The Lord speaks of the formation of a new community, consisting of both converted Gentiles (Zephaniah 3:9–10) and a forgiven remnant of Israel (Zephaniah 3:11–13). But how do we square this with earlier parts of the book, which speak of a universal overturning comparable to the universal destruction from the flood (Zephaniah 1:2–3), and of a fire of the Lord’s wrath that will burn up the entire earth (Zephaniah 1:18; Zephaniah 3:8)? How can there be a fresh start if the day of the Lord will bring cosmic destruction?

The prophecy itself does not resolve the tension, at least explicitly. It holds together the destruction in judgment as well as the wonderful conversion of Gentiles and restoring of Israel’s remnant. Both elements are prophesied.

How does the subsequent unfolding of history help? Devastation anticipated by the prophecy did fall on the nations of Philistia, Moab, Ammon, Cush, and Assyria. And judgment by way of destruction befell Jerusalem, both in 586 BC and AD 70. These devastations became a basis for the Lord Jesus’ anticipation concerning cosmic devastation, particularly in the intermingling of the then-future destruction of Jerusalem with the final cosmic conflagration in Matthew 24:3–44.¹ While this cosmic devastation is yet to come, the Lord has been gathering a remnant of Jew and Gentile believers. Thus, Zephaniah’s prophecy takes us to the New Testament era, where through the proclamation of the gospel this new age is introduced and will one day encompass a new heaven and a new earth, the home of righteousness (2 Peter 3:13).²