Nahum proclaims the Second Coming. The Lord’s way shall be in the whirlwind and the storm, the clouds shall be the dust of His feet, the mountains shall quake at Him, the hills shall melt and the very earth burn at His presence.

In Habakkuk the Spirit carries human language to its loftiest height till it glows on peaks of thought sublime.

The prophet sees the Lord coming the Second time. His brightness is as the shining light. In His hands once pierced for such as we is the hiding of His power. Pestilence and burning coals are His vanguard. He stands and measures the earth. He drives asunder the nations. The everlasting mountains are scattered. The perpetual hills bow before Him and the inhabitants of the onlooking worlds lift up their voices and sing: “His ways are everlasting.”

Zephaniah proclaims the Second Coming.

The Lord will come and smite the world league in the pitifulness of its gathering and the pigminess of its might. He will pour forth His indignation and fierce anger upon all the exaltation and pride of man. He will devour the earth with the fire of His jealousy, deliver Jerusalem, turn to the people the pure speech of the old Hebraic tongue, bid Zion to sing, Israel to shout and calling Jerusalem her daughter, bid her to rejoice. He will overthrow the false Christ and as the true Messiah will Himself dwell in the midst of Jerusalem forevermore.

Haggai declares the Lord will come and will shake all nations so that only the things which are of God may remain.

Zechariah tells us in terms so plain, so clear no one need misunderstand nor be in darkness for a moment that the Lord is coming the Second time.

He will come with all His saints. His feet shall stand in that day on the Mount of Olives; and that no false teacher nor wilful perverter of the truth about the reality of the Lord’s bodily presence on the earth at that time may have even the shadow of a shadow to rest on, and as a proof that this coming is not spiritual but actual and the testimony of His very feet under the most pronounced topographical conditions, the prophet says the mount on which those blessed and real feet shall descend is not only on the Mount of Olives, but that “Mount of Olives, which is before Jerusalem on the east.”

At the touch of the Lord’s feet this wondrous and sacred Mount of Olives will split in twain. One half of it will roll like a wave northward. The other half will roll to the south. A great valley will be formed. That valley is named in Scripture, but never has been found on any map and cannot be found in Palestine to-day. It is the valley of Jehoshaphat, the valley of decision, the valley of judgment of the nations. And into this valley pell-mell shall rush the Antichrist-led and Devil-deceived armies of the league of ten nations to find their overthrow at the hand of the Lord and the inauguration of that hour when the once despised and crucified Christ shall be the revealed and recognized God of the whole earth; when there shall be one Lord and His name one – even that name which is above every name whether in heaven or on earth – the name of Jesus.

Malachi closes the book of the Old Testament. He beholds our Lord Jesus Christ coming the Second time. He sees Him coming as the rising sun filling the heavens and flooding the earth with the benediction of His majesty and might.

From Malachi to the New Testament we pass over four hundred years of prophetic silence and then we are in the book of the Gospel according to Matthew.

Here we are face to face with the night of nights.

The stars like silver squadrons sail close to the waiting earth. The angels fling down their wreath of natal song and the virgin mother cradles upon her white and unsullied breast the Christ of God.

We follow Him in the days of His unfolding ministry. Every time He touches the earth His footsteps leave a benediction. Each time He breathes the air He sweetens it. His low and modulated voice starts a note of music whose rhythmic accents have not done sounding and whose heavenly harmony outsings the discords of earth. He looks daylight into blind eyes. He cools the fever pulse to quiet beating. He makes the lame man to leap as a hart. He hushes the storm on Galilee till the ruffled, windswept waters are as calm and peaceful as a babe upon its mother’s breast. With a word He raises the wept-for dead. Everywhere and at all times His miracles are wrought, not merely that He may do good and bring needed blessings as He passes by, but as the credentials and sign warrant of the truthfulness of His claim that He is Son of God, God the Son, the Anointed of the Lord and Israel’s king.

But in all His ministry of hand or word never does He speak save incidentally of His first coming. Always and in fullest degree He speaks of His Second Coming. Seated upon the Mount of Olives He affirms, after the cross shall have slain and stained Him and the grave shall have briefly held Him He will come again; but, just before He comes it will be as it was in the days of Noah – a time of materialism, sensualism, the culture of self-consciousness, an hour of boasting, pride, lawlessness and war; and when He is revealed it will be as with the driving judgment of the flood.

In the twenty-fifth chapter of Matthew and the first part of the chapter He declares He is coming as the bridegroom comes – seeking the marriage hour of his bride.

In the last part of the chapter and as the climax of His bridegroom coming He will appear as the king of glory and the judge of the living nations.

When He stands before His guilty judges and their suborned witnesses and while they mock and deride Him He breaks His hitherto amazing silence not to demonstrate to them the truth of His incarnation nor the proof of His preexistence, but in calm and measured utterance to tell them that after they shall have put Him to death He will come the Second time; and they shall see Him descending from heaven seated upon the cloud of shekinal glory and with the power of God.

In Mark He is the householder who goes into a far country, gives to each of His servants a work to do, puts the porter on guard to watch the door of the house and announces that no one in heaven nor on earth knows when He will return. He will return, He will come the Second time. It will be in one of the four watches of the spiritual night. It may be at even, it may be at midnight, it may be at cockcrowing and it may be in the morning. Because it is certain He will come, but uncertain when He will come, each one who claims to be His servant is under bond to watch. The whole household must be in the attitude of watching, of readiness and expectation; and His word of exhortation and warning to His Church is:

“What I say unto you, I say unto all – watch.”

In Luke He is the nobleman who goes into a far country to get the title deeds of His kingdom and return. When He returns He comes first to His servants, gathers them to Himself and rewards them. After that with them He executes judgment on His enemies and then sets up His kingdom.

In the Gospel of John He eats with His disciples the last and memorial supper. He goes out with them, bids them lift their glances to the wide, extended sky where the jewelry of the night as the scattered largess of a king burns in the fire of opal, the purple and violet of amethyst and the white splendour of uncounted diamonds. He assures them these gleaming things are no fiction fire-flies of gaseous worlds in the making, but illuminated dwelling places in His Father’s house. He is going thither. He will ascend into that congeries of inhabited worlds and will prepare a place for them, a glorious palace home befitting their high estate; when all is ready He will come back and receive them in corporate unity to Himself.

His words are simple, but the simplicity is the simplicity of light and every accent is as the touch of peace to troubled hearts; for this is what He said:

“In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.”

In the book of Acts, in the first chapter you have a scene no artist has really ever painted, no writer ever fairly portrayed and no mortal tongue can fittingly describe.

Our Lord is going up from the Mount of Olives. He is going up from the midst of His disciples. He is going heavenward. The disciples watch Him as He ascends. He enters a cloud. Do not, I beseech you, imagine for a moment this cloud is a fog bank, a mass of watery mist and vapour; it is the shekinal cloud which once covered the tabernacle in the wilderness and was the vehicle of His presence when Israel in that far time marched on their way to the promised land. It is His chariot of state. In this chariot sent to meet Him He passes between the onlooking worlds ever higher and higher till at last He takes His seat upon the throne of the Highest at the right hand of the invisible majesty.

Then, as through the dimness of their tears the disciples watch Him disappear, they hear a voice which says to them:

“Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”

“This same Jesus.”

Mark that well!

The Jesus who on the Sunday night of His resurrection did meet these disciples in the upper room and said to them as they shrank back into a frozen silence of hope and fear:

“Peace be unto you.”

“Why are ye troubled?”

“And why do thoughts arise in your hearts?”

“Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have.”

Still these disciples were afraid, afraid it could not be true.

Then He showed them His hands and His feet that they might see where the nails had gone in, torn through the flesh and left eternal wounds as the chevrons of glory.

And still the silence of hope mingled with fear.

Then he said:

“Have ye here any meat?”

And they gave Him a piece of a broiled fish, and of an honeycomb.

And He took and did eat before them.

He had said to them He was flesh and bones, not flesh and blood.

He was not flesh and blood because in the sin-offering all the blood must be poured out at the bottom of the altar, and He was Himself the antitypical sin-offering. He had poured out His blood. It had run as a living stream from every vein and artery.

Because He was the sin-offering in death, in resurrection He became for the first time a priest – high priest after the order, not of Aaron, but Melchisedec.

That very morning as the high priest He had ascended to heaven, within the vail, and sprinkled His redeeming blood (how is not revealed) on the eternal throne, changing it from the throne of judgment to a throne of grace. That night He stood before them He was their high priest, not of earth, but heaven. He breathed upon them, imparted to them the Holy Spirit – the Comforter – linking them to His immortal body. He remained with them, going and coming, during forty days, operating with them officially by and through the Holy Spirit as His unseen executive; for we are told that, “until the day he was taken up he through the Holy Ghost had given commandments unto the apostles;” and then, finally, as this scene in the book of Acts shows us, ascended to His high-priestly function and unceasing service of intercession.

He is seated in heaven now, seated there as the same Jesus who met His disciples that first Sunday night, the same Jesus who ascended out of their midst from Olivet. This same Jesus! The same not only in realistic, human body, but the same in character, full of the same measureless compassion and grace as when He sat on the well curb in Samaria and though thirsting as a real man for real water offered to give to the sinful woman who by divine and eternal ordination met him there, the water that should be in her as a well of water springing up into everlasting life.

This same Jesus is coming again, not a phantom, not an impalpable spirit, not a ghost Christ, but a Christ who is a real man of real flesh and real bones.

This is the key-note of the book of Acts.

He who died for men, who has sanctioned the Holy Spirit to operate in His name, speak in His name, reveal to us the things that are His and show us things to come concerning Him, He is coming again, coming not only as very God, the Holy One of Israel, He who has been exalted to be both Lord and Christ, but as this loving, tender, compassionate Jesus, and in a body that may be seen and handled – a body of flesh and bones.

In Romans we have the promise the Lord is coming to bruise Satan under His feet and the feet of His saints; and according to the calendar of heaven and the way in which they measure time there this great event must come to pass, as it is written, “shortly.”

In First Corinthians the Lord is coming to raise the dead who shall be His “at his coming.”

In Second Corinthians He is coming to transfigure the living who believe in Him and thus clothe them with their “house from heaven,” give them the body that shall be the handiwork of God and not man.

In Philippians our citizenship is in a country which is in heaven from whence we are to look for a Saviour, even the Lord Jesus Christ, who shall change this body of our mortal humiliation that it may be fashioned like unto His immortal and glorious body, a change which He will effectuate by that mighty power according to which He is able to subdue all things unto Himself.

In Colossians our life is hid with Christ in God, a double environment of security, and when Christ who is our life shall appear, we shall appear with Him also in glory.

In the epistles to the Thessalonians each chapter closes with a testimony to the Second Coming.

In the first epistle in the first chapter the Apostle commends the Thessalonian Church because they had turned to God from idols to serve the living and true God and to wait for His Son from heaven. From the beginning the Apostle Paul taught the new converts the next possible event might be the Coming of that Lord whom he had declared had been sacrificed for them, was now risen and in heaven. This was the one supreme thing for which they were to be in readiness every day – the Second Coming of our Lord Jesus Christ.

In the second chapter he assures the Thessalonians he will meet them in the presence of the Lord at His Coming; when He comes and they are all gathered before Him, saved through the Gospel Paul has preached to them in the demonstration of the Spirit and power, they will be the guarantee and occasion of the crown he shall receive.

In the third chapter he exhorts them to increase and abound in love to one another that their hearts may be established unblameable in holiness before the Lord when He shall come the Second time with all His saints.

In the fourth chapter he announces as a special revelation from the Lord that the Lord Himself is coming to awaken those whom He has put to sleep in His name. He will descend from heaven with a shout, with the voice of the archangel and the trump of God. The dead in Him shall rise first, then we who are alive and remain shall be caught up with them in clouds to meet the Lord in the air; so shall we ever be with the Lord and with one another.

In the fifth chapter the Coming of the Lord for His saints as just noted in the fourth and preceding chapter will bring in the day of the Lord; and we further learn this coming for the saints not only precedes the day of the Lord, but as the introduction to it will be as secret, sudden and unknown to the world as is in general the coming of a thief.

In the second epistle, in the first chapter the Lord is seen coming with all His saints to execute judgment on the ungodly and the unbelieving.

In the second chapter we learn the word, “Rapture,” so often given as the name and title for the translation of the Church to meet the Lord, while it may be a deducible truth and exegetically, or, rather philologically sustained, is not the Holy Ghost title. The true and Scriptural title is: “Our gathering together unto Him.”

In this chapter we learn also when the Church has been gathered to the Lord in heaven the man of sin, the Antichrist will be revealed; then will the Lord appear in glory, overthrow him and his league of nations and set up the heaven-ordained kingdom of righteousness and peace.

In the third chapter the Apostle prays the Lord may direct their hearts into the love of God and into – patient waiting for Christ.

In the First Epistle to the Thessalonians the Lord comes for His Church.

In the Second Epistle to the Thessalonians He comes with His Church.

In First Timothy He is coming that He may be shown forth as the blessed and only Potentate, the King of kings, and Lord of lords.

In Second Timothy He is coming to judge the quick and the dead and to give reward to all those who love His appearing.

Titus gives us the inspired and official title of the Coming of our Lord Jesus Christ as, “That Blessed Hope.”

In Hebrews we see this age is the antitypical Day of Atonement; just as at the close of the day in Israel the people were waiting for the man who led away the scapegoat into the wilderness to come back without it as evidence their typical redemption was complete and secure for another year; just so our Lord Jesus Christ having appeared in the end of the age to put away sin by the sacrifice of Himself, reconcile the world to God and bring in the day of grace and salvation, to them that look for Him shall He come the “second time, without sin, unto salvation”; that is, He will come back not as the sin offering, but as the triumphant Redeemer and as witness that our redemption will then be completed by Him in the immortal bodies He shall give us.

James testifies that in the closing hours of this age Capital and Labour will look at each other with wrinkled brows, clenched hands and nervous, impatient expectation.

He exhorts the Christian labourer to be patient because, as he says, “the Coming of the Lord draweth nigh,” is so near, so imminent He standeth as a judge – verily “at the door” – and ready to intervene.

In the First Epistle of Peter the Lord is coming to justify the faith of His elect.

In the Second Epistle He is coming to bring in the new heavens and the new earth.

In the First Epistle of John we who believe are sons of God. It is not yet manifested to the world what we really are, nor what we shall be; but we know when He shall appear we shall be like Him for we shall see Him as He is. When He shines out we shall shine out with Him.

We are told every one who has this hope in him, purifieth himself even as he is pure.

And thus in this special fashion the Holy Spirit affirms the Second Coming of our Lord Jesus Christ is not only the climacteric of our avouchment as sons of God, but, when held as a hope in the heart, will keep us pure and clean as the Holy Christ Himself.

In the Second Epistle of John we are warned false teachers will abound; teachers who shall deny the eternal incarnation of the Son of God. They will deny He is coming the Second time; but, above all, they will deny He could possibly come in the flesh.

The Apostle unhesitatingly affirms those who hold and teach this falsehood are nothing less than antichrists; and he warns us as faithful followers of the true Christ not to receive them into our houses, nor bid them Godspeed.