Zephaniah 1:1-3 - Homiletics.

I. HIS PEDIGREE . ( Zephaniah 1:1 .) This is the solitary instance in which the lineage of a prophet is traced back in Scripture four generations. The reason would seem to be in order to indicate his relationship to Hezekiah, the pious King of Judah. Note:

1 . The honour connected with a pious ancestry.

2 . The perpetuity of the influence of a good life.

II. HIS AUTHORITY . This was not derived from his royal descent, but from his being under the inspiration of the Almighty. "The word of the Lord which came unto Zephaniah" (ver. 1). The words of those high in rank are often invested with a value they do not intrinsically possess, but the utterances of this prince of Judah claim our regard as the words of one taught by the Spirit of God.

III. HIS AGE . He prophesied "in the days of Josiah the son of Anion, King of Judah" (ver. 1). Unhappily, the reforms instituted by the good Hezekiah had not been sustained during the succeeding reigns, so that the nation, both politically and spiritually, had relapsed into a thoroughly corrupt state by the time that the boy-king Josiah came to the throne. Consecrated from early life to the service of the true God, the youthful monarch devoted the energies of his early manhood to the rooting out of idolatry from his land, and to the restoration and re-establishment of the temple and its services. Zephaniah, doubtless, prophesied shortly before this work of reformation commenced, and the influence of his faithful ministry would be helpful to the royal reformer in carrying out his noble work.

IV. THE CHARACTER OF THE MESSAGE WITH WHICH HE WAS DIVINELY ENTRUSTED , This was:

1 . Very dark. He was, indeed, a messenger of judgment; the solemn responsibility devolved upon him of announcing "the terrors of the Lord" (vers. 2, 3). The anger of the Lord was kindled against Judah, and though to be delayed until Josiah should be gathered to his rest, it must at length fall ( 2 Kings 22:8-20 ; 2 Kings 23:21-27 ; 2 Chronicles 34:8-33 ; 2 Chronicles 35:1-19 ).

2 . Very comprehensive. His predictions of judgment were not limited to Judah, but were directed also against heathen nations — Philistia, Moab and Ammon, Ethiopia, and Assyria ( Zephaniah 2:1-15 .).

3 . Yet withal not lacking encouragement; for whilst he told of impending judgment, he called to repentance, unfolded the mercy of the Most High, and indicated how that even the darkest events impending would be overruled for the well being of the race.

Zephaniah 1:4 , Zephaniah 1:5 . - A corrupt priesthood and its pernicious influence.

The work of reformation carried on by Hezekiah was unquestionably great, yet it cannot be correctly described as having been complete. The weeds of idolatry were extensively destroyed by him, yet many roots remained, and, springing up, bore a fresh harvest of evil in the succeeding reigns, so that the godly Josiah found himself confronted with a powerful remnant of idolatry. In dealing with this he must have been materially assisted by the bold denunciations of Zephaniah; and these were fittingly directed first of all against the corrupt priesthood (ver. 4). We have here —

I. AN EXALTED OFFICE . That of the priest. The Jewish priesthood was of Divine appointment, chosen and set apart by God to the most sacred duties, and the whole being typical of the character and mission of the great High Priest who was in the fulness of time to appear. And whilst in his work these functions received their consummation, and the Aaronic priesthood passed away, yet Christ when he ascended upon high "gave gifts unto men," etc. ( Ephesians 4:11-13 ). The work of the ministry is scriptural, noble, honourable. Those divinely called to it have to teach the truth of God, to seek to win men to righteousness and heaven, to lead worshippers to the very throne of the Eternal, to direct the activities of the Church, and to shepherd the flock of Christ. The work is "a good work" ( 1 Timothy 3:1 ), and faithfully to do it is to secure present and eternal honour.

II. THEIR HIGH OFFICE CORRUPTED . Those here styled "the Chemarims" were Jewish priests, some of whom were of the tribe of Levi, and others chosen from the lowest of the people, who sold themselves to the faithless kings of Judah, and at their bidding offered polluted rites at the altar of God, and joined with the heathen priests in serving the altars of Baal ( 2 Kings 23:5 ; Hosea 10:5 ). The highest and holiest functions may still be perverted. This is the case when motives other than those of love to God and to the souls of men impel to engaging in ministerial service, or when in rendering such service any compromise is made with error and sin.

III. THE PERNICIOUS INFLUENCE RESULTING FROM SUCH CORRUPTION , "Like priests, like people." Hence, immediately following the allusion to the corrupt priesthood, reference is made to the people as worshipping the host of heaven upon the house tops (ver. 5). Luther says, "The chemarim produced an erroneous opinion among the people that they were of all others the most assiduous in religion and Divine worship," and if so, their influence over the people would be proportionately increased through their zeal, and no wonder that, following these false guides, idolatry and irreligion so widely prevailed in the land. A faithless and disloyal ministry in any age must prove a blight and a curse.

IV. THE DIVINE JUDGMENTS PRONOUNCED AGAINST THESE FAITHLESS ONES AND THEIR ADHERENTS . Their followers should be visited with retribution, whilst as to these false leaders, they should be "cut off," and their very name be blotted out. Their fate speaks silently and solemnly to all who claim to be ministers of God. His charge to all such is, "Son of man, I have made thee a watchman," etc. ( Ezekiel 2:1-10 :17-21), and this is his promise attached to fidelity, "Be thou faithful unto death, and I will give thee a crown of life" ( Revelation 2:10 ).

Zephaniah 1:5 . - Divided service.

"That worship and that swear by the Lord, and that swear by Malcham." It is not two distinct classes of persons that are here referred to, but one and the same class. The allusion is to such as sought to be identified both with the service of God and the service of Malcham. It is an example of divided service that is here presented to us, an illustration of men attempting that which the great Teacher in a later age declared to be altogether impracticable, even to serve two masters.

I. AN IMPOSSIBLE TASK ATTEMPTED , AND RESULTING IN FAILURE AND SHAME .

1 . The task, Malcham, or Malkam, or "king," was a term used for Baal, and who is thus described on the Phoenician inscriptions. The times being corrupt, and idolatry being popular in the land, there were those who, from considerations of policy and interest doubtless, attempted to combine the worship of Jehovah and that of Baal, or Malcham. The same spirit prevails still; men desire to serve both God and mammon,'and too much resemble those who were "willing to serve God so that they did not offend the devil."

2 . The task is an impossible one; it cancel be accomplished,

3 . To attempt it can only result in defeat and disgrace. They who sought to worship God and Malcham were to be "cut off." Their conduct met with the Divine displeasure, and was followed by such manifestations of his disapproval as filled them with confusion and shame. Other instances: Meroz ( 5:23 ); the young ruler ( Matthew 19:22 ); Peter in the high priest's hall ( Matthew 26:75 ).

II. A MORE EXCELLENT COURSE OF ACTION .

1 . Weigh well the respective claims of God and of Malcham, Christ and mammon. This is the way in which men wisely act in reference to temporal things, and they should also act thus in reference to religion.

2 . Yield yourself faithfully, wholly, and irrevocably to the master whose claim you feel to be the strongest. "If the Lord be God, follow him; but if Baal, then follow him." Multitudes, as they have thus reflected upon the claims of Christ, have felt these to be paramount; as they have thought of his bright and beautiful teaching, his wonderful, self-sacrificing human life, and as, gathering at Calvary, they have contemplated his humiliation unto death, they have been constrained to acknowledge his undoubted right to their loving confidence and entire service, and, yielding themselves up to him without reservation, have found in so doing happiness and peace.

Zephaniah 1:6 . - The sin of apostasy.

"And them that are turned back from the Lord." Some biblical expositors regard the whole of this verse as referring to one class, even to such as are utterly indifferent and unconcerned in reference to God's claims; whilst other commentators regard this class as referred to in the latter part of the verse, and view the expression, "And them that are turned back from the Lord" as an allusion to those who, having professed loyalty to God and his truth, had allowed themselves to be drawn away and to walk no more with him. Concerning this sin of apostasy, note —

I. THE CAUSES WHICH HAVE RESULTED IN MEN FALLING INTO THIS SIN .

1 . Temporal success. Favourable progress in the affairs of this life has proved the ruin of many spiritually. They have set their hearts upon their treasures, and have bowed down before the golden image ( Deuteronomy 32:15 )

2 . Temporal adversity. "The cares of life, as well as "the deceitfulness of riches," will often choke the Word. The very troubles which should unite men to God by a closer bond (for if all else fail, he abides) have been permitted to drive them away from the Source of consolation and help.

3 . Mental difficulties. Forgetful that Truth is boundless and immeasurable, and that after the most earnest research there must remain profound depths yet to be explored, the inquirer has wanted to understand fully now, and, failing in this, has, through pride of intellect, brought himself into a state of mental unsettledness, so that even the plainly declared truths of revelation have lost their charm to him, and he has taken shelter in unbelief.

4 . Worldliness; by which term is meant love of the untrue and unsubstantial; regard only for the outward, the transient, the unreal; the world becoming invested with ruling power over the man, instead of the man reigning over it. So Paul wrote of Demas, that he had yielded here ( 2 Timothy 4:10 ).

II. THE INTENSE SADNESS ASSOCIATED WITH THIS COURSE OF ACTION ,

1 . It involves the violation of the most solemn and sacred vows.
2 . It is attended by separation from the most holy and helpful associations.
3 . It hinders the progress of the cause of God.
4 . It grieves and dishonours the Lord.

III. THE SPIRIT WHICH SHOULD BE CHERISHED BY THE FAITHFUL IN REFERENCE TO THOSE THAT ARE TURNED BACK FROM THE LORD .

1 . There must be no palliation of their sin. Zephaniah uttered burning words of condemnation with reference to these transgressors, and we shall not really help such by making light of their sin.

2 . Yet we should earnestly seek their recovery. We should endeavour by kindness and gentleness to restore these erring ones. Although they may be darkly stained by sin, they are still our brethren. Whilst they have stumbled and fallen in the path, it is in very weakness that we ourselves have trodden it. The tender, loving word may perchance win them back to holiness and to God. In voyaging, some vessels are completely lost, — they go down through the storm, and utterly perish; others arrive at the port, but with masts broken and sails torn through battling with wind and wave; whilst others outride every storm, and with full sail enter the destined haven. Thus was it, one has pointed out, with the three associates of St. Paul who are specially referred to in 2 Timothy 4:1-22 .; and thus is it in the spiritual life. Demas, wrecked; Mark, overpowered by adverse gales and seemingly crushed, yet rising again and reaching the harbour at length in safety; but Luke, "the beloved physician," holding peacefully and tranquilly on his course all through, and having ministered to him an abundant entrance to the heavenly kingdom. May our course be as the last named of these disciples, unmarked either by failure or even by temporary estrangement, but being steadfast and immovable! May no place be found by us amongst those "that have turned themselves back from following after the Lord"! May we, escaping the perils of the sea of life — all its shoals and quicksands — reach at last the haven of eternal rest and felicity!

Zephaniah 1:6 . - The sin of indifference.

"And those that have not sought the Lord, nor inquired for him." Various classes of transgressors are alluded to in these verses (vers. 4-6). The corrupt priests and their followers, those dividing their allegiance between God and Baal, the backsliders in heart, are all spoken of in brief and forcible sentences. And now, in the expression before us, allusion is made to the unconcerned and indifferent, and who are described as "those that have not sought the Lord, nor inquired for him." This class is, in some respects, the most hopeless of all. An idolater is interested in worship, and may become convinced of his folly in rendering this to "the work of his own hands." The divided heart is partially directed to God, and may be won over to complete loyalty. The backslider may remember the joys he has forfeited, and, by the sacred memories of the past, which even his estrangement cannot obliterate, may be constrained to return unto the Lord. But in proportion as a man is callous and indifferent to the claims of God, he places himself outside the circle within which holy and gracious influences operate. Less fear need be cherished of the pernicious influence of the scepticism of the age than of the fatality attendant upon the spirit of indifferentism to God and his claims which so widely prevails. Observe —

I. THE PREVALENCE OF THIS SPIRIT MAY BE ACCOUNTED FOR .

1 . The reason of it is to be found in the fact of possession. Nothing is more calculated to lead a man to be indifferent in reference to higher claims than to find property increasing in his hands. The consciousness of independence, the sense of self-sufficiency, and the feeling of comfort, all tend to lead him to think and act as though he had "need of nothing." "A certain man made a great supper, and bade many." One thus invited said, "I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused" ( Luke 14:16-18 ). See. well to it, ye who have secured the possessions of earth, that ye do not, through the influence of these material things, come short of participation in the true festal joys.

2 . Another reason lies in the fact of familiarity. Is it not so that our very familiarity with anything is likely to lead us in a sense to be somewhat indifferent to it? A walk may appear long, and may be long; but take it frequently, and the distance will appear to lessen, and in time it will cease to affect you. View constantly the scenery of some charming dale, and however much of quiet enjoyment you will get out of it perpetually if you are a lover of natural beauty, yet you will not be so enthusiastic as a stranger who gazes upon it for the first time. And much of the prevailing indifference concerning God and his truth may be traced to this cause. When King Clovis heard for the first time the story of Calvary, it is said he grew excited, and cried out, "I wish I'd been there with my Franks; I'd soon have settled those Jews!" The novelty charmed the rude king; but men all around us are so familiar with the Story that they are not moved thus; and multitudes are so unconcerned respecting these great themes as that they may be described as "those who have not sought the Lord, nor inquired for him,"

3 . This indifference may also be traced to custom. The power of habit is very strong. Men became confirmed in their ways ( Jeremiah 13:23 ).

II. THEY WHO CHERISH THIS SPIRIT RUN THE RISK OF INCURRING INFINITE LOSS . Loss may be incurred unintentionally and through indifference and neglect. You neglect to insure your property, and perchance a fire breaks out and destroys it, and yon find yourself thrown back for years to come; or you neglect your health and fail to heed the first symptoms of disease, and it may end in the disease gaining too firm a hold for it ever to be eradicated; and so spiritual and eternal honour may be forfeited, not wilfully, but through indifference and unconcern.

III. HENCE THE SUPREME VALUE OF THE PRESENT TIME WITH ITS OPPORTUNITIES . Our great dramatist has it —

"There is a tide in the affairs of men,

Which, taken at the flood, leads on to fortune

Omitted, all the voyage of their life

Is bound in shallows and in miseries."

And it is so that there is a tide in the spiritual affairs of men. Human feelings, sentiments, desires, ebb and flow like the sea; and there are seasons in which this tide sets towards piety; and such a season, if only improved, "is the accepted time," "the day of salvation." Use it, and it shall not be said that you belong to those "that have not sought the Lord," etc. (ver. 6).

Zephaniah 1:7-18 . - The day of the Lord.

The reader of this brief book of Scripture, forming his conclusions from this opening chapter exclusively, is likely to get a very false impression respecting the spirit and views of the writer. The chapter deals entirely with sin and its punishment, and, taken alone and apart, conveys undoubtedly a very strong conviction as to the terribleness and severity of God. The seer seems to linger in thought upon the coming judgments, and to reiterate these in every possible form, and even to exult in the retributions which should at length fall upon the sinful nation. His "song" appears to be altogether "of judgment." That we may rightly estimate, however, his spirit and teaching, we should remember:

1 . That the great and solemn fact of Divine retribution for sin ought not to be ignored. Whatever theory may be held respecting the doom and destiny of the impenitent, the fact remains stamped on every page of the volume of revelation, in Old and New Testament alike, that sin shall result in chastisement, that man shall reap as he sows. The prophet in this respect is in perfect agreement with all the Bible writers.

2 . That the prevailing corruption of his times necessitated a strong insistance, on the part of the prophets, upon the approaching judgments on account of national transgression; and this also was in harmony with the character of the dispensation.

3 . That whilst sternly declaring the Divine punishment to fall upon the nation because of its sinfulness, Zephaniah also, as he proceeded, dwelt very frequently upon the Divine intention to purify through chastisement, and pointed out the gracious purpose of the Most High by means of coming tribulations to sanctify and save. His "song" was "of mercy" as well as "of judgment." Here, however (vers. 7-18), he dwells specially upon the Divine judgments, and points to "the great and notable day of the Lord," "the day of vengeance of our God." These judgments he sets forth —

I. IN STRIKING SYMBOL . (Verse 7.) Sacrifice was well understood in Jerusalem. Offerings were offered on Jewish altars to the true God, and, when the people had become corrupt, also to Baal. Jehovah now declared by his holy prophet that the people, having proved faithless, should themselves be sacrificed; they should be the victims, and the heathen who should effect their overthrow would, in so doing, be consecrated to his service. This symbol is used also in the same sense by other prophets ( Isaiah 34:6 ; Jeremiah 46:10 ; Ezekiel 39:17 ).

II. IN VIVID DESCRIPTION . (Verses 10-18.) The prophet witnesses in imagination, and describes with realistic power, the coming siege and destruction of the city by the Chaldeans. He sees "the fish gate" (ver. 10), the weakest part, assaulted, and hears a loud cry (ver. 10), telling that it has fallen, and that the invaders have gained admission; whilst "the sound of wailing" coming from the inhabitants of the lower part of the city ("the second," ver. 10) intimates that, having gained an entrance, the foe is carrying on the work of destruction. "A great crashing from the hills" (ver. 10) indicates that the invaders, with their engines of war, are striking against the walls and forts. And as the work of invasion proceeds, he marks how it becomes concentrated upon the mercantile part of the city, "El-Wad," or "The Valley" (called by Zephaniah "Maktesh," or "The Mortar," ver. 11); the merchants being destroyed, their "silver" and "their goods" becoming "a booty;" their houses rendered a desolation, and their vineyards laid waste (vers. 11, 13).

III. IN MOURNFUL SONG . (Verses 14-18.) Concerning this song it has been well said, "There are no grander verses, none more sombre and tragic, none in which terror is more picturesque, in the literature of the world. They call for little comment. They are to be felt rather than critically analyzed and explained" (Cox, in 'Bible Educator,' vol. 2:257). The expression, "the day of the Lord," so frequently used in this chapter, is employed in the New Testament with reference to the final judgment ( Jude 1:6 ). That day will be a day of wrath to those who persist in working unrighteousness ( Romans 2:8 , Romans 2:9 ). "Knowing therefore the terror of the Lord, we persuade men" ( 2 Corinthians 5:11 ); "Be ye reconciled to God" ( 2 Corinthians 5:20 ).

Zephaniah 1:8 , Zephaniah 1:9 . - No respect of persons.

I. SOCIETY IS COMPOSED OF VARIOUS GRADES . There are royal personages, "the princes" and "the king's children" (ver. 8); there are "the merchant people" (ver. 11); there are masters and servants (ver. 9); there are nobles in affluence, who can clothe themselves with "strange apparel" (ver. 8); and there are the poor and needy. Nor would it be advantageous to society to break down these distinctions. An equal division of wealth and rank would be found both impracticable and undesirable. What is needed is the cultivation, amongst all sections of society, of the spirit of regard and good will. If the injunctions of God's Word were heeded, wrong doing would cease, the ruler would not oppress the subject, the employer would not act unjustly towards the employed, nor the employed refuse to abide by just regulations. It is not by breaking down the social distinctions of society that the existing wrongs are to be redressed, but by a wider diffusion amongst all classes of the pure teachings of the religion of peace and love.

II. IS EACH OF THESE GRADES THE WORKING OF EVIL MAY BE TRACED . In vers. 8 and 9 this is indicated. Princes, nobles, retainers, menials, alike corrupted their way. Pride in bearing and in attire, the emulating of the vices of the heathen, injustice and wrong, "violence and deceit," prevailed amongst all classes. Sin is a disease, the contagious influence of which spreads through society at large, causing sickliness and ending in moral death. It has been fittingly compared to the Egyptian plague of frogs, for as these coming up from the river afflicted king, nobles, magicians, and people alike, so sin in its varied forms and hurtful influence has been felt by all.

III. THE DIVINE JUDGMENTS ON ACCOUNT OF SIN WILL BE RIGHTEOUSLY AWARDED AND WITHOUT PARTIALITY . Princes, nobles, merchants, servants, will be reckoned with according to their works (vers. 8, 9). With God there is "no respect of persons." Here social position and influence screen wrong doers at times from reaping the just consequences of their evil doing. However justly the administrators of human law may desire to act, and to remove the reproach that "there is one law for the rich and another for the poor," the fact remains that the former class, when pursued by the baud of justice, can command assistance such as is denied to the latter, and the employment of which has often moderated the sentence inflicted. But the "righteous Lord, who loveth righteousness," will "give to every man according as his work shall be."

Zephaniah 1:12 . - Searching Jerusalem with candles.

Jerusalem here stands for the nation at large. The whole land was corrupt and was to fall, and the prophet singles out Jerusalem. as being the centre of influence, but his remarks apply to the people generally. We have suggested here —

I. PROSPERITY IN WORLDLY AFFAIRS RESULTING IN FALSE SECURITY . Success in secular matters is to be desired. Rightly improved, such prosperity becomes a source of good to its possessors, and through them to their fellow men. The danger lies in the temptation to pride and self-sufficiency, leading men to think more highly of themselves than they ought to think." In proportion as men grow rich are they in peril of feeling themselves to be "full," and to "have need of nothing."

II. FALSE SECURITY LEADING TO INDIFFERENCE TO GOD AND HIS CLAIMS . Being "at ease," "their eyes standing out with fatness," "having more than heart could wish," they "lightly esteem" the Lord and ignore his Claims. They are not atheists in theory, but they are so in practice; they do not trouble to deny the Divine existence, but they live in total disregard of him to whom they are indebted for all that they possess; they say in their hearts, "The Lord will not do good, neither will he do evil" (ver. 12).

III. INDIFFERENCE TO GOD AND HIS CLAIMS FOLLOWED BY MORAL CORRUPTION AND INIQUITY . Those acting thus are compared to wine that is settled on its lees. "The lees are the refuse of the wine, yet stored up with it, and the wine, unremoved, rests as it were upon them. So do men of ease rest in things defiled and defiling." Taking this course, Judah and the inhabitants of Jerusalem had become corrupt and full of iniquity.

IV. MORAL CORRUPTION AND INIQUITY ABOUT TO BE BROUGHT TO LIGHT THROUGH THE DIVINE SCRUTINY . "And it shall come to pass at that time, that I will search Jerusalem with candles" (ver. 12). In the day of terrors drawing near, "he would go through the city, making diligent search, trying house by house, man by man. As the vintner goes through his cellar, torch in hand; or as the head of the household, taper in hand, searches every nook and corner of his house before Passover, lest any morsel of leaven should be hidden in it; so Jehovah would search Jerusalem with candles, hunting the evil out of every dark nook in which they have concealed themselves, suffering none to escape."

V. INIQUITY THUS DIVINELY REVEALED WILL ASSUREDLY BE FOLLOWED BY DIVINE RETRIBUTION . "And I will punish," etc. (ver. 12). Sin cannot go unpunished. The Divine revelation of sin is with a view to this retribution, and serves to vindicate the rectitude of the Most High.

Learn:

1 . To guard against the spirit of self-sufficiency and worldliness engendered of ease and luxury.

2 . To scrutinize your own conduct, using faithfully with a view to this the torch of

3 . To pray earnestly for deliverance from all that is evil, and to be led into right paths, and so to be preserved from being at last condemned with the world. "Search me, O God, and know my heart," etc. ( Psalms 139:23 , Psalms 139:24 ).