International Standard Bible EncyclopediaDAY OF THE LORD (YAHWEH)
On the other hand the New Testament idea is pervaded with the elements of hope and joy and victory. In the New Testament it is eminently the day of Christ, the day of His coming in the glory of His father. The very conception of Him as the "Son of Man" points to this day (E. Kuehl, Das Selbstbewusstsein Jesu, 68). John 5:27: "And he gave him authority to execute judgment, because he is a son of man" (compare Matthew 24:27, 30 Luke 12:8). It is true in the New Testament there is a dark background to the bright picture, for it still remains a "day of wrath". (Romans 2:5, 6), a "great day" (Revelation 6:17 Jude 1:6), a "day of God" (2 Peter 3:12), a "day of judgment" (Matthew 10:15 2 Peter 3:7 Romans 2:16).
Sometimes it is called "that day" (Matthew 7:22 1 Thessalonians 5:4 2 Timothy 4:8), and again it is called "the day" without any qualification whatever, as if it were the only day worth counting in all the history of the world and of the race (1 Corinthians 3:13). To the unbeliever, the New Testament depicts it as a day of terror; to the believer, as a day of joy. For on that day Christ will raise the dead, especially His own dead, the bodies of those that believed in Him-"that of all that which he hath given me I should lose nothing, but should raise it up at the last day" (John 6:39). In that day He comes to His own (Matthew 16:27), and therefore it is called "the day of our Lord Jesus" (2 Corinthians 1:14),"the day of Jesus Christ" or "of Christ" (Philippians 1:6, 10), the day when there "shall appear the sign of the Son of man in heaven" (Matthew 24:30). All Paulinic literature is especially suffused with this longing for the "parousia," the day of Christ's glorious manifestation. The entire conception of that day centers therefore in Christ and points to the everlasting establishment of the kingdom of heaven, from which sin will be forever eliminated, and in which the antithesis between Nature and grace will be changed into an everlasting synthesis. See also ESCHATOLOGY (OF THE OLD TESTAMENT AND NEW TESTAMENT).
Henry E. Dosker
SERVANT OF JEHOVAH; SERVANT OF THE LORD; SERVANT OF YAHWEH
" 1. Historical Situation
2. The Authorship of Isaiah, Chapters 40-66
3. The Prophet of the Exile
4. The Unity of Isaiah 40-66
5. Principal Ideas of Isaiah 40-66
6. The Servant-Passages
(1) Date of the Servant-Passages
(2) Discussion of the Passages
(3) Whom Did the Prophet Mean by the Servant?
(4) The Psychology of the Prophecy
7. Place of the Servant-Passages in Old Testament Prophecy
8. Large Messianic Significance of the Servant-Passages
1. Historical Situation:
A century and a half had passed since the great days of Isaiah in Jerusalem. The world had vastly changed during those long decades when politicians had planned, armies surged back and forth, and tribes and nations had lost or won in the struggle for existence, place and power. The center of the world had changed-for Assyria had gone to its long home, and the city claiming preeminence was not Nineveh but Babylon.
Nowhere perhaps had time laid a heavier hand than on the city of Jerusalem and the country of Judah. For city and land had come to desolation, and the inhabitants of the country had become familiar with the strange sights and sounds of Babylonia, whither they had been carried by their conquerors. Many had found graves in the land of the exile, and new generations had arisen who had no memory of the hill country of their fathers. It is the situation of these captive Jews in Babylonia which is reflected and they who are addressed at the waning of the long night of captivity by the stirring message recorded in Isaiah 40-66 (leaving out of account here disputed passages in Isaiah 40-66).
2. The Authorship of Isaiah, Chapters 40-66:
The more one studies the problem of the authorship of these chapters, the more unlikely does it seem that their author penned them 150 years before the time with which they are vitally connected. It is obviously impossible to treat that problem in a detailed way here, but one 