Introduction

The annual Day of the Atonement or Yom Kippur was “the most important day in the religious calendar of Israel.”¹ On this day “the Israelite sanctuary service reached its climax and ultimate goal.”² According to the description of Leviticus 16, on this day the high priest entered the Holy of Holies of the tabernacle and “all the sins of the preceding year were finally disposed of in the ceremony of cleansing the sanctuary.”³ The Day of Atonement was a day of fasting, resting, and affliction for the people. Those who were not prepared should be cut off from the people (Lev 16:31; 23:27-32). In this sense, this was a Day of Judgment for the people of Israel.⁴ For Seventh-day Adventist theology, this day was a symbol of eschatological Divine Judgment. Gerhard Hasel observes that “the judicial-redemptive activities of the day of atonement in the earthly sanctuary in behalf of ancient Israel have their typological counterpart in the judicial-redemptive activity in the heavenly sanctuary an the end-time.”⁵ This antitypical final Judgment is interpreted in the light of the prophecies of Daniel and the NT as a process of three sequential phases: (1) the pre-Advent investigative judgment; (2) the post-Advent millennial judgment and (3) the postmillennial executive judgment.⁶ Through this process is realized a work of investigation and judgment, which results in the vindication of God’s people and God Himself.⁷

Nonetheless, the Day of Atonement is not the only day associated to the idea of the eschatological judgment in the OT. The “Day of the Lord,” one of the main themes of the prophetic literature in the OT, is used “to signify a time in which God actively intervenes in history, primarily for judgment.”⁸ Although the expression “the day of the Lord” occurs only 24 times in the OT, direct references to “that day” appear nearly 200 times in the prophets, and occasionally in Lamentations and Psalms. The collective emphasis signifies that it is “a central feature of the prophets’ message to their contemporaries,”⁹ from the times of Amos (8th century BC) to Malachi (5th century BC). This concept is especially recurrent in Isaiah, Joel, Zephaniah, and Zechariah, but the idea of this kind of judgment is present in each one of the book of both Major and Minor Prophets.¹⁰ The arrival of this day is described with images of nature disasters, invasions of foreign armies as well as promises of restoration. Most scholars agree that it is a way to announce the executions of divine judgments on Israel and the nations of the Ancient Near East. While in the OT there are signs of an eschatological application of the “Day of the Lord”, in the NT the idea is developed in the context of the previous events and during the Second Coming of Jesus and the final judgment. Indeed, it is alluded by Jesus (Matt 24:29; Mark 13:24,25; Luke 21:25,26), Paul (1 Cor 5:5; 2 Cor 1:14; 1 Thess 5:2), Peter (Acts 2:20; 2 Pet 3:10) and John in the book of Revelation (6:17; 16:14).

The eschatological application of the Day of the Lord is not as clear as the Day of Atonement except that it appears connected with the Second Coming of Christ.¹¹ However, since this day is not only a day of judgment for other nations, but specifically is a day of judgment for the people of God (and therefore parallel with the Adventist understanding of the eschatological application of the Day of Atonement), it is necessary to consider other possible interpretations of the antitypical Day of the Lord, especially in the context of the eschatological judgment. The purpose of this study is to find the biblical and theological connections between the eschatological application of the Day of the Lord and the eschatological Day of Atonement and how these motifs harmonize with the Seventh-day understanding of the final events. To achieve this objective this research follows three steps: (1) A brief review of the eschatological application of the Day of Atonement and the Day of the Lord, (2) a study of the biblical and theological connections between both days, and (3) a final section with a summary and conclusions.

The Day of Atonement and its Eschatological Application

The Adventist understanding of the Day of Atonement is directly related to the Millerite movement and its interpretation of Dan 8:14, specifically regarding the idea that the Second Coming of Christ would occur about 1843, at the end of the 2300-year prophecy. This section briefly examines what the OT says about the Day of Atonement. This analysis allows a better perspective of the eschatological application of this day.

The Day of Atonement in the OT

Allusions to the Day of Atonement appear in the Pentateuch (Exod 30:10; Num 29:7-11), but the fullest description of it is found in the book of Leviticus, especially chapter 16, which occupies a central position within the book (cf. 23:27-32; 25:9).¹² It was celebrated the tenth day of Tishri, the seventh month of the Jewish calendar as “Israel’s most solemn holy day.”¹³ It was also part of the feasts of the third great convocation which occurred in that month together with the Feast of the Trumpets (Lev 23: 24-25; Num 29:1-6) and the Feast of the Harvest or Tabernacles (Exod 23:16; 34:22; Lev 23:34-43; Num 29:12-38; Deut 16:13-17).

On this day, the people afflicted their souls and fasted as a part of their preparation. It was the only day in the year when the high priest entered the Most Holy Place of the Sanctuary. According to Scripture, the purpose of these rites was to make atonement “for the holy sanctuary, and… for the tabernacle of the congregation, and for the altar, and… for the priests, and for all the people of the congregation” (Lev 16:33, KJV). During the rest of the year the sins of the people remained symbolically in the sanctuary through the blood of the daily sacrifices, which was sprinkled by the priests on the veil that divided the holy place from the most holy (Lev 4:6,17). The Day of Atonement was the day, therefore, in which the tabernacle was cleansed of the sins of the people.¹⁴ The cleansing was done through a series of rites in which the final result was the elimination or purification of the sins of the entire people of Israel.

The rites of the Day of Atonement described in Leviticus 16 went through seven steps. They are: (1) Preliminaries: the high priest clothed himself in white linen and the draw of the two goats (vv. 2-10); (2) Offering of a bull calf for the priests and the high priest himself (v.11); (3) the high priest entered to the Most Holy Place with the censer of live coals form the altar of incense and sprinkles the blood of the bull calf in the mercy seat and floor (12-14); (4) the goat for the Lord was killed and his blood is carried within the veil making atonement for the holy place (vv. 15-17); (5) purification of the altar (vv. 18-19); (6) confession of sin of Israel upon the live goat, which is sending unto a land not inhabited carrying the sins of the people (vv.20-22); and (7) some final activities: the high priest clothed himself in his usual apparel and offered a burnt offering for himself and one for the people, also the flesh of the bull calf and goat is burned (vv. 23-26).¹⁵ For Rodríguez, these rites had three meanings: (1) final cleansing of the people, (2) an opportunity in order to God judges Israel and (3) vindication of God and his sanctuary.¹⁶

There are two facts that suggest that this day was actually a day of judgment and vindication for the people of Israel. First, this day produced a separation between righteous and wicked. Those who were not prepared for this day should be cut off from the people (Lev 23:27-32).¹⁷ The purification was done both through the sacrifice of the goat for the Lord and for the condemnation of the goat for Azazel, on one hand, and for the destruction of those who were not prepared for this day, on the other one.¹⁸ This means that on this day there occurred a separation between those who confessed their sins and accepted the sacrifice versus those who did not. The attitude of the people played an important role in the activities of this day, as a day of repentance, affliction and rest. “The individual who, through pride and self-reliance, rejected God’s atoning grace made useless the benefit of the daily services.”¹⁹

In another sense this cleansing was important because it was the only day in the year in which the High Priest entered in the Most Holy Place (16:1,2). The presence of the Lord was manifested over the Ark of Testimony, in which were the table of the Ten Commandments, the manna, and the stick of Aaron. The presence of the Lord in the Sanctuary was demonstrated in the OT as a situation of Judgment.²⁰ The high priest entered into the most holy place as a representative of the people before the presence of God. In fact, “the Day of Atonement marked the highest exhibition of the mediatorial work of the high priest. In him all the people had access into the presence of God.”²¹

Adventist Eschatological Application

The Adventist understanding considers the Day of Atonement as a figure of the eschatological Day of Judgment. This interpretation is based on the application of the prophecies of Daniel, the book of Hebrews and Revelation. This section summarizes and highlights some aspects of this concept that are useful in order to better appreciate this viewpoint. They revolve around two main ideas: (1) the purpose of the judgment, and (2) the timing of the judgment.

The purpose of the judgment. The Judgment is the last process of the Plan of Redemption in order “to eradicate sin and its results from universe, and to establish the righteous, universal, eternal reign of Christ.”²² In the same way that the Day of Atonement gave the final solution for the sins of the people of Israel and the separation of those who were not prepared, in this final judgment those who are not worthy will be finally destroyed and the entire universe will be delivered from the presence of the sin.

In addition, the sacrifices on the Day of the Atonement fulfilled the purpose of cleansing the sanctuary of all the collective sin from the children of Israel. This brings to the conclusion that the atonement is eventually finished in the Judgment. Although the sacrifice of Jesus on the cross is sufficient for human salvation, the benefits are applied at the Judgment.²³

In order to accomplish these two things, the Judgment determines who are saved versus those who are not. This process of separation is a process of investigation, as shown in several places in the NT, especially some of the parables of Jesus (Matt 13:24-30; 37-43; 47-50; 25:31-46). For this reason, the Judgment implies a process of vindication for God himself as well as for those who are being saved in contrast to the retribution for who are not saved. Indeed, for Israelites, “the Day of Atonement was a day of vindicative judgment”²⁴ and in the same way “the final judgment will bring resolution to the war, for all will agree that God is right and Satan’s charge wrong, and Satan, sin, and sinners will be destroyed, so that the former things will be gone (Rev 21:1-4).”²⁵ Gulley observes this process: “The pre-Advent judgment has a double verdict: (1) deliverance for God’s saints and (2) destruction of their enemy.”²⁶

Richard Davidson concurs with this application of the antitypical Day of Atonement in the book of Revelation by noting both the vindication and resolution of the problem of sin:

Likewise, in the antitype, the day of atonement in Revelation carries us through the investigative judgment (11:1,2,19; 14:7); through the seven last plagues (chaps. 15-16), and the judgment of Babylon (17:1-19:4); and on through the millennial consignment of Satan to the “wilderness”/bottomless pit and the concurrent review judgment by the saints (20:1-10) to the climatic white throne judgment and the final elimination of sin in the second death (20:11-15). The day of atonement thus encompasses the investigative, review, and executive phases of final judgment.²⁷

This process hence means a work of investigation and judgment, which results in the vindication of God’s people and God Himself before the entire Universe.²⁸ It makes possible the definitive elimination of the sin, and therefore, the restoration of the harmony between the Creator and his creation.

Timing of the Judgment. The vindication and retribution of the judgment involve a process of three phases. The first one is the pre-Advent Investigative Judgment, which began with the end of the 2,300-years of Dan 8:14 and before the Second Coming of Christ.²⁹ As in the Day of Atonement, the recipients of the judgment were the people of Israel. In this phase the judgment is done in the Heavenly Sanctuary only for the people of God. God is on the side of his people (Dan 7:22).³⁰ The end of this phase indicates the close of probation in which Jesus changes His garments as priest and returns to this world as King to rescue his people.³¹ The Day of Atonement was a day of judgment for God’s people as it reaches its eschatological fulfillment during this first phase.

The second phase is the post-Advent millennial judgment, which occurs after the Second Coming of Christ during the millennium. This is represented in the typical Day of Atonement when the scapegoat was carried out of the camp. As one scapegoat was carried to the wilderness, Satan is left alone in the wilderness of a desolate planet while the saints are in heaven judging the lost people and the angels (Rev 20:1-6; cf. 1 Cor 6:2-3).³² In this way, they can see the justice and mercy of God for the sinners.

Finally, the Postmillennial Executive Judgment occurs at the end of the Millennium, when the New Jerusalem descends upon the Earth and all the wicked are resurrected to receive their final punishment (Rev 20:7-21:3).³³ This means the complete eradication of sin and the restoration of harmony in the entire universe. This marks the end of the cosmic Great Controversy, vindicates God and his people, and solves the problem of sin, which was the final outcome of the Day of Atonement on the earthly sanctuary. In this sense, the Day of Atonement finds eschatological fulfillment during the first investigative phase and culminates with the complete eradication of sin at the end of the judgment.

The Day of the Lord and its Eschatological Application

The Day of the Lord is one of the more important topics in the OT, especially in the prophetic books. The concept also implies a “historical visitation for judgment and deliverance” for the people of Israel and an “eschatological visitation for final judgment and deliverance” for all the children of God for all the ages.³⁴ Both meanings, historical and eschatological, are closely related. This section presents a description of this motif in the OT along an analysis of the common understanding of its eschatological application in the NT, especially as applies to Seventh-day Adventist eschatology.

The Day of the Lord in the OT

Scholars debated about the real meaning of the OT allusions to this day. Von Rad claims that the Day of the Lord originated in Israel’s holy war tradition, but Weiss proposes that “the motif was the phenomenon of theophany, as direct and indirect explanations and elaborations on the Lord’s appearance for judgment reflected in this DL (“Day of the Lord”) of Amos.”³⁵ Craig Blaising proposed a canonical and intertextual reading of the Book of Twelve prophets for a better understanding of this topic, confirming it as a major unifying theme in the Minor Prophets and concluding that the meaning of the Day of the Lord is basically the same throughout these books.³⁶ This meaning includes God’s judgments on Judah and Israel, and the nations around them. The result is the vindication of the people of God.

The place where God executes these judgments is Zion, specifically his holy Temple, from where God roars. Those who are in his presence stay silent (Joel 3:16; Amos 1:2; Mic 1:2; 4:1-4; Hab 2:20; cf. Isa 2:3-4,12). This can mean that his judgments are final and unquestionable for them. The sins that are judged include idolatry (Isa 2:8,20; Zeph 1:4-6), pride and arrogance (Isa. 2:11,17), and a lack of social justice (Amos 2:6-7; Zeph 3:1-3).³⁷ The sins called out showcase the value of ethics as well as vindicate righteous aspects of the divine judgment as the “Day of the Lord”.

The result of the Day of the Lord is the restoration of Israel. This means that the Day of Judgment is not a solitary event. Some scholars argue that the Day of the Lord can be systematized as three basic events, which appear consecutively in Joel, Amos and Zech 14:1-9. These phases are: (1) God judges His people bringing nations to attack them, (2) God judges the nations which attacked His people, and (3) God restores His people.³⁸

God’s Judgments on Israel. The Day of the Lord is shown in the OT as a day of “Yahweh’s judgment against them for breaking the covenant requirements of the law”³⁹ (cf. Amos 2:4). This implies a period of persecution before the moment of divine intervention (cf. Dan 12:1).⁴⁰ The instruments used by God for the executions of these judgments were generally other nations (Hos 11:5; Amos 3:9-11; Isa 5:26-30; Zech 14:2) or natural disasters (Hag 1:5-6; 2:14-19; Mal 3:9-12; Joel 2:1-11).

Although there is no reference to the Messiah, God warns about His “messenger” (Mal 3:1-2). He will come to call His people to repent and produce a separation between them and the wicked through a purification or shaking. During such a process God promises to avoid total destruction by leaving a remnant (Amos 9:8-10; Zech 13:8,9; 14:2). This is especially notorious in the book of Joel. In Joel 2:12-17 there is a calling for repentance, which is complemented with the promise of restoration in verses 18-27. This is followed by an announcement of the outpouring of the Holy Spirit upon “all flesh” (28-29) accompanied by wonders in the heavens and the earth (30-31) and that results in the salvation of “whoever calls on the name of the Lord,” which is identified as “the remnant” (32). All this occurs before the coming of the Day of the Lord (31).⁴¹ In this sense, the purpose seems to be not only punishing his people, but rather, to prove them to establish a remnant. God will protect this remnant and save it through these judgments. It is a calling for repentance and an appeal to be prepared for the arrival of the judgments upon the wicked. God wants to separate them from those who are going to be destroyed.

The historical fulfillment of the Day of the Lord is related with the fallen of Israel by the Assyrians, as well as the Babylon invasion of Judah. This gave God an opportunity to purge His people, but at the same time, He gave to them a promise or hope of restoration. Salvation thus came through judgment.⁴² In summary, the Day of the Lord in relation of the people of God begins with a calling to repentance; it is the time when God submits His people to probation to do a separation between those who are truly his children versus those who are not. The aftermath is the establishment of a remnant who receive the blessing of the presence of God and who are able to face the Day of the Lord.

God’s Judgments on the Nations. As part of the judgment on His people, God attacks the nations who came against Israel (Zech 12:3–9; 14:12–13). Examples of some of these nations include Egypt (Isa 19:16; 20:6; Jer 46:10, 21; Ezek 30:9, 18), Edom (Isa 34:8; 63:4; Jer 49:22; Amos 1:11-12; Obad 1-14), Ethiopia (Ezek 30:9; Zeph 2:12), Babylon (Isa 47:9; Jer 50:27, 30, 31; 51:2; Hab 3:1-16), the Ammonites (Ezek 21:29; Amos 1:13-15), Damascus (Jer 49:26; Amos 1:3-5), Moab (Jer 48:41; Amos 2:1-3; Zeph 2:8-11), the Philistines (Jer 47:4; Amos 1:6-8; Zeph 2:4-7), Tyre (Isa 23:15; Amos 1:9-10) and Nineveh (Nah 1:1-15; Zeph 2:13). This judgment on the nations eventually reaches also all nations and kings of the earth (Isa 24:21; Joel 3:14; Obad 15-16), and everyone who is proud and lofty (Isa 2:12–17) as well as all of inhabitants of the earth (Zeph 1:7–18). This seems to be an indicator of the intention of the prophets to give these judgments an eschatological and universal scope and meaning within God’s plan for this world.

The purpose of this divine judgment against the nations is to vindicate and deliver His people This includes those who are oppressed under the dominion of these wicked nations.⁴³ As a result, the meaning of the “expression ‘the day of the Lord’ at the time of the rise of the great prophets of Israel denoted an event to which the Israelites were looking forward as the day of Jehovah’s final vindication of the righteousness of His people against their enemies.”⁴⁴ This very fact produces a parallel between the Day of the Lordand the Exodus, where the people of God were delivered from Egypt slavery. The idea presented here is “to punish the guilty party and vindicate the innocent.”⁴⁵ In other words, the judgment against these nations is closely related with the people of God. This judgment is because he has a covenant with Israel, and God judges the nations to deliver and saves them. The Day of the Lordbrings justice and vindication for those who are suffering oppression and persecution from the nations, kings, powerful people and all wicked. These last groups of people receive the effects of this day of God’s wrath.

Restoration of Israel. Although “the Day of the Lord will mean the destruction of the whole earth, including all its creatures… a remnant escapes unharmed to enjoy God’s ultimate salvation.”⁴⁶ Greg King observes that “the salvific aspect has often been thought less important than or even incongruent with the judgment aspect,” but “the Day is neither solely a time of judgment nor of salvation. It is a time of salvation through judgment.”⁴⁷

With the faithful remnant, God can begin a new Israel and fulfill the promise of the covenant. It is the definitive establishment of the Kingdom of God in terms of the Davidic covenant (Isa 11:10; Jer 23:5-6; 30:8-9; 33:15-16; Amos 9:11; Oba 1:21; Hag 2:23; Zech 3:8-10; 14:9). Even through Israel, all nations can receive redemption (Isa 2:2-4; Mic 4:1–3; 11:10; 19:18–25; 25:6–9; Zech 2:11). This therefore shows that the very purpose of the covenant between God and His people is to be a nation of blessing for all the people of the earth. The people of God can now enjoy the many blessings from their new land, with health, abundance of food and peace throughout all creation (Isa 4:2; 7:21–22; 25:6–9; 29:18-19; 30:23-26; Joel 3:18; Amos 9:13–15; Mic 4:4,6-7; Zech 3:10).

Altogether this is the final outcome of previous judgments. Restoration implies the vindication of the righteous and the separation from their rebellious opposites, as well as the fact that God is vindicated before His people and the entire world (Isa 10:20; 19:19–25; 52:6; Ezek 38:23; 39:22). Although many of these promises were related with the return of the Jews to Palestine from the exile (Isa 11:11-12; 27:12-13; Jer 27:22), the scope of this aspect is clearly eschatological.⁴⁸

In summary, the Day of the Lord is best seen as a divine intervention in favor of His people. The announcement of the Day of the Lord had the purpose to bring God’s people to repentance and therefore to save them. The attacks executed by foreign nations and the later exile had the effect of purification upon the people to be able for them ultimately to enjoy and return to Jerusalem. The judgments against the nations, idolaters and oppressors were announced as the deliverance of the oppression and the vindication of the righteousness of God for His people. Finally, the process concludes with the complete restoration of the people of God in Jerusalem, with the promise of the presence of God as their King.

Eschatological Application of the “Day of the Lord”

As each biblical prophet used the apocalyptic image as an imminent divine intervention for the people of God during their time, the references to His days need to be understood within their eschatological meaning within a typological relationship.⁴⁹ This is developed also by NT writers who describe the final day of consummation and vindication. This section explores how the NT and Seventh-day Adventist writers have understood this eschatological application.

The Day of the Lord in the NT. The expression “Day of the Lord” appears only in 2 Pet 3:10, 1 Thess 5:2, 2 Thess 2:2, and Rev 1:10⁵⁰ but there are other parallel expressions that clearly refer it like “day of Christ” (1 Cor 1:8; 5:5; 2 Cor 1:14; Phil 1:6,10; 2:16), “the day of God” (2 Pet 3:12), “the day of visitation” (1 Pet 2:12), “the great day” (Jude 6; Rev 16:14), and “the day of wrath” (Rom 2:5; Rev 6:17). In addition to these, there are other expressions that appear to reference this same event: “the day of judgment” (1 John 4:17), “the last day” (John 6:39, 40, 44, 54; cf. 11:24; 12:48) or simply “the day” (Matt 24:36; Luke 17: 24, 26, 30; Rom 2:16; 1 Cor 3:13), “that day” (Matt 7:22; 26:29; Mark 13:32; 14:25; Luke 17:31; 21:34; John 14:20; 16:23; 1 Tess 5:4; 2 Thess 1:10; 2 Tim 4:8), or “a day” (Acts 17:31).

Although the main idea of these texts points directly to the Second Coming of Christ, the element of Judgment remains very clear in many of these texts. While some scholars interpret this fact by stating that the coming of the Lord marks the time of judgment,⁵¹ there are other hints that suggest that this judgment occurs prior to the Second Coming and is finally executed when Jesus returns to the earth.⁵² This is especially clear in the book of Revelation, where the Judgment occurs before the return of Jesus while there is still opportunity to repent (Rev 14:6). Indeed, Revelation shows the more developed eschatological application of this day. According to Stefanovic, the reference to judgment in Rev 1:10 shows that “the whole book of Revelation was apparently written with the eschatological day of the Lord and the events leading up to it in mind.”⁵³ The most important of Revelation’s Judgments are the vindicative and retributive aspects in relation to the people of God and their enemies. The sixth seal announces the arrival of the “day of wrath” of the Lamb on who oppressed his people (6:12-17; cf. 6:9-11). Beale comments that while “all commentators agree that the cosmic phenomena of 6:12–14 connote judgment as in the OT and other NT contexts,” some of them “disagree whether this is merely a temporal tribulation before the actual, final judgment and end of the cosmos or whether it is the last judgment itself and the very end of the world.”⁵⁴ He concludes that “the scene depicts figuratively the inauguration of the last judgment.”⁵⁵ In fact, almost every detail of the fifth, sixth and seventh seal has a judicial connotation in a broader OT context. In the fifth seal this appears very clear, and in the sixth and seventh is necessary to see the OT references to have a clearer idea (see table below).

This table indicates that the opening of the seals of Revelation are in a context of judgment. However, it is not the judgment itself, but rather the beginning of Judgment. Kenneth Strand explains that the opening of the first six seals indicates “events or conditions within historical time which are preparatory to the opening of the book in judgment; these seals represent the steps or means by which God through Christ prepares the way in history for the opening and reading of the great will or book of destiny at the judgment in the eschatological consummation.”⁵⁶ There are at least two facts to support this argument. First, the claim for judgment of the martyrs in the fifth seal, who receive the answer that is necessary within a time of waiting for the beginning of the judgment until the number of them—the faithful martyrs of the people of God—is completed (Rev 6:9-11). This means that the Judgment and their final vindication are yet still in the future.

Table 1. References to the judgment in the sixth and seventh seals

Second, a parallel exists between the openness of the seals and the prophetic sermon of Matt 24, Mark 13, and Luke 21.⁵⁷ Jesus said that there would be wars, famine, pestilence and persecution, which appear to have a clear parallel with the four first seals. Jesus furthermore says that they are not signs of the end yet, but the beginning of sorrows (Matt 24: 8).⁵⁸ This means that the first seals are signs and events that, as in Strand’s observation, prepare the definitive openness of the sealed book of Judgment. The wrath of the Lamb and is His day is a response to the clamor of the fifth seal, in the sense of a vengeance of the attacks against his people. In the same way as in the Day of the Lord God roars as a Lion from his throne in Zion producing a heavenly and earthly upheaval (Jer 25:30; Joel 3:16; Amos 1:2; 3:1-8), the six seal warns the closeness of the judgment through cosmic signs and an earthquake (Rev 6:12-14).

All this evidence shows that the sixth seal appears to be the beginning of the Eschatological Judgment, and although the Second Coming is part of that judgment, it is still in the future. The event that is announced here is the judgment that brings vindication to His people, and result in the destruction of those who oppress them. This is the Day of the wrath of the Lamb. Michaels warns about this idea when he comments:

These parallels show what is missing from the picture in Revelation. There is no coming of the Son of Man in the clouds, no gathering of his chosen ones from all over the world. John sees all the terrible events heralding and accompanying the Second Coming of Jesus, but not the coming itself. The prophecy given in 1:7 (“Look, he is coming with the clouds”) is almost, but not quite, fulfilled.⁵⁹

Although most Adventist interpreters see in the sixth seal an allusion of the Second Coming of Christ,⁶⁰ to see the day of wrath of the Lord as including the day of judgment seems more in harmony with the OT context of this concept, and even more important, with the context of the book of Revelation itself. In the light of the OT background as presented above, the eschatological Day of the Lord contemplates the vindication of the people of God, which is done through a judgment on the people itself, but also through a judgment and punishment on their enemies. Consequently, the eschatological Day of the Lord should not be viewed as a single event like the Second Coming, but rather a series of events that include the judgment on the people of God, the punishment on the enemies of them, and the Second Coming of Jesus Christ. The Day of the Lord is therefore not only associated with the Second Coming of Christ, but must also be associated with the Day of Judgment.

The Day of the Lord in Adventist Eschatology. Although there is no a definitive interpretation of the eschatological Day of the Lord among Seventh-day Adventist theologians, there is a tendency among some thinkers to relate it to the Second Coming of Christ. However, there are hints that allow to see the Day of the Lord in a broader context of judgment.

Some Adventist authors have used some ideas and images from the OT in relationship to the Day of the Lord that refer some specific events that occur within the last days of this world, just prior to the Second Coming of Christ. They include the cosmic signs, the remnant, the latter rain, and the shaking. Before seeing how the Day of the Lord fits within the traditional view of the judgment in the next section, here this part briefly summarizes the Adventist eschatological application of these concepts.

The idea most closely related with the Day of the Lord in Adventist eschatology seems to be the Cosmic Signs. They occur in the OT in the context of the Day of the Lord (Isa 13:9-10; 34:2,4; Ezek 32:7; Joel 2:2,10, 31; 3:15; Amos 8:9). In the NT, they are used by Jesus as signs of His Second Coming (Matt 24:29; Mark 13:24-25; Luke 21:25) and in Revelation in the sixth seal (Rev 6:12-14). These signs include the darkening of sun and the moon as well as the falling of the stars.⁶¹ The fulfillment of these signs were seen by Adventist pioneers, including Ellen G. White, on the “Dark Day” and “Red Moon” of May 19, 1780, and the meteor shower on November 13, 1833. Both have been important eschatological events from a traditional Adventist eschatological framework.⁶² However, this interpretation has been questioned in the last decades by several Adventist theologians mainly based upon the alleged historical irrelevance of these fulfillments regarding the Second Coming of Christ.⁶³ Perhaps the main reason for this is the understanding that the eschatological Day of the Lord was not only associated with the Second Coming, thus minimizing the idea of the eschatological judgment. Nonetheless, if the eschatological interpretation of this day is connected with the beginning of the eschatological judgment (as the OT evidence suggests), there should be no problem in specifying that these signs indicate the beginning of the eschatological judgment in 1844. They therefore announced the beginning of the time of end, at the end of the last prophetic period, the 2300 years of Daniel 8:14. Some implications of this idea are explored in the next section.

Another concept associated with the Day of the Lord is the idea of remnant (i.e. Isa 1:9; 10:20-22; 11:11-16; Joel 2:32; Amos 5:15,18; 9:8-10; Zeph 2:7-9; Zech 13:8-14:2). This idea appears in the OT related with the judgments of God upon the people of Israel, which results in the partial destruction of the people, but a faithful remnant remains.⁶⁴ From the beginning the Adventist movement considered themselves as a group with a special identity and mission, the people who will restore the truth about God during the time of end.⁶⁵ The topic took on even stronger importance within the Church and eventually as part of its ecclesiology. The concept of remnant is one of the fundamental beliefs of the denomination.⁶⁶

Another two ideas associated with the Day of the Lord and the remnant include the latter rain and the shaking. In the context of the OT, the latter rain appears in connection to the restoration of the Remnant (Joel 2:23,28-31; Zech 10:1-3). The shaking, an idea taken from Amos 9:9, has a similar context. Both concepts have to do with the preparation of the people for being ready for judgment, a separation between the very people of God juxtaposed against those who are not ready.⁶⁷ Adventists interpreted these concepts with a spiritual application in mind, but also as prophecies that will be fulfilled within the historicist eschatological chronology of the end time. Thus, in the Adventist understanding, immediately before the Second Coming several things will happen in the Church that produce the shaking, making this separation between those who receive the latter rain and complete the mission of the church and form the final remnant, versus those who will leave. Once again, such an understanding fits with the biblical description of the Day of the Lord making a parallel with this concept in Adventist eschatology.

Preliminary Conclusions

Both the Day of Atonement and the Day of the Lord include a significant eschatological element in the Adventist understanding. The Day of Atonement is understood as the day of the final judgment, especially the first phase or investigative judgment, and has important implications to the others two phases of the judgment (post-advent millennial and post-millennial destruction of sinners). The purpose and final outcome of these events is the restoration of God’s people, who receive their reward and eternal life through Jesus Christ. Sin is eradicated within the entire universe.

The eschatological application of the Day of the Lord, although closely related with the Second Coming of Christ, is also connected with the final judgment and vindication of God’s people. God shows his wrath upon the nations in defense of His people, and ultimately gives them deliverance and restoration. The parallels between both eschatological events is obvious. They are explored in more detail in the rest of this paper.

Connections Between the Day of the Lord and the Day of Atonement

The Day of Atonement and the Day of the Lord are presented in the Bible as typos of the last judgment. While the former is the basis for the Adventist eschatology in relation to the judgment, the latter is used to explain events related with the Second Coming. However, previous section demonstrated that the judgment is the main characteristic of the Day of the Lord. This section tries to establish some parallels of both ideas, for then attempts a harmony between both eschatological applications.

Thematic Parallels

According to lo analyzed before, it is possible to find some thematic parallels between the biblical description and eschatological application of the Day of Atonement and the “Day of the Lord”. These parallels have to do with the sanctuary as the place of judgment, the description of these days as days of affliction, and the vindicative aspect of the judgment on the people of God, along the retributive aspect of the judgment on the enemies of the people. Some details are presented here.

The Sanctuary as the Place of Judgment

The clearer common reference between the Day of Atonement and the Day the Lord is the Sanctuary. As mentioned, in the OT the presence of God in the temple refers a time of Judgment, and in general this is considered in parallel with Day of Atonement.⁶⁸ As the holy priest appeared in the Most Holy Place as representative of the people in the Day of Atonement, in the Day of the Lord God roars since Zion (Joel 3:16; Amos 1:2; Mic 1:2; Hab 2:20; cf. Isa 2:3-4,12), a reference of his dwelling place in the temple of Jerusalem (Ps. 9:11; 76:2; Isa 8:18; 18:7; 24:23; Joel 3:17).⁶⁹ Zion is, therefore, his place for announcing his judgments, both on his people and other nations.

The presence of God in the sanctuary is confirmed because one of the main features of the Day of the Lord is darkness,⁷⁰ which is a manifestation of his divine presence. According to the OT descriptions of this day, the presence of God in the Day of the Lord produces alterations in the sun, moon, and stars, bringing clouds, darkness, and gloominess (Isa 13:10; 24:23; 34:4; Ezek 32:7; Joel 2:10,31; 3:15; Amos 5:18,20; 8:9; Nah 1:8; Zeph 1:15). Indeed, These signs, for some scholars, “are in reality signs of theophany (cf. Hab 3:6, 10; 1 Kgs 19:11; Ezek 32:7, 8),”⁷¹ because God dwells in darkness in his Sanctuary (1 Kgs 8:12; 2 Chr 6:1). In fact, He is sometimes described as surrounded by smoke, clouds, and darkness (Exod 19:16; 20:21; Deut 4:11; 5:22,23; 2 Sam 22:10,12; Ps 18:9,11; 97:2). It is interesting that in the description of the Day of Atonement, God says to Moses that in that day he “will appear in the cloud upon the mercy seat” (Lev 16:2). Consequently, darkness in the context of the Day of the Lord seems to suggest the presence of God in the Sanctuary, in the Most Holy Place, which would connect it with the Day of Atonement. In both days God is in His Sanctuary, surrounded by darkness, judging his creatures.

Days of Affliction

Other thematic parallel is the reference of both days as times in which the people should afflict themselves in preparation for the events that will be happened those day. In the Day of Atonement, the people should afflict their souls, and do no work at all, under penalty of be destroy from among the people (Lev 16:29,31; 23:27-32).⁷² As mentioned, this is the main feature of the Day of Atonement as a Day of Judgment.

In the case of the Day of the Lord, along with references of it as a day of darkness, it is presented as a day of wrath, distress, destruction and it is describe as terrible (Joel 1:15; 2:2,11; Zeph 1:15). Also, it is in the context of wailing for the people of God (Amos 5:16-18; 8:9-10). For this reason, there is a calling for repentance, “with all your heart, and with fasting, and with weeping, and with mourning” (Joel 2:12; cf. Zeph 2:1-2). Again, this is done in the sanctuary, specifically “between the porch and the altar” (v.17), where the priests should intercede for the people.

This call for afflicting and humbling is in relation with the results of the judgment, because in the Day of the Lord the proud, lofty and everyone that is lifted up will be brought low (Isa 2:12; cf. Zeph 1:7-18) and the meek will be hid (Zeph 2:3). This attitude seems to be what God is asking from the people to be saved from condemnation. Eventually, “whosever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call” (Joel 2:32; cf. Amos 9:11-12). The result of the judgment is salvation for the people, because they accept the deliverance and forgiveness of God. He warns his people about the coming of the judgment, given an opportunity of salvation, because the time of probation is not closed yet.

In addition, Joel and Zephaniah say that the Day of the Lord is announced with sounds of trumpets (Joel 2:1,15; Zeph 1:16; cf. Isa 27:13). The same occurred in the Day of Atonement, according to Lev 25:9. In this sense, the use of the trumpets are related with the calling for preparation for the judgment.⁷³

Vindicative Judgment on the People of God

Following the affliction of the souls of the people, it is established a remnant who are worthy to reach salvation, and God acts to vindicate and save them. It was presented in the previous sections how both the Day of Atonement and the Day of the Lord had the purpose of vindicating the people of God. While in the former the emphasis is in the purification of sin, the latter stresses the liberation from their enemies. In the eschatological application the first happens in heaven, before the intelligent beings of the universe; the other one in the earth, before the enemies of the people. Both end in the complete deliverance of the people of God from their sins and their oppressed powers.

This is clear in the books of Daniel and Revelation. In fact, the vindication of the saints is a basic ingredient of the apocalyptic genre.⁷⁴ In Daniel 7, the scene of judgment in the verses 9-11 is described in the verse 22 as the “judgment in favor of the saints” (NVI).⁷⁵ In Revelation the judgment is described as the time to “give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great” (11:18).

The character vindicative of the judgment highlights the real character of God and how He loves His creatures. Although the judgment is a day of affliction, it is also a day of salvation and redemption. God’s justice and wrath are not necessarily contradictory to His Love. It has been said that the antithesis of Love is indifference, not wrath. Indeed, “wrath is the expression, not the antithesis of love.”⁷⁶ God’s wrath is motivated by His love towards His people. He wants to save them, but to do it, He needs to destroy sin and sinners, because they don’t allow the complete harmony within the universe. Destruction of evil es an expression of love.⁷⁷ Because love needs to be reciprocal, it is possible to show it to His people. Those who are destroyed, will have this happen to them for the sake of His people. It is an expression of love for those who accept Him, His character and correspond His love. Love to His people is God’s main motivation in the judgment.

Overall, judgment implies the application of the salvation provided by God for those who are worthy of receive it. That is not judgment by works, but rather a balanced view of a real faith that produces works. To investigate and review the life of who have accepted the gift of salvation it is related with vindication in the sense that this investigation shows the effects of the grace and salvation in the children of God, and not with their own merits to reach salvation. The Bible teaches clearly both truths: salvation by grace, and judgment by works and they are not contradictory, rather complementary. Ivan Blazen, after a review of the texts and the apparent contradiction between salvation by faith and judgment by works, says:

While those who remain committed to Christ need to have no fear of God's judgment or anxiety concerning salvation, three things, at least, are clear from these judgment passages. What is said here will be clarified later on in this essay and set in relation to God's rich salvation. (1) Christians, all those justified by faith, come into the judgment. (2) The judgment is made according to their works. (3) Two destinies are possible to those who have professed Christ; eternal life on the one hand, death on the other. In other words, people can be saved or lost as a result of this judgment.⁷⁸

These both ideas, judgment and vindication, need to be understood in the context of the Great Controversy, in which God’s character is in the stake in relation of how he is in his treatment with his creatures.⁷⁹ Thus, judgment has the purpose of giving or applying salvation for those who are found living the gift of the grace of God. During the judgment, a remnant is established, and the rewards for them are bestowed. This is the beginning of the final restoration and vindication of the people of God.

Retributive Judgment on the Nations

As a part of the vindication of the saints, the judgment includes a punishment over the nations and powers that oppress the people of God. When in the judgment the fates of the righteous is determined, those who are not approved in the judgment are punished. This happened in the Day of Atonement, but also in the Day of the Lord. Shea comments how this fact is found in the book of Joel:

This judgment was to be twofold. God was going to judge on behalf of His people and against the nations. For their part God’s people were to be delivered (2:32), returned to their land (3:7), have their fortunes restored (3:1), and enjoy a future of peace and prosperity (3:18, 20). The nations had been guilty of subjugating God’s people and lands (3:2), plundering that land and its temple (3:5), and exiling His people (3:6). The nations who had brought all these troubles upon God’s people were, therefore, to be judged accordingly. Their own populations would be deported and their lands left desolate (3:8, 19). These judgments were to issue from God’s holy mount Zion in Jerusalem, the place where He dwelt.⁸⁰

The parallels with the Day of Atonement are found, in first place, in the destruction of those who are not prepared and the sending of the scapegoat, Azazel, to the wilderness. In addition, the eschatological Day of Atonement judgment in favor of the people of God includes destruction for nations that oppressed the people of God (Dan 7:11), in a clear parallel with the passages of the Day of the Lord.⁸¹ Also in Revelation, “the vindication of God’s justice is accomplished first, by the salvation of the saints (Rev 15:3-4), and then by the plagues upon the transgressors (Rev 16).”⁸² This is seen also in the three angels’ messages, in which the announcement of judgment is done for God’s people together a warning: those who are not prepared for the judgment and don’t separate themselves of Babylon will participate in the plagues of the wicked people (Rev 14:6-12). The same idea is in Rev 18:4, where the people of God is invited to come out from Babylon to “receive not of her plagues.”

Roy Adams makes this connection when reminds that the book of Daniel is the context of the oppression of the people of God in hands of Babylon, and suggests, following Ballenger, that the not confessed sins also defiled the sanctuary, and therefore are included in the purification of the Day of Atonement.⁸³ This explains why the little horn appears defiling the sanctuary in Dan 8:11-14, and therefore is included in the eschatological judgment. For him, “the state of the sanctuary/Temple… was brought about by both the rebellious apostasy of God’s own people and the defiant sacrilege of hostile pagan powers.”⁸⁴ While this concept of defilement is not acceptable at all for some Adventist scholars,⁸⁵ the inclusion of the nations in the judgment fits with the Day of the Lord’s view of judgment.

This pattern of vindication of the people of God through the punishment of their enemies is very common in the OT. Hamilton highlights how God saves his people through the judgment and punishment of the other nations, bringing deliverance to them in other parts of the Bible, including NT:

Salvation always comes through judgment. Salvation for the nation of Israel at the Exodus came through the judgment of Egypt, and this pattern is repeated throughout the Old Testament, becoming paradigmatic even into the New. When God saves his people, he delivers them by bringing judgment on their enemies. This is not limited to Old Testament enemies such as the Philistines. At the cross, the ruler of this world was cast out (John 12:31). At the consummation, Jesus will come to afflict those who afflict his people (2 Thess. 1:6, cf. 6–10).⁸⁶

As a way of summary and clarification, the parallels between the Day of Atonement and the Day of the Lord can be detailed in the following points: (1) Both are days of Judgment; (2) Judgment is done from the Sanctuary; (3) the presence of God is manifested in a cloud in darkness; (4) people is invited to afflict themselves, humbling and repent; (5) trumpets are used announcing the arrival of the judgment; (6) the central point of the judgment is the vindication and purification of the people of God; (7) those of the people who are not prepared, are eventually destroyed; (8) people of God’s vindication brings as consequence destruction for enemy nations or oppressor powers of them; and (9) final outcome is the elimination of sin and sinners, which means the definitive restoration of the people of God. These parallels show that the connections between both ideas is undeniable. The reason for that is they are talking about the same event, that is, the eschatological judgment.

A Suggestion of Harmonization

This research has showed that the Day of Atonement, which has a clear eschatological application in the Adventist understanding, has a strong thematic connection with the “Day of the Lord”. While it is not possible to find a complete equivalence, the parallels allow an inclusion in the Adventist eschatological view. This last section attempts a harmonization between the two eschatological applications of these biblical images of judgment in the framework of the Adventist eschatology.

The Day of Atonement is understood as part of the eschatological judgment, which is a process of three phases, starting with the pre-advent judgment, which has to do with the vindication and purification of the people of God. This is the point of the beginning of the eschatological judgment. According to the prophecies of Daniel, this judgment began in 1844. That date also marks the restoration of the truth through the eschatological remnant. Adventist traditional view sees the end of this first phase of the judgment in some moment before the Second Coming of Christ, when the time of probation is closed, the triumphant remnant is established, and the great time of distress comes. This time of distress consist in the seven last plagues of the book of Revelation, the fall of Babylon and ends with the Second Coming of Christ, in where the people of God is rescued of the destruction of this world and carried to heaven. In that place they carry on the Millennial Judgment on the wicked. After the millennial they returns to the Earth for executing the judgment on the lost people and receive the earth as eternal heritage. The following table illustrates this process. Some traditional events and ideas of Adventist eschatology are adding for a broader understanding:

The Day of the Lord has a similar pattern. It is possible to see the same sequences of events in the references to this day in the whole picture. According to what was seen from the biblical passages, the purpose of the Day of the Lord is to restore the people of God. For do it, God judges his people to establish a remnant, and then judges the nations for vindicating his people. As a result, the remnant is delivered and receives his heritage. When this process is put together with the Adventist traditional view, the parallel is very evident, as it is showed in this table:

Based in this interpretation, it is possible to see an eschatological interpretation of the Day of the Lord based especially in the book of Revelation. Several points deserve to be clarified and are mentioned now:

1. The eschatological Day of the Lord is not a single event. It is process of Judgment, Vindication, and Restoration.

2. This process begins with the Pre-Advent Judgment. According to the Adventist understanding of the prophecies of Daniel, this judgment started in 1844.⁸⁷

3. The Great Time of distress, when the 7 plagues are poured and the Great Babylon is destroyed, is part and a consequence of the judgment and vindication of the people of God. They are necessary for delivering the remnant of the destruction of this world as part of its restoration. All is part of the same process of complete restoration of God’s people.

4. Although the saints will already have received the reward of the eternal life in the Second Coming, the complete restoration comes at the end of the millennial. They will be vindicating God’s character through the judgment on the wicked.

Conclusions

The first conclusion of this research is that there is a strong connection between the Day of Atonement and the Day of the Lord. This connection is done in the Bible through the use of the Sanctuary as place of Judgment, in which people needs to be prepared with humbled hearts to accept forgiveness from God. The purpose of the judgment is to vindicate God’s people, which includes the destruction of the enemies of them, resulting in the complete eradication of sin.

In second place, it is possible to see that the eschatological application of the Day of the Lord as a process of judgment and vindication fits perfectly with the Adventist eschatological view. The sequence of judgment on God’s people, judgment on nations, and restoration of the people and cosmos has a parallel in the process of restoration of the eschatological Day of Atonement that begins with the pre-advent investigative judgment, millennial judgment, and executive judgment, including all the concepts of Adventist eschatology (latter rain, shaking, great distress, etc.) and the interpretations of the prophecies of Daniel and Revelation. The big picture of the Adventist eschatological view seems strengthened with this harmonization.

Additionally, it is to mention some implications of these conclusions that deserve further analysis and study. Two of them has to do with biblical studies. The first one is in relation to biblical literature’s genders. The Day of the Lord belongs to what is known as classical prophecy, but sometimes is seen as apocalyptic literature due to its eschatological application. Since the distinction of both kinds of prophecy is strongly influenced by historical-critics methods of Bible interpretation, it is necessary a canonical approach of this topic for a better interpretation of these passages.

The second one is in relation to the interpretation of the Day of the Lord in the book of Revelation. The pattern of vindication of the people of God in relation of the judgment enriches the interpretation with some important clues for the understanding of the book. The first part of Revelation has to do with the announcement of the judgment, and the second part is the description of the judgment itself.

Then, some theological implications appear in the sight. The Day of the Lord gives to Adventist eschatology a new emphasis in relation to the Judgment. While the Day of Atonement highlights what is going on in heavens, the Day of the Lord stresses the events that must to happen in the Earth. Persecution, Shaking, Latter Rain, and the establishment of the remnant are figures taken of the imagery of the Day of the Lord, which have the purpose of preparing the church for the last events of the times. This view is strengthened and confirmed, and it is necessary see how the pioneers come into these concepts and present them in a fresh scriptural understanding.

Finally, this study brings us to a practical application to Seventh-day Adventist Church’s members. More than 170 years ago the fathers of this church understood the message of judgment, and they embraced it as the present truth for this final time. Today this message is valid and in force. The good news of the salvation and vindication of the judgment must be preached by the remnant to fulfill its mission, and the Lord may can return to rescue His children. This is the duty of this church, and that is the promise of the Lord.

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