Indian Fellowship Sermon

Zephaniah 3

Only through God’s judgment is there a means of restoration. Only through punishment can restoration emerge. (3:8-9)

Title: Where Sin Meets Grace

Introduction: The History of the City – New York’s 400th Birthday

New York City is celebrating its 400th birthday this year. For many years, it was believed the city began in 1664, when the British seized New Amsterdam from the Dutch and renamed it New York after the Duke of York. However, in 1974 Paul O’Dwyer, president of the city council, worked to reestablish the city’s Dutch roots and set its founding in 1625, when the Dutch West India Company began trading livestock from its deep harbor.

New Amsterdam’s Dutch roots profoundly shaped New York and, later, America. Unlike Puritan Boston, the Dutch settlement fostered diversity, tolerance, trade, and global connections, making it a hub of languages, commerce, and cultures. By 1645, a visiting Jesuit reported hearing 18 languages among the few hundred residents. In 1650, a local resident summarized the city’s polyglot identity: “Everyone here is a trader.”

New York’s history reflects the history of many cities across time. Cities have embodied human society, blending trade, politics, and piety. Empires such as Akkad, Assyria, Greece, and Rome expanded the reach of urban power. Rome in particular created an urban imperialism under which half the world lived in its shadow. Yet Rome’s glory also carried corruption, exploitation, and slavery.

Throughout history, the city has served as a magnifying glass for humanity—amplifying both virtue and vice. From shrine city-states to Rome, cities embody both glory and corruption.

Negative Patterns: Cain’s city, Babel, Sodom, and Babylon—symbols of pride, rebellion, and injustice.

Positive Patterns: Cities of refuge (Num. 35), Jerusalem as God’s dwelling, and prophetic visions of the New Jerusalem.

This creates a tension: the city is both refuge and rebellion, a cultural incubator that can glorify God or exalt humanity.

Historical Parallel: Just as the Dutch founded New York on commerce, pluralism, and tolerance, Babylon symbolized cultural power apart from God. Every city carries both seeds of flourishing and corruption.

Jerusalem was meant to be the city where God dwelled with His people—a city full of virtue and refuge, a light of goodness in the world. Yet even with God’s presence, sin continued to plague His people. Jerusalem eventually became a city of rebellion and defilement like Nineveh and others.

The prophets, and later Augustine, framed history as a conflict between Babylon (the city of man)—built on pride and self-salvation—and Jerusalem (the city of God)—centered on service, justice, and God’s glory.

The prophet Zephaniah presents a dramatic oracle of God’s judgment on the city of man, which shockingly includes Jerusalem itself. Yet God is building His true city—a place of service, justice, faithfulness, and glory. Its citizens are marked by faith in Jesus Christ, the cornerstone of this city.

Zephaniah reveals that while God’s judgment is certain, His final word is grace—transforming sinners through Christ into humble servants who await resurrection and glory.

Roadmap:

Introduce this often-overlooked prophet and highlight the movement from judgment to salvation.

Show that though Zephaniah announces devastation, God’s final word is grace, offering refuge to the humble.

Show how, by faith in Christ, sinners are transformed into humble servants, unified in Him as we await our resurrection and glorification.

I. Informational Reading: The Oppressing City of Jerusalem

Behind the Text

Reigns of Manasseh, Amon, and Josiah

Neco II of Egypt and Nabopolassar of Babylonia

Josiah’s religious and political reforms

This book was written prior to Josiah’s reforms in 629 BC. The looming Babylonian captivity lingers in the background. Historical events are swirling around Jerusalem and Judah like a tornado. Though Josiah’s reign brought a brief season of piety and independence, a great storm was already building. Any hope for Judah’s future would prove short-lived when Josiah was tragically killed by the Egyptians (2 Chron. 35:24). The brief revival under Josiah could not erase the judgment soon to come at the hands of the Babylonians.

Inside the Text: Flood Language

Zephaniah borrows the flood motif to describe God’s universal judgment and His salvation for a chosen remnant.

God’s judgment is pictured like the global flood of Genesis 6. The flood serves as a type—a pattern of divine judgment against sin. Zephaniah uses similar language:

Sweep away (1:2–3)

Cut off (1:3; 3:6)

Punish (1:8, 9, 12)

Wipe out (1:11)

Search and punish (1:12)

Plunder (1:13)

Bring distress (1:17)

Destroy (2:5)

Slay (2:12)

Remove (3:11)

Deal with all… (3:19)

The “Day of the Lord” is near. It is described as:

A sacrifice

The great day

Bitter—mighty men cry aloud

A day of wrath, distress, anguish, ruin, devastation, darkness, gloom, clouds, and thick darkness

A day of battle cries

No escape is presented. Neither silver nor gold will deliver them (1:18). God’s judgment is imminent, terrible, and universal.

Universal Wickedness

Like the flood generation, wickedness is universal:

Genesis 6:5: “The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”

Zeph. 1:17: “I will bring distress on mankind.”

Zeph. 1:18: “All the earth shall be consumed.”

Examples abound:

The Philistines (Amos 1:6)

Moab and the Ammonites, descended from Lot’s daughters (Gen. 19:37–38)

Sodom and Gomorrah (Gen. 19:24–25)

Cush, son of Ham

Assyria, the great empire of the day

The Reason for Judgment: Pride

Pride is the recurring root of violence and oppression.

Zeph. 1:12: complacency—“The Lord will not do good, nor will He do ill.”

Gen. 3:4: the serpent’s deception—“You will not surely die.”

Zeph. 2:10: “This shall be their lot in return for their pride.”

Amos 1:13: cruelty against the helpless—“They ripped open pregnant women in Gilead to enlarge their border.”

Zeph. 2:15: “This is the exultant city that lived securely, that said in her heart, ‘I am, and there is no one else.’”

Nah. 3:1: “Woe to the bloody city, all full of lies and plunder—no end to the prey!”

Judah Included in the Judgment

The drama intensifies in chapter 3. We cannot overlook the fact that Judah is included in this judgment. While the nations are pagan and ignorant of Yahweh’s law, Judah knows God—and yet joins the nations in idolatry.

Idolatrous priests (1:4)

Adulterous worshipers (1:5) bowing to the stars and swearing by Milcom

Worldly officials (1:8) arrayed in foreign attire

Superstitious practices (1 Sam. 5:5; cf. Zeph. 1:9)

Apostates (1:6) who turned back from following the Lord

The major obstacle is clear: there is nowhere to hide from God’s judgment. Ironically, Zephaniah’s name means “The Lord hides.” But how can anyone hide from this dreadful day?

Even Jerusalem, the city of God’s presence, is not exempt.

Judah’s Reputation in God’s Eyes

“Woe to her,” the prophet declares. Why?

Rebellious and defiled

Listens to no voice

Accepts no correction

Does not trust in the Lord

Does not draw near to her God

An oppressing city

Taunting and prideful (2:8, 10)

Officials, judges, prophets, and priests are corrupt and violent

Pride and disobedience led Judah into injustice. Their officials were cruel. Their leaders were rebels.

And yet, even though “the Lord within her is righteous; He does no injustice” (3:5), Judah ignored His warnings. The northern kingdom’s destruction had already demonstrated God’s judgment, but Judah eagerly persisted in rebellion.

Therefore, the Day of the Lord would come upon all the earth—including Judah. Still, in the midst of devastation, the Lord extends a gracious promise.

II. Theological Reading: Loss Becomes Gain

We must not overlook the strong emphasis here on God’s sovereign control over the course of history. The Lord holds all nations in His hands.

Zephaniah 2:13 says:

“And He will stretch out His hand against the north and destroy Assyria, and He will make Nineveh a desolation, a dry waste like the desert.”

King Sennacherib’s “palace without rivals,” with its 100-foot walls, boasted lavish reliefs depicting his military campaigns—most notably the Lachish reliefs, which graphically illustrate the Assyrian siege and destruction of the city of Lachish during his third campaign. Yet even this mighty king was subject to the Lord, who held his fate in His hands.

Zephaniah 2:11 declares:

“The Lord will be awesome against them; for He will famish all the gods of the earth, and to Him shall bow down, each in its place, all the lands of the nations.”

These words remind us of God’s character as a righteous judge who does not tolerate sin. The Lord hates sin. His anger rightly burns against it. As we will see shortly, He is patient, but He remains committed to purging sin from His presence. If God were indifferent to sin, He would fail to be righteous and would become an agent of injustice. He would be like the worthless gods of Baal, who allow the poor and helpless to be crushed.

Humanity is depraved. Sinful rebellion is pride and folly before a holy and powerful God. Human foolishness leads nowhere. Gold and silver cannot save. Strongholds will be left desolate. Cities of strength and glory will be shamed. All pride and violence end in ruin. The great irony is that man-made exaltation always results in eternal shame.

Yet in the midst of this truth, God is also a gracious God. At the center of this coming judgment is an invitation to grace:

Zephaniah 2:3 urges:

“Seek the Lord, all you humble of the land, who do His just commands; seek righteousness; seek humility; perhaps you may be hidden on the day of the anger of the Lord.”

The key word here is hidden. Just as the ark hid Noah and his family during the flood, so God provides refuge for the humble in the day of His wrath.

The “Day of the Lord” is multifaceted. On the surface, it speaks of God’s judgment against mankind. Historically, it refers to judgment on nations through empires such as Babylon, which conquered Assyria and later Judah. Yet God also promised restoration—Judah would return to the land after 70 years. Ultimately, the Day of the Lord also points forward to the final judgment, when all wickedness will be purged from the earth. In this sense, the Day of the Lord is both already and not yet.

But we must not miss the climactic moment of the biblical drama: the cross of Christ. It is at the cross that God’s wrath and God’s grace meet. Though judgment is coming for all, sin will not have the final word. Evil will not triumph. By God’s initiative, His judgment and salvation converge at a Roman cross.

Luke 23:33–34 records:

“When they came to the place called the Skull, they crucified Him there, along with the criminals—one on His right, the other on His left. Jesus said, ‘Father, forgive them, for they do not know what they are doing.’”

As Malcolm Guite writes in his sonnet on the crucifixion:

“Where love and hatred meet and love stays true, Where sin meets grace and darkness turns to light. We see what love can bear and be and do, And here our Savior calls us to His side, His love is free, His arms are open wide.”

At the cross, God’s wrath was poured out on His Son instead of on us. Jesus was cut off. The Lord stretched out His hand against Him. He became the sacrifice, bearing anguish, ruin, devastation, darkness, and shame. He was mocked and slain. The burning anger of the Lord fell upon Christ so that sinners could be spared.

And yet, the cross is not only judgment—it is also refuge. Just as Noah’s ark and Moses’ basket provided deliverance, the cross offers salvation. Silver and gold cannot rescue us from wrath, but Jesus can. By His blood, freedom is unlocked for all who call on His name.

Zephaniah 3:9 promises:

“At that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the Lord and serve Him with one accord.”

By grace through faith we are saved (Eph. 2:8). God purifies our lips and hearts, transforming not just language but worldview. The nations themselves are included in this restoration. Even those from “beyond the rivers of Cush” will become His worshipers.

And so we must ask: If God’s judgment is certain, and wealth or strength cannot save, what are you trusting in to bring relief? Are you trusting in the refuge of Christ? Since God’s wrath and grace meet at the cross, what does it look like to seek refuge in Christ daily? It means humbling ourselves before Him, meditating on His Word, and walking by faith.

In this short and often-overlooked prophecy, we discover that God’s promise of restoration extends not only to Judah but also to the nations. Those He once promised to judge are now invited to become citizens of His glorious kingdom. This is the transformational reality of salvation in Christ.

Transformational Reading: Serve Him With One Accord

Sinful hearts seeking the Lord is itself a miracle from the Lord. As Jesus said in John 6:28–29:

“Then they said to him, ‘What must we do, to be doing the works of God?’ Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent.’”

The Lord is found in Christ Jesus. When we trust in Him, no matter the depth of our guilt or the degree of our rebellion (3:11), we are changed. By faith, our speech is transformed into a pure speech, calling upon the name of the Lord (3:9).

When we call upon His name, we are united with Christ (Rom. 6:5):

“For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.”

We are hidden in Christ Jesus. Just as He took on the form of a servant, so too we reflect our Lord.

Zephaniah 3:9 declares:

“For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the Lord and serve him with one accord.”

As our Master humbled Himself as a servant—even to the point of death on a cross (Phil. 2:7–8)—we also must serve with one accord. By our union with Christ, the Spirit dwells within us, shaping us to live humbly and lowly (3:12), just as our Savior is “gentle and lowly in heart” (Matt. 11:29).

Together, we who were once enemies of God now serve Him in unity. United in Christ, we are no longer haughty but seek to love others and pursue justice. Zephaniah 3:13 describes this transformation:

“Those who are left in Israel; they shall do no injustice and speak no lies, nor shall there be found in their mouth a deceitful tongue. For they shall graze and lie down, and none shall make them afraid.”

Our union with Christ transforms us into faithful servants who obey God while we wait for our resurrection, just as Christ Himself was raised.

In glory, we will rejoice with all our hearts as we dwell with Christ in His holy and glorious city (3:14).

In glory, we will reign with Christ as all the enemies of God are removed (3:15).

In glory, the Lord God will dwell with His people in the righteous city, rejoicing over His Bride with love (3:17).

Those who have experienced shame, suffering, reproach, or rejection—those who are lame and outcast—will be gathered by Christ. He will turn their shame into praise. He will bring them into His kingdom, granting them honor because they belong to Him. As Luke 4:18–19 proclaims:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

Honor is given to all who are hidden in Christ Jesus. Silver and gold cannot bestow honor, but Christ—exalted above every name—does. If you are in Him, God honors you. As Jesus promised in John 14:1–3:

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”

Through Christ, you become citizens of a glorious kingdom, receiving full glory, where you will never again fear evil. As Zephaniah 3:13 reminds us:

“Those who are left in Israel; they shall do no injustice and speak no lies, nor shall there be found in their mouth a deceitful tongue. For they shall graze and lie down, and none shall make them afraid.”

Conclusion (Preaching Version)

At Pentecost, the Spirit came like wind and fire. The church drew its first breath and burst into song. Flames became tongues of praise. The gospel leapt across borders. All nations heard in their own language. All tongues were loosened by the Prince of Peace. The lost were found. The language of heaven—love—was spoken in every nation.

And now, in Christ, we share in that same Spirit. We have been united with Him. We have been born again through His death. Our tongues have been loosened by the Prince of Peace. So let us serve Him with one accord. Let us walk in humility so that the world around us may see the love of Christ.

On September 21, at the Celebrate India Dinner, we have an opportunity to show this unity. It’s more than an event—it’s a chance to display the kingdom of Christ: a kingdom full of love, humility, and worship.

But this call is not just for one night. It is for our whole lives. Let us live lives worthy of the gospel. Let us encourage one another. Stir one another up. Find fresh ways to help one another obey the Lord.

And let us keep our eyes fixed on the goal. As Paul says in Philippians 3:14:

“I press on toward the goal for the prize of the upward call of God in Christ Jesus.”

When we are oriented to future glory, we are stirred to holiness. We are protected from complacency. We are guarded against pride. Complacency leads to nothing. Pride leads to ruin. But faithfulness leads to glory.

And one day, in that holy city, we will see it all fulfilled. No more fear. No more shame. Only joy. Only Christ. All nations gathered together, serving Him with one accord, forever.