Grace Theological Journal 6.2 (1985) 231-246.

[Copyright © 1985 Grace Theological Seminary; cited with permission;

digitally prepared for use at Gordon and Grace Colleges and elsewhere]

 

 

THE PROPHET'S WATCHWORD:

DAY OF THE LORD

 

 

RICHARD L. MAYHUE

 

            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.

 

                                                *   *   *

 

                                       INTRODUCTION

 

THE phrase "Day of the Lord" (DOL) embodies one of the major

strands woven throughout the fabric of biblical prophecy. With-

a 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

 

            l W. J. Beecher, "The Day of Jehovah in Joel," The Homiletic Review 18 (1889)

355.

232                 GRACE THEOLOGICAL JOURNAL

 

Accordingly, this study will first evaluate the OT data concerning

DOL. The pattern that emerges will then be used as an aid in the

interpretation of the NT uses of this phrase.

 

                                                CHALLENGES

            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, but some are tied closely to God's blessing (Zech 14:1-21).

Sometimes DOL is used of a time when the nations will be punished

(Obad 15), but at other times it is used of the punishment of Israel

(Joel 1:15); yet it seemingly leads to Israel's restoration with the

Messiah as her king (Zech 14:1-21). A survey of the literature written

on DOL reveals a plethora of opinions on how to reconcile these

diverse observations. These following examples illustrate some of the

tensions.

            Is the DOL fulfilled historically or eschatologically? Bess writes,

"It must be made clear that the expression 'the day of Jehovah' is

throughout Scripture an eschatological term. It may not be inter-

preted as predictive of a time in Israel's history future to the writer

but now having had its historical fulfillment.”2 However, Payne

argues that DOL is such a broad term that only context can determine

its precise meaning in a given passage.3

            Is DOL a twenty-four hour period or longer? Licht suggests that

God will act suddenly and decisively in a single day.4 But Saucy

concludes that, "The day of the Lord. . . represents the whole series

of events beginning with the outpouring of God's judgment during

the Great Tribulation and continuing until the final transformation

with the new heavens and new earth (2 Peter 3: 10).”5

            Does DOL involve judgment or blessing? Trotter demands that

DOL always refers to the execution of judgment upon the earth,6 while

Davidson affirms that the DOL is not primarily a day of judgment but

a day of joy, even though judgment always accompanies it.7 Yet

 

                2 S. H. Bess, "The Book of Zephaniah, A Premillennial Interpretation" (unpub-

lished Th. M. Thesis: Grace Theological Seminary, 1953) 37.

            3 J. B. Payne, The Theology of the Older Testament (Grand Grapids: Zondervan,

1962) 465.

            4 J. Licht, "Day of the Lord," EncJud5. 1388.

            5 R. L. Saucy, "The Eschatology of the Bible," in The Expositor's Bible Commen-

tary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1979) 1. 107.

            6 W. Trotter, Plain Papers on Prophetic and Other Subiects (London: Pickering &

Inglis, n.d.) 287.

            7 A. B. Davidson, The Theology of the Old Testament (New York: Scribner's,

1907) 374-75.

 

                        MAYHUE: DAY OF THE LORD                233

 

Pentecost believes that the OT passages "reveal that the idea of

judgment is paramount.”8

Because of these and other questions, this work will examine the

biblical meaning of DOL in order to discern whether (1) DOL is always

used to refer to the same event or if it is used of several events and

whether (2) DOL has already occurred, or if it will occur in the future,

or if DOL is used of both past and future events. While this study of

the Dies Irae9 does not answer all the questions, it is hoped that it will

provide a stimulation for further research and thinking.

 

                                    OLD TESTAMENT DATA

The phrase "day of the Lord" appears nineteen times10 in the OT.

The Hebrew phrases hvhy Mvy and hvhyl Mvy are both translated DOL.

The LXX translates DOL as h[me<ra  kuri<ou. The expression occurs

only in six minor and two major prophets.11

 

Obadiah12

Obadiah relates the family feud between Israel (Jacob) and

Edom (Esau). Two important questions have been raised concerning

Obadiah's use of DOL. First, was Obadiah written early (ca. 845 B.C.)

or late (ca. 587 B.C.)? Second, does Obadiah deal only with the

foreign plunder of Palestine OT does the scope of the prophecy extend

to a future eschatological end?

 

8 J. D. Pentecost, Things to Come (Grand Rapids: Zondervan, 1958) 230.

19 This term was used in the liturgy of the medieval church to describe the DOL.

Thomas of Celano thus entitled his poem which depicts God's judgment. See

W. Griffin, ed., Endtime: The Doomsday Catalog (New York: Collier, 1979) 187.

10 Some erroneously conclude that there are twenty occurrences by adding Zech

14:7. A. J. Everson ("Days of Yahweh," JBL 93 [1974] 330) writes, "eighteen texts

properly form the basic evidence." He then elaborates in n6 the nineteen texts that this

writer has cataloged. H. W. Robinson (Inspiration and Revelation in the Old Testament

[Oxford: Clarendon, 1963] 135) proposes twenty-eight texts. In n 1 he adds Isa 34:8,

58:5, 61:2, Jer 46:10; Lam 2:22; Ezek 7: 19; Zeph 1:18; 2:2; and 2:3 to the nineteen basic

texts. These, for the most part (excepting Isa 58:5), seem to refer to DOL but do not use

that precise terminology. L. Cerny (The Day of Yahweh and Some Relevant Problems

[Prague: n.p., 1948] 17-21) has written the classic study of DOL in the OT from a

philological and historical vantage. He includes twenty-nine texts by adding Zeph 1:8

to Robinson's list.

11 The texts and writing dates are as follows: Obad 15 (ca. 845 B.C.), Joel 1:15; 2:1,

11, 31 (Heb 3:4); 3:14 (Heb 4:14) (ca. 835 B.C.), Amos 5:18 (2 times), 20 (ca. 755 B.C.),

Isa 2:12; 13:6, 9 (ca. 720 B.C.), Zeph 1:7, 14 (2 times) (ca. 630 B.C.), Ezek 13:5; 30:3 (ca.

580 B.C.), Zech 14:1 (ca. 520 B.C.), and Malachi 4:4 (Heb 3:23) (ca. 450 B.C.). The dates

follow the chronology of H. E. Freeman, An Introduction to the Old Testament

Prophets (Chicago: Moody, 1968).

12 The writer will not treat the historical context and literary structure for each

book. Only where these areas are particularly helpful in understanding a DOL text will

they be mentioned.

234                             GRACE THEOLOGICAL JOURNAL

 

Scholarly opinion is divided on the date of Obadiah. It must be

insisted, however, that Obadiah was writing before the fact of judg-

ment, not after it occurred. I believe that Obadiah was written early

and contains the first mention of DOL in the OT.13 Later prophets

who used DOL looked to Obadiah as the initial prophecy concerning

DOL.14

            Was the scope of the judgment envisioned in Obad 15 near

future or far future? There are those who would posit that all of

Obadiah was fulfilled in the near future no later than the time of

Nebuchadnezzar. For example, Henderson suggests that Obadiah

refers to the Babylonian conqust of Idumea.15 However, others would

extend the fulfillment of v 15 beyond the 6th century B.C. Allen

makes the general assertion that its scope goes beyond 587 B.C.16

Feinberg is more specific and suggests that the time will be just before

the establishment of Messiah's kingdom.17

Obad 15 is the pivotal verse in this book whose theme is the DOL

experienccd first by Edom and second by the nations (15-16) who

walked in Edom's way. The fact that the language of vv 1-14 is

singularly applied to Edom warrants a near future fulfillment--in all

likelihood Nebuchadnezzar's plunder. However, the language of

vv 15-21 points to the far future and the establishment of God's

kingdom. There are at least five indications of this. First, the text of

vv 1-14 deals with Edom alone. There is an abrupt shift in vv 15-16 to

include all of the nations. Second, Edom (vv 1-14) becomes the

pattern for future nations (v 16). This is an expansion of the scope of

the prophecy from a national to an international matter. Third, the

destruction of the nations (v 16) is an eschatological event. Fourth,

Israel's restoration to vitality (vv 17-21) will occur in the fullest sense

before and during the millennium. Fifth, it is stated that the kingdom

will be the Lord's (v 21). In one sense the kingdom is always the

 

13 See also W. C. Kaiser, Jr., Toward an Old Testament Theology (Grand Rapids:

Zondervan, 1978) 47; C. F. Keil, The Minor Prophets (Grand Rapids: Eerdmans, n.d.)

365; T. Laetsch, The Minor Prophets (St. Louis: Concordia, 1956) 203; and C. von

Orelli, The Twelve Minor Prophets (Reprint; Minneapolis: Klock and Klock, 1977) 82,

162. Kaiser notes that the other three options are: (1) during Ahaz's reign, 743-715

B.C.; (2) when Edom invaded Judah (2 Chron 28:16-18); or (3) during the fall of

Jerusalem under Nebuchadnezzar in 586 B.C. (2 Kgs 25:1-21; 2 Chron 36:15-20).

14 Keil, The Minor Prophets, 365.

15 E. Henderson, The Books of the Twelve Minor Prophets (London: Hamilton,

Adams, and Co., 1845) 195. Kaiser (Towards an Old Testament Theology, 188) points

to the Maccabean period.

16 L. Allen, The Books of Joel, Obadiah, Jonah and Micah (Grand Rapids:

Eerdmans, 1976) 160-61.

17 C. L. Feinberg, The Minor Prophets (Chicago: Moody, 1976) 128.

MAYHUE: DAY OF THE LORD                            235

 

Lord's, so what does Obadiah mean? Evidently Obadiah refers to the

time when the King himself, Jesus Christ, sits upon the throne of

David in Jerusalem and rules internationally with a rod of righteous-

ness and wrath. Kaiser notes,

As for the fulfillment of this prophecy, Obadiah combined in one

picture what history split into different times and events. . . . Hence the

day of the Lord ran throughout the history of the kingdom of God so

that it occurred in each particular judgment as evidence of its complete

fulfillment which was near and approaching. . . having near and distant

events, or multiple fulfillments, all being part of the single truth-

intention of the author with its more immediate victory over Edom and

the distant total victory of the kingdom of God.18

 

To summarize, Obadiah makes several contributions to the

biblical pattern. It combines the near view (with particular reference

to Edom, vv 1-14) with the far view (involving all the nations,

vv 15-21). It predicts judgment and destruction of all the godless

(vv 15-16, 18). The restoration of Israel is involved in the far view

(vv 17-21) but is not evident in the near. The near is a preview, taste,

and guarantee of what the far will involve in a lesser to a greater

logical flow. Finally, the establishment of God's kingdom is its end

(v 21).

 

Joel

General Observations

DOL is mentioned five times in Joel (1:15, 2:1, 2:11, 2:31, and

3: 14). The details in each passage are similar, but enough differences

occur to suggest that Joel begins with a very narrow historical sample

(a locust plague) and expands it to include a universal, eschatological

application. Unless the interpreter understands this logic and the

generic nature of this prophecy, Joel is unintelligible. In 1898 Terry

noted that,

The exposition of Joel has been confused and rendered unintelligible

by some because of their dogmatic prepossession of the idea that "the

day of Jehovah" can only mean one definite and formal act of

judgment at the end of all human history. But a true prophet of Israel

would see a great and terrible day of Jehovah both in a plague of

locusts and a destructive invasion of hostile armies that spread the

terror of conquest over land and cities.19

 

18 Kaiser, Towards an Old Testament Theology, 188-89.

19 M. S. Terry, Biblical Apocalyptics (New York: Eaton & Mains, 1898) 173.

236                             GRACE THEOLOGICAL JOURNAL

 

More recently George Eldon Ladd felt the same tension. He explained

that, "It is practically impossible to determine where the description

of the natural disaster ends and that of the eschatological enemies

begins.”20

There are three basic interpretations of the scope of Joel's

prophecy. In the first, which might be called the allegorical/eschato-

logical, the locusts of Joel 1 and 2 are interpreted to be Israel's future

enemies in general. Some particularize the four kinds of locusts.21

Second, in what might be called the historical/eschatological view,

Joel 1:1-2:17 refers to locusts while 2:18-3:21 refers to future human

invaders.22 The third view is more complex and could be described as

the historical/near eschatological/far view. According to this ap-

proach, the locusts in Joel 1 are real. A near future invasion under

the figure of locusts is the subject of Joel 2:1-17. Joel 2:18-27 serves

as a transition from the near to the far. Joel 2:28-3:21 looks to an

eschatological end.23 I believe this third view is correct.

Themes used by Joel in his description of DOL are picked up by

later prophets. The following may be noted:

Joel 1:15                    Destruction                            cf. Isa 13:6

Joel 2:2                      Day of Darkness                    cf. Zeph 1:15

Joel 2:2                      Day of Clouds                        cf. Zeph 1:15, Ezek 30:3

Joel 2:2                      Thick Darkness                      cf. Zeph 1: 15

Joel 2:11, 3:4            Great                                       cf. Zeph 1:14, Mal 4:5

Joel 2:31, 3:3-:4       Cosmic Disturbances            cf. Isa 13:10

Joel 3:4                      Terrible                                  cf. Mal 4:5

 

Specific Passages

The locusts of Joel are real locusts or grasshoppers which had

recently played havoc with Judah's countryside. The fields were

ravaged and the harvest ruined.24 This vivid evidence of destruction is

the basis for Joel to warn the nation that repentance is needed lest the

DOL soon come with even greater destruction (1:15). The message of

Joel 1 is that natural disasters like locust plagues are mere harbingers

of imminent divine destruction.

 

20 G. E. Ladd, The Presence of the Future (Grand Rapids: Eerdmans, 1974) 68.

21 E. B. Pusey, The Minor Prophets (reprint; Grand Rapids: Baker, 1970) 146; and

Young, An Introduction to the Old Testament, 248.

22 W. K. Price, The Prophet Joel and the Day of the Lord (Chicago: Moody, 1976)

38; and Otto Schmoller, The Book of Joel, in Commentary on the Holy Scriptures, ed.

J. P. Lange (reprint; Grand Rapids: Zondervan, 1971) 7. 14.

23 H. Hosch ("The Concept of Prophetic Time in the Book of Joel," JETS 15

[1912] 32-33, 38) presents this threefold model. This writer's own thinking was

confirmed by Hosch.

24 The similar havoc wrought on Egypt by locusts in Exod 10:14-15 should be

noted.

MAYHUE: DAY OF THE LORD                237

 

The warning of impending disaster and the past experience of the

locusts in Joel 1 are used in Joel 2 to describe the future destruction

caused by an invading human army. This could refer specifically

either to the Assyrians in 701 B.C. or the Babylonians in 605 B.C., or it

could refer generally to both. Joel 2 supplies further details involving

the uniqueness (2:2), destruction (2:3), and military emphasis (2:4-11)

of DOL. These impending disasters were used by Joel as the basis of

an appeal for repentance (2:12-17).

As Joel's prophecy proceeds it grows in its intensity and scope.

Joel 2:18-27 functions as a transition from the near view to the far

view. The events that Joel predicts in 2:28-32 will be spectacular.

There will be an outpouring of God's Spirit upon all mankind

(2:28-29). Cosmic disturbances will flash God's greatness from the

skies (2:30-31). Repentance will be available to everyone (2:33, cf.

Obad 17).

Most significant in 2:31 is the statement that the great cosmic

signs will be a prelude to DOL ("before the great and awesome day of

the LORD comes"). This seems to limit DOL in time to the very end

of the eschatological tribulation period if Joel 3:15, Matt 24:29

and Rev 6:12 refer to the same event. The DOL experience at the

end of the eschatological tribulation will contain unmistakable mani-

festations of God's greatness. There will be both physical disturbances

(cf. 2 Pet 3:10) and spiritual revival. Judgment and repentance are the

main themes which are stressed. It should additionally be mentioned

that Peter referred to this prophecy in his great Pentecost sermon

(Acts 2:16-21). Also Paul cites Joel 2:32 in Rom 10:13 as he

emphasizes the way of salvation.

Joel 3:14-16 climaxes Joel's DOL prophecy as it describes an

international judgment in the presence of God (3:2, 3:14). It seems to

anticipate a number of NT passages, including Matt 13:41-43, 49-50;

24:37-41; 25:31-46; 2 Thess 1:9; and Rev 14:17-20. All that the

locusts of Joel 1:1-14 previewed will come to its final, climactic end

in the valley of Jehoshaphat (3: 12), the valley of decision (3:14). Joel

3:18-20 outlines the results of DOL.

 

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).

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Amos

The DOL prophecy of Amos 5:18, 20 needs to be understood in

its historical setting. The prophet wrote to the northern ten tribes

(7:10) and to King Jeroboam, predicting their future exile to Assyria

(5:27; 6:14; 7:9; 7:17).

Amaziah, the priest of Bethel, accused Amos of conspiracy (7:10)

and attempted to send Amos back to Judah. Amos's message of

judgment conflicted with Amaziah's message of peace and prosperity.

It was to Amaziah and those like him that Amos addressed his words

in 5:18, 20. The people were doing evil (5:12) but nevertheless

believed that the Lord was with them (5:14). God was not accepting

their hypocritical sacrifices and worship (5:22). God demanded

righteousness and condemned this hypocrisy (5:21-24).

These self-righteous Israelites longed mistakenly for the day of

Yahweh's return which in their view would bring them blessing and

prosperity. Amos's description of DOL was diametrically opposed to

this view (5:18-20). According to Amos, DOL is not a day of delight

but of darkness--a day of gloom not gladness. On this point Ladd

observed,

The prophets often anticipate a divine visitation in the immediate

future; therefore, they speak of the Day of the Lord. Amos's contem-

poraries entertained bright hopes of political security and economic

prosperity, which they called the Day of the Lord. Amos shattered this

shallow nonreligious hope with the announcement that the future holds

disaster rather than security. Judgment will fall upon Damascus and

the neighboring peoples; but it will also fall upon Judah and Israel for

their sins. Fire will destroy Jerusalem (Amos 2:5), and Assyria and

Egypt will raze Israel (3:9-11). This will be a divine visitation (4:12).

"The Lord roars from Zion and utters his voice from Jerusalem" (1:2).

It is therefore the Day of the Lord (5:18-20). God has indeed visited

Israel in Egypt; and for this very reason he must bring a corrective

judgment upon them (3:2).25

 

The day that Amos envisioned was the fall of Samaria in 722 B.C.

(2 Kings 17). Amos stresses the inevitability of this destruction

(5:19-20). In Amos, DOL is not used to portray the eschatological

expression of God's judgment. However, Amos does anticipate God's

intervention on behalf of Israel to reestablish his kingdom (9:11-15).

Amos emphasizes only the near expectation of DOL. Ezekiel seems to

follow the same pattern, as will be noted later.

 

25 Ladd, The Presence of the Future, 66.

MAYHUE: DAY OF THE LORD                239

 

Isaiah

Isa 2:12 is the first mention of DOL in Isaiah's prophecy. This

chapter emphasizes the future establishment of God's kingdom

(2:2-4), the present sinful state of Israel (2:5-9); and the future day of

reckoning (2:10-22). The prophet appears to look beyond the near to

the far future in the judgment emphasis of 2:10-22, just as he had

looked to the eschatological kingdom in 2:1-4. There are several

indicators of millennial conditions in 2:1-4 (cf. Rev. 20:1-6). Mt.

Zion will be the world capital and all the nations will come to it

(2:1-2) in order to seek God's word (2:3). God will judge between the

nations and war will be no more (2:4-5). This eschatological emphasis

in 2:2-4 makes it reasonable to conclude that eschatological judgment

is in view in 2:10-22, rather than to God's chastisement of Judah by

Assyria and Babylon.26

DOL is described by Isaiah as a time of universal humiliation for

all who are proud (2:11, 12, 17). In contrast, the splendor of God's

majesty (2:10, 19, 21) will be displayed and the Lord alone will be

exalted in that day (2:11, 17). Isaiah's portrayals of DOL here should

be interpreted as referring to that time immediately preceding the

establishment of Christ's kingdom on earth. It is a day when God's

majesty will be outwardly manifested (2:10, 19, 21), and the popula-

tion will be driven in terror to caves for protection (