Thinking on Scripture with Dr. Steven R. Cook

God directed Cyrus the Great, king of Persia, to support the return of 50,000 exiled Jews from Babylon to Jerusalem, as well as the rebuilding of the temple, which began in 536 B.C. (Ezra 1:1-4; Isa 44:28). The Jews built the altar and laid the foundation (Ezra 3:1-13), but got discouraged and ceased construction after experiencing persecution from local Samaritans (Ezra 4:1-5, 24; 5:16). For the years that followed, self-interest took priority over divine-interest, as Israelites spared no expense for their own properties, while maintaining a sparing attitude toward the work of the Lord (Hag 1:3). Finally, after sixteen years, God raised up Haggai (and Zechariah) to preach and motivate the returned exiles to finish what they’d started. He told them to “consider your ways” (Hag 1:5), and pointed out the failed state of their lives (Hag 1:6). Though they worked hard, God withheld His blessing, because they were pursuing self-interest above His will and were experiencing the curse specified in the Mosaic Law (Lev 26:18-20; Deu 28:22-24; 38-39). The Lord was revealing the connection between His house and their lives, both of which were in ruin and need of repair. After telling them a second time to “consider your ways” (Hag 1:7), God gave a very specific command, saying, “Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified” (Hag 1:8). Then, for a second time, God explained there was a connection between their failed agricultural efforts (Hag 1:9a) and their failure to do His will, saying it was “Because of My house which lies desolate, while each of you runs to his own house” (Hag 1:9b). The Lord told them, “Therefore, because of you the sky has withheld its dew and the earth has withheld its produce. I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on what the ground produces, on men, on cattle, and on all the labor of your hands” (Hag 1:10-11). The Israelites responded positively to Haggai’s preaching, as Zerubbabel, Joshua, and the remnant of the people “obeyed the voice of the LORD their God and the words of Haggai the prophet, as the LORD their God had sent him. And the people showed reverence for the LORD” (Hag 1:12). To help encourage His people, the Lord told them, “I am with you” (Hag 1:3). There is a sense in which God is always with us and never leaves us; that is, His presence never departs. But there is another sense in which God is either with or against us, and this has to do with His blessing or discipline, which depends on our obedience or disobedience to His will. It is this latter sense that God would be with His people to help them do His will. This same encouraging language is employed throughout the Bible with Isaac (Gen 26:24), Jacob (Gen 28:15), Moses (Exo 3:12), Joshua (Deu 31:23) Gideon (Jud 6:16), Jeremiah (Jer 1:8, 19; 15:20), Israel as a nation (Isa 41:10; 43:5; Jer 30:11; 46:28), the disciples (Mat 28:20), and us as Christians (Heb 13:5). Haggai preached God’s Word, but it was the Lord who worked in the hearts of Zerubbabel, Joshua, and the remnant of the people as “they came and worked on the house of the LORD of hosts, their God” (Hag 1:14). Haggai tells us the work started three weeks later, “on the twenty-fourth day of the sixth month in the second year of Darius the king” (Hag 1:15). Why mention three weeks? It was harvest season and three weeks might have been required to bring in crops, or perhaps that was the time needed to organize the material for temple construction. Whatever the reason, the people responded positively to Haggai’s preaching and focused their attention on doing God’s will and rebuilding the temple.

Author:

     The author of the book is the prophet Haggai (Hag 1:1; 2:1). His name in Hebrew (חַגָּי Chaggay) means festal. Because of a comment in Haggai 2:2-3, many scholars believe Haggai was an older man, perhaps near age 70, who saw and remembered the first temple before it was destroyed in 586 B.C.

Audience:

     Haggai spoke “to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest” (Hag 1:1), “to the remnant of the people” (Hag 2:2), to “the priests” (Hag 2:11), and finally “to Zerubbabel governor of Judah” alone (Hag 2:21).

Date of Ministry:

     Haggai was a post-exile prophet who ministered at the same time as Ezra and Zechariah (Ezra 4:5, 24; Zec 1:1). He received his divine revelation “In the second year of Darius the king” (Hag 1:1). Darius I was king of Persia, who reigned from 522-486 B.C. The book of Haggai consists of four messages that were preached over a four-month period (Hag 1:1; 2:1, 10, 20), from “the first day of the sixth month” (Hag 1:1), to “the twenty-fourth of the ninth month” (Hag 2:10). The date range was between August 29th through December 18th, 520 B.C., with two messages delivered on the same day (Hag 2:10, 20). All four of Haggai’s messages were necessary to keep the work of the temple going. 

Historical Background:

605 B.C. – First Jewish deportation into Babylon (Daniel).

597 B.C. – Second Jewish deportation into Babylon (Ezekiel).

586 B.C. – Third Jewish deportation into Babylon (Solomon’s temple destroyed).

538 B.C. – Israelites return to land under decree of Cyrus (Ezra 1:1-4).

536 B.C. – Israelites start rebuilding temple (Ezra 3:8).

536 B.C. – Temple reconstruction stops because of opposition (Ezra 4:1-5, 24).

520 B.C. – God calls Israelites to finish rebuilding the temple (Hag 1:14-15).

516 B.C. – Temple reconstruction finished (Ezra 6:15).

     Most of the Jews living in Judah went into Babylonian captivity when Nebuchadnezzar destroyed Jerusalem and the temple in 586 B.C. Without a temple and altar, the Israelites could not worship God as the Mosaic Law prescribed. It was during this time of Babylonian captivity that synagogues were formed, likely to fellowship, read the Law, and pray. We know Daniel prayed facing Jerusalem (Dan 6:10). After the fall of Babylon, the Medo-Persian empire came to power, and Cyrus, King of Persia, was favorable to the Jews and permitted nearly 50,00 exiles to return to Jerusalem in 538 B.C. (Ezra 1:1-4; Isa 44:28). At that time, they’d begun reconstruction of the second temple by building the altar and laying the foundation [Ezra 3:1-13]; however, the reconstruction stopped because of local opposition from the Samaritans who discouraged them (Ezra 4:1-5, 24; 5:16). This pause in construction lasted 16 years, during which time, the Israelites began to build their own homes (Hag 1:2-4). Apparently, the people became apathetic concerning temple reconstruction, so the Lord raised up Haggai and Zechariah to reignite the fire of doing the Lord’s work. Their preaching proved successful.

Haggai’s Message:

     Five times Haggai called his fellow Israelites to “consider” their ways (Hag 1:5, 7; 2:15, 18). This consideration helped them look at their lives from the divine perspective and realize they were not being blessed because of their disobedience to God’s will; specifically, their neglect of rebuilding the temple (Hag 1:5-11). Their judgments were consistent with the curses of Deuteronomy 28. God revealed there was a connection between His house and their lives, both of which were in ruin and need of repair. Haggai (and Zechariah) was called by God to encourage his fellow Israelites to restart temple construction in 520 B.C., and it worked (Hag 1:13-14; 2:4; cf. Ezra 5:1-2; 6:14). The message of encouragement motivated them to overcome their fears and work on the temple, which was completed around 516 B.C. (Ezra 6:15).

Outline:

God rebuked and redirected Israel to finish rebuilding the temple (Hag 1:1-15).

God encouraged Israel to rebuild the temple, with a promise of future glory (Hag 2:1-9).

God promised blessing on Israel (Hag 2:10-19).

God promised to protect and bless Zerubbabel (Hag 2:20-23).

The Central Idea of the Exodus 4:18-31 is that Moses was obedient to the Lord to go to Egypt and proclaim the message that God would liberate His people Israel. However, as they journeyed, the Lord came near to killing Moses because he had failed to circumcise one of his sons according to the divine mandate of the Abrahamic Covenant (Ex. 4:24; cf. Gen. 17:9-14). Circumcision identified the descendants of Abraham with the covenant God gave him regarding the promises of land, seed, and blessing. Moses could not be used to lead others into the will of God while he was himself was disobedient to it. The text does not state why Moses’ son was not circumcised, and it could have been either the fault of Moses, Zipporah, or both. Either way, God held Moses responsible for the disobedience, since he was the spiritual head of the house. Normally, the father performed the circumcision, so it’s unusual that Zipporah did it; however, her obedience—though crudely acted out—saved Moses’ life (Ex. 4:24-26). Moses and Aaron met with the elders of Israel and spoke the words of the Lord and performed the signs He commanded (Ex. 4:29-30). Subsequently, “the people believed” them, and worshipped God because of His concern over their affliction (Ex. 4:31). God’s call of Moses into leadership disrupted and changed his life from that day onward. As a Servant-leader, Moses had to learn: 1) obedience to God as a divinely appointed servant, 2) to face difficult situations with faith, trusting God would support and direct him through the hardship, and 3) to think and live sacrificially for the benefit of others.

In the previous section, God had pronounced judgment against His people in Judah (Zep 1:1—2:3), the surrounding Gentile nations (Zep 2:4-15), and Jerusalem (Zep 3:1-8); but now, His final message is one of hope, in which He promises future blessings upon His people as well as the world (Zep 3:9-20). God is the One who will bring all these blessings to pass, eight times declaring “I will” throughout this pericope. The prophecy opens with a promise in which God will give Gentiles purified lips—which pictures purified hearts—to come together, shoulder to shoulder, to worship the Lord (Zep 3:10). Though Israel had experienced shame because of her rebellion in Zephaniah’s day (Zep 3:11a), that negative characteristic will be removed in the millennial kingdom, for God states, “I will remove from your midst your proud, exulting ones, and you will never again be haughty on My holy mountain. But I will leave among you a humble and lowly people, and they will take refuge in the name of the LORD” (Zep 3:11b-12). The millennial kingdom follows the seven-year tribulation period, in which only the faithful remnant will survive and enter into the Lord’s kingdom on earth. God speaks to that remnant, saying, “the remnant of Israel will do no wrong and tell no lies, nor will a deceitful tongue be found in their mouths; for they will feed and lie down with no one to make them tremble” (Zep 3:13). The language here is reminiscent of Psalm 23, which pictures the Lord as their Shepherd. God calls His people to shout for joy and rejoice at that time (Zep 3:14), for “The LORD has taken away His judgments against you, He has cleared away your enemies. The King of Israel, the LORD, is in your midst; you will fear disaster no more” (Zep 3:15). The King of Israel is none other than the Lord Jesus Christ, who will rule the world from Jerusalem, and will rule in righteousness (2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; Matt 19:28; 25:31; Luke 1:26-33). In “that day” there will be no fear or despair in Jerusalem (Zep 3:16), for “The LORD your God is in your midst, a victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy” (Zep 3:17). Unlike the past and present, Israel will never be attacked by outsiders, for God will stand as a warrior to defend them, and comfort them in His love. Though God’s appointed feasts were not being celebrated in Zephaniah’s day, they would be restored in the millennial kingdom (Zep 3:18). These feasts would serve as memorials to God’s deliverance, goodness and faithfulness. At that time, God will dispense retributive justice to those who oppressed Israel (Zep 3:19a), and will rescue the afflicted, saying, “I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth” (Zep 3:1b9). And, we see God’s remunerative justice to Israel, as He states, “At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes” (Zep 3:20). In closing, Zephaniah ardently declares it is the “the Lord” who promises these things.

     Zephaniah opened his book with a reference to Hezekiah and Josiah, two good kings in Judah; however, these kings failed to bring about lasting reforms, and the nation slipped back into spiritual and moral decline. But the future King of Israel will not fail, as Jesus Christ will accomplish what no other could, when He brings in the millennial kingdom and establishes everlasting peace and blessing upon the world.

God opens with a charge against wicked Israelites who were called “rebellious and defiled.” So corrupt and systemic was their oppressive behavior, the whole of Jerusalem became known as “the tyrannical city.” The word tyrannical translates the Hebrew יָנָה yanah, which denotes “to cheat, annoy (with words), oppress, [or] be violent.”[1] The word is used in the Mosaic Law to forbid Israelites from oppressing foreigners (Ex 22:21-24; Lev 19:33), slaves (Deu 23:15-16), or engaging in harmful economic practices (Lev 25:14-17). God spoke through Jeremiah, saying, “Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat [יָנָה yanah] or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place” (Jer 22:3; cf. Eze 22:7, 29; 46:18). The meaning of Zephaniah 3:1 is the same. It is always possible for God’s people to behave poorly, like the world around them. Zephaniah declared their faults, saying, “She heeded no voice, she accepted no instruction. She did not trust in the LORD, she did not draw near to her God” (Zep 3:2). We should remember that Josiah, a good king, was on the throne and leading national reforms across the nation, seeking to lead God’s people back into His will (2 Ki 23:1-25); however, in spite of his efforts, the city’s leadership continued with their corrupt practices. The princes represented the aristocracy, who should have been behaving nobly and seeking God’s will, but instead, had become “roaring lions” who went about on the prowl seeking people to devour for their own personal gain (Zep 3:3a). The judges, who were civil magistrates, should have been upholding God’s Law, but instead, were like “wolves at evening” that devour their prey, from whom the citizens of the city had to protect themselves (Zep 3:3b). Furthermore, the prophets were described as “reckless, treacherous men” who falsely spoke in the name of the Lord and led others astray (Zep 3:4a). And the priests “profaned the sanctuary” by not performing their duties, and by making common that which was sacred (Zep 3:4b). In contrast with the corrupt leadership, “The LORD is righteous within her; He will do no injustice. Every morning He brings His justice to light; He does not fail” (Zep 3:5a). God is righteous, and He is just in all His ways; He reveals Himself to His people every day, and He does this without fail (cf. Deu 32:4), but they were suppressing His revelation. Though God leads His people into righteousness, “the unjust knows no shame” as they turn away from Him (Zep 3:5b). God had judged the surrounding nations as a warning to Judah, saying, “I have cut off nations; their corner towers are in ruins. I have made their streets desolate, with no one passing by; their cities are laid waste, without a man, without an inhabitant” (Zep 3:6). Though this was revealed to His people, yet, they chose their own way. God said, “Surely you will revere Me, accept instruction. So her dwelling will not be cut off according to all that I have appointed concerning her. But they were eager to corrupt all their deeds” (Zep 3:7). God then turns from talking to the rebellious Israelites in the city and addresses the faithful remnant, telling them, “Listen to Me,” as He speaks of future events. The Lord states there will come a day “when I rise up as a witness. Indeed, My decision is to gather nations, to assemble kingdoms, to pour out on them My indignation, all My burning anger; for all the earth will be devoured by the fire of My zeal” (Zep 3:8). God had already made it clear He was going to judge the Jews and Gentiles of Zephaniah’s generation, which, in many ways, had become a microcosm of all humanity, all throughout history. The Lord’s judgment would now extend to a global judgment that will come upon “all the earth.”

"The world is still waiting for the Lord to pour out His wrath on all nations. He has not done so yet because He is patient and is giving people time to repent (cf. 2 Pet. 3:9). Yet that day will surely come (2 Pet. 3:10). In view of its coming, Christians need to be holy in conduct and godly in character looking for and hastening that day (by our prayers and preaching, 2 Pet. 3:11). The great outpouring of divine wrath on the earth predicted here will take place during the Tribulation, before our Lord returns to set up His kingdom (cf. 2:2; Zech. 14:2; Rev. 16:14, 16)."[2]

 

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 416.

[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zep 3:8.

Having pronounced His judgment upon Judah for their sins (Zep 1:1-2:3), God now turns His focus upon the surrounding Gentiles nations ((Zep 2:4-15). He opens with a pronouncement of judgment upon four Philistine cities which lie west of Judah, saying, “Gaza will be abandoned and Ashkelon a desolation; Ashdod will be driven out at noon and Ekron will be uprooted” (Zep 2:4). The Philistines had a longstanding hostility toward Israel (Gen 20-21, 26), and had even taken some Judahites captive and sold them into slavery (Amo 1:6-8). To these people and cities, God declared retributive justice, saying, “The word of the LORD is against you, O Canaan, land of the Philistines; and I will destroy you so that there will be no inhabitant” (Zep 2:5). But God pronounces remunerative justice toward Israel, saying, “So the seacoast will be pastures, with caves for shepherds and folds for flocks. And the coast will be for the remnant of the house of Judah, they will pasture on it. In the houses of Ashkelon they will lie down at evening; for the LORD their God will care for them and restore their fortune” (Zep 2:6-7). Next, God addressed the hostility and taunting of Moab and Ammon (Zep 2:8), who were the descendants of Lot’s incestuous relationship with his two daughters (Gen 19:30-38). The Moabites and Ammonites were historically hostile to Israel (Isa 16:6; Jer 48:26, 29; Ezek 25:5-7), and now they would be judged. Because of their longstanding sins, God pronounced retributive justice, saying, “As I live, ‘declares the LORD of hosts, the God of Israel,’ surely Moab will be like Sodom and the sons of Ammon like Gomorrah—a place possessed by nettles and salt pits, and a perpetual desolation’” (Zep 2:9a). Again, God would dispense remunerative justice to His people, saying, “The remnant of My people will plunder them and the remainder of My nation will inherit them” (Zep 2:9b). The Moabites and Ammonites got what they deserved, as God states, “This they will have in return for their pride, because they have taunted and become arrogant against the people of the LORD of hosts. The LORD will be terrifying to them” (Zep 2:10-11a). The Ammonites and Moabites, whose idols customarily received sacrifices, would have nothing to bring them, for the Lord “will starve all the gods of the earth; and all the coastlands of the nations will bow down to Him, everyone from his own place” (Zep 2:11b). Very briefly, God speaks to Ethiopians, saying “You also, O Ethiopians, will be slain by My sword” (Zep 2:12). No reason is given for God’s judgment, but it is likely they acted similarly to the other Gentile nations that were being judged. The final judgment came against the Assyrians in the north, in which God “will stretch out His hand against the north and destroy Assyria, and He will make Nineveh a desolation, parched like the wilderness” (Zep 2:13). Nineveh was destroyed in 612 BC by an alliance between the Babylonians and Medes under the leadership of Nabopolassar and Cyaxeres. The Assyrians were removed and the land became inhabited by wild animals (Zep 2:14). The Assyrians thought they were secure in their fortified cities, and they became proud. But God would destroy them, and they would become “a resting place for beasts! Everyone who passes by her will hiss and wave his hand in contempt” (Zep 2:15).

     Though God gave His written law to Israel alone (Psa 147:19-20), His moral laws are written upon the hearts of all people (Rom 2:14-15), and He holds them accountable for their behavior. God is Judge of all people (Gen 18:25; Psa 22:28; 103:19), and He deals out retribution to those who disobey Him and attack His people (Deu 32:35; 2 Thess 1:6-8), and rewards those who are faithful (Psa 18:20; 58:11; 1 Sam. 26:23).

God is the sovereign Creator of the universe, and He rules supreme over all things. Scripture reveals, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19), for “our God is in the heavens; He does whatever He pleases” (Psa 115:3), “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). God allows fallen angels and humans to produce sin and evil, but they never act beyond what His sovereign will permits (Job 1:1-21; Psa 105:12-15; 1 Ki 22:19-23; 2 Cor 12:7-10). Though God has many attributes, His sovereignty is foremost.[1]

     The Bible, which reveals God’s sovereignty, also reveals He is righteous and just. He is declared to be righteous by nature (Deu 32:4; Psa 119:137, 142; Isa 45:21; John 17:25), and just in all His ways (Psa 145:17; Rev 15:3). Divine righteousness may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as just that which conforms to His righteousness and as sinful that which deviates. One discovers throughout the Bible that righteousness and justice are related words. The former speaks of God’s moral character, whereas the latter speaks of the actions that flow out of His character. Whatever God’s righteousness requires, His justice executes; either to approve or reject, to bless or condemn. Theologically, the justice of God is observed in several categories as follows:

Rectoral justice recognizes God as the absolute legislative moral ruler who judges all mankind for their thoughts and actions. Abraham recognized God as “the Judge of all the earth” (Gen 18:25; cf. 94:2), and David writes, “the heavens declare His righteousness, for God Himself is judge” (Psa 50:6), and “Surely there is a reward for the righteous; surely there is a God who judges on earth!” (Psa 58:11). God righteously judges those to whom He has revealed Himself and who know right and wrong, either through written revelation (Rom 2:12), or the intrinsic moral code written on their hearts (Rom 2:14-15; cf. 1:18-20).

Retributive justice means God will administer just punishment to the wicked for their actions. The Lord told Moses, “Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them” (Deu 32:35). And Paul wrote to the church at Thessalonica concerning their suffering, saying, “it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Thess 1:6-7a).

Remunerative justice pertains to the distribution of rewards. Sometimes this is based on righteous behavior, such as when David wrote, “The LORD will repay each man for his righteousness and his faithfulness” (1 Sam 26:23a; cf. 2 Sam 22:25); and elsewhere, “The LORD has rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me” (Psa 18:20). In addition, it can refer to the compensation paid by the Egyptians to the Israelites for their four hundred years of slavery (Ex 3:22).

Redemptive justice refers to God forgiving and justifying helpless sinners because Christ has redeemed them by paying the price for their sin. The price for redemption is the blood of Christ that was shed in our stead (1 Pet 1:18-19). The believer is “justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith” (Rom 3:24-25a). God’s redemptive justice saves us from the penalty of sin, guaranteeing “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). At the cross, God judged our sin as His righteousness requires, and saves the sinner as His love desires.

Restorative justice refers to the familial forgiveness God gives to His children who humble themselves and confess their sin to Him. When we sin, we break fellowship with God, and when we confess our sin to Him, He forgives and restores us. David wrote, “I acknowledged my sin to You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the LORD’; and You forgave the guilt of my sin” (Psa 32:5). In the Old Testament, forgiveness was predicated on confession of sin (Lev 5:5; 16:21; Psa 32:5; 38:18) as well as animal sacrifice (Lev 4:20; 5:6; 6:6-7). In the New Testament, God requires confession alone (1 John 1:9), which rests on the once for all atoning sacrifice of Christ at the cross (Heb 10:10-14). Concerning confession of sin, John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

     Understanding these aspects of God’s character help us know who He is and why He holds people accountable with regard to the laws He has revealed to them through general or special revelation. Furthermore, as Christians, we never retaliate against our attackers, but cast our cares upon the Lord and trust that He sees and acts righteously, in His time and way (Lev 19:18; Pro 20:22; Rom 12:14, 17-21; 1 Thess 5:15; 1 Pet 3:8-9).

 

[1] God is sovereign (1 Ch 29:11; Dan 4:35; Acts 17:24-25), all-knowing (Psa 139:1-6; Matt 6:31-33), all-present (Psa 139:7-12; Heb 13:5), all-powerful (Job 42:2; Isa 40:28-29), righteous (Psa 11:7; 119:137), just (Psa 9:7-8; 19:9; 50:6; 58:11), holy (Psa 99:9), immutable (Psa 102:26, 27; Mal 3:6), truthful (2 Sam 7:28; John 17:17; 1 John 5:20), loving (Jer 31:3; 1 John 4:7-12, 16), faithful (Deu 7:9; Lam 3:23; 1 John 1:9), merciful (Psa 86:15; Luke 6:36; Tit 3:5), gracious (Psa 111:4; 116:5; 1 Pet 5:10), and eternal (Deu 33:27; 1 Tim 1:17).

"And when He had taken some bread and given thanks, He broke it and gave it to them, saying, 'This is My body which is given for you; do this in remembrance of Me.' And in the same way He took the cup after they had eaten, saying, 'This cup which is poured out for you is the new covenant in My blood.'" (Luke 22:19-20)

     The Lord’s Supper is mentioned in the Gospels of Matthew (26:26-29), Mark (14:22-25), Luke (22:19-20), and by the apostle Paul in his letter to the Christians at Corinth (1 Cor 11:23-34). The Lord’s Supper is also called the Eucharist, from the Greek word εὐχαριστέω eucharisteo, which means to give thanks, which is what Christ did when He instituted this church ordinance (Luke 22:19). And, it is called Communion, from the Geek word κοινωνία koinonia, which means communion, fellowship, or sharing (1 Cor 10:15-17), because it took place during a community meal where believers fellowshipped with each other during a time of Bible study and prayer (see Acts 2:42).

     The Lord’s Supper was instituted by Jesus on the night He and the disciples were celebrating the Passover meal. This was the night before His crucifixion. The Passover meal celebrated God’s deliverance from the final plague on Egypt as the Lord passed over the homes of those who had sacrificed an unblemished lamb and placed its blood on the doorpost and lintel (Ex 12:1-51). The flawless lamb foreshadowed the sinless humanity of Jesus who is “a lamb unblemished and spotless” (1 Pet 1:19), “the Lamb of God who takes away the sin of the world” (John 1:29). Jesus is “our Passover lamb” (1 Cor 5:7), and His death paid the price for our sins (Mark 10:45; Eph 1:7; Heb 9:22).

     Jesus’ death instituted the New Covenant which was given to Israel and will find its ultimate fulfillment in the future millennial kingdom. Because Christ inaugurated the New Covenant, some of the spiritual blessings associated with it are available to Christians today; specifically, forgiveness of sins (Jer 31:34; Matt 26:28; Heb 10:17) and the indwelling Holy Spirit (Ezek 36:26-27; 37:14; 1 Cor 3:16; 6:19).

     The elements of the Lord’s Supper include unleavened bread and red juice. The unleavened bread symbolizes the sinless person of Jesus who “gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2). The red juice symbolizes the “blood of the covenant, which is poured out for many for forgiveness of sins” (Matt 26:28). Throughout the church age, there have been four major views concerning the elements of the Lord’s Supper: 1) The Roman Catholic view—Transubstantiation—teaches that the bread and red juice, without losing its form or taste, becomes the literal body and blood of Christ. 2) The Lutheran view—Consubstantiation—holds that Christ is present in and with the bread and red juice in a real sense. 3) The Reformed view—Spiritual—teaches that Christ is spiritually present in the bread and red juice. 4) The Evangelical view—Symbolic—sees the bread and red juice as symbols that point to the body and blood of Christ. The first three views see Christ actually present in the bread and juice, whereas the last view sees the elements as symbols that point to Christ. The last view is similar to how one understands the sacrificial lamb in the OT, which sacrifice did not actually contain Christ, but rather pointed to Him and His atoning work on the cross. Likewise, the Lord’s Supper does not actually contain Christ, but points the believer to His life and death. 

     When Christians partake of the unleavened bread and red juice, we are recognizing our relationship with God through the life and death of Christ. Just as we are nourished bodily by physical food, so we are nourished spiritually by the life and shed blood of Jesus who died in our place. Eating the bread and drinking the red juice is a picture of the believer receiving the benefits that have been provided by the life and death of Jesus. There is a vertical and horizontal aspect to the Lord’s Supper. The vertical aspect indicates one is in a right relationship with God through faith in Jesus, for the Lord’s Supper has meaning only to the one who has trusted Christ as Savior and received forgiveness of sins and the gift of eternal life (John 3:16; 10:28; Eph 1:7). The horizontal aspect of the Lord’s Supper indicates one is walking in love and living selflessly towards other Christians (1 Cor 10:15-17; 11:17-34), for it is a picture of the love and selflessness of Christ who gave His life for the benefit of others. It is a sin to partake of the Lord’s Supper while behaving selfishly toward other believers, and God will punish those who do so (1 Cor 11:27-30). Paul instructed the Christians at Corinth to partake of the Lord’s Supper retrospectively by looking back at the sacrificial life and death of Christ (1 Cor 11:23-25), prospectively by looking forward to Jesus’ return (1 Cor 11:26), and introspectively by examining their attitudes and actions (1 Cor 11:27-32). A proper understanding of the Lord’s Supper will lead to unselfish love towards others (1 Cor 11:33-34a).

Summary

     The Lord’s Supper was instituted by Jesus while celebrating the Passover meal on the night before His crucifixion. The unleavened bread symbolizes the perfect humanity of Christ, and the red juice symbolizes the blood of the New Covenant that was shed on the cross. Christians who partake of the Lord’s Supper see themselves as the beneficiaries of the spiritual blessings of forgiveness and the indwelling Holy Spirit. Eating the bread and drinking the juice is a picture of receiving Christ and all He did for us through His life and death. The Lord’s Supper instructs us to look back to the selfless love of Christ, forward to His return, and inward to one’s values and actions.

The book opens with a declaration that what follows is the “the word of the LORD” to his messenger, the prophet, Zephaniah (Zep 1:1). Immediately, there is a pronouncement of judgment that God will bring upon the world (Zep 1:2-3), specifically “against Judah and against all the inhabitants of Jerusalem” (Zep 1:4a). The reason for the judgment is because His covenant-people had followed idolatrous priests and worshiped Baal (Zep 1:4b), the “host of heaven” (Zep 1:5a), and blended the worship of the LORD along with the pagan god Milcom (Zep 1:5b). God’s people had “turned back from following the LORD” and “have not sought the LORD or inquired of Him” (Zep 1:6). According to the blessing and cursing aspect of the Mosaic Law (Deu 28:1-68), God was obligated to render judgment against His people who violated the covenant. Because God is extremely patient and slow to anger (Ex 34:6-7; Num 14:18; Psa 103:8), His judgments came only after He had sent repeated warnings through His prophets over several generations (see 2 Chr 36:14-17; Jer 25:1-12; 26:1-6; 32:26-35; 35:12-15; 44:2-6). God called the nation to be “silent before the LORD” and announces they were being offered as a sacrifice to the invading nation, whom He calls “guests” (Zep 1:7). “Here the prophet announced that the Lord’s day was near; He was about to intervene in human history. The Lord had prepared a sacrifice, namely, Judah (cf. Isa. 34:6; Jer. 46:10), and He had set apart ‘guests’ to eat it, namely, the Babylonians (cf. Jer. 10:25; Hab. 1:6).”[1] The judgment started with the nation’s leadership (princes), and included the king’s sons and all who adopted pagan values (Zep 1:8). It also included those who practiced robbery and violence (Zep 1:9), businessmen who financially exploited others (Zep 1:10-11), and those who were apathetic to God, who say, “The LORD will not do good or evil!” (Zep 1:12); these would be plundered and lose their wealth, homes, and fields to the invading Babylonian army (Zep 1:13). The day of the LORD was “near” (Zep 1:14a) and would come upon the nation within two decades of Zephaniah’s message. It would be a time when “the warrior cries out bitterly. A day of wrath is that day, a day of trouble and distress, a day of destruction and desolation, a day of darkness and gloom, a day of clouds and thick darkness, a day of trumpet and battle cry against the fortified cities and the high corner towers” (Zep 1:14-16). The judgment would be so severe, “they will walk like the blind” (Zep 1:17a). God’s judgment was because “they have sinned against the LORD” (Zep 1:17b). Furthermore, there would be no escape for the nation, as Judahites would not be able to use their gold and silver to buy off their attackers (Zep 1:18). God then calls the nation to “gather,” perhaps as a last offer to repent before judgment comes (Zep 2:1-2). A final word is given to the faithful remnant within the nation, saying, “Seek the LORD, all you humble of the earth who have carried out His ordinances; seek righteousness, seek humility. Perhaps you will be hidden in the day of the LORD’S anger” (Zep 2:3).

 

[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zep 1:7.

Author:

     The author is identified as “Zephaniah son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah” (Zep 1:1a). It could be that Zephaniah was the great-great-grandson of King Hezekiah, who ruled from 715-687 B.C. If so, he would be a cousin to King Josiah, who was reigning during his time of prophetic ministry; and, it would connect Zephaniah with two good kings who ruled in Judah. Also, he could be the priest who was captured and killed in 586 B.C. (2 Ki 25:18-21). However, there is insufficient evidence to determine if either of these extrapolations are true.

Audience:

     Zephaniah prophesied to Judah (Zep 1:4).

Date of Ministry:

     Zephaniah’s ministry was “in the days of Josiah son of Amon, king of Judah” (Zep 1:1b). Josiah ruled in Judah from 640-609 B.C. Zephaniah’s message, which addresses some of the idolatry and corruption in Judah, was likely before Josiah began his reforms in 622 B.C., or perhaps, in the early stages. His ministry was definitely before the fall of Assyria in 612 B.C., which he prophesied (Zep 2:13).

Historical Background:

     Josiah was a good king who followed the reign of two evil kings, Manasseh and Amon. Manasseh reigned fifty-five years and was an evil king (2 Ki 21:1-18). Amon reigned two years and was an evil king (2 Ki 21:19-26). Josiah became king in 640 B.C. when he was eight years old, and he was a good king who walked in the ways of the Lord (2 Ki 22:1-2). In 622 B.C.—the eighteenth year of Josiah’s reign—God’s Word was revealed to him (2 Ki 22:3-20), and he responded positively and instituted religious reforms throughout Judah and destroyed all the false idols and places of worship (2 Ki 23:1-25). These reforms continued until his death in 609 B.C. (2 Ki 23:29). Judah experienced a time of great prosperity and spiritual reform under Josiah’s reign; however, the outward reforms did not lead to regeneration or revival among God’s people, and the following kings reverted back to evil practices and Judah and Jerusalem were eventually destroyed in 586 B.C. This shows that the faith of one generation may not continue to the next.

Zephaniah’s Message:

     The theme of Zephaniah is the approaching judgment of God upon Judah for their sin. The subject of the Day of the Lord is prominent in the book.

"The key to the Book of Zephaniah is the phrase “the day of the Lord.” This phrase appears in most of the prophetic literature of the Old Testament. As we saw in Joel, “the day of the Lord” can be a past day, a day in the relatively near future, or a day in the far distant, eschatological future. It is any day in which God is dynamically at work in human affairs. Wherever we find the phrase “the day of the Lord,” it always suggests a contrast with the day of man. The day of man is any day when man appears to be in control of human affairs. It is a day of God’s patience. The day of the Lord is any day when God is clearly in control of human affairs. It is a day of God’s judgment. The phrase “the day of the Lord” is by no means unique to Zephaniah, but it is the key to the message of this book. Zephaniah used it more frequently than any other prophet. It was his burden. And he explained the meaning of this phrase more than any other prophet."[1]

     Zephaniah’s message ends with hope, as God promises a future restoration of His people and a time of blessing (Zep 3:9-20), which is likely a reference to the millennial kingdom.

Outline:

God’s judgment against Judah (Zep 1:1-2:3)

God’s judgment against the nations (Zep 2:4-15)

God’s judgment on Jerusalem (Zep 3:1-8)

God’s future restoration of Jerusalem (Zep 3:9-20)

 

[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Hab 3:19.