BEMA Episode Link: 54: Zephaniah — T'shuvah
Episode Length: 35:12
Published Date: Thu, 07 Dec 2017 01:00:00 -0800
Session 2
About this episode:

Marty Solomon and Brent Billings hear the voice of Zephaniah as he warns the kingdom of Judah of impending judgment.

Discussion Video for BEMA 54

Transcript for BEMA 54

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 54: Zephaniah — T’shuvah

Title & Source Summary

Episode 54 explores the prophet Zephaniah’s message to the kingdom of Judah during the reign of King Josiah. The episode examines Zephaniah as the seventh prophet in BEMA’s prophetic series, analyzing his central theme of t’shuvah (repentance/return) and his warnings about impending Babylonian judgment. The discussion contextualizes Zephaniah within the historical sequence of prophets, examining how his message builds on previous prophetic warnings while offering a clear structure of judgment and hope.

Key Takeaways

• T’shuvah means “to return” to one’s original design, not merely to “feel sorry” for sin
• Zephaniah addresses both idolatry (Source A) and injustice (Source B) as inseparable problems
• The priests of Judah were participating in Molech worship, sacrificing children in the Valley of Hinnom
• God’s judgment falls on all nations based on how they treat people, not just their theological correctness
• Despite warnings from surrounding nations’ destruction, Judah refused to repent
• The prophet maintains hope for restoration after purification through judgment
• Zephaniah presents a complete prophetic cycle: problem identification, judgment warning, purification purpose, and ultimate restoration

Main Concepts & Theories

The Concept of T’shuvah (Repentance as Return)

T’shuvah, the central image of Zephaniah’s prophecy, represents a fundamentally different understanding of repentance than commonly held in Western Christianity. The root word “shuv” means “to turn,” but more accurately conveys the idea of making a U-turn or returning to an original path.

This concept presupposes that humanity has an original, good design from which we have strayed. Rather than seeing the “true self” as fundamentally broken or sinful, t’shuvah suggests that our truest identity is found in operating according to God’s design. When we fail or sin, we are being “less human” and giving the world a less accurate picture of who we truly are.

The call to t’shuvah is therefore an invitation to return to:

• Our original design as image-bearers of God
• A path of mercy, compassion, and love
• The calling to be a kingdom of priests
• The wholeness and shalom of Genesis 1

This reframes repentance not as groveling in unworthiness, but as reclaiming our true identity and purpose.

The False Dichotomy: Idolatry (Source A) vs. Injustice (Source B)

Throughout the prophetic series, BEMA presents a framework examining two possible interpretations of prophetic condemnation:

• Source A: The problem is wrong worship/idolatry
• Source B: The problem is injustice and mistreatment of people

Zephaniah demonstrates that this is ultimately a false dichotomy—the two are inseparable. The prophet condemns both idolatry and injustice, showing how one leads to the other.

The example of Molech worship illustrates this perfectly: Is the tragedy that people have their doctrine wrong, or that they are sacrificing children in fire? The wrong god-narrative (fear and self-preservation rather than self-sacrifice) inevitably leads to the mistreatment of people, especially the vulnerable.

The episode argues that things are immoral not because they violate arbitrary divine rules, but because of their impact on people. Morality is the product of how choices and systems affect other human beings.

The Prophetic Sequence and Historical Context

Zephaniah is the seventh prophet examined in the series, appearing after:

Pre-Assyrian Prophets (warning of coming judgment):

1. Amos (to Israel) - image: plumb line and ripe fruit; focus: economic injustice
2. Hosea (to Israel) - image: prostitute/unfaithful wife; focus: covenant betrayal
3. Micah (to Judah) - image: judge; focus: blended idolatry and injustice
4. First Isaiah (to Judah) - image: vineyard; focus: justice (tzedekah vs. tze’ekah)

Assyrian Period Prophets (during the threat):

1. Jonah - concept: potential (God’s mercy toward Nineveh)
2. Nahum - concept: diyn (retributive justice against Assyria)

Pre-Babylonian Prophets (warning of new threat):

1. Zephaniah - concept: t’shuvah (call to return)

This sequence shows that warnings were given before destruction, that Judah had been saved before under Hezekiah’s reforms, but that the people had fallen back into destructive patterns under Kings Manasseh and Amon.

Judgment of All Nations

Zephaniah uniquely catalogs coming judgment on all surrounding nations:

• Philistia (Gaza, Ashkelon, Ashdod, Ekron) - to the southwest
• Moab and Ammon - to the southeast
• Cush (Ethiopia) - to the south
• Assyria (Nineveh) - to the north
• Judah and Jerusalem - right in the middle

Significantly, when God condemns these pagan nations, the charges are not primarily about wrong worship but about pride, haughtiness, plundering, and building empires on the backs of others. This suggests God’s concern with all nations is the same: how they treat people.

The Structure of Zephaniah’s Prophecy

Zephaniah follows a clear prophetic structure:

Chapter 1: The Problem

• Condemnation of Judah, Jerusalem, and especially the priests
• Specific mention of Molech worship in the Valley of Hinnom
• Warning that the “day of the Lord” is near
• Description of coming wrath and destruction
• Call to seek righteousness and humility

Chapter 2: Universal Judgment

• Catalog of nations that will fall to Babylon
• Recognition that Judah will be swept up with all the rest
• God’s expectation that His people would see other nations fall and repent

Chapter 3: Hope and Restoration

• Promise of purification through judgment
• Vision of humble remnant who will trust God
• Restoration of scattered people
• God rejoicing over His people with singing
• Ultimate restoration of fortunes

The Valley of Hinnom (Gehenna)

The episode introduces the Valley of Ben Hinnom (Hebrew) or Gehenna (Greek)—the valley outside Jerusalem that became the location for Molech worship. The priests of Jerusalem established sacrificial centers there where children were burned alive as offerings.

This valley’s horrific use led to it becoming the city’s garbage dump in later history—a place of perpetual fire and decay. This physical location became the linguistic and conceptual basis for the Greek word “gehenna,” which is often translated as “hell” in the New Testament.

The Role of Leadership

Zephaniah specifically condemns the religious and political leadership of Judah:

• Priests: Participating in Molech worship, profaning the sanctuary, doing violence to the law
• Prophets: Described as unprincipled and treacherous
• Officials and rulers: Compared to roaring lions and evening wolves
• Princes and king’s sons: Will be punished on the day of the Lord’s sacrifice

This emphasis on failed leadership highlights that those entrusted with guiding people toward justice and right worship bear special responsibility for the nation’s corruption.

Mishpat vs. Diyn (Two Types of Justice)

The episode distinguishes between two Hebrew words for justice:

• Mishpat: Restorative or distributive justice; putting things back in their right place
• Diyn: Retributive justice; judgment that ends or stops something

While most biblical justice involves mishpat (restoration), sometimes diyn (retribution) is necessary to stop evil before restoration can occur. Nahum’s prophecy emphasized diyn against Assyria, while most prophets focus on mishpat.

The Remnant Theology

Zephaniah repeatedly references a “remnant”—a group that will survive judgment and experience restoration:

• “The remnant of the people of Judah” will inherit Philistine lands (2:7)
• “The remnant of my people will plunder them” (2:9)
• “The remnant of Israel will trust in the name of the Lord” (3:12-13)

This remnant is characterized by:

• Meekness and humility
• Trustfulness in God’s name
• Doing no wrong and telling no lies
• Living without fear

The remnant theology provides hope that God’s purposes will not be completely thwarted, even through judgment.

Examples & Applications

The Molech Worship Example

The worship of Molech provides a stark illustration of how idolatry and injustice are inseparable. Molech was a Phoenician deity who demanded child sacrifice. The priests of Jerusalem established worship sites in the Valley of Hinnom where children were burned alive.

This example demonstrates that the tragedy of idolatry isn’t merely theological incorrectness—it’s the devastating human cost. Wrong beliefs about God (that He demands child sacrifice, that security comes through appeasing fearsome deities) directly lead to the most horrific treatment of the most vulnerable: children.

Modern applications might include examining how our beliefs about God shape how we treat others:

• Does our theology lead us to exclude or include the marginalized?
• Do our religious practices serve the vulnerable or exploit them?
• Are we building our security on systems that harm others?

Hezekiah’s Reforms: The Possibility of Change

The episode references King Hezekiah’s reforms as proof that t’shuvah (return/repentance) is possible and effective. When Assyria threatened Judah, Hezekiah led the people in genuine reformation, and God miraculously delivered them from Assyrian conquest.

This historical example shows that:

• Warnings are given because change is possible
• God responds to genuine repentance
• Collective action (not just individual piety) matters
• Leadership plays a crucial role in either leading people toward or away from justice

However, the decay under Hezekiah’s successors (Manasseh and Amon) shows that reforms can be temporary if not sustained by ongoing commitment.

Seeing Neighbors Fall and Still Not Responding

Zephaniah describes God’s expectation that when Judah saw surrounding nations fall to judgment, they would surely repent. Yet despite witnessing the destruction of Philistia, Moab, Ammon, Cush, and even mighty Assyria, Judah “was still eager to act corruptly.”

This pattern appears throughout history and in contemporary life:

• Seeing others face consequences for destructive behavior yet continuing the same patterns
• Believing “it won’t happen to us” despite clear evidence
• Nationalism or exceptionalism blinding us to our own vulnerabilities
• The power of denial in the face of obvious threats

The episode notes that Judah’s history (Joshua, Judges, miraculous deliverances) may have contributed to a false sense of invincibility—”Maybe others fall, but not us.”

Building Houses But Not Living In Them

The prophetic image of building houses but not living in them, or planting vineyards but not drinking the wine, represents poetic justice. Judah had built its wealth and security by exploiting others—having foreigners and the poor work but not enjoy the fruits of their labor.

Now judgment will reverse this: Judah will work for others, build for others, plant for others. This illustrates how systems of exploitation eventually turn back on those who create them.

Modern parallels might include:

• Economic systems built on exploitation of labor
• Environmental destruction that eventually impacts the destroyers
• Social hierarchies that eventually collapse on their creators

God Rejoicing Over His People with Singing

Despite three chapters of warning and judgment, Zephaniah ends with one of the most tender images in prophetic literature: “The Lord your God is with you, the Mighty Warrior who saves. He will take great delight in you; in his love he will no longer rebuke you, but will rejoice over you with singing” (3:17).

This image reframes the entire prophetic message. The warnings, judgment, and purification are not the end goal—they are the difficult but necessary path to restoration. God’s ultimate desire is to delight in His people and sing over them with joy.

This challenges punitive views of divine judgment, suggesting instead that correction serves restoration, that discipline serves love, and that God’s anger is always in service of His ultimate desire for relationship and celebration.

Potential Areas for Further Exploration

The Historical Dating of Zephaniah

The episode notes that Zephaniah can be dated to “the reign of Josiah, son of Amon king of Judah.” Further exploration could examine:

• The relationship between Zephaniah’s prophecy and Josiah’s reforms
• Whether Zephaniah’s warnings helped prompt Josiah’s reformation efforts
• The discovery of the Book of the Law during Josiah’s reign and its connection to prophetic warnings
• Scholarly debates about the dating and composition of the book

The Geography of Judgment

Zephaniah’s systematic catalog of nations provides opportunity to explore:

• The geopolitical situation of the ancient Near East during the rise of Babylon
• Why these specific nations (Philistia, Moab, Ammon, Cush, Assyria) are mentioned
• The strategic importance of Judah’s location “in the middle of everything”
• How geography shaped the inevitability of invasion and conquest
• The actual historical sequence of Babylonian conquest

Prophetic Hyperbole and Apocalyptic Language

Zephaniah uses dramatic, sweeping language: “I will sweep away everything from the face of the earth” (1:2). Exploring prophetic literary devices could include:

• How to interpret prophetic hyperbole without literalizing or dismissing it
• The function of apocalyptic imagery in prophetic literature
• How “day of the Lord” language functions across different prophets
• The relationship between historical judgment and eschatological hope

The Development of Gehenna Theology

The Valley of Hinnom’s transformation from literal location to theological concept offers rich exploration:

• The historical use of the valley for Molech worship
• Its transformation into Jerusalem’s garbage dump
• How “gehenna” became Jesus’ primary term for judgment in the Gospels
• The theological development from literal place to metaphorical concept
• How understanding this history impacts modern “hell” theology

The Nature of Divine Jealousy and Wrath

Zephaniah repeatedly mentions God’s “jealousy,” “wrath,” and “anger.” Deeper exploration could examine:

• What divine jealousy means in covenant relationship terms
• Whether God’s wrath is reactive emotion or committed opposition to evil
• How prophetic descriptions of divine emotion should be interpreted
• The relationship between God’s wrath and God’s love in prophetic theology
• How anthropomorphic language shapes our understanding of God

Social Justice Themes Across All Prophets

The episode’s framework of “Source A vs. Source B” invites systematic exploration:

• Cataloging social justice themes across all prophetic books
• Examining which prophets emphasize which themes
• Understanding the economic systems that enabled exploitation
• Connecting ancient injustices to contemporary parallels
• How worship practices either reinforce or challenge unjust systems

The Concept of Corporate Repentance

Zephaniah calls not just for individual but national t’shuvah. This raises questions about:

• What corporate or collective repentance looks like
• Whether modern nations or institutions can practice t’shuvah
• The role of leadership in facilitating collective change
• How systems and structures (not just individuals) need transformation
• Historical examples of successful corporate repentance

The Theology of Remnant

The repeated mention of a “remnant” throughout prophetic literature invites exploration:

• How remnant theology developed across the prophets
• Whether the remnant represents elite survivors or humble faithful
• The relationship between remnant theology and election theology
• How remnant theology shaped post-exilic Jewish identity
• New Testament appropriation of remnant concepts

Comprehension Questions

1. Explain the concept of t’shuvah and how it differs from common understandings of repentance. Why is the idea of “return” significant for understanding human identity and moral failure?

2. The episode presents a “false dichotomy” between Source A (idolatry) and Source B (injustice). Using Zephaniah’s prophecy and the example of Molech worship, explain how these two issues are inseparable rather than competing explanations.

3. Zephaniah catalogs judgment coming on Philistia, Moab, Ammon, Cush, Assyria, and Judah. What do God’s charges against these pagan nations reveal about His primary concerns, even with nations outside the covenant?

4. Describe the three-part structure of Zephaniah’s prophecy (problem, judgment, hope) and explain the purpose of judgment in God’s larger plan for His people. How does this challenge purely punitive understandings of divine judgment?

5. God expected that when Judah saw surrounding nations fall, they would surely repent—but they didn’t. What factors might explain why people fail to learn from others’ consequences, and what parallels might exist in contemporary contexts?

Summary

BEMA Episode 54 examines the prophet Zephaniah’s message to Judah during the reign of King Josiah, as Babylon rises to threaten the entire ancient Near East. The central concept is t’shuvah—repentance understood not as mere remorse but as returning to our original design and calling as image-bearers of God.

Zephaniah demonstrates that idolatry and injustice are inseparable problems. The priests of Jerusalem were participating in Molech worship, sacrificing children in the Valley of Hinnom—a horrific example of how wrong theology about God directly produces devastating treatment of people. The prophet’s charges against all nations, whether covenant people or pagans, center on how they treat others: pride, exploitation, violence, and building security on others’ suffering.

The prophecy follows a clear structure: identifying the problem (corrupt worship and unjust practices), warning of universal judgment (Babylon will sweep through all nations including Judah), explaining the purpose (purification to restore the people to their calling), and offering hope (a humble remnant will be restored, and God will rejoice over them with singing).

Despite seeing all their neighbors fall to Babylon, Judah refuses to return to their original calling. This failure to learn from others’ consequences, combined with nationalistic confidence based on past deliverances, sets the stage for the coming exile. Yet even the darkest judgment serves God’s restorative purposes, as the prophet envisions a day when God will delight in His purified people and celebrate them with joyful song.

The episode challenges purely theological or purely social readings of the prophets, showing that right worship and right treatment of people cannot be separated. Our understanding of God inevitably shapes how we treat others, making both doctrine and practice matters of justice. The call to t’shuvah remains relevant: to return to our truest selves, designed to reflect God’s image through mercy, compassion, and justice toward all people, especially the vulnerable.

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