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What is the Day of the Lord?


Quasar93

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The day of the Lord is the 70th week and beyond

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2 hours ago, iamlamad said:

You are mistaken. Paul's argument was how someone could know when they are IN the day of the Lord: in other words, it has previously started and they are IN it. (Greek tenses) His argument then is that if someone sees the abomination, then they can KNOW with no doubt, they are INSIDE the day of the Lord and it has previously started. And for "apostasia" Paul did not mean a "falling away" but a departing." In context that departing can be nothing other than the departure of the church as in the rapture.

Let's just take John word for it and believe that "the DAY" begins at the 6th seal earthquake. It is the start of the Day of His wrath, and the departure of the church MUST COME before that earthquake. Moreover, Paul's "apostasia" must be the one restraining taken out of the way: it can be nothing else, for in verse 3B the man of sin IS REVEALED and in verses 6-8 he cannot be until the one restraining has been taken out of the way.

 

@ Thess.2:1-8 is prophecy, not history.  Review the following:

Paul now addresses the truth as it relates to the day of the Lord.

The First Explanation:
That Day and Its Relation to the
Rebellion and the Man of Lawlessness
(2:3-4)

2:3 Let no one deceive you in any way. For that day will not be here unless the rebellion comes first and the man of lawlessness is revealed, the son of destruction. 2:4 He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God.

Paul’s explanation is actually begun with a short exhortation, “Let no one deceive you in any way.” This serves both as a warning or note of caution and a summary of what was said in verse 2. “Deceive” is a compound verb, exapatao, a strengthened form of apatao. It means “to deceive completely” or perhaps “deceive successfully.” It is used of Satan’s deception of Eve in 2 Corinthians 11:3 and 1 Timothy 2:14. The use of this word with the phrase, “in any way” reminds us of our need to be wary of the many devices of deception Satan uses to lead us away from the truth of Scripture. We do not know what promoted the false teaching or who was involved in its promotion. It may well have been misinformed believers who did not understand God’s grace. Yes, even well meaning believers can fall prey to Satan’s deceptions, being deceived and deceiving others. Surely, then, we need first to be like the Bereans who searched the Scripture daily as their index for truth (Acts 17:11), and second, in that search, we need to follow Paul’s exhortation to Timothy in 2 Timothy 2:15 and learn to handle the Scriptures accurately and carefully.

Anyone who is not properly grounded in the truth of God’s Word (see again Eph. 4:14) tends to be gullible, but the sad fact is that all people, including Christians, are too easily misled by impressive personalities and spectacular appeals. The antidote to false teaching is sound teaching according to God’s Word. Thus, the apostle pointed them to the truth as it pertains to the day of the Lord.

The first evidence the apostle gives that the day of the Lord was not present is found in the two important occurrences that had not taken place. A third important and related event will follow in verses 6 and 7. These together provided the proof that they were not then in the day of the Lord. An important question is whether these first two occurrences must take place before the day of the Lord begins, or are they evidences that the day has begun or is present. This question arises because the clause, “For that day will not be here” is not in the Greek text, but expresses an ellipsis. This or something similar is needed or must be understood to supply the missing thought. The NIV has “that day will not come,” the NASB has “it will not come,” and the NET Bible has “that day will not be here.” An equally valid possibility is “For that day is not present unless …” This ellipsis is the main clause (the apodosis) of the conditional sentence (the protasis). The conditional sentence is seen in the words “unless (ean me, “if not,” “except,” “unless”) the rebellion comes first …”

Thus, Paul says either (1) that day cannot come or (2) the day cannot be present without certain events being in place first. So how should we understand the missing statement? Based on the context and similar grammatical constructions used elsewhere, Thomas suggests the following reasons in support of understanding the ellipsis as “for the day is not present unless …”

Grammatically similar constructions elsewhere (Matt 12:29; Mark 3:27; John 7:51; Rom 15:24) show these two happenings are conceived of as within the day of the Lord, not prior to it. The day of the Lord had not yet arrived because these two conspicuous phenomena that will dominate the day’s opening phase had not yet happened.

Some wonder how the failure of these two to arrive can be a proof of the nonarrival of the day. The answer lies in understanding Paul’s reference to these phenomena as his way of identifying the very earliest stage of this eschatological period. The readers had not missed the rapture (1 Thess 4:15-17) and were not in the day of the Lord (v. 2) because these two clear indicators of the day’s presence had not yet appeared (cf. Introduction to 1 Thessalonians, pp. 233-234).42

The absence of these two occurrences, which are so essential to the presence of the day of the Lord in its beginning phase, is the apostle’s proof that the Thessalonians were not then in the day of the Lord. Though Paul was not directly discussing the timing of the rapture, the fact he was writing in the interest of the coming of the Lord and the gathering of the Church together to meet Him in the air,43 the implication is that the rapture must occur before this day begins. Why else would these believers be shaken by the idea that they might then be in the day of the Lord unless they had expected to be taken up to meet the Lord prior to that time?

Thus, two phenomena are needed for the day of the Lord to be present. These are (1) the rebellion that must come first, and (2) the revealing of the man of lawlessness that quickly follows.

The Rebellion and the Day of the Lord (vs. 3a)

“Rebellion” is the Greek apostasia, “apostasy, abandonment, revolt, rebellion.” Literally, the Greek has “the rebellion.” The presence of the article suggests Paul is not talking about just any rebellion or apostasy, but something well known as a result of the teaching of Paul and his missionary team.

As explained by Thomas in the previous footnote, the words “must come first” refer not to the day of the Lord, but to the revealing of the man of lawlessness. Typically, the popular view takes this to mean there must first be a worldwide rebellion before the judgment part of the day of the Lord can even begin. For instance, Charles Ryrie writes:

… It is the apostasy which will come before the day of the Lord. Apostasia, translated apostasy, does not mean merely disbelieving but rather an aggressive and positive revolt (Acts 21:21; Heb. 3:12). Paul himself later wrote in detail concerning the details of this great departure from the faith in I Timothy 4:1-3 and II Timothy 3:1-5; 4:3-4. In these passages he says that this defection would occur in the last days. It is as though the infidelity of those who profess to be religious will prepare the way and perhaps even furnish the occasion for the final display of revolting against God in the person of the Man of sin. But the day of the Lord will not be present until this great apostasy sweeps the earth.44

So also, in The Bible Knowledge Commentary, Thomas Constable writes:

This is a revolt, a departure, an abandoning of a position once held. This rebellion, which will take place within the professing church, will be a departure from the truth that God has revealed in His Word. True, apostasy has characterized the church almost from its inception, but Paul referred to a specific distinguishable apostasy that will come in the future (cf. 1 Tim. 4:1-3; 2 Tim. 3:1-5; 4:3-4; James 5:1-8; 2 Peter 2; 3:3-6; Jude). He had already told his readers about it (2 Thes. 2:5).45

The apostasy or rebellion clearly refers to a special departure and rebellion against the true God. This will become a worldwide movement and will provide the seed bed for the great system of revolt which will be headed up in the person of the Beast who will be the very personification of Satan himself. As just illustrated, some apply this to the period just before the day of the Lord, i.e., the last days of the church. Others, as Robert L. Thomas (cited earlier), would apply this to the day of the Lord itself which I have come to believe is a better understanding of this passage. Obviously, a growing worldwide departure has been going on for centuries and the apostle even speaks of this in his day (“for the hidden power of lawlessness is already at work” [vs. 7]). In verse 3, however, I believe Paul has in mind the worldwide revolt that occurs in the beginning of the day of the Lord and that opens the way for the system of the man of lawlessness. This fits consistently with the concept of the imminency of both the coming of Christ for the church and that of beginning of the day of the Lord.

The Revelation and Rebellion of the Antichrist (vss. 3b-4)

The second phenomenon necessary for the day of the Lord to be present is the revelation of one whom Paul called “the man of lawlessness, the son of destruction.”46 But this person can be none other than the one known by another New Testament term, the antichrist, as used by John (1 John 2:18, 22; 4:3; 2 John 7). This is the name so often used to identify the last great world dictator. As Ryrie points out:

While we are warned that there will appear from time to time evil men in the world—and so evil that they may be called antichrists (I John 2:18)—this person is the personification of evil and the culmination of all that is opposed to God.47

The prefix anti on the term antichrist from the Greek antichristos has two prominent ideas: “against” and “in place of.” The antichrist, as Satan’s tool, both opposes God and Christ, but he is also presented as one who is to be worshipped and obeyed in place of Christ. Furthermore, he is known in the Bible by other descriptive titles like “the little horn” (Dan. 7:8), the “prince that shall come” (Dan. 9:26), the “willful king” (Dan. 11:36), “the beast out of the sea” (Rev. 13:1-10), and as the one who, standing in the future rebuilt temple in Jerusalem, will commit the “abomination of desolation” as described by Daniel and attested to by the Lord Jesus (Dan. 9:27; 11:31; Matt. 24:15).

This person is described as being (passive voice) “revealed.” “Revealed” is apokalupto, “unveil, disclose, bring to light.” This passive voice verb suggests that he will be present and very much a part of the political scene, but unknown as to his character and purpose until certain historical conditions occur that unveil his presence and whereabouts. We are not told who or what it is that reveals his person or to whom he is specifically revealed, however, for those who know something about Scripture, that which first reveals him will undoubtedly be the covenant he will make with the Jewish people (Dan. 9:27). Revelation teaches us that the early stages of the Tribulation will unveil one who, appearing as a White Horse rider, will conquer many by peaceful tactics (Rev. 6:2). It is not until the middle of the Tribulation that his true colors manifest themselves (Rev. 13).

Following and in conjunction with the apostasy will come the unveiling of a mighty figure embodying everything opposed to God. His whereabouts before his unveiling are not given. He will be alive for years before his unveiling, but his dramatic public presentation will occur after the rebellion begins.48

Speaking of the true character of this future dictator as it will eventually be manifested, the apostle describes him by three statements:

(1) He is described as “the man of lawlessness.” Note first this is a man (Greek, anthropos, “human being, man”) not an angel or sin personified, but a living human being who will arise on the scene of human history. Though the KJV has “the man of sin,” the evidence for “man of lawlessness” agrees with verses 7-8 and also the statement by John in 1 John 3:4, “Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness.” He will stand as the epitome of opposition to the laws of God. As one opposed to God, he (a) is opposed to public order for the good of mankind as God designed human government to function (Rom. 13:1f), and (b) to any kind of divine authority.

(2) Paul describes him as “the son of destruction.” The phrase “son of” is a Hebrew idiom that may indicate character as in “son of peace” (Luke 10:6) or destiny as with “son of death” (1 Sam. 20:31). He belongs to a class described by the attached phrase, i.e., one destined for destruction as was the case with Judas, another who was called “the son of destruction” (John 17:12; Acts 1:25).

… If ‘man of lawlessness’ refers to character, then “son of perdition” refers to the proper destiny of such a one, who, like Judas, must “go to his own place,” Acts 1.25, cp. Phil. 3.19, and Rev. 17.8,11.49

“Destruction” is apoleia, “destruction, ruin, doom, waste.” Like “destruction” (olethros) of 1:9, in none of the uses of apoleia in the New Testament is the idea of annihilation or cessation necessarily involved. Rather, it is a general term for disaster, waste, ruin, or doom and the context must define the nature of the destruction. It is often a term which points to divine judgment. For the judgment of this individual, see Revelation 19:20. “Olethros” refers to a ruin brought on us by another as in a judgment, or discipline, etc., “apoleia” may refer to a destruction which one causes to himself. Both are, however, true of this person. By his own hardness, cruelty toward others, and rejection of God, he brings God’s judgment on himself.

(3) He is also described in terms of his religious activity and goals as one “who opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God.” Everything about this future person reeks of Satan from whom he will get his authority and power (see Rev. 13:4ff). Paul describes him by two participles that mark out his primary characteristics, opposition to God and his attempt at self-exaltation even above God. The first participle is antikeimenos, which is a very interesting choice of words. It is used in the Septuagint in 1 Kings 11:23 to translate the Hebrew term satan, “adversary.” The Greek equivalent in the New Testament is ho satanas, “the adversary.” But Paul also uses this same participle, ho antikeimenos, and the accusative form of ho satanas in 1 Timothy 5:14 to refer to Satan who is the arch enemy of God and Christ.

In keeping with Satan’s purposes to oppose God and believers is Satan’s desire to exalt himself above God as seen in the five “I wills” expressed in Isaiah 14:13-14. As such, this puppet of Satan seeks to exalt himself above anything that is worshipped. This not only includes the true God, but anything that is worshipped, even the false gods. Thus, these two things—opposition to God and self-exaltation—will be the prominent features of this future person.

As an outgrowth of his demand to be worshipped, he will develop a religious system that will find its center in the temple of Jerusalem. In view of Daniel’s prophecies and Christ’s warnings (see Dan. 9:27; 11:31; Matt. 24:15; Mark 13:14) “sitting in the temple” surely refers to a temple that will be rebuilt in the first half of the Tribulation (Daniel’s seventieth week) in connection with the covenant previously made with the Jewish people when he first appears as the peacemaker. This opens the way for sacrifices and worship to begin when the temple is completed. In the middle of Daniel’s seventieth week, however, the covenant will be broken by the man of lawlessness who will stand in this holy place and demand the worship of men all over the world. Some have suggested this is a figurative portrayal to his occupying the most holy place in human worship, which rightfully belongs only to God, but as Thomas points out, there is no good reason to take this view.

… This evidently is a Jewish temple to be rebuilt in Jerusalem in the future. Dependence of these words on Daniel 9:26, 27; 11:31, 36, 37; 12:11 (cf. Matt 24:15; Mark 13:14) demands such a reference. There is no impressive evidence for understanding naon (“temple”) in a nonliteral sense. The well-known “abomination that causes desolation” is sometimes regarded as a person and sometimes as an act of desecration by that person (Mark 13:14) (Hubbard, Wycliffe Bible Commentary, p. 1364). The act of desecration to which this verse looks will transpire half-way through the seventieth prophetic week of Daniel 9:24-27, when the covenant made earlier with the Jewish people is broken. This will mark the climax of this lawless one’s career. Historically, a foreshadowing of this blasphemous intrusion happened when Antiochus Epiphanes desecrated the temple in Jerusalem just before the Maccabean revolt …

The relationship of this apocalyptic portion of 2 Thessalonians to Christ’s parousia (coming) confirms the impression that Paul must be referring to a single historical personage. Quests for such a person in the past and present have proved fruitless. Resemblances to Antiochus Epiphanes, Nero, Diocletian, one of the popes, and others may be admitted. But fulfillment of all details of the prophecy must await the future period of this man’s prominence. It is futile to suppose that Judas Iscariot, Antiochus Epiphanes, or Nero will be brought back to life to fill this role. “The man of lawlessness” will be a new historical figure whom Satan will energize to do his will in the world. As “man of God” in the OT regularly designates a divine prophet, the present “man of lawlessness” designates a false prophet, probably to be identified with the second beast of Revelation 13 (Rev 13:11 ff.; 16:13; 19:20; 20:10) (Best, pp. 283, 284, 288). His primary function will be to preside over the religious apostasy in cooperation with the beast out of the sea (Rev 13:1 ff.), who leads political opposition to God. As God’s chief opponent in Jerusalem whose background is probably Jewish (cf. Dan 11:36, 37), the lawless one will give religious leadership to complement the dominance of his associate over governments of the world’s nations.

The presence of such an apostasy and counterfeit god will not escape international observation. The nonpresence of these things when Paul wrote proves his thesis regarding the nonarrival of the day of the Lord.50

The Second Exhortation:
Their Former Teaching on These Matters
(2:5)

2:5 Surely you recall that I used to tell you these things while I was still with you.”

From this statement, it is clear that Paul had taught the Thessalonians these same truths when he was with them in Thessalonica. This is evident from the statement, “I used to tell you these things.” The verb here is in the imperfect tense and indicates he repeatedly explained these matters concerning the coming of Christ for the church and the period that would follow, the day of the Lord. There is in this verse a slight rebuke and warning in the words, “surely you recall,” or better, “do you not remember that … I used to tell you these things?”

Conclusion

May I suggest two very practical points that come out of this part of chapter 2 and especially verse 5. First, if we do not continue to study, retain, and stay occupied with the truth of Scripture, it can’t protect us from the winds and currents of false doctrine. The unsettled condition that occurred among the believers in Thessalonica was the result of failing to remember and reflect on what they had been taught.

Second, the fact that the apostle repeatedly taught on the subject of prophecy should show us this is an important theme of Scripture that needs to be taught and never ignored even when teaching young believers in Christ. Unfortunately today, it seems that churches swing in one of two directions like a pendulum and they often miss a biblical balance. Either they ignore prophecy almost altogether, or it becomes a hobby horse that is ridden to death so that the rest of Scripture is often ignored until some other agenda comes up for consideration—like the annual budget.<<<<<<

 

[Edit by Quasar93:  The above terms "rebellion" and "apostasy,} used in 2 Thess.2:3, is a mistranslation of the Greel and Latin terms: "apostasia" and "discesio," that both mean DEPARTURE, in the text they were used in 2 Thess.2:3]. 

 

Quasar93

 

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Heres a general statement,  but yeah very true .     The day of the LORD  , well if we one has Christ what  day of rejoicing that will be for us to see our LORD.

IF one does not ,    NO rejoicing on that day.     Just let it sink in.   And perhaps many will see why I stand in the JESUS ONLY SAVES camp

and far from the seeker friendly all inclusive for world peace camp.    Cause no man is going to be rejoicing that was in the all inclusive for world peace camp   ON HIS DAY.

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"2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him"

This notes the gathering of all believers just before He brings His period of wrath and judgment .... these are the pre-tribulation immortals [Revelation 3:10] [Revelation 20:4 .... And I saw thrones, and they sat upon them, and judgment was given unto them]

 

 

 

 

Edited by Daniel 11:36
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6 hours ago, frienduff thaylorde said:

Heres a general statement,  but yeah very true .     The day of the LORD  , well if we one has Christ what  day of rejoicing that will be for us to see our LORD.

IF one does not ,    NO rejoicing on that day.     Just let it sink in.   And perhaps many will see why I stand in the JESUS ONLY SAVES camp

and far from the seeker friendly all inclusive for world peace camp.    Cause no man is going to be rejoicing that was in the all inclusive for world peace camp   ON HIS DAY.

The Day of the Lord is a DARK and dreadful day of judgment. It is for the sinner, not for the righteous.  However, I am convinced that the Day of the Lord will include the entire millennial reign of Christ, so it is only the beginning (the 7 years of judgment) that is for the sinner. Always remember, it is the day of His wrath, so the believers will be caught up before this day begins.

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7 hours ago, Quasar93 said:

 

@ Thess.2:1-8 is prophecy, not history.  Review the following:

Paul now addresses the truth as it relates to the day of the Lord.

The First Explanation:
That Day and Its Relation to the
Rebellion and the Man of Lawlessness
(2:3-4)

2:3 Let no one deceive you in any way. For that day will not be here unless the rebellion comes first and the man of lawlessness is revealed, the son of destruction. 2:4 He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God.

...

Conclusion

May I suggest two very practical points that come out of this part of chapter 2 and especially verse 5. First, if we do not continue to study, retain, and stay occupied with the truth of Scripture, it can’t protect us from the winds and currents of false doctrine. The unsettled condition that occurred among the believers in Thessalonica was the result of failing to remember and reflect on what they had been taught.

Second, the fact that the apostle repeatedly taught on the subject of prophecy should show us this is an important theme of Scripture that needs to be taught and never ignored even when teaching young believers in Christ. Unfortunately today, it seems that churches swing in one of two directions like a pendulum and they often miss a biblical balance. Either they ignore prophecy almost altogether, or it becomes a hobby horse that is ridden to death so that the rest of Scripture is often ignored until some other agenda comes up for consideration—like the annual budget.<<<<<<

 

[Edit by Quasar93:  The above terms "rebellion" and "apostasy,} used in 2 Thess.2:3, is a mistranslation of the Greel and Latin terms: "apostasia" and "discesio," that both mean DEPARTURE, in the text they were used in 2 Thess.2:3]. 

Quasar93

Quasar, this was a good post, and took time, but I think you are missing a valid point.

Please tell us, in verse 3b, is the man of sin revealed, or is he not?  (in Paul's argument)

Edited by iamlamad
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4 hours ago, Daniel 11:36 said:

"2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him"

This notes the gathering of all believers just before He brings His period of wrath and judgment .... these are the pre-tribulation immortals [Revelation 3:10] [Revelation 20:4 .... And I saw thrones, and they sat upon them, and judgment was given unto them]

I agree.

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On 12/17/2017 at 11:01 AM, Daniel 11:36 said:

"For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

Revelation 2:22

Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

Revelation 7:14

And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of greattribulation, and have washed their robes, and made them white in the blood of the Lamb.

So likening any old time period, any old thing, willy nilly, helter skelter thrashing about to prove false claims is just...well...sad."

 

For then shall be great tribulation during the Lord's 70th week decreed for Israel [the day of the Lord and beyond]

These are they that came "away" from the great tribulation .... this is the better and correct translation

Revelation 7:1-8 are 1440000 mortal Israelites, and those of the Lord's immortals are noted in Revelation 7:9-17

 

 

As you have noted, John used these two words together as shown in Rev. 2, stating that He would throw these people contemporary with John into "great tribulation..." unless they repented. Was God to keep them alive for 2000 years so He could do that? Hardly! No, God chose to use these two words together: "great tribulation" to mean OTHER times than the last half of the 70th week. If you remember, these two words were NOT ENOUGH for Jesus to describe those days: He had to add more words telling us they would be worse than any other time ever.

My point? When we see "great tribulation" it does not always have to mean the last half of the 70th week. In Rev. 7 John has not yet even started the 70th week, much less arrived at the midpoint or last half. In other words, these in this great crowd too large to number did NOT come out of the future (to this place in John's narrative) last half of the week. All God is telling us is that at the time of the rapture, it will be "great tribulation" with people being put to death for their love of Jesus. Can anyone have worse or greater "tribulation" that to be put to death? They cannot be killed twice!

People say that this great crowd cannot possibly be the raptured church, for the Greek text shows they came one by one. Stop and think: the rapture will include all who died in Christ, who will be many times more than those who are changed. I would say the dead in Christ would be BY FAR the larger part of this crowd. And HOW did they come into eternal life? They came out one by one as they were born again.

 

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2 hours ago, iamlamad said:

Quasar, this was a good post, and took time, but I think you are missing a valid point.

Please tell us, in verse 3b, is the man of sin revealed, or is he not?  (in Paul's argument)

 

Yes, the man of lawlessness is revealed in verse 3, AFTER the [apostasia/discessio] departure of the Church.  Confirmed in verses 7-8, where the Church is taken out of the way, in verse 7, and in verse 8 the man of lawlessness is again revealed.

 

Quasar93

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