Prayer Tents Bible References - Prayer Tents

DAY OF THE LORD

The time of the decisive visitation of Yahweh, when he intervenes to punish the wicked, deliver and exalt the faithful remnant who worship him, and establish his own rule. Both judgment and salvation are especially prominent aspects. The Day of the Lord is a significant concept in biblical eschatology, especially in the OT prophetic books. Though the precise term appears only 16 times in the OT, other temporal phrases are clearly relevant (e.g., “on that day,” Zeph. 1:9-10; Amos 8:9; “the day of the Lord’s sacrifice,” Zeph. 1:8; “the day of the wrath of the Lord,” Ezek. 7:19; cf. Isa. 2:12). Some scholars consider this to be the central theme of the entire prophetic message; the books of Joel and Zephaniah are completely devoted to proclaiming the Day of the Lord and its attendant events. Indeed, preoccupation with the putative origin of the Day (e.g., the holy war traditions, an ancient enthronement festival) is not necessarily determinative of its later meaning.

The Day of the Lord brings the outpouring of Yahweh’s punishment on Israel and Judah. Amos 5:18-20, probably the earliest reference, proclaims judgment on Israel and implies that the prophet overturns the people’s expectations of what will happen. The covenant people, who expect God to intervene to defeat their enemies, are instead lurching towards judgment. According to the prophets, this divine judgment is not arbitrary but is prompted by idolatry (Isa. 2:8, 20; Zeph. 1:4-6), pride and arrogance (Isa. 2:11, 17), and a lack of social justice (Amos 2:6-7; Zeph. 3:1-3). It is a purging judgment, which cleanses the blot of wickedness from among God’s chosen nation. Unrelenting and inescapable (Amos 5:18-19; Zeph. 1:12), it specifically targets the nation’s leaders (Isa. 3:1-3; Zeph. 3:2-3). Although the punishment will come in the form of a military defeat (Amos 2:13-16; Zeph. 1:16), it is clear that Yahweh is the driving force behind it (note the 1st person verbs in Amos 8:9-11; Zeph. 1:8, 9, 11; cf. Joel 2:11).

Judgment is not limited to the covenant people, but includes certain neighboring nations (Amos 1:13-15; Zeph. 2:4-15; cf. also Joel 3:11-12[MT 4:11-12]) who are destined to reap the consequences of their heinous acts (Amos 1:13; Zeph. 2:8, 10). Several prophets depict it as of worldwide proportions (Isa. 13:9; Zeph. 3:8; Zech. 14:1-3, 9). According to Zephaniah, it is none other than the reversal of creation, a destruction more vast than even that brought about by the Flood (cf. the fish in 1:2-3). This prophetic expectation of a final, climactic event which is cosmic in scope is not inconsistent with the fact that biblical writers sometimes applied “Day of the Lord” to past events, such as the destruction of Jerusalem (Lam. 2:22) and the defeat of Egypt (Jer. 46:10). In biblical thought, these past events represent the future and tend to merge into it, foreshadowing the time when all human wickedness will be judged, human pride and arrogance will be exposed, and any power opposed to God will be deposed, preparing the way for establishment of God’s own kingdom (Isa. 2:6-22).

Unfortunately, the salvific aspect has often been thought less important than or even incongruent with the judgment aspect. However, the Day is neither solely a time of judgment nor of salvation. It is a time of salvation through judgment, purification and blessing through purging. The prophets announce that a group from the covenant nation will emerge from the judgment and receive divine blessings. This group of survivors, called the remnant (Mic. 4:6-7; Zeph. 3:11-13), will be composed of people who seek Yahweh intently (Amos 5:4-6), manifest humility (Isa. 2:11-12; Zeph. 3:11-12), and live ethically (Amos 5:14-15). They will be gathered by Yahweh, restored to their own land, and enjoy Yahweh’s presence in their midst (Amos 9:14-15; Zeph. 3:15, 20).

As with judgment, not only Israel but also the nations will experience future blessing. Transformed by Yahweh, foreigners will express their devotion and allegiance (Isa. 19:18; Zeph. 3:9), both making pilgrimages to Jerusalem to worship (Isa. 2:2-4; Mic. 4:1-4; Zech. 14:16-17) and venerating Yahweh while in their own countries (Isa. 19:19; Zeph. 2:11). In fact, every remaining object will be dedicated to Yahweh at that time (Zech. 14:20).

In the NT the Day of the Lord is identified with the Second Coming of Jesus Christ (2 Pet. 3:10-13; 1 Thess. 5:2; cf. 4:13-18) and is also called “the day of our Lord Jesus Christ” (1 Cor. 1:8; cf. 5:5; 2 Cor. 1:14), “the day of Jesus Christ” (Phil. 1:6), and other similar phrases. Since it is portrayed as a time of universal accountability, when final judgment is meted out and final rewards assigned, it includes the same basic range of events as the OT concept.

As for the timing of the Day, though certain events must transpire first (2 Thess. 2:1-3; cf. Mal. 4:5[3:23]), the Apostle Paul echoes the OT prophets in proclaiming that it is near (Rom. 13:11-12; cf. Isa. 13:6; Joel 1:15; Zeph. 1:7-14). This Day, the time of final vindication of the godly remnant and complete defeat of the wicked, the world still awaits.

Bibliography. G. A. King, “The Day of the Lord in Zephaniah,” BSac 152 (1995): 16-32; W. Van Gemeren, Interpreting the Prophetic Word (Grand Rapids, 1990), 214-25.

Greg A. King

Prayer Tents Bible References - Prayer Tents

DAY OF THE LORD

Eerdmans Dictionary of the Bible (2000)