The Third Day

The Day of God exists in the celebration of the birth of Jesus Christ. That first "Day" began with the advent of the Christian era, in 1 A.D. The light of Jesus has been shining now across the earth for almost 2000 years. In keeping with the prophecy of Joshua (Josh.10:12-14), God has made one day into two.

A day to God is like a thousand years to man (Ps.90:4; 2Peter 3:8).

The first day began the Christian calendar. It is defined from the moment the designation "B.C" (before Christ) turned into "A.D. (anno Domini). A thousand years later, the second day melded into the first. At this time, a shining "Son" was held in place by God in the sky so that our "day" in Christ should become two. The third day began a thousand years after that, January 1, 2001. The "Son of God" still shines, but now the purple shades of evening haunt the sky.

The concept of the "Third Day" is such a pivotal part of the symbolism of scripture, God did not allow it to slip in unnoticed. The entire world waited in anguished expectation of the horrendous event they labeled "y2k". It came, but without the catastrophe's predicted. That is because God's "Third Day" did not begin until one year later (2001).

Just nine months into the true "Third Day" (the time it takes to give birth), 9/11 arrived, bringing with it terrible destruction, economic disaster and perpetual war. This is the day the Bible tells us we are going to meet God face to face. This is the day of the tribulation. It is the day of the Second Coming.

The first two days were for "washing and cleaning" in preparation for this "Third Day". Those first two days were for rebuilding the ruins of Jerusalem according to the prophecies of Daniel (Dn. 9:25). The washing and cleaning represents baptism and repentance.

"God said to Moses, 'Go to the people and tell them to prepare themselves today and tomorrow. Let them wash their clothing and hold themselves in readiness for the third day, because on the third day God will descend on the mountain of Sinai in the sight of all the people." (Ex.19:16)

That descent of God in the sight of all the people was postponed at Sinai, but it was not cancelled (Dt.19:15-19).

It has been deferred to give the people of the world time to prepare themselves for the coming visitation. We will see it in the Second Coming of Jesus Christ. We will see it on the "Third Day". And it will come early in this millenium, just as the Easter resurrection came early in the third day of the crucifixion.



Having led the Israelites out of Egypt, Moses was instructed to stop at the foot of a mountain in the Sinai desert. There he was told to gather all the tribes of Israel together in a single body so that God could come before them personally and give them His laws face to face. This was a momentous event, and it crystallized the Hebrew religion.

At first the Israelites were excited at the thought of God's appearance before them and their hearts swelled with anticipation. But as God began to approach the people, this expectancy gave way to grave apprehension, and soon a feeling of terror overwhelmed them all. The mountain erupted in fire, the earth began to quake violently and the sky blackened with intense clouds like smoke from a furnace. Out of the clouds great flashes of lightning spewed. Peals of thunder rolled across the desert together with the sound of a great trumpet whose blast grew louder and louder the closer God came to the terrified Israelites. (Ex.19:16-20).

Suddenly realizing that many of them were going to die during God's visitation the Israelites' ran to Moses and begged him to have God send an intermediary in His place. (Ex.20:18-20). God agreed to their request and it is this event which structured Jesus Christ into the Law.

The reason why the Israelite religion demands an intermediary stems from this legal compromise at Sinai. At first the people thought that Moses was to be the intermediary (Ex.20:19), but he said no, explaining that the intercessor was to be someone else. (Dt.18:14-16). Moses told them:

"The Lord your God will raise up for you a prophet like myself, from among yourselves, from your own brothers; To him you must listen. This is what you yourselves asked of the Lord your God at Horeb on the day of the Assembly. 'Do not let me hear again' you said, 'the voice of the Lord my God, nor look any longer on this great fire, or I shall die'; and God said to me, 'All they have spoken is well said. I will raise up a prophet like yourself for them from their own brothers; I will put my words into his mouth and he shall tell them all I command him to say." (Dt.18:15-19).

The compromise at Sinai not only deferred God's visit, it left a void as far as the Testimony of heaven was concerned. Most of the Lord's commandments remained unstated. There were always meant to be more than ten, but the balance of God's commandments had to await the voice of heaven's intercessor.

The proof that the Israelites fully understood all of this was revealed by their consuming expectation ever afterward of the coming Messiah. The entire Hebrew religion was built on the promise of this holy Intermediary defined at Sinai. That is why the people of Jesus' time were so astir -- they were waiting in fervent expectation of the Christ predicted by Moses.

When Moses said, "God will raise up for you a prophet like myself, from among him you must listen." (Dt.18:15), he bound the Israelites to the obedience of Jesus, who was the prophet of God that these words were written for.

But when he appeared, Jesus turned out to be more than a prophet and more than an intermediary. He came as Divinity. He came as God Himself, clothed in flesh. This was the meaning of the Trinity, and it freed the world from the Law's stipulation for an intermediary because the moment Jesus was glorified in heaven, the intermediary became our ruling God. At that instant of glorification, the master of the Law of Moses became the Master and Lord of all creation. This meant that Jesus' words were far more than mortal inspiration; they were, in fact, the direct Testimony of God. This put his Gospel on the same level as the Ten Commandments.

"He who comes from above is above all others. He who is born of the earth is earthly himself and speaks in an earthly way. He who comes from heaven...speaks God's own words." (Jn.3:31-34).

Jesus brought the missing Testimony which the compromise had blocked at Sinai. Jesus brought a peaceful visitation by God. There was no theophany associated with His appearance. The sky did not cloud over. The earth did not heave and roll. There was no lightning; no thunder. He did not bring words of judgment. Instead He brought an offer of peace and salvation -- an olive branch.

Accompanying this offer of reconciliation Jesus issued a stern warning of what would happen if that peace was rejected. The theophany of God, He said, would return in a world display that would bring Judgment. We can see in the great event at Sinai all the overtones of that final day at the end of the world when, again, because of God's personal appearance, dark clouds will cover the land and terrifying signs will signal the termination of all who have not obeyed God's Messiah and broken with sin in His name.

John decreed one millenium (a thousand years) for the mercy to reign, and the window of reconciliation to stay open (Rev.20:1-8); but faith has almost doubled Christ's offer of Atonement, pushing it in our time very near the outside limits set by scripture. (Joshua 10:13-14). This has brought it within just a few years of the beginning of the 'third day', a date which arrives January 1st, 2001.

The 'thousand-year' prophecy for the reign of mercy in the Book of Revelation points us to the Bible's only definition regarding God's intent with respect to days and dates. Scripture dictates that a thousand years on earth are only a day as far as God is concerned:

"To you, a thousand years are a single day" -- Ps.90:4.

This definition in the Old Testament was reiterated in the New Testament book of Peter (2 Peter 3:8). Prophecy's conclusion, therefore, is that the three days referenced involve three thousand years. The first two of these days in God's statement to Moses involve 'washing and cleaning'. If we see this with respect to baptism and conversion from sin to righteousness in Christ, an event almost 2000 years in process, we encompass almost 2 of those 3 days. The third begins January 1st, 2001.

Two dates in scripture are momentous. One is the 'third day' and the other is the 'seventh day'. Both of these dates (the third day and the seventh day) are now imminent. They define two moments coincident by less than 250 years. One defined by the Gregorian calendar and the other by the Hebrew calendar. Both dates define an open chronology of the 'Second Coming '.

"Go to the people and tell them to prepare themselves today and tomorrow. Let them wash their clothing and hold themselves in readiness for the third day, because on the third day God will descend on the the sight of all the people." (Ex.19:10-11).

The prophet Hosea has indicated that this 'third day' is also the date set by God for the rescue of the Jews:

"Come, let us return to God. He has torn us to pieces, but he will heal us; he has struck us down, but he will bandage our wounds. After a day or two he will bring us back to life, on the third day he will raise us and we shall live in his presence." (Hos.6:1-2).

So the two dates for the conclusion of the world set forth by scripture have dovetailed and both dates have a common focal point with the advent of the third Christian millenium.

The reign of Christ on earth (the Day of Atonement) will end, the Bible tells us, when the world's governments and people reject Jesus as God. That will bring the tribulation and soon afterwards, the Second Coming of Jesus Christ with God and all the angels of heaven in spectacular theophany. All of these events are scheduled to take place on the "Third Day".

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The Third Day

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