TRV
Translation
King James Version
And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.
Complete Jewish Bible
those who turned away from following ADONAI, and those who haven't sought ADONAI or consulted him at all."
Berean Standard Bible
and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.”
American Standard Version
and them that are turned back from following Jehovah; and those that have not sought Jehovah, nor inquired after him.
World English Bible Messianic
those who have turned back from following the LORD, and those who haven’t sought the LORD nor inquired after him.
Geneva Bible (1599)
And them that are turned backe from the Lord, and those that haue not sought the Lord, nor inquired for him.
Young's Literal Translation
And those removing from after Jehovah, And who have not sought Jehovah, nor besought Him.
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Commentary on Zephaniah 1 verses 1–6
1 ¶ The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
2 I will utterly consume all things from off the land, saith the LORD.
3 I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD.
4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;
5 And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham;
6 And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.
Here is, I. The title-page of this book (Zep 1:1), in which we observe, 1. What authority it has, and who gave it that authority; it is from heaven, and not of men: It is the word of the Lord. 2. Who was the instrument of conveying it to the church. His name was Zephaniah, which signifies the servant of the Lord, for God revealed his secrets to his servants the prophets. The pedigree of other prophets, whose extraction we have an account of, goes no further back than their father, except Zecharias, whose grandfather also is named. But this of Zephaniah goes back four generations, and the highest mentioned is Hizkiah; it is the very same name in the original with that of Hezekiah king of Judah (Kg2 18:1), and refers probably to him; if so, our prophet, being lineally descended from that pious prince, and being of the royal family, could with the better grace reprove the folly of the king's children as he does, Zep 1:8. 3. When this prophet prophesied - in the days of Josiah king of Judah, who reigned well, and in the twelfth year of his reign began vigorously, and carried on a work of reformation, in which he destroyed idols and idolatry. Now it does not appear whether Zephaniah prophesied in the beginning of his reign; if so, we may suppose his prophesying had a great and good influence on that reformation. When he, as God's messenger, reproved the idolatries of Jerusalem, Josiah, as God's vice-regent, removed them; and reformation is likely to go on and prosper when both magistrates and ministers do their part towards it. If it were towards the latter end of his reign that he prophesied, we sadly see how a corrupt people relapse into their former distempers. The idolatries Josiah had abolished, it should seem, returned in his own time, when the heat of the reformation began a little to abate and wear off. What good can the best reformers do with a people that hate to be reformed, as if they longed to be ruined?
II. The summary, or contents, of this book. The general proposition contained in it is, That utter destruction is coming apace upon Judah and Jerusalem for sin. Without preamble, or apology, he begins abruptly (Zep 1:2): By taking away I will make an end of all things from off the face of the land, Saith the Lord. Ruin is coming, utter ruin, destruction from the Almighty. He has said it who can, and will, make good what he has said: "I will utterly consume all things. I will gather all things" (so some); "I will recall all the blessings I have bestowed, because they have abused them and so forfeited them." The consumption determined shall take away, 1. The inferior creatures: I will consume the beasts, the fowls of the heaven, and the fishes of the sea (Zep 1:3), as, in the deluge, every living substance was destroyed that was upon the face of the ground, Gen 7:23. The creatures were made for man's use, and therefore when he has perverted the use of them, and made them subject to vanity, God, to show the greatness of his displeasure against the sin of man, involves them in his punishment. The expressions are figurative, denoting universal desolation. Those that fly ever so high, as the fowls of heaven, and think themselves out of the reach of the enemies' hand - those that hide ever so close, as the fishes of the sea, and think themselves out of the reach of the enemies' eye - shall yet become a prey to them, and be utterly consumed. 2. The children of men: "I will consume man; I will cut off man from the land. The land shall be dispeopled and left uninhabited; I will destroy, not only Israel, but man. The land shall enjoy her sabbaths. I will cut off, not only the wicked men, but all men; even the few among them that are good shall be involved in this common calamity. Though they shall not be cut off from the Lord, yet they shall be cut off from the land." It is with Judah and Jerusalem that God has this quarrel, both city and country, and upon them he will stretch out his hand, the hand of his power, the hand of his wrath; and who knows the power of his anger? Zep 1:4. Those that will not humble themselves under God's mighty hand shall be humbled and brought down by it. Note, Even Judah, where God is known, and Jerusalem, where his dwelling-place is, if they revolt from him and rebel against him, shall have his hand stretched out against them. 3. All wicked people, and all those things that are the matter of their wickedness (Zep 1:3): "I will consume the stumbling-blocks with the wicked, the idols with the idolaters, the offences with the offenders." Josiah had taken away the stumbling-blocks, and, as far as he could, had purged the land of the monuments of idolatry, hoping that there would be no more idolatry; but the wicked will do wickedly, the dog will return to his vomit, and therefore, since the sin will not otherwise be cured, the sinners must themselves be consumed, even the wicked with the stumbling-blocks of their iniquity, Eze 14:3. Since it was not done by the sword of justice, it shall be done by the sword of war. See who the sinners are that shall be consumed. (1.) The professed idolaters, who avowed idolatry, and were wedded to it. The remnant of Baal shall be cut off, the images of Baal, and the worshippers of those images. Josiah cut off a great deal of Baal; but that which was so close as to escape the eye, or so bold as to escape the hand, of his justice, God will cut off, even all the remains of it. The Chaldeans would spare none of the images of Baal, or the worshippers of those images. The Chemarim shall be cut off; we read of them in the history of Josiah's reformation. Kg2 23:5, He put down the idolatrous priests: the word is the Chemarim. The word signifies black men, some think because they wore black clothes, affecting to appear grave, others because their faces were black with attending the altars, or the fires in which they burnt their children to Moloch. They seem to have been immediate attendants upon the service of Baal. They shall be cut off with the priests, the regulars with the seculars. The very name of them shall be cut off; the order shall be quite abolished, so as to be forgotten, or remembered with detestation. And, among other idolaters, the worshippers of the host of heaven upon the house-tops shall be cut off (Zep 1:5), who justified themselves in their idolatry with those that did not worship images, the work of their own hands, but offered their sacrifices and burnt their incense to the sun, moon, and stars, immediately upon the tops of their houses. But God will let them know that he is a jealous God, and will not endure any rival; and, though some have thought that the most specious and plausible idolatry, yet it will appear as great an offence to God to give divine honours to a star as to give them to a stone or a stock. Even the worshippers of the host of heaven shall be consumed as well as the worshippers of the beasts of the earth or the fiends of hell. The sin of the adulteress is not the less sinful for the gaiety of the adulterer. (2.) Those also shall be consumed that think to compound the matter between God and idols, and keep an even hand between them, that halt between God and Baal, and worship between Jehovah and Moloch, and swear by both; or, as it might better be read, swear to the Lord and to Malcham. They bind themselves by oath and covenant to the service both of God and idols. They have a good opinion of the worship of the God of Israel; it is the religion of their country, and has been long so, and therefore they will by no means quit it; but they think it will be very much improved and beautified if they join with it the worship of Moloch, for that also is much used in other countries, and travellers admire it; there is a great deal of good fancy and strong flame in it. They cannot keep always to the worship of a God whom they have no visible representation of, and therefore they must have an image; and what better than the image of Moloch - a king? They think they shall effectually atone for their sin if they swear to Moloch, and, pursuant to that oath, burn their children in sacrifice to that idol; and yet, if they do amiss in that, they hope to atone for it in worshipping the God of Israel too. Note, Those that think to divide their affections and adorations between God and idols will not only come short of acceptance with God, but will have their doom with the worst of idolaters; for what communion can there be between light and darkness, Christ and Belial, God and mammon? She whose own the child is not pleads for the dividing of it, for, if Satan have half, he will have all; but the true mother says, Divide it not, for, if God have but half, he will have none. Such waters will not be long sweet, if they come from a fountain that sends forth bitter water too; what have those to do to swear by the Lord that swear by Malcham? (3.) Those also shall be consumed that have apostatized from God, together with those that never gave up their names to him, Zep 1:6. I will cut off, [1.] Those that are turned back from the Lord, that were well taught, and began well, that had given up their names to him, and set out at first in the worship of him, but have flown off, and turned aside, and fallen in with idolaters, and deserted those good ways of God which they were brought up in, and despised them. Those God will be sure to reckon with who are renegadoes from his service, who began in the Spirit and ended in the flesh; they shall be treated as deserters, to whom no mercy is shown. [2.] Those that have not sought the Lord, nor ever enquired for him, never made any profession of religion, and think to excuse themselves with that, shall find that this will not excuse them; nay, this is the thing laid to their charge; they are atheistical careless people, that live without God in the world; and those that do so are certainly unworthy to live upon God in the world.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Zephaniah
(Verse 4 and following) And I will stretch out my hand over Judah and over all the inhabitants of Jerusalem, and I will destroy from this place the remnants of Baal, and the names of the idolatrous priests together with the priests, and those who worship on the rooftops the host of heaven, and those who worship and swear by the Lord, and swear by Melchom; and those who turn away from the Lord, and those who have not sought the Lord or inquired of him. LXX: And I will stretch out my hand over Judah, and over all who dwell in Jerusalem, and I will remove from this place the names of the Baals, and the names of the priests with the priests, and those who worship on the rooftops the host of heaven, and those who swear by the Lord, and swear by their king, and those who turn away from the Lord, and those who do not seek the Lord, and those who do not retain the Lord. After the downfall of the impious and the removal of the wicked from the face of the earth, consequently, regarding Judah and Jerusalem, it is said in the person of the Lord: 'And I will stretch out my hand over Judah and over all the inhabitants of Jerusalem' (for the stretching out of the hand indicates the gesture of striking); 'and I will destroy from this place the remnants of Baal' (not that the names of the Baals according to the Septuagint are to be completely eradicated, but rather that the worshippers of Baal, who remained few in number from the slaughter of the enemies in Judah and Jerusalem, are to be removed). The names of the priests, as well as the temple attendants, were also mentioned. Judas and Benjamin had fallen into such great impiety that they set up a statue of Baal in the Temple of the Lord, as Ezekiel writes and the fourth book of Kings shows. This statue, which the Lord calls the image of jealousy, and the idols in the same sanctuary were worshipped both by priests and the Lord (Ezekiel VIII). Hence, the priests of the idols were specifically called not priests, but 'temple attendants' or fanatics, which in Hebrew is called Acchumarim (4 Kings X and XVII). So the Lord will remove from Jerusalem the judges and priests who once served him, as well as those who worshiped the army of heaven—the sun and the moon and the stars—and those who swore allegiance to the Lord but also worshiped Molech, the detestable idol of the Ammonites. The Lord will sweep them away and erase even the memory of them from Israel. He will destroy the leftovers of Baal worship and the names of the pagan priests. Those who worship on the rooftops, those who swear oaths by the Lord and also by Molech, those who turn back from following the Lord and neither seek nor ask for his guidance will be cut off as well. But the people of Israel turn their backs on the Lord, abandoning his worship and swearing by Melchom, and worshiping the host of heaven and bowing down to the idol of the Sidonians, Baal. So far the meaning of the story has been explained; now let us consider the moral sense. Because of the Lord who came from the tribe of Judah, and because of Jerusalem where Judas reigned, that is, the Lord and Savior, let us say that when wickedness has multiplied and the love of many has grown cold, and when the Lord comes, faith will be rare on earth to the extent that God's chosen ones will even be tested (Matthew 24, Luke 18). Then the Lord will stretch out his hand in punishment for sins upon Judas, who seems to confess the name of the Lord, and upon Jerusalem, the Church which has received its name from peace, and will remove the names of the Baals from the Church, which is interpreted in higher things. But the Lord will take away the names of empty glory and false admiration, which are found in the Church, in which, according to James, a golden ring is honored, and the poor is despised, when at the coming of the judge and senator, and in the common gathering of all the rich, the whole people rise up, and the holy poor is not even given a place to stand among the ranks of the powerful, and their privileges are not granted; but also the names of the priests with the priests who applaud themselves in vain in the name of bishop, and in the dignity of the presbytery, and not in work (James 2). Where he particularly says, that the works of the priests with other priests are not necessary, but only for show they assume false titles of dignity, and by evil works they destroy their own names, and those who worship the celestial host above the roofs, who rise up against the knowledge of God; and everything that is done in the world, they falsely claim to possess knowledge about, and they attribute it to the movements of the stars and the rising and setting, and they follow the errors of the mathematicians, and those who worship the Lord and Melchom, who think they can serve both the world and the Lord, and satisfy two masters, God and mammon: they, while claiming to be soldiers of Christ, bind themselves to worldly affairs, and offer the same image to God and Caesar, and although they claim to be priests of Christ, they consecrate their sons to Melchom, that is, to their king (2 Timothy 2). For they are right who have a king for a man, who have lost the Lord as their king, and who turn away from the Lord through wicked works, and do not seek him, holding onto their sins as they flee. But if anyone wishes to understand this according to the interpretation of the names of Judah and Jerusalem upon the soul of each person, he will not err, that the Lord may take away all that we have said, either at the consummation of the world, or at the departure of each individual, when they will hear: 'Fool, tonight your soul will be taken from you.' (Luke 12) And may He stretch out His hand upon him who does not confess the Lord, and upon him who boasts of having the sense of peace, so as to remove and destroy from such Jerusalem all pride, and false worship of God, and errors of doctrines, and servitude to God and the world alike, and through daily sins, turning away from the Lord and neglecting God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Zephaniah 1:6 serves as a stark indictment against two distinct categories of unfaithfulness that contributed to Judah's impending judgment on the Day of the Lord: those who had actively apostatized by turning away from the covenant relationship with Yahweh, and those characterized by a passive spiritual indifference, failing to diligently seek or inquire of the Lord. This verse highlights that both deliberate rebellion and negligent apathy are equally offensive to God and incur divine wrath, underscoring the necessity of a vibrant, engaged, and exclusive devotion to the one true God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zephaniah 1:6 employs several literary devices to underscore its message of judgment. The most prominent is Parallelism, specifically Antithetical Parallelism, by contrasting two distinct forms of unfaithfulness that lead to the same dire consequence. The first group, "them that are turned back from the LORD," represents active apostasy, a deliberate turning away. This is contrasted with the second group, "those that have not sought the LORD, nor enquired for him," which signifies passive neglect and spiritual indifference. While different in nature, both actions are presented as equally offensive to God, highlighting that a lack of engagement is as serious as outright rebellion. This creates a powerful Dichotomy, illustrating the comprehensive nature of Judah's spiritual decay. Furthermore, the use of the divine name "LORD" (Yᵉhôvâh) twice in the verse serves as a subtle Anaphora and emphasizes the personal nature of the offense: it is against the covenant God Himself that these actions (or inactions) are directed, not merely against abstract principles. The verse also functions as a form of Categorization, defining the specific types of people subject to the impending judgment, thereby providing a moral justification for the severity of the "Day of the Lord."
THEOLOGICAL AND THEMATIC CONNECTIONS
Zephaniah 1:6 profoundly articulates God's expectation of wholehearted devotion from His covenant people, revealing that both active rebellion and passive spiritual neglect are serious affronts to His holiness and covenant fidelity. It underscores the theological truth that a relationship with God is not merely about avoiding overt sin, but about actively pursuing Him, seeking His will, and maintaining an exclusive allegiance. This verse highlights the danger of spiritual apathy, demonstrating that indifference is not a neutral position but a form of disloyalty that incurs divine judgment, just as active apostasy does. It reinforces the biblical principle that God demands not just outward conformity but inward commitment and a diligent pursuit of His presence and wisdom. The judgment described is a consequence of breaking the covenant, a reminder that God holds His people accountable for their spiritual state and their response to His gracious initiatives.
REFLECTION AND APPLICATION
Zephaniah 1:6 offers a timeless and piercing challenge to believers today, urging us to examine the true nature of our relationship with God. It serves as a potent reminder that spiritual vitality is not merely the absence of overt rebellion, but the presence of active, diligent pursuit of the Lord. In a world saturated with distractions and competing allegiances, it is easy to drift into spiritual indifference, neglecting prayer, Bible study, and corporate worship, or failing to seek God's guidance in daily decisions. This verse warns that such apathy is not benign; it is a form of disloyalty that grieves the heart of God and carries spiritual consequences. Conversely, it also calls to repentance those who may have actively "turned back" from their faith, offering a sobering perspective on the seriousness of apostasy. Our faith must be dynamic, marked by an ongoing, earnest desire to know God more intimately, to obey His commands, and to live in conscious communion with Him. This verse compels us to cultivate a vibrant, engaged, and exclusive devotion to the Lord, ensuring that our hearts are fully committed to Him, both in active pursuit and unwavering loyalty.
Questions for Reflection
FAQ
What is the difference between "turned back from the LORD" and "not sought the LORD, nor enquired for him"?
Answer: Zephaniah 1:6 distinguishes between two forms of unfaithfulness. "Turned back from the LORD" refers to active apostasy (Hebrew: çûwg'), a deliberate and conscious decision to abandon one's allegiance to God, often implying a prior relationship or knowledge of Him. It's a reversal of direction, a defection. In contrast, "not sought the LORD, nor enquired for him" describes passive spiritual indifference or neglect. "Sought" (Hebrew: bâqash') implies an active, diligent pursuit of God's presence or will, while "enquired" (Hebrew: dârash') refers to seeking His guidance or consulting Him. The negation of these actions signifies a lack of desire, effort, or engagement with God, rather than an active turning away. Both, however, are condemned, highlighting that God requires active, not passive, devotion.
Does God truly judge passive indifference as severely as active rebellion?
Answer: According to Zephaniah 1:6, yes, God considers both active apostasy and passive indifference as grounds for judgment. The verse groups these two categories together as recipients of His wrath on the Day of the Lord. This underscores a crucial biblical principle: God demands wholehearted love and devotion (Deuteronomy 6:5). A lack of active pursuit of God, a failure to seek His will or inquire of Him, demonstrates a heart that is not fully committed. It implies a disregard for His covenant, His commands, and His desire for relationship, which is as offensive to Him as outright rebellion. The parable of the talents in Matthew 25:24-30 also illustrates that even passive inaction (burying the talent) can lead to severe consequences.
How does this verse relate to the concept of grace?
Answer: While Zephaniah 1:6 emphasizes judgment for unfaithfulness, it implicitly highlights the context of God's prior grace and covenant relationship with Judah. The people were being judged because they had turned away from or neglected the God who had already graciously chosen them, delivered them, and established a covenant with them. The severity of the judgment underscores the preciousness of the grace that was spurned. In the broader biblical narrative, God's judgment is often a call to repentance, an invitation to return to His grace. While this verse focuses on the consequences of rejecting or ignoring God, the ultimate hope for humanity lies in God's redemptive grace, which provides a way back for those who have turned away, and a means of active pursuit for those who desire Him (Jeremiah 29:13-14).
CHRIST-CENTERED FULFILLMENT
Zephaniah 1:6, with its stern warning against active apostasy and passive indifference, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The judgment threatened upon those who "turned back from the LORD" or "have not sought the LORD, nor enquired for him" reveals humanity's pervasive failure to perfectly love God with all their heart, soul, and mind, as commanded in Deuteronomy 6:5. Jesus, as the incarnate Son of God, perfectly fulfilled this divine expectation, living a life of unwavering obedience and absolute devotion to the Father, always seeking His will and never turning back (John 8:29).
Moreover, Christ's atoning sacrifice on the cross addresses the very sins identified in Zephaniah 1:6. He bore the judgment for both active rebellion and passive spiritual apathy, offering forgiveness and reconciliation to all who believe. Through His death and resurrection, He inaugurated the New Covenant, where the law is written on hearts, enabling believers, by the power of the Holy Spirit, to genuinely seek the Lord and inquire of Him (Hebrews 8:10-12). The invitation to "seek the LORD" (as in Matthew 6:33) is now extended through Christ, who is the way, the truth, and the life (John 14:6), the ultimate object of our seeking and the source of all divine wisdom. Those who were once far off, whether through active rebellion or passive neglect, are now brought near by the blood of Christ (Ephesians 2:13), empowered to live lives of active faith and devotion, no longer under the condemnation of the coming Day of the Lord, but embraced in the grace of God through Him.