'Behold, the Lord Came' (Jude 14), and 'He that Shall Come will come,

and will not tarry' (Heb. 10:37).

Job also must be allowed his witness:

'For I know that my Redeemer liveth, and that He shall stand at (in)

the latter day upon the earth: and (following the margin) after I shall

awake, though this body be destroyed, yet out of my flesh shall I see God,

Whom I shall see for myself, and mine eyes shall behold, and not another.  My

reins within me are consumed with earnest desire (for that day)' (Job 19:25 -

Job was not limiting his vision to the Saviour at Bethlehem, but looked

on to 'the latter day', a term parallel with 'the last day' of the prophets.

Moreover, he looked to see his Redeemer standing in the latter day 'upon the

earth'.  The parallel passage (Job 14:12) tells us that this shall not take

place 'till the heavens be no more', which refers to the same period as 2

Peter 3:7,10,11; Revelation 20:11 and Isaiah 51:6.  Job entertained no hope

of 'going to heaven'.  He belonged to that company who will wake after the

Millennium, when 'the heavens be no more'. (See Millennial Studies9).

The song of Moses (Exod. 15:1 -19), uttered at the overthrow of

Pharaoh, necessitates the Second Coming for its true fulfilment, and it can

never be complete until it is coupled with the song of the Lamb, sung, not

upon the shores of the Red Sea, but by a sea of glass mingled with fire,

celebrating a victory, not over Pharaoh, but over the Beast and his image

(Rev. 15:1 -3).  The song of Moses, just before his death (Deut. 32:36 -43),

equally looks forward to the Second Coming for its fulfilment.  These

passages, however, may be considered too vague to stand alone, and can be

better appreciated when the more precise statements of other Scriptures have

been read.  Traversing the history of Israel to the setting up of the

kingdom, we find embedded in the Psalms several testimonies to the Second

Coming of the Lord.

In his Psalms, David looks forward to the Coming of the Lord as the

great goal of his desire.  At the end of Psalm 72 he says, 'the prayers (or

praises) of David the son of Jesse are ended', and this climax is the Psalm

of the King's Son.  There we read of this great King as the Judge and

Deliverer of the poor and needy.  Peace and prosperity are the result of His

reign.  His dominion is from sea to sea, and from the river unto the ends of

the earth.  All kings fall down before Him, all nations serve Him, and bless

Him.  The whole earth is full of His glory.

The figure used in verse 6 is liable to be misunderstood: 'He shall

come down like rain upon the mown grass'.  There is no word for 'grass' in

this verse, the word translated 'mown grass' being gez, which is also

rendered by the word 'fleece' and 'mowings'.  To the farmer it is a disaster,

not a blessing, for rain to fall upon his new mown grass.  What the passage

really refers to is the fall of the rain upon the parched earth after the

grass has been cut and removed, as expressed in Amos 7:1: 'The beginning of

the shooting up of the latter growth: and lo, it was the latter growth after

the king's mowings'.  The figure of Psalm 72 is that the Coming of the Lord

will be like the latter rain.  Israel shall grow and flourish a second time,

there shall be a blessed aftermath, they shall revive and their end shall be