The immediate reference here is to the Lord's manifestation in the providences that led to the return of the exiles to Jerusalem. The Church has in every age had some great hope held out before it, and that hope could always be conceived of as a coming or manifestation of the Lord. Three "comings' are commonly recognized. Our Lord's coming in the flesh, as the Babe of Bethlehem, and the "Man Christ Jesus." Our Lord's coming in the Spirit, in the power of the Holy Ghost. Our Lord's coming in some manifestation of himself for the judgment of sinners and the glorifying of his saints. This is the special persuasion to holiness, activity, and. spiritual preparedness which now rests on Christ's Church.

I. THIS BELIEF THE SECOND COMING HAS ALWAYS BEEN HELD BY THE CHURCH; and the fact that some sections have held distorted and extravagant views of it must not be allowed to deprive us all of the inspiration that comes from so sober, yet so great and so glorious a hope. The belief was plainly held by the apostolic Church, and used by the early teachers as a persuasion to watchfulness, quietness of trust, and godly living. Bulwer Lytton is true to life when he describes Olynthus and a party of Christians singing amid the awful desolations of Pompeii, within hearing of the multitude that was rushing hither and thither for precious life - singing with the calm assurance that their Lord was now very near -

"Woe to the proud ones who defy him,
Woe to the wicked who deny him,
Woe to the wicked, woe!"

II. THE DOCTRINE OF THE SECOND COMING HAS ALWAYS HAD ITS PLACE IN THE CHURCH'S CREED. In the Apostles' Creed: "From thence he shall come again to judge both the quick and the dead." In the Creed of St. Athanasius: "From whence he shall come to judge the quick and the dead, at whose coming all men shall rise again with their bodies, and shall give account for their own works."

III. THE DOCTRINE OF THE SECOND COMING IS TAUGHT IN OUR HYMNS. The real faith and hope of the Church may be better shown by its favourite hymns even than by its formal creed. In every collection of hymns for Christian use some portion is devoted to the Lord's second advent, and not a few of these hymns have become very sacred and dear to Christian hearts. A few may be recalled to mind -

"Lo, he comes with clouds descending."
"When thou, my righteous Judge, shalt come."
"Great God, what do I see and hear?"
"The Lord shall come, the earth shall quake." Or that magnificent song of the ancient Church -

"Day of Wrath! that awful day,
Shall the bannered cross display,
Earth in ashes melt away."

IV. DEVOUT SOULS USE THIS HOPE IN URGING THE CLAIMS OF CHRIST ON CHRISTIAN DISCIPLES. For instance, J. A. James says, "We are to be waiting for the Son of God from heaven, and to be looking for his coming as our blessed hope, above all other hopes. This waiting for Christ was in an eminent degree characteristic of the primitive Christians; it is frequently mentioned by the apostles, and seems to have been a prevailing feeling of the Churches. All earnest Christians now have the same spirit. The bride, the Lamb's wife, is, and must be, supposed to be ever looking for the return of the heavenly Bridegroom. The want of tiffs habitual looking for the return of Christ indicates a low state of piety, a prevalence of worldly-mindedness among professing Christians." There is often much foolish talk about the "lost hope of the Church;" and it is strongly asserted that the Church generally is no longer looking for the coming of Christ. Nothing could be further from the truth. All that is true in connection with such statements is, that the great majority of Christian people fail to see that Scripture teaches the Lord's coming in any prescribed mode and time and form. The Church has been content with the inspiration and persuasion of the great fact and the large hope. The universal Church keeps her eyes fixed on the east, watching for the first signs of the dawning of the day of God; but the Church also accepts her Lord's declaration, that it is not for her "to know the times and the seasons." - R.T.

(with Isaiah 63:1): — As in God's immediate dealings with men we usually see the Son of God most manifest, this passage may fitly represent the glorious appearance of our Lord Jesus Christ whenever He has come forth to vindicate the cause of His people and to overthrow their enemies. This vision will be astoundingly fulfilled in the second coming of our Lord Jesus Christ. The fourteenth and nineteenth chapters of the Book of Revelation give us parallel passages to this. The scene before us describes an interposition of the Messiah; the return of the Divinely-appointed Champion from the defeat of His enemies. As it is evidently picture of salvation rather than of damnation; as the main feature in it is that He is mighty to save; as the great and chief element of the whole thing is that the year of His redeemed is come, and that the Warrior's own arm has brought salvation to His people; I cannot question that this text is applicable to the first coming of Christ. Then He did battle with the hosts of sin and death and hell, and so vanquished them that in His resurrection He returned with the keys of death and hell at HIS girdle. Then was He seen as "mighty to save."

I. THERE IS A PROCLAMATION (vers. 11, 12). The commentators as a whole can see no connection between the sixty-third chapter and the preceding part of the Book of Isaiah; but surely that connection is plain enough to the common reader. In these verses the coming of the Saviour is proclaimed, and in the next chapter that coming is seen in vision, and the evangelical prophet beholds the Saviour so vividly that he is startled, and inquires, "Who is this?'

1. This great announcement tells you that there is a salvation from without. Within your heart there is nothing that can save you. The proclamation is, "Behold, thy salvation cometh." It comes from a source beyond yourself.

2. It is a salvation which comes through a person. "Thy salvation cometh; behold, His reward is with Him, and His work before Him." The great salvation which we have to proclaim is salvation by Jesus Christ, the Son of God.

3. This salvation leads to holiness; for the text says of those who receive the Saviour, "They shall call them, The holy people."

4. It is salvation by, redemption; for it is written that they shall be called "The redeemed of the Lord. In the sacred Scriptures there is no salvation for men except by redemption.

5. This salvation is complete. "Thou shalt be called, Sought out, A city not forsaken." See the beginning of it: "Sought out," See the end of it: "Not forsaken." You will not begin with God, but God will begin with you. You shall be sought out, and then you will seek Him. He seeks you even now. But suppose the Lord found you, and then left you; you would perish, after all. But it shall not be so; for the same Lord who calls you "Sought out also calls you Not forsaken." You shall never be forsaken of the grace of God, nor of the God of grace.

II. CONSIDER THE QUESTION, "Who is this that cometh from Edom?" The prophet beholds in vision the Captain of salvation, returning from battle, arrayed like the warriors of whom we read, "the valiant men are in scarlet." He beholds the majestic march of this mighty Conqueror, and he cries, "Who is this?" When a soul first hears the proclamation of God's salvation, and then sees Jesus coming to him, he says, "Who is this?"

1. The question in part arises from anxiety, as if he said, "Who is this that espouses my cause? Is He able to save?"

2. The question also indicates ignorance. We do not any of us know our Lord Jesus to the full yet. "Who is this?" is a question we may still put to the sacred oracle. Paul, after he had known Christ fifteen years, yet desired that he might know Him; for His love passeth knowledge.

3. As the sinner looks, and looks again, he cries, "Who is this?" in delighted amazement. Is it indeed the Son of God? Does He intervene to save me? The God whom I offended, does He stoop to fight and rout my sins? It is even He.

4. I think the question is asked, also, by way of adoration. As the soul begins to see Jesus, its anxiety is removed by knowledge, and is replaced by an astonishment which ripens into worship.

5. It appears from the question that the person asking it knows whence the Conqueror came; for it is written, "Who is this that cometh from Edom, with dyed garments from Bozrah?" Yes, our Redeemer has returned from death, as said the Psalmist, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption"? Next notice that the prophet in vision observes the colour of the Conqueror's garments. "Who is this that cometh from Edom, with dyed garments from Bozrah?" Red is not Christ's colour; hence the question arises, "Wherefore art Thou red in Thine apparel. Our beloved's garments are whiter than any fuller can make them. The glory of His purity is such that we say to ourselves, "Red, why, that is the colour of Edom, the adversary! Red, that is the colour of the earth of our manhood. Red is the colour of our scarlet sins. Why is He red? Although the text treats of the blood of His adversaries, yet I would have you devoutly think of our Lord literally as shedding His own blood, for His victory was thus accomplished. The text sets forth the result of that blood-shedding in the overthrow of His enemies and ours; but we cannot separate the effect from the cause. I remember how Rutherford seems to glow and burn when in his prose poetry he talks of "the bonnie red man."

7. But yet the question comes from one who perceives that the Conqueror is royally arrayed. "This that is glorious in His apparel. The Jesus we have to preach to you is no mean Saviour; He is clothed with glory and honour because of the suffering of death.

8. The question ends with "travelling in the greatness of His strength." He did not come back from slaughtering our enemies feeble and wounded, but He returned in majestic march, like a victor who would have all men know that his force is irresistible. The earth shook beneath our Lord's feet on the resurrection morning, for "there was a great earthquake." The Roman guards became as dead men at His appearing. The Lord Jesus Christ is no petty, puny Saviour. As He travels through the nations it is as a strong man against whom none can stand, mighty to rescue every soul that puts its trust in Him.

III. CONSIDER THE ANSWER. NO one can answer for Jesus: He must speak for Himself. Like the sun, He can only be seen by His own light. He is His own interpreter. Not even the angels could explain the Saviour: they get no further than desiring to look into the things which are in Him. He himself answers the question "Who is this?" The answer which our Lord gives is twofold. He describes Himself —

IV. As a Speaker . "I that speak in righteousness." Is He not the Word? Every word that Christ speaks is true. The Gospel which He proclaims is a just and righteous one, meeting both the claims of God and the demands of conscience.

2. Our Lord also describes Himself as a Saviour. "I that speak in righteousness, mighty to save. Observe that the word "mighty is joined with His saving, and not with his destroying." Conclusion: Hearken to the proclamation, "Behold thy salvation cometh." Jesus can save you, for He is mighty to save! He has saved others like you. He can overthrow, all your enemies. He can do. this. alone. He is able to save you now. It is a sad wonder that men do not believe in Jesus.

( C. H. Spurgeon.)