The main lesson for the Christian is to understand where we are chronologically. Matthew tells us what to the expect during the parousia of our Lord. We see the fig tree (Israel) blossom, that is show signs of life, and are told that this generation who witnesses that event will not perish before all is accomplished. We are hoping the blossoming is 1948, but it could be 1967, in any event we are at “the end”. Time is short. We need to wake up, trim our lamps, and go out to meet our Lord!

The “high ones … and the kings of the earth … shall be shut up in the prison, and after many days shall … be visited.” The picture changes here. Earlier verses show how the Time of Trouble will affect all society with disarray and harsh experiences. The condemnation will be particularly on the “high ones” of the earth. When earth is viewed throughout its history, there have been cycles of conditions leading up to a climax requiring judgment: guilt and sin, then judgment; guilt and sin, then judgment; etc. But many have died without receiving judgment, punishment, or retribution. Now the wicked flourish “like a green bay tree” (Psa. 37:35), and those who tempt God seem to prosper. Verses 21 and 22 are summarizing that down through history, those who have failed in their stewardship of responsibility will not escape retribution.

“The day of the Lord is darkness, and not light.” (Amos 5:18) It is “the great day of his wrath.” This dark day is at once the closing scene of the night of weeping and the dawn of the morning of joy. And we would invite your attention, not merely to the scriptural evidence that there will be such a day, but especially to the events that will transpire during that day, and their chronological order.

It is profitable to think of this verse in two ways: despise not prophecy and despise not teachings. Especially here in this epistle, which contains a lot about prophecy, that thought should be included in the admonition. “Despise not instruction” is another way of expressing this verse, and the instruction includes heeding times and things in season for the end time. We should be particularly interested in prophecy about the end of the age because of the day in which we are living.

We should not neglect study or hearing the thoughts of elders. Since those who are given to works might neglect study, there is a danger in putting too much emphasis on works.

As the enemy roars, Israel will be frozen with terror, powerless to deliver itself. This verse indicates that the enemy is succeeding and there is no hope for Israel. In Scripture, a lion is noted for the strength of its jaw and its roar. When a lion captures a prey, its powerful jaws scrunch the animal, bones and all, in the eating process. Here the lion has the victim in its jaws and is carrying it away. The sound of the flint on the pavement and the roar of the lion both cause terror to the beholding victim.

Zephaniah was a prophet for the 2 tribe Kingdom (Judah and Benjamin) probably during the reign of King Josiah. He was a contemporary of the Prophet Jeremiah. His prophecies had to do with the coming destruction by King Nebuchadnezzar, but those prophecies have a duel application to the End of the Age which we live in. More particularly the fall of Mystic Babylon (Christendom) and the invasion of Israel by Gog and Magog (a.k.a. Armegeddon, Valley of Jehoshaphat, Gog and Magog).

In verse 1, if “in that day” applies to the nominal Church during the seven phases of its experience, then the phrase would also apply to the Gospel Age. However, in verse 2, the phrase “in that day” refers to the glorification of Israel at the end of the present age when the Kingdom is established in power and glory. The Jewish survivors of the Gog and Magog invasion of the Holy Land will have a wonderful experience.

For “them that are escaped of Israel,” the Revised Standard has “the survivors of Israel [in Jacob’s Trouble].” That the survivors will be very highly honored, and why they will be “beautiful and glorious” and “the fruit” most pleasant, will be shown subsequently.

It is called “Jacob’s Trouble”, because Jacob is Israel. It was after he wrestled with the angel that his name was changed, and frequently throughout the Old Testament the title Jacob is used interchangeably with Israel. Verse 4 of the context tells us the message concerns Israel and Judah i.e. the 12 tribes, pictured in Jacob. At the time of Jeremiah the 10 tribes were already in captivity and Nebuchadnezzar was afflicting the two tribes to the point of laying the land desolate by the end of the book.

Why was God seeking vengeance against Nineveh—and also against the nominal Church systems, or Christendom, in the antitype? Judgment was merited because of wickedness and the accumulation of guilt in abusing and persecuting the Lord’s true followers. Also, Nineveh was the capital of Assyria, and several Assyrian kings were responsible for taking the ten tribes into captivity. Like a wolf, Assyria stole sheep (the ten tribes) from the flock, and the Lord keeps in memory acts that are committed against His own. While retribution may not be instant, and while it may seem that no punishment is forthcoming, the guilt is stored up.

In the spiritual application, the “destroying wind” is a figurative “storm” from the north coming down on mystic Babylon. We immediately think of Gog from the land of Magog, and “north” pictures God’s vengeance. In the type, God was behind Nebuchadnezzar to visit punishment on Israel, but now we have a completely different picture with Babylon being the focal point. Against the enemies of the truth in the near future will come God’s judgment.