The creation narrative ends at Genesis 2:4 with an unexpected statement “the generations of the heavens and the earth when they were created, in the day the Lord made the earth and the heavens” (Emphasis mine). After carefully ordering creation into six “days” with a seventh day of rest, Genesis refers to the entire history of creation as a “day”.
This is a surprising outcome. Why wouldn’t the account close with the words “in the days the Lord made the earth and the heavens”? More surprising that this ending was not redacted from the singular to the plural over the centuries. Should this statement be viewed as a figure of speech or is there purpose in referring to the seven days of creation as a single “day”?
Is there a parallel with the new creation? If the creation can similarly be ordered into seven feast-days marking a new redemptive creation, is it possible these seven feast-days can be ordered into a single “day” describing God’s redemptive-creation? In this study, a possible parallel between the “day” of creation and the Day of the Lord will be examined.
The Day of the Lord – A Future Event or Already Here but Not Yet?
Passages That Suggest It is Yet Future
Generally, Scripture views the Day of the Lord as a future event. There are a number of reasons to support this view, the majority of which are associated with the apocalyptic descriptions associated with the Day of the Lord. Most would argue that the events described in the Day of the Lord have not seen their fulfillment and thus must be future . [1]
Like Joel, Zephaniah focuses on Jerusalem and Judah while revealing a catastrophe of global proportions, seeming yet future. Zechariah 12 speaks similarly of all the nations attacking Israel, an earthquake that splits the Mount of Olives, a day of neither light nor darkness, a day when living water will flow from Jerusalem to the Mediterranean and Dead seas. These prophecies are interpreted yet future.
But Paul provides a compelling rationale for holding that the Day of the Lord is yet future. In 2 Thessalonians 2 he clarifies for the Thessalonian believers that the Day of the Lord had not yet come as of his day:
1 Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers, 2 not to become easily unsettled or alarmed by some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come. 3 Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. 4 He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.
2 Thessalonians reveals that “the rebellion” and “the man of lawlessness” must be revealed before the coming of the Day of the Lord. The rebellion seems to be a period of apostasy within the covenant-community that precedes the coming of the man of lawlessness who “sets himself up in God’s temple, proclaiming himself to be God”. His testimony seems to settle the case.
Passages That Suggest It is Already Here
Yet, there are a number of scriptures that indicate the prophets saw events they described as the Day of the Lord in the present or very near future. The Day of the Lord is described as “near” (Joel 1:15; Zephaniah 1:7, 14), “close at hand” (Joel 2:1) and Joel 2:12 invites the Israelites to repent “even now” that the coming catastrophe may be averted.
Peter’s interpretation of the events of Pentecost in Acts 2:14-21 confirm he saw the outpouring of the Spirit as fulfillment of Joel 2:28-32 where it is said there will be “wonders in the heavens and on the earth, blood and fire and billows of smoke”, the sun turned to darkness and the moon to blood “before the coming of the great and dreadful day of the Lord”. In quoting Joel, Peter confirms the Day of the Lord is near, if not at hand. It would seem that Peter perceived that the inauguration of the Day of the Lord had come –at least had come in part. [2]
Joel 2, after urging repentance (vss 12-17), receives an answer from the Lord that He will restore Israel and her land (vs 18-19). He promises to also intervene, driving out “the northern horde far from you” (vs 20), promising Israel “never again will . . . be shamed” (vs 26) because they will know that Yahweh is “in Israel” and that He is their God (vs 27). It presages the establishment of God’s kingdom.
The judgment, repentance and restoration formula is similar in Zephaniah 1-3 adding that Yahweh will bring to the land all the exiles (Zephaniah 3:19-20), indicative of the establishment of God’s kingdom in Israel. Zechariah 12-13 also speaks of Israel’s restoration and purification with the promise of a fountain being opened to cleanse from sin and impurity. It again suggests the establishment of God’s kingdom and more importantly, seems to foreshadow the work of Christ (John 7:38). But is the establishment of the kingdom of God yet future or already fulfilled?
While Jesus often prophesied that the kingdom would come at the end of the age (Luke 19:11-15; Luke 21:31; Luke 22:16-18), He also widely preached His kingdom was “near” (Matthew 3:2; 4:17; 10:7; Mark 1:15; cf. Luke 10:9; 10:11). He told his followers to seek the kingdom first (Matthew 6:33; cf.Luke 12:31).
In casting out devils, Jesus proclaimed “the kingdom of God has come upon you” (Matthew 12:28; Luke 11:20). There was the accusation that the Pharisees “shut up the kingdom of heaven in men’s faces”, (Matthew 23:13) and the pronouncement that “the kingdom of God will be taken from you and given to a people who will produce its fruit” (Matthew 21:43).
It suggests that the kingdom is already in existence and a new day had thus dawned. There was the prediction “some who are standing here will not taste death before they see the Son of Man coming in his kingdom” (Matthew 16:28; cf. Mark 9:1; Luke 9:27), a reference to His ascension in the clouds to His heavenly throne (Acts 1:9). Not surprisingly, the question of His disciples before His ascension concerned the establishment of His kingdom “Lord, are you at this time going to restore the kingdom to Israel?”
The kingdom could be received (Mark 10:15; Luke 18:17). Jesus even proclaimed “the kingdom of God is within you” (Luke 17:21), indicating it currently existed during His earthly ministry. These scriptures suggest that the fulfillment of God’s Kingdom had come – at least in part – but the consummation of His kingdom is yet future.
The Day of the Lord Seems Yet Future but Already Here
If the Kingdom was to be realized (consummated) on the Day of the Lord, does it then imply that the Day of the Lord has also come, at least in its inauguration? It seems clear that Christ’s Kingdom and rulership was established with His death and resurrection though His enemies are yet to be put fully under His foot.
His ascension to His heavenly throne suggests the Kingdom has come, for which the prophecies of the Day of the Lord seem in part to address. Does this suggest that the Day of the Lord began with Jesus’ birth, death and resurrection? If so, how does one rectify obvious references that the Day of the Lord has not yet come and its being future?
A Possible Illustration from Israel’s Cultic and Civil Day
Cassuto has noted that key religious events occurred at evening while the Bible reckons the start of the day as dawn or morning, noting the practices from Genesis 19:33-34, Judges 6:38; 21:4; I Samuel 19:11. However, the creation narrative specifies that each day began in the evening, noting:
An examination of the narrative passages of the Bible makes it evident that whenever clear reference is made to the relationship between a given day and the next, it is precisely sunrise that is accounted the beginning of the second day. . . If we consider the Scriptural sections dealing with the ritual laws, particularly those that prescribe that the observance of Israel’s holy days must begin in the evening, we see clearly that these passages corroborate, in their method of reckoning the dates, the evidence of the narrative portions. In Exodus 12:18, it is stated: In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread. It is on the evening preceding the fifteenth day that the obligation of eating unleavened bread comes into force, yet that evening is referred to as the fourteenth. . . the method of counting the day from the evening, which is customary among nomads, was the older usage; but when in civil life a new system came into force, which regarded sunrise as the commencement of the day in accordance with the conditions prevailing in the Land of Canaan, the change did not affect the religious tradition, which is by nature conservative, and just as of old the holy days began at evening, so the custom remained and was embodied in the laws of the Bible. . . At a later period, when the whole of Jewish life was concentrated in the sphere of religion, the mode of reckoning appertaining to the Sabbath and festivals once again become norm for civil affairs, too. Nevertheless, traces of the former civil practice are still to be discerned in such Talmudic expressions as “the night after the thirteenth which is the evening preceding the fourteenth” (B. Berakhoth 4a), and in some penitential hymns for the evening of the Day of Atonement, which refer to the Day of Atonement as tomorrow . . . [3]
If Cassuto is correct, the older practice among Semites was for the day to begin at evening, but at some point in Israel’s history, the calendar was changed to be consistent with civil practice. If true, one could argue that there were two methods of measuring calendar time, the cultic and the civil, with cultic events beginning in the evening and civil events beginning in the morning.
The coming of the Day of the Lord is commonly described as dawn or morning, suggestive those authors had the later civil practice in mind. Yet some prophets spoke of the Day of the Lord as a day of darkness. Could it suggest some had a cultic calendar in mind?
Such a suggestion would be impossible to prove. However, a parallel can be examined between “the Day the Lord created the earth and the heavens” and the Day of the Lord. Given that the Day the Lord created the earth and the heaven occurs within the creation narrative, it is reasonable to postulate that such a day would begin in the evening, following a cultic calendar practice prevalent in the creation narrative.
The Day of the Lord Begins at Evening with Christ’s Cultic Sacrifice and His Parousia as Dawn
If a parallel is asserted with the Day of the Lord, then one would expect that the Day of the Lord would have begun “at evening” with Christ’s first coming. By this model, Christ’s birth would have occurred eschatologically at dusk before the Day of the Lord as the sun set, but while it was yet light. His ascension to the Father would mark the beginning of darkness (night) and His Parousia would mark an eschatological dawn to the consummation of God’s eternal kingdom.
Christ’s words seem consistent with the notion that it was (still light) with His earthly presence, but that darkness would follow:
4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world. John 9 [4]
It is also consistent with New Testament teachings where the coming of the Day of the Lord is described as “a thief in the night” (1 Thessalonians 5:2; 2 Peter 3:10) yet also described as dawn (2 Peter 1:19) consistent with Christ’s description of Himself as the morning star (Revelation 22:16; cf. Isaiah 17:14). [5]
Perhaps also, Christ’s work of propitiation on the cross could be viewed as cultic, whereas His Parousia, which consummates His kingdom could be viewed as civil. If one accepts this premise, then the Day of the Lord begins eschatologically at evening, consistent with the creation narrative. Christ’s sacrificial work on the cross and his ascension then bring the night, the period of extended absence of Christ from the earth, intil morning at His Parousia. The “day” would continue on through His eternal rule where His kingdom is always light (i.e. daytime).
By this reckoning, the Day of the Lord marks the beginning of the new creation at eschatological evening and continues through the completion and full realization of the new heaven and new earth (the dawn and daytime of the Day of the Lord).
Just as the “day of creation” of Genesis 2:4 represents the completion and realization of the present “old” creation that is currently passing away, the Day of the Lord then represents the completion and realization of the new creation, the new heaven and new earth. Each of these “days” comprises creation in its totality (seven days).
This model is consistent with pictures of the priest, whose responsibilities included assuring that the menorah was lit from evening through till the morning, a picture John portrayed of Jesus as our High Priest in Revelation 1:12-13. The current interim period between Christ’s advent and Parousia can aptly be described as night, where God’s faithful church is the light of His presence.
While this parallel may not seem of great importance, it offers an eschatological timing that has advantages over alternative proposed views such as the postponement of God’s kingdom. It eliminates the discontinuity in favor of a continuous program that moves from creation to new creation, from a day of creation of the visible earth and heaven to a day of the spiritual creation – the Day of the Lord.
In each case, that day represents the totality of creation, each comprising seven “days”. It also provides a contrast between the first and second creation. In the first creation, that “day” (Genesis 2:4) was a day where God gave the first man Adam, dominion over the earth, putting him in charge as priest and king.
In the second creation, that “day”, the Day of the Lord, put Jesus, the last Adam in charge of the the new heaven and earth as priest and king. Immediately the superiority of the second man, the spiritual man, is seen, with Jesus triumphing everywhere Adam failed. There may be a second contrast with the night representing the time of Satan’s ruling kingdom of darkness and the light as the transition to Christ’s eternal rule. [6]
Relevance to Christians Today
For many, this post may not seem of significance. It’s complexity might also add some confusion if not distrust. In truth, it is not a teaching of critical import. But it is an attempt to draw a parallel between what appears to be an obscure passage from Genesis 2 and a term that is not adequately considered: the Day of the Lord.
Most will inevitably be satisfied to consider the Day of the Lord as yet future. We have argued however, that there are reasons to consider that the Day of the Lord has already begun in inauguration with consummation occurring at Christ’s Parousia.
Through this reckoning, Christ’s claim that the time He was on earth was “light” can be explained as the end of “the day God mande the earth and heavens”. It is the time post sunset but before darkness arrives. His death and ascension to heaven then bring the “night” of the Day of the Lord, a new day that begins at evening, consistent with the Genesis 1 creation account (i.e. cultic timekeeping).
What that means, is that the first creation has ended in Christ’s death, marked by the coming of spiritual darkness associated with Christ’s death, resurrection and ascension. But critically, by this timekeeping system a new day has begun – the Day of the Lord, and it marks the start of a new creation. The new creation is here in inauguration as the old creation is passed away in inauguration (See Figure 1). Critically, the new creation is an era in which the Lord rules. His kingdom is established with men an he is on the throne.
The failure of the first Adam that delivered creation over to Satan has been overturned. It is not just that salvation has been secured for God’s people but the redemption of all creation has been secured. This is the critical outcome from this parallel. The death of Christ has changed everything. He is on the throne and is now bringing all His opponents under His feet. Soon all will be in submission to Him and He will have dominion over all.
Given that Christ envisioned His absence from the earth as a time of intense darkness, this outcome is of crucial import. The church age is a time of spiritual darkness, of intense evil where Satan seeks to bring great tribulation to the church. It consummates in martyrdom of the church (Revelation 11:7; 13:7). It is a time in which believers must hold fast to the faith.
Hence why it is important to grasp that the spiritual darkness ends with Christ’s return as the Morning star. He will bring an end to all evil, He will resurrect the saints who will then live for eternity in paradise. Given the intense evil in the world and given the intense persecution of the church in our age, it is important to know that Christ is already on the throne, His day – the day of the Lord is already here. Everything is happening according to His plan.
When He returns, He will reward the faithful and punish those who oppose Him. We are not simply awaiting His return. He is already securing a land for us (the earth), ousting all the powers that oppose Him. Though we are only half way through this new creation, that He is on the throne and it is His day – the day of the Lord, assures He will complete the task.
[1] Often the inspired writer spoke of cataclysmic events of his day as the Day of the Lord. This includes Jeremiah and Joel at minimum, who either saw Jerusalem’s destruction in the present (Jeremiah) or foresaw Israel’s captivity to Assyria or Babylon prophetically (Joel). These men seemed to correctly see God’s curse-judgments upon Israel for her covenantal failures. Yet Paul makes clear a future Day of the Lord judgment, clarifying that a day of judgment and devastation is yet to come, and it is this time to which this study pertains.
[2] While it is not immediately clear from the passage in Acts, it is likely Peter saw the fulfillment of Joel’s prophecy in the events of Christ on the cross. Hence why he could conclude with Joel’s proclamation “and everyone who calls on the name of the Lord will be saved”. The democratization of the Spirit pointed toward the democratization of salvation, being extended not just to Israel-by-physical-circumcision but to the Gentiles (all the nations) as well. This claim will be explored in more detail in The New Creation – Signs in the Heavens and on Earth
[3] Cassuto, U., A Commentary on the Book of Genesis, Vol 1 & 2, Jerusalem, The Magnes Press, The Hebrew University, 1964, p. 28-30
[4] Note also John 12:35; Romans 13:12; 1 Thessalonians 5:5; 1 John 2:8
[5] Note Job 38:7 where the morning stars laud the present creation. The presence of morning stars extolling the first creation may be typical of the events of the new creation, consummated in the Parousia, again indicative of dawn or morning. Consider also the exodus events occurred in the morning, a type of the end-time exodus (Exodus 7:15; 8:20; 9:13; 10:13; 12:10, 22; 14:24, 27).
[6] This truth seems inferred in Psalm 49:14 where it is said that those who trust in themselves or their wealth are destined for the grave but “the upright will rule over them in the morning”. There may be a similar inference in Psalm 59.