INTRODUCTION
THE phrase "Day of the Lord" (DOL) embodies one of the major strands woven throughout the fabric of
biblical prophecy. Witham clear understanding of DOL, the pattern of God's plan for the future is
obscure. DOL appears in four uncontested NT passages (Acts 2:20, I Thess 5:2, 2 Thess 2:2, and 2 Pet
3:10). However, OT prophets actually wrote more about DOL. The OT provided the basis for whatever
Peter and Paul understood about DOL. Beecher argued that, All doctrines in regard to the millennium,
the second coming of Christ, and the final judgment depend greatly on the passages in the New
Testament that use the formulas, "the day of the Lord," "the day of our Lord," "that day," and the like;
such passages, for example, as 2 Pet. iii:10, I Thess. v:2, I Cor. 1:8, v:5, 2 Cor. i:14, 2 Thess. i:10, 2 Tim. i:
12, Matt. xxv:13, etc. The meaning of these passages is, in turn, greatly dependent on the relations that
exist, both in ideas and in phraseology, between them and the texts in the Old Testament that speak of
"the day of the Lord," that is, "the day of Jehovah." Necessarily, the study of these places in the Old
Testament will be profitable, both in itself and for the light it throws on New Testament
eschatology.1
The day of the lord meas
The biblical phrase “Day of the Lord" is a key phrase in understanding God's revelation about the future.
The NT writers' use of this phrase rested upon their understanding of the OT prophets. A survey of the
OT indicates that it was used by the prophets when speaking of both near historical and future
eschatological events. The NT writers picked up on the eschatological use and applied the phrase both
to the judgment which will climax the Tribulation period and the judgment which will usher in the new
earth.
Many contrasts appear which at first seem to be contradictory. In various DOL texts contemporary
history is in view (Isa 13:6, Joel 1:15), but in other texts there are predictions that clearly relate to the
future (2 Thess 2:2, 2 Pet 3: 10). Most passages speak of God's judgments,
OLD TESTAMENT
The phrase "day of the Lord" appears nineteen times10 in the OT. The Hebrew phrases and both
translated The LXX translates DOL as . The expression occurs only in six minor and two major prophets.
The Day of the LORD” in Zephaniah
1
W. J. Beecher, "The Day of Jehovah in Joel," The Homiletic Review 18 (1889)355.
We will start with Zephaniah because he centers on “the day of the Lord” more consistently than any
other prophet2 (with the possible exception of Joel). But even more importantly, the covenantal nature
of this theme is most clearly portrayed in his prophecy.
Zephaniah helpfully tells us that he prophesied in the days of Josiah. Taking this on its face presents us
with the important datum that Zephaniah’s word came following the reform movement instituted by
the last good king of Judah. The Book of the Law had been rediscovered by the high priest Hilkiah who
then had it delivered to the king (2 Kings 22). When Josiah read the book he was immediately convicted
and repentant and began to make changes. But it was too little, too late. We may suppose that
Zephaniah prophesied against the backdrop of the rediscovered Deuteronomic code.
The parallels are remarkable. “The description of syncretism in Zephaniah 1 is very close to that in 2
Kings 23, and I have also found in it echoes of Deuteronomy 4.17-19.8 3. The prophets of Yahweh served
a dual role as prosecutors of the Mosaic covenant and heralds of the blessings of the Abrahamic (new)
covenant of grace. Recalling the covenantal nature of God’s relationship with his people, we note that
the structure of covenant was widely understood in the ancient world. A great king would enter into an
agreement with a lesser king according to a mutual understanding that required obedience to set
obligations. If the vassal obeyed, he would enjoy the beneficence of the greater king. But if he rebelled
and disobeyed the stipulations of the covenant, he would be warned and if there was no change, he
would be judged/punished.4
Zephaniah’s words clearly reflect this covenantal understanding—not only the covenant with Moses, but
also those with Noah and Abraham.God established a covenant with Noah (Genesis 9.9 ff.). He promised
that never again would “all flesh be cut off by the waters of the flood….” Before this terrible event
occurred, He had said, “I will blot out man whom I have created from the face of the land, man and
animals and creeping things and birds of the heavens …” (6.7). This language is similar to Zephaniah 1.2-
3: “’I will utterly sweep away everything from the face of the earth,’ declares the LORD. ‘I will sweep
away the birds of the heavens and the fish of the sea, and the rubble with the wicked. I will cut off
mankind from the face of the earth,’ declares the LORD.” As Berlin noted (above), this seems to be very
similar to Deuteronomy 4 where the people are warned against crafting idols “… in the form of any
figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any
winged bird that flies in the air, the likeness of anything that creeps on the ground, the likeness of any
fish that is in the water under the earth” (Deuteronomy 4.16 ff.)In Genesis 15, Abraham was instructed
to cut sacrificial animals lengthwise and walk between them as a self-maledictory statement. This
cutting activity gives us the word for covenant. Then he fought off the birds of prey that came to feed on
the carcasses. The prophet uses similar language with regard to the day of the LORD (Zephaniah 1.7-8).
There are other passages that associate feasting by birds to demonstrate the curse that follows failure to
obey the terms of the covenant (cf. Jeremiah 7.33; 16.4; 19.7). Like Abraham, Rizpah’s efforts to prevent
the birds from eating the
exposed corpses of her sons (2 Samuel 21.10) demonstrate her devotion to them, for to allow them to
be eaten by birds would be a further manifestation of curse. Ezekiel tells us God will summon birds of
2
ESV Study Bible, Crossway, Wheaton, IL, p. 1729
3
Adele Berlin, Zephaniah, The Anchor Bible, Doubleday, New York, 1994, p. 14.
4
Meredith Kline, The Structure of Biblical Authority, Eerdmans, Grand Rapids, 1972, p.
27-44
every sort to the great sacrificial feast on the mountains of Israel (Ezekiel 39.17 ff.). And this finds its
counterpart in Revelation 19.17-18 at the final eschatological battle.
In addition to these allusions to the Noahic and Abrahamic covenants, Zephaniah announces that “The
great day of the LORD is near … A day of wrath is that day, a day of distress and anguish, a day of ruin
and devastation, a day of darkness and gloom, a day of clouds and thick darkness, a day of trumpet blast
…” (1.14-16a). This imagery immediately reminds us of Sinai (Deuteronomy 5.22; Exodus 19.9, 16-19;
20.18).
As Robertson sums up, “These references center on the coming day of the LORDthat is declared by the
prophet to be near (Zephaniah 1.7). God’s awesome presence that threatened judgment at the time of
covenant inauguration in the past now anticipates the coming judgment of the great and awesome Day
of the LORD.”5
But in spite of this fearsome prospect, there is hope. Zephaniah 2.2 exhorts, “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.” And 3.12 says, “But I will leave in your midst a people
humble and lowly. They shall seek refuge in the name of the LORD.” This prompts the gracious and
joyful announcement that “The Lord your God is in your midst … he will rejoice over you with gladness;
he will quiet you with his love; he will exult over you with loud singing” (3.17).
This also raises an important consideration concerning “the day of the Lord.” It has two aspects. It is a
day of judgment for those who sin against God. But it is also a day of blessing for those who obey Him.
And this squares with our understanding of the prophetic function. As prosecutors of the covenant
lawsuit, the prophet presses the claims of Yahweh and threatens judgment for disobedience. But as
heralds of the new covenant blessings, they announce peace to that remnant that follows God.
“The Day of the LORD” in Joel
Turning now to the other minor prophet who majors on “the day of the LORD,”Robertson is again
helpful. He states that Joel contains a number of elements that tie this concept together. They are: 1)
God’s judgment on God’s land and people; 2) God’s call to repent and return; 3) creation supernaturally
restored by God’s grace; and 4) all nations of the world judged. 6
The same dual purposes of judgment and blessing noted above are in view in this prophetic book. 7 In the
first of two parts, Joel 1.1-2.17 features “the day of the Lord” as a day of judgment and calls God’s
people to repentance. In this section His judgment on His land and His people take the form of a locust
plague. That this judgment relates to covenant sanctions is clear from the striking parallels found with
the book of
Deuteronomy. For example, among the curses threatened for disobedience to the covenant we find,
“You shall carry much seed into the field and shall gather in little, for the locust shall consume it. You
shall plant vineyards and dress them, but you shall neither drink of the wine nor gather the grapes, for
5
O. Palmer Robertson, The Christ of the Prophets, P & R, Phillipsburg, 2004, p. 265.
6
O. Palmer Robertson, Prophet of the Coming Day of the Lord, Evangelical Press,
Faverdale North, Darlington, England, 1995, p. 7.
7
Leslie C. Allen, The Books of Joel, Obadiah, Jonah and Micah, NICOT, Eerdmans,
Grand Rapids, 1976, p. 36.
the worm shall eat them…. The cricket shall possess all your trees and the fruit of your ground”
(Deuteronomy 28.38-39, 42). Compare this with Joel 1.4: “What the cutting locust left, the swarming
locust has eaten. What the swarming locust left, the hopping locust has eaten, and what the hopping
locust left, the destroying locust has eaten.”The language of Joel 2.1-2 further intensifies the connection
with the covenant at Sinai. “The day of the LORD” is described as “a day of darkness and gloom, a day of
clouds and thick darkness,” once again reminding us of the time of covenant inauguration designed to
show the awesomeness of the Covenant LORD.
The call to repentance (Joel 2.12 ff.) is in keeping with the prophet’s role which is to urge God’s
covenant people to honor their covenant responsibilities. The fear associated with “the day of the
LORD” is intended to encourage sincere contrition (2.13) because, “Who knows whether he will not turn
and relent, and leave a blessing behind …” (2.14). Such encouragement is warranted because the LORD
“… is gracious and merciful, slow to anger and abounding in chesed …” (2.13; cf. Exodus 34.6—God’s
own comment on His covenant name).
The second half of the book presents the blessing of a restored creation (2.18-27) and a universal
anointing, as the LORD pours out His Spirit on all flesh. And everyone who calls on the name of the LORD
will be saved! (2.28-32; cf. Acts 2.16-21). Thisanointing requires that there be an Anointed One,
Messiah. So, a gospel message is proclaimed to all nations. But for those who will not repent, Joel points
to a future day of judgment, an eschatological day of the LORD. On this day Joel announces that God will
gather all the nations to the Valley of Jehoshaphat in order to enter into judgment with them (3.2). He
will do this in conjunction with His goal to restore the fortunes of Judah and Jerusalem, His people. Thus
we see that an essential part of blessing His people involves judging
their enemies.
King Jehoshaphat, facing the threat of a combined enemy force, sought the Lord and proclaimed a fast
(note the repeated calls in Joel to consecrate a fast, Joel 1.14; 2.15). God supernaturally delivered His
people by routing the enemy who had assembled in a valley for battle (2 Chronicles 20). Joel, likely
recalling this, indicates that God will again judge the nations that oppose His covenant people.
“Multitudes, multitudes in the valley of decision! For the Day of the LORD is near in the valley of
decision” (Joel 3.14). This anticipates another day spoken of in Ezekiel 38-39 and Revelation 16 and
other places when there is a great and final judgment “day of the LORD.”
“The Day of the LORD” in Obadiah
This shortest of the prophetic books seems almost wholly concerned with Edom, Israel’s brother and
neighbor to the East. Because of its pride (verse 3) and its actions toward Israel (10) judgment is
pronounced. Verse 15 provides the core of this book: 8“The day of the Lord is near upon all the nations.”
The remainder of this verse sets out the lex talionis principle of Leviticus. Two things to note in this are:
1) that the day is near upon all the nations, not just Edom. Edom and her sins are illustrative of all the
nations that reject the LORD in pride and oppress His people; 2) the day is near. This is a point frequently
made by other prophets, as well (Joel 1.15; 3.14; Zephaniah 1.7, 14; Isaiah 13.6; Ezekiel 30.3). This
warning of imminence adds a sense of urgency to these prophecies. There is no place for complacency
in the face of impending judgment. And yet, in spite of the weight of the material pointing to judgment,
8
Carl Armerding, The Expositor’s Bible Commentary, Vol. 7, Zondervan, Grand
Rapids, 1985, p. 353.
there is still hope. For Obadiah concludes with a hint at salvation for a remnant of Edom. Recall Amos
9.12 “… that they may possess the remnant of Edom and all the nations who are called by my name…”
Similar language is found in Obadiah 19,
“Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the
Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin
Summary
Like Obadiah, Joel is a locus classicus for the study of the DOL. Joel combines a near, narrow perspective
relating to Judah (1:15; 2:1; 2:11) with a far, wider perspective relating to the nations (2:31; 3:14).
According to Joel, DOL involves judgment and destruction of the godless (3: 13). The restoration of Israel
is anticipated in the far view
(3:18-20) but is not evident in the near. The near (1:15) is a preview, taste, or guarantee of what the far
will involve (3:2, 14). Finally, Joel views the establishment of God's kingdom as the goal of DOL (3:18-20).
Amos and “the Day of the LORD”
What is distinctive of Amos’ use of this expression is that it seems that the people of Israel, to whom he
prophesied, were looking forward to this day. Apparently they saw it as a time when God would come
and judge Israel’s enemies, which is true. But Amos strongly rebukes such a shortsighted understanding.
“Woe to you who desire the day ofthe LORD! Why would you have the day of the LORD?” (Amos 5.18). It
is not only a day of judgment for God’s enemies, for judgment begins at the house of God. Amos
prophesied to Israel during a time of prosperity. Religious formalism cloaked an underlying decadent
culture. The prophet pronounced three ‘woes’ upon them
Ifor 1) carrying on a show of religious activity without regard for justice; 2) complacency and 3) self-
indulgence.9
In addition, Amos brings a message of certain exile. 10 This threatened judgment takes its point from the
language of Deuteronomy (28.64 ff.) reminding us again that “the day of the LORD” is bound up with the
covenant. In verses 18 and 20 Amos further informs his hearers that “the day of the LORD” would bring
darkness and gloom. “The motif of darkness, literally (8.9) and figuratively (see Isaiah 9.1) becomes a
vivid part of the ‘Day of the Lord’ in prophetic literature. Here the contrasting ‘darkness, not light,’
comes to emphasize the doom and calamity in store for Israel.” 11“You only have I known of all the
families of the earth; therefore I will punish you for all your sins” (Amos 3.1-2). Such punishment is
disciplinary for God’s people, not a sign of total rejection. So, though almost the entirety of Amos speaks
of judgment, there is a spark of hope at the end. The booth of David that is fallen, God will raise up in
that day. This is so that “they may possess the remnant of Edom and all the nations who are called by
my name, declares the Lord who does this” (Amos 9.12, emphasis added). The allusion to “possessing
the remnant of Edom” will be picked up by Obadiah in the next canonical book. But the idea here is that
God will restore Israel and not only Israel
Zechariah “the Day of the LORD”
9
ESV Study Bible, op. cit., p. 1668.
10
Robertson, The Christ of the Prophets, op. cit., p. 207.
11
Shalom M. Paul, Amos, Hermeneia, Fortress Press, Minneapolis, 1991, p. 185.
Zechariah is the first post-exilic prophet to speak explicitly of DOL. Because the Assyrian and Babylonian
judgments were history, Zechariah's entire prophecy deals with the far eschatological expectation. His
subject in chap. 14 is DOL and its subsequent results. The chapter states that things will get worse (14:2,
5) before they get better (14:1, 14). God will then intervene against the nations and fight on Israel's
behalf (14:3-5, 12-13). This pictures Christ's return at Armageddon (cf. Joel 3, Matthew 24, Revelation
19) to establish his millennial kingdom and to claim his rightful place on the throne of David. Zechariah
14 should be read in the light of Obad 15-21; Joel 2:28-3:21; Isa 2:12; 13:9; and Zeph 1:14. Some have
mistakenly interpreted Zechariah 14 in a non-eschatological manner. Leupold views it in a figurative
continuous historical sense describing NT times. 12 Laetsch believes that the passage is fulfilled in the
Roman papacy.13However, it must be insisted that nothing in history has yet come remotely close to
fulfilling the cataclysmic and conclusive events which Zechariah predicts (14:6-11). It is taught by some
that DOL is a time of both judgment and blessing. The phrase 'that day' in Zechariah 14 is cited as
evidence of this. The phrase appears seven times in Zechariah 14. In vv 4, 6, 13, and 21 it describes
God's judgment, while in vv 8, 9, and 20 it does not really describe the blessings of DOL but rather
events subsequent to DOL. In DOL contexts Joel 2:18-30 and 3:18-21 also speak of restoration and
blessing for Israel. But such blessing is subsequent to DOL--not a part of it. Several observations support
this view. First, every OT DOL passage speaks in a context of God's judgment upon sinful Israel. Second,
the fulfillment of DOL in the near future sense never involved blessing. Third, not all of the passages that
deal with
Conclusion
“And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out
of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in
white robes, and said, ‘You men of Galilee, why do you stand looking into heaven? This Jesus, who was
taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1.9-11).
“Behold, he is coming with the clouds, and every eye will see him …” (Revelation 1.7). The glory cloud
that enveloped the mountain (Exodus 24.15-16), that in the form of a pillar led the Israelites (Exodus
40.34-38), that filled the tabernacle and the temple (2 Chronicles 7.2), that was present as the son of
man was given dominion (Daniel 7.13), that overshadowed Mt. Transfiguration (Matthew 17.5), that
same cloud will accompany our Lord Jesus Christ in his triumphal return on the great and terrible day of
the LORD (Revelation 1.7).
What was intimated in the Garden when God prophesied that the seed of the woman would crush the
head of the serpent (Genesis 3.15) was given greater form and clarity in the life and words of Moses and
the prophets that followed. And then, when the fullness of the times had come (Galatians 4.4), God sent
forth the seed of the woman to deal the decisive, though not final blow to the head of the serpent. But
on that great day, yet future, the final eschatological day of the Lord’s return in the glory cloud,
judgment will fully and finally be executed on all who oppose God and blessing and total deliverance will
12
H. C. Leupold, Exposition of Zechariah (reprint; Grand Rapids: Baker, 1971)
259.
13
Laetsch, The Minor Prophets, 465.
come to all who hope in the coming of our blessed Lord and Savior, Jesus Christ. Even so, come Lord
Jesus!
Bibliography
W. J. Beecher, "The Day of Jehovah in Joel," The Homiletic Review 18 (1889)355.
2. Leslie C. Allen, The Books of Joel, Obadiah, Jonah and Micah, NICOT, Eerdmans,
Grand Rapids, 1976.
3. Carl Armerding, The Expositor’s Bible Commentary, Vol. 7, Zondervan, Grand
Rapids, 1985.
4. Adele Berlin, Zephaniah, The Anchor Bible, Doubleday, New York, 1994.
5.. ESV Study Bible, Crossway, Wheaton, IL.
6 . Yehezkel Kaufmann, The Religion of Israel, University of Chicago Press, Chicago,
1960.
7. Tremper Longman III and Daniel Reid, God is a Warrior, Zondervan, Grand Rapids,
1995.
8. Shalom M. Paul, Amos, Hermeneia, Fortress Press, Minneapolis, 1991.
9. O. Palmer Robertson, The Books of Nahum, Habakkuk and Zephaniah, NICOT,
Eerdmans, Grand Rapids, 1990.
10. O. Palmer Robertson, Prophet of the Coming Day of the Lord, Evangelical Press,
Faverdale North, Darlington, England, 1995, p. 7.
11. Ralph L. Smith, Micah-Malachi, Word Biblical Commentary, Thomas Nelson
Publishers, Nashville, 1984
12.H. C. Leupold, Exposition of Zechariah (reprint; Grand Rapids: Baker, 1971)
259.
13.Laetsch, The Minor Prophets, 465.
