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Zephaniah alludes also to the creation. The coming destruction will begin with man, who has denied his Creator and involved in his sin all that is under his domain. The judgment that begins with man also concludes with man. All that alienates him from his Creator and Lord will be swept away, and he will be left alone to face his God. Last of all, man himself will be cut off from the land that has given him sustenance. This wordplay, combined with the alliteration of the letters aleph and mem both employed 12 times , makes the literary allusion all the more effective. All suggested repointings of the MT are attempts to smooth out this seeming incongruity.
BHS , Gesenius, G. Smith; cf. Two arguments in defense of the MT are as follows: 1 the use of mixed roots is attested elsewhere e. As noted in the Exegesis and Exposition, these verses allude to the Flood and creation accounts. Of course the Noahic Covenant has to do with a universal flood cf. Further, the promise itself contains a qualification. Vos remarks concerning Gen. Zephaniah, however, does not appear to intend replacing the promise of Gen. He uses the fact and limitations of the promise as an argument a fortiori.
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If God intends to judge the whole world, how much more should Judah and Jerusalem expect to be judged cf. Rather, the creation account is employed by Zephaniah to remind his hearers of the continued importance of mankind. This conclusion is reinforced by the syntax of vv. Laetsch suggests that the term. Every human civilization, the product of sinful man, for that very reason carries within itself the germ of decay and death. When it has run its tragic downward course cp. He will stretch out His hand of chastisement against Judah and Jerusalem.
It is the last of these that is in view here. To Him she owed her allegiance. Zephaniah declares that God will cut off the remnant of Baalism that plagued Judah.
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The activities of Baal, the chief deity of ancient Canaan, are well documented in the literature of Ugarit. Fascination with Baal had been a prime reason for the fall of the Northern Kingdom 2 Kings ; Hos. The last vestige of Baalism will be eradicated. Indeed, the very names of the various types of priests will be erased forever. The priests of Judah and the devotees of compromise would be punished.
Zephaniah goes on to condemn those who feign allegiance to the Lord while swearing by the name of Baal their king. They have no interest or concern for the Lord who redeemed His people cf. The term occurs only twice elsewhere in the OT: 1 in Hos. In all three cases, then, the term refers to priests outside the established priesthood of Israel and has special connection with Baalism. The commentators are divided, with scholars attested for each suggestion. Although he was one of many gods who held a fascination for the early Israelites Judg.
The reading of the MT has much to commend it. When it occurs in the niphal, it denotes a willful turning of oneself away or back from someone or something. When that someone is God cf. Amos The two verbs occur in parallel elsewhere in contexts dealing with seeking the Lord e. In the light of the pronouncements of judgment, Zephaniah issued exhortations to Judah. Since the coming of judgment was certain, it was time for them to examine their spiritual condition.
In their pride and avarice they have ignored and blasphemed God. It was a time for solemn silence and sincere repentance.
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The unit is made up of two strophes, each introduced by an imperative vv. Accordingly v. Since v. Accordingly the worship of Baal must have seemed a contradiction to Zephaniah.
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Certainly it would appear to be so to Jeremiah Jer. The covenant between God and Israel is described as a marriage in which Israel had become unfaithful Jer. Building on these ideas, having pictured the covenant between God and Israel under the figure of a marriage relationship that Judah, as a wicked wife, had broken Jer.
In so doing, he uses a wordplay Jer. Why should she seek a false master? The folly of such conduct was now apparent. The last remnants of Baalism would be cut off. Jehovah is the Covenant God. As such He is Lord, the supreme God, who has the right to demand what He will, and the power to enforce His will. Silence before Him!
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Although the specific sacrifice is not mentioned, it was probably a type of fellowship offering Lev. The stipulations for such sacrificial meals are significant for Zeph.
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Only so will the sacrifice and the worshipper be acceptable to Yahweh Ezk. As in the case of vv. The verse announces the conquest of Judah and Jerusalem under the metaphor of the sacrificial banquet. The sacrifice itself is Judah and Jerusalem. But who are the guests? If one sees in the metaphor a second reason for the call for silence, the guests could have been the citizens of Judah and Jerusalem. The metaphor of the banquet v. The sacrifice was to be held in the presence of Yahweh v. So construed, the metaphor of the sacrificial banquet reinforces the announcement of the Day of the Lord and provides a ray of hope in the clouds of doom.
As guests called to a sacrificial feast were to come with their uncleanness removed, so the Judahites are urged to respond to the invitation of Yahweh their host. Although judgment was coming, there was still time.