The ‘House of the Nazarene’ is an international non-denominational movement and is an evangelical part of the Christian church. Its message is based on the Bible. Its ministry is motivated by the love of God. Its mission is to preach the gospel of Jesus Christ and to meet human needs in His name without discrimination.
In these Last Days, as the love of many grows cold and hedonism, violence, and anti-Semitism continue to rise, countless Believers are anticipating the soon and unmistakable appearance of God on the earth to set things straight.
“The Day of the Lord is near.” (Zephaniah 1:7)
That appearance will be characterized by His decisive intervention in human history — a time of judgment and salvation. This day of wrath and love at the end of the age is referred to as the Day of the Lord.
This phrase, the Day of the Lord (Yom YHVH – יוֹם יְהוָה), can be found 18 times in the prophetic books, most frequently in the books of Joel and Zephaniah, and it is, in fact, an essential theme within Bible prophecy. It also appears five times in the Brit Chadashah (New Testament).
Here are a few of those prophecies:
“See, the Day of the LORD is coming — a cruel day, with wrath and fierce anger — to make the land desolate and destroy the sinners within it.” (Isaiah 13:9)
“The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful Day of the LORD.” (Joel 2:31; see Acts 2:20)
“The great Day of the LORD is near — near and coming quickly. The cry on the Day of the LORD is bitter; the Mighty Warrior shouts his battle cry.” (Zephaniah 1:14)
“Concerning the coming of our Lord Yeshua HaMashiach (Jesus the Messiah) and our being gathered to Him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us — whether by a prophecy or by word of mouth or by letter — asserting that the Day of the Lord has already come.” (2 Thessalonians 2:1–2)
For many, the Day of the Lord will be a day of calamity, since it is a day of destruction for the godless.
Amos speaks of it as a day of darkness (Amos 5:18); Joel as a day of clouds and thick darkness (Joel 2:2); Zephaniah as a day of distress and anguish, of trouble and ruin, of darkness and gloom, of clouds and blackness, a day of trumpet and battle cry (Zephaniah 1:15–16).
Isaiah says the judgment will come suddenly (Isaiah 29:6); but as in the purification of silver, he says it will ultimately lead to the restoration of righteousness among the people (verse 1:26).
Isaiah emphasizes that because the earth has been defiled and polluted by its inhabitants, most will be burned up, while few in the world will survive (Isaiah 24:6).
With the ruthless, mockers, and liars destroyed, those who do survive will know complete peace: spiritually, emotionally, and physically (Isaiah 29:17–24).
Equivalent phrases for the Day of the Lord include the following:
“that day” (see Isaiah 4:2; Micah 2:4; Zechariah 9:16 and others);
“those days” (Joel 3:1; also in Matthew 24:22 and Mark 13:20 where God cuts short “those days” for the sake of the elect); and
“that time” (Jeremiah 31:1; Zephaniah 3:19–20).
In fact, the time of Jacob’s trouble is referred to using one of these equivalents:
“How awful that day will be! No other will be like it. It will be a time of trouble for Jacob, but he will be saved out of it.” (Jeremiah 30:7)
These more general expressions occur more frequently — 208 times in the Tanakh (Old Testament), about half of the time in the books of the Prophets.
In the Tanakh, the Day of Lord does not only apply to the end times. It can refer to any of the following in an imminent or far future sense:
Future judgment on Israel’s enemies (Isaiah 13; Obadiah 1); and/or
Future judgment on Israel due to covenantal disobedience, as happened with the Assyrian and Babylonian invasions and resulting exile (Isaiah 3:18–4:1; Amos 5:18–20); and/or
Future deliverance and blessing of Israel and the nations (Isaiah 11:10–12; Joel 3).
One example of a past fulfillment of that day is the destruction of the Temple in 586 BC, which was described in the Book of Lamentations (2:21) as a “day of the Lord’s anger.”
And Isaiah describes that day as a time that will involve the fall of Babylon by the Medes, whom He will bring against Babylon (Isaiah 13:19), an event that occurred in 539 BC.
From this, we can understand that in some instances, the Day of the Lord has seen fulfillment, as in the exile and return of the Jewish People to their land — twice.
Moreover, we await its complete fulfillment on the Great Day of Yeshua HaMashiach.
The Great Day of Yeshua HaMashiach
“At that time the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven, with power and great glory. And He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of the heavens to the other.” (Matthew 24:30–31; see also Daniel 7:13)
The Prophet Isaiah links “that day” to the coming of the Root of Jesse. This Root is the Messiah, and Scripture describes the nations as rallying to Him.
“In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to Him, and His resting place will be glorious.” (Isaiah 11:10)
Paul, in Romans 15, ties this verse to Yeshua.
In the Brit Chadashah, the Day of the Lord is firmly fixed in His coming and it is referred to as the “day of Yeshua HaMashiach (Jesus the Messiah)” in 1 Corinthians 1:8, 2 Corinthians 1:14, and Philippians 1:6, 10. Peter, however, uses the term the day of God (2 Peter 3:10, 12; see also Revelation 16:14).
Nevertheless, each of these Scriptures clearly refers to the appearance of the Messiah and His second coming.
Zechariah describes the dramatic return of Yeshua as a warrior who will fight against the nations that invade Jerusalem:
“On that day His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south.” (Zechariah 14:4)
That day is described as a day of repentance and purification.
“On that day the weeping in Jerusalem will be as great as the weeping of Hadad Rimmon in the plain of Megiddo.” (12:11)
“On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity.” (13:1)
“On that day, I will banish the names of the idols from the land, and they will be remembered no more.” (13:2)
“On that day every [false] prophet will be ashamed of their prophetic vision.” (13:4)
Zechariah also describes Israel’s reaction when they see Him:
“They will look on Me, the one they have pierced, and they will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.” (Zechariah 12:10; see also Isaiah 53:5; John 19:34–37; Revelation 1:7)
“Before the coming of the great and dreadful day of the LORD … everyone who calls on the name of the LORD will be saved.” (Joel 2:31–32)
The apostle Paul says that “concerning the coming of our Lord Yeshua HaMashiach” those who have made the decision for Yeshua (Jesus) are going to be “gathered together to Him.” (2 Thessalonians 2:1)
The apostle Peter confirms that the salvation of a soul is the direct result of having faith in Yeshua (1 Peter 1:9).
So, although the nations will be judged for their conduct against Israel, eternal salvation is a personal decision of every person.
Those who turn to the Lord will be secure under the reign of King Messiah.
“The LORD will be king over the whole earth. On that day there will be one LORD, and His name the only name.” On that day, Jerusalem “will be inhabited; never again will it be destroyed. Jerusalem will be secure.” (Zechariah 14:9, 11)
“In that day the Lord will reach out His hand a second time to reclaim the surviving remnant of His people … He will raise a banner for the nations and gather the exiles of Israel; He will assemble the scattered people of Judah from the four quarters of the earth.” (Isaiah 11:11–12)
Scripture promises that the Day of the Lord is a day of restoration for the remnant of Israel.
Although judgment will come “on the day of the Lord’s anger,” the remnant “will find pasture,” and “He will restore their fortunes.” (Zephaniah 2:3, 7)
We can understand from Romans 11:26, Revelation 12:17, and other prophecies that on the Day of the Lord, this saved remnant have been obedient to the commands of God and “hold to the testimony of Yeshua.”
The Lord describes the oasis that awaits His remnant:
“In that day the mountains shall drip sweet wine, and the hills shall flow with milk, and all the streambeds of Judah shall flow with water; and a fountain shall come forth from the house of the LORD and water the Valley of Shittim.” (Joel 3:18)
The Lord explains that He does all of this, “so you shall know that I am the LORD your God, who dwells in Zion, My holy mountain. And Jerusalem shall be holy, and strangers shall never again pass through it.” (Joel 3:17)
This will be the day in which evil is defeated and all that has been destroyed by sin will be transformed.
It will be the ultimate triumph of God and the exercise of His justice overall — a day of justice and reward for the godly and ungodly.
An Ordained Anointed Minister of Jesus Christ to Minister His Gospel, to this online Church; House of the Nazarene, To spread the Good News of Salvation to the four corners of the Earth.
All Christians have, in profession at least, received Jesus Christ the Lord, consented to him, and taken him for theirs. We cannot be built up in Christ, or grow in him, unless we are first rooted in him, or founded upon him. Being established in the faith, we must abound therein, and improve in it more and more. God justly withdraws this benefit from those who do not receive it with thanksgiving; and gratitude for his mercies is justly required by God.
There is a philosophy which rightly exercises our reasonable faculties; a study of the works of God, which leads us to the knowledge of God, and confirms our faith in him. But there is a philosophy which is vain and deceitful; and while it pleases men's fancies, hinders their faith: such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from following Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God.
To be complete, is to be furnished with all things necessary for salvation. By this one word “complete,” is shown that we have in Christ whatever is required. “In him,” not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head. The circumcision of the heart, the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism, and by faith wrought in our hearts, prove that our sins are forgiven, and that we are fully delivered from the curse of the law.
Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities.
The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the Sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings.
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