those political catastrophes in which Jehovah whelms Israel’s enemies—the overthrow of the Philistine strongholds and extinction of the Philistine race; the utter desolation of the lands of Moab and Ammon; carnage and bloodshed in Ethiopia; last, because most important, that overthrow of Nineveh which had been already foretold by Nahum, and which in point of time preceded the Chaldean invasion.

Against Jerusalem, therefore, Zephaniah invokes a “day of wrath,” which is to purge her of her idolatry and lawlessness. To the remnant of faithful worshippers on the other hand he promises that the period of affliction shall pave the way for the glorification of God’s people and the extension of His kingdom to the Gentiles. In effecting this purpose, God shall bring low the powers of this world (Zephaniah 3:8). The nations which have afflicted His people in time past shall be effaced (Zephaniah 2:4-15). Judah’s captivity shall be turned, Jerusalem shall become the honoured source of religious enlightenment to the lands which once put her to shame (Zephaniah 3:19-20).