Day of the Lord. Part 4. Revelation 19:6
and others
The doctrine of the day of
the Lord is one of the most significant doctrines in the Old Testament. The New
Testament then develops that and when the New Testament writers use this term
their frame of reference, their background is the books of the Old Testament we
have spent time on—Obadiah, Zephaniah, Zechariah, Amos and Joel. It is
important to understand the day of the Lord as it is revealed in the Old
Testament because when the New Testament writers use this term that is their
background, it is not a word that they are assigning new meaning to or a phrase
that they are assigning new meaning to. The importance of understanding the day
of the Lord is the way it connects to key understanding of the prophetic
timetable. It is a term that is used in a general sense to refer to various
times in history when God has brought judgment upon someone or some nation
exerting His sovereign power and His sovereign control. It is used several
times in the Old Testament to refer to the judgment that God brought, e.g. on
the northern kingdom (722 BC). In the Old Testament the focus is really on the
judgment that comes, not as much on the joy and all of the blessings and
benefits that come at the end of the day of the Lord.
In the New Testament the
focus shifts a little bit, and there are about fourteen passages to look at.
The first is in Acts 2:20 NASB “THE
SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND
GLORIOUS DAY OF THE LORD SHALL COME.”
This is a simple quote from Joel chapter two but it is in the context of
Peter’s sermon on the day of Pentecost, the birthday of the church, the first
sermon in the church age. From the text of Acts
There are four different ways
in which the rabbis would quote Old Testament passages as fulfillment, and all
of these are illustrated in Matthew chapter two. In one sense there is a
literal historical prophecy, e.g. Micah 5:2 which said the Messiah would be
born in
In Joel chapter two the
focus on the day of the Lord was divine judgment, and in the heavens there
would be these signs that would take place, earthquakes upon the earth, etc.,
that was related to the end of the Tribulation period, the campaign of
Armageddon, and that is what gives birth to the Millennial kingdom. In Joel
chapter three we saw that the day of the Lord also relates to the beginning of
the Millennial kingdom and the blessing that comes upon
Joel
The next place we have the
phrase “day of the Lord” is in 1 Corinthians 5:5 NASB “{I have
decided} to deliver such a one to Satan for the destruction of his flesh, so
that his spirit may be saved in the day of the Lord Jesus.” It is actually the
day of the Lord Jesus and is different from the day of the Lord. The day of the
Lord Jesus is similar to Paul’s terminology of the day of Christ. The day of
Christ in the New Testament, for the most part, is a reference to the Rapture,
not to the day of the Lord, the Old Testament judgments that come at the end of
the Tribulation period. So we have to maintain that distinction between the day
of the Lord and the day of Christ. There are three places in Philippians where
this phrase is used. Philippians 1:6 NASB {For I am} confident of
this very thing, that He who began a good work in you will perfect it until the
day of Christ Jesus.” In that context Paul is challenging and encouraging the
Philippians to continue to press forward in their spiritual growth until the
end of the church age. There is an end point beyond which we are not going to
be concerned about our spiritual growth and going forward. The phrase is used
again in verse 10: “so that you may approve the things that are excellent, in
order to be sincere and blameless until the day of Christ [until the Rapture].”
The two words there, “sincere” and without offense” is talking about the
spiritual life of the believer as he pursues his spiritual growth and maturity.
The day of Christ is a reminder that there is a judgment coming after the
Rapture at the judgment seat of Christ. The next example is in Philippians 2:16
NASB “holding fast the word of life, so that in the day of Christ I
will have reason to glory because I did not run in vain nor toil in vain.” He
has been talking about “working out their salvation with fear and trembling” in
the previous verses. This is not talking about working to be justified (phase
one salvation). The word “salvation” is used in three different senses in the
New Testament. One has to do with being saved from the penalty of
sin—justification (phase one salvation)—when a person believes that Jesus
Christ died on the cross for their sins. At that instant they are transferred
from death to life and are saved from the eternal penalty of sin in the lake of
fire. Phase two is being saved from the power of sin: ongoing spiritual
maturity or spiritual growth—experiential or progressive sanctification. That
comes from studying God’s Word under God the Holy Spirit, applying it in the
life and growing to spiritual maturity. That is what Paul is talking about
here: spiritual growth; progressive sanctification. Phase three happens when we
die. We are saved from the presence of sin at glorification, we are absent from
the body and face to face with the Lord and there is no more struggling with
sin.
In 1 Thessalonians 5 there
is a shift from the previous chapter which focused on the Rapture. Here he goes
on to say, 1 Thessalonians 5:1 NASB “Now as to the times and the
epochs, brethren, you have no need of anything to be written to you.” He uses
the same two Greek words for “times” and “seasons” that Jesus used in Acts
chapter one. Just 15 or 20 years after Jesus told the disciples they didn’t
need to know anything about the times and the seasons Paul is saying he has
taught the Thessalonians all about the times and the seasons. What happened in
between is the initial revelation that came to the apostles as church age
doctrine. What Jesus was saying to the disciples in Acts chapter one was it was
not the time yet for them to know
these things. But because Paul uses the same terminology and has already taught
the Thessalonians this it is obvious that now it is appropriate for church age
believers to know about the times and the seasons. [2] “For you yourselves know
full well that the day of the Lord will come just like a thief in the night.”
He had obviously taught them about the doctrine of the day of the Lord. Believers
know all about the day of the Lord but unbelievers will not be expecting it and
so it will come as a complete surprise because they have deluded themselves
into thinking that it is not going to happen to them. [3] “While they are
saying, ‘Peace and safety!’ then destruction will come upon them suddenly like
labor pains upon a woman with child, and they will not escape.” This is imagery
that is used in Isaiah 13 related to the day of the Lord. But contrast: [4]
“But you, brethren, are not in darkness, that the day would overtake you like a
thief.”
The doctrine of the day of
the Lord isn’t just some abstract discussion about what is going to happen in
the end times and how the Tribulation is going to work its way out, we have to
understand that there is judgment coming. There is the judgment seat of Christ
coming for believers and because of that we have to realize how important the
present time is in our spiritual life and our spiritual growth so that we are
prepared for that.
2 Thessalonians 2:2 NASB
“that you not be quickly shaken from your composure or be disturbed either by a
spirit or a message or a letter as if from us, to the effect that the day of
the Lord has come.” Some versions use “the day of Christ,” but “the day of the
Lord” is the better translation. [3] “Let no one in any way deceive you, for
{it will not come} unless the apostasy comes first, and the man of lawlessness
is revealed, the son of destruction.” The word “apostasy” is the Greek word apostasia [a)postasia]. The noun form comes from a Greek root aphistemi [a)fisthmi] and it has the basic meaning of to go away, to
withdraw, to depart, or to fall away. The initial meaning of this word would be
applied in some cases to a ship leaving a port, an airplane taking off, to
leave on a trip. That is the root meaning of this word, so it came to be
applied a departure from the truth which is what we would call “apostasy”
today. But the root idea is departure, so this verse is debated but many
scholars teach that the falling away (in some versions) here is the
Rapture—“unless the departure comes first, and the man of lawlessness is
revealed.” What we see from all these uses is that the day of the Lord is used
eighty per cent of the time to refer to that period we call Daniel’s seventieth
week, the Tribulation and, based on Joel chapter three, the time period of the
Millennial kingdom.
We have to keep that in
mind because we next look at 2 Peter 3:10 NASB “But the day of the
Lord will come like a thief, in which the heavens will pass away with a roar
and the elements will be destroyed with intense heat, and the earth and its
works will be burned up.” In this chapter Peter is talking about the second
coming of Christ. In verse three he says that scoffers will come in the last
days. There are two different “last day” periods in the Scriptures. There is
the last days related to
The day of the Lord means
in every place that is not historical the Tribulation period, except in the
passage in Joel where it includes the Millennial kingdom. But there is a view
that this is not talking about the end of the Millennium but the end of the
Tribulation.
1. In this view the day of the Lord is emphasized as consistently being a term (and everywhere else in the New Testament) for the Tribulation period only.
2. The metaphor “thief in the night” is used in 1 Thessalonians 5:2, 3 as a reference to the period of the day of the Lord in the Tribulation period. It comes as a sudden surprise to the unbelievers. “…in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” The view that is commonly held is that that refers to the destruction of the present heavens and the present earth at the end of the Millennial kingdom, a view that most of us have been taught. This would mean that this would have reference to a judgment at the end of the Millennium rather than the Tribulation judgment.
3. Old Testament background of the heavens passing away is similar to Isaiah 34:4; connected to Matthew 24:29 and Zechariah 14:6—the view that this occurs in the Tribulation period of the day of the Lord.
4. This is the view that the earth is “burned up” in the Tribulation judgments; between 2/3s and 3/4s of the earth’s surface is burned up during the Tribulation period.
5. Their fifth point is that when using the phrases “new heavens” and “new earth” we have to see its precedent in Isaiah 65:17-25 which is clearly talking about the Millennial kingdom, not a new created heavens and earth.
2 Peter
The problem that is seen
with this view is that it doesn’t take into account Joel chapter three, which
is the day of the Lord applied to the Millennial kingdom, and how it adequately
deals with 2 Peter 3:7 which seems to indicate a final destruction of the
earth, not just preparing or reinvigorating the earth. Then in Revelation 21 it
talks about the new heavens and the new earth, not as the Millennial kingdom
but what happens after the Millennial kingdom.