Revelation 1:7

Rev_1:7

Behold, He cometh with clouds.

Behold, He cometh

The second coming of our Lord Jesus Christ is set before us as the supreme hope of the Church, that great and glorious event towards which all is leading up, or for which all is preparing. This being so, our feelings in regard of it will serve us as a test by which to gauge ourselves with respect to our present condition before God. If things are as they should be with us, we shall be able to say from our heart, Even so, Amen. Have any of us failed before this simple test? Have we come to the conclusion that, though we hope we love the Lord, we do not love His appearing? What are the causes that render it possible for any true child of God to shrink from the thought of his Masters return? Conspicuous amongst these is that secret worldliness of heart, against which the Master so solemnly warned us: Take heed to yourselves, lest at any time your heart be overcharged with … the cares of this life. Have we to confess that we have been living and labouring to win wealth, or fame, or social distinction, or to better our position, and to gain the honour that cometh from man? Ah! no wonder then that we love not His appearing, for has not our worldly self become within us a little Antichrist, whom the Lord must needs destroy by the brightness of His coming? Or peradventure we are entangled by worldly associations. Instead of so loving the world as Christ loved it, and going into it to save its perishing children, we have gone there in search of social pleasure, and have found a social snare; and instead of going outside the camp bearing Christs reproach, we have become conformed to the worlds image, and accept its maxims and wear its uniform. Ah! how can we desire the Lords appearing if we have been false to our colours? Or again, is it not only too obvious that many are prevented from uttering this prayer from the heart because they know that they have been leading an indolent and useless life? Have you an inward conviction that the Lord Jesus Christ must, as a matter of simple truth, say of your service, were He now to appear, Thou wicked and slothful servant … take the talent from him, and give it unto him that hath ten talents? Or, once again, how many a Christian is robbed of his Advent hope by some secret sin, known perhaps only to God and himself, extenuated and even defended by a perverted understanding, but already condemned by the inward witness of the Holy Ghost in his hearty It may be some crooked, or at any rate questionable, practice in business; it may be some impurity of thought, or even of action; it may be some habit of levity and frivolousness, or loose and giddy speech; or it may be a custom of exaggeration and untruthfulness which you have familiarised yourself with until you scarcely are aware of it when you fall into the fault. Or perhaps it may not be secret sin which stands between us and our hope, but rather an open and obvious inconsistency apparent to all around as well as to ourselves. Many real Christians, I am persuaded, are unable to love the Lords appearing because they are walking rather after the flesh than after the Spirit. Now, if for any of these reasons you feel yourselves unable to love and pray for the Lords appearing, consider, I pray you, whence you have fallen, how your highest glory is being turned into your deepest shame. Oh, cast away all that robs thee of thy Advent hope and of the joys of anticipation, and make a fresh and full surrender of thyself. But if the thought of this glorious event prove so very heart-searching to us, who have already come under the influence of Gods grace, how very powerfully should it weigh with those who have not yet taken the very first step in the Christian life! It is surely high time for such to listen to the Advent cry, Behold, He cometh with clouds. Behold, He cometh. Oh that men would respond to that call for here indeed is something worth looking at. Man may say Behold! about many things of small import, but when God says Behold! rest assured there is something worth looking at before us. A voice from heaven is pleading for our attention, and it seems to say, Stop and think, the foredoomed hour draws nigh, return and come! And every eye shall see Him. It will not be a matter of choice or preference then, as it is now; a stern necessity will compel every human being that God has made, whether he will or no, to behold the approaching King. Drawn as by an irresistible force, all shall be brought into His presence, and find themselves arraigned before the bar of the Judge. Who are they to whom this revelation of Jesus Christ will cause such unspeakable despair? They are described here. And let us be honest with ourselves, and face the question candidly: Do I belong to the classes that are mentioned here as being plunged into such dire distress? First we hear of those who pierced Him. Have any of us pierced Him? True, we were not present at Calvary, we had no part in driving in the iron nails into His quivering palms, or in thrusting the spear into His side. But have we never pierced Him? Yes, not once only, but over and over again, in the long, dark ages of mans history, Jesus Christ has been pierced, and He is being pierced still. How do men pierce Him? Surely by undisguised hostility and contemptuous scorn. It is wonderful to what length men will still go in their hatred of Christ. Still He has to complain, They hated Me without a cause. The bitter things that men of the world say about Christians, what is it but a determined attempt to wound the Master through the servants? Others, again, pierce Jesus by cold indifference and heartless ingratitude. You can be kind and tender in every other relationship of life; you are a generous husband and a considerate and sympathising father; and you are a gentle and devoted wife and a tender-hearted mother and friend; there is only one Person whom you habitually slight and treat with ingratitude and neglect, as though it were a matter of indifference to you whether you pleased or pained Him, and that Person is Divine. Him you have treated with contempt, His love you have rejected, and His mercy you have despised. Ah, how will you face Him when every eye shall see Him, and you shall know at last how your callous indifference, your black ingratitude, has pierced the sensitive heart of the Son of Man, who lived and died for you? How will you endure the wrath of the Lamb? Some of you again have pierced Jesus by deliberately choosing something which He hates in preference to Himself. Ah, how often this is done! It may be that your preference falls on some evil habit that is destroying you, body and soul; it may be some accursed sin that is poisoning your whole being, and yet you prefer it to Christ. But our text speaks of others besides these. It tells us how all kindreds of the earth shall wail because of Him. To which of the two kindreds do you belong? Are you of the earth, earthy, or are you citizens of Mount Zion? for to one or other of these two classes we all belong. Judge yourselves, lest that day come upon you as a thief in the night, revealing to you your true character and position when the revelation comes too late. Again, we ask, Who may abide the day of His coming? and who shall stand when He appeareth? Those surely have nothing to fear from the Lords appearing who can say, Unto Him that has loved us, etc. Judgment has no terrors and eternity no alarms for those who are living in the conscious enjoyment of the benefits of redeeming love. (W. Hay Aitken, M. A.)

The revelation of the mystery

St. John is speaking in the language of ancient prophecy. Christ is coming. Behold, He cometh with clouds; and every eye shall see Him. This is a truth of the faith, and St. John corroborates Daniel, not because he imitates the prophetic spirit by echoing prophetic phrase, but because each prophet stands on a mountain peak of Revelation, and surveys an unalterable fact. For the mind to grow into the force of that fact is one of the most necessary methods of advance in the Spirit and will of God.

I. St. John is speaking in the language of a seer, which is the real language of mans immortal life. His words are a cry of relieved tension of feeling, of suddenly fulfilled expectation; like the watcher from Athens catching sight of the corn-ships as they doubled Sunium; like the anxious gazer descrying in the distance the British flag which announced approaching relief to the beleaguered sufferers in Lucknow; like the dying man straining the ear through the silent night for the first footfall of one he loves, and longs to see before he dies.

1. Man expresses his sense of relation to objects and persons external to himself by two names--Time and Eternity. These names of course represent real ideas. These ideas are dim and vague enough. Surely he has to learn that Time is a phantom of succession; that he himself, not Time, is moving on; that now his life is partially developed; surely he has to realise that Eternity can include no sense of succession, but represents life as fully possessed. We must learn in the things of the soul to weigh and measure by the scales, by the standard of Eternity, for we are immortal. Speaking, then, as we should speak, with a sense of our full, our endless life, the close of the great conflict is not far off.

2. To each one of us there shall be a full consciousness of the coming and the presence of the Lord. Every eye shall see Him. The eye is the watch-tower of the human spirit, whither it ascends to view Gods universe. The eye is the instrument by which impressions from the objects of an outer world, impressions of colour and harmony and form, are conveyed to the lonely soul. The eye can alone convey the message, the power to use it is in the soul itself. My friends, it would seem that the human soul has a strong likeness to the poor frail human body. Living, though sick with sin, it is conscious, in a dreamlike consciousness, of the presence and claims of God; if life is failing in it, if the disease of sin is settling into spiritual death, it loses that consciousness. But one thing is certain: the hour is coming when each of us--with a consciousness of soul as clear as the sight of the eye of the body--when each of us shall see the fairest, the most awful vision, the coming Christ. Here we see but dimly; there will be the full revelation.

II. We are brought face to face with him whose appearing shall be the interpretation of all dreams, the solution of all perplexing problems, behold, He is coming with clouds.

1. St. Johns account of the pageant of Christs appearing is an appeal to an instinct of humanity face to face with nature. Of all natural objects that awaken the sense none can rival for power mountains, clouds, and sea. But clouds combine, in a measure, the resources of sea and mountains; smoothed out at dawn or sunset, twisted into strange contortions by the storm, they rival the solemnity of mountains in their vast proportions, and imitate in their changeful movements the beating of the waves. Everywhere they give the sense of thinly veiled depths of mystery yet to be revealed, and of the wrath and power of God against human sin. When Christ comes, then, this is certain, He will come revealing hidden things of darkness, ay! and hidden things of light. It will be a time of unveiling. But more: He will come in the fully manifested display of Gods irreconcilable antagonism to human sin. It will be a moment of startling and complete revelation.

2. But there is a further feature, the most striking of all. It is an unexpected touch in the picture which follows--they also that pierced Him--a sudden allusion to the Passion. Doubtless there is a warning in such words, that those who deride, reject, or seek to destroy the highest goodness now shall one day see the magnitude of their madness. But this is not all. Face to face with human sin in its closing crisis, the great Representative of the race displays before assembled worlds the extent of its malignity in wounding God. Even those who have hated it most shall then for the first time vividly realise its actual dreadfulness. And in these wounds of the Passion are exhibited the stores of the experience of human life, He is in direct relation to all, for all have pierced Him, and He has learned by experience the sorrow and sin of that humanity which is common to all. And then we are reminded that the judgment to follow takes its force and derives its necessity from the necessities of His nature. With the knowledge of God He comes, and with the feelings and experiences of man.

3. The great wail of the human family recorded in the close of the verse is its outspoken sign of recognition of the truth. In some--His persecuting enemies--the cry of fear and fury at the certainty of the triumph of goodness; to some undeveloped soul the anguish of fuller recognition of that marvellous majesty, which on earth it only recognised by stray sigh of penitence or a passing thought of desire: to some who through no fault of their own, by a specialite of circumstances, or mystery of mental build, or owing to a fog of prejudice, or an involuntarily blinded mind, have never known Him--the purifying sorrow of awakening at last to the unveiled beauty; to some who have known and loved Him, the fuller sense--for love is the real illumination--of how unworthy they have been, how their best has been bad, their self-sacrifices pitiful, face to face with the unshrouded loveliness of that supernatural sorrow.

III. What, then, is the relation of that final vision with the mystery of the passion? This: in that supreme crisis of humanity it is a mystery no more; or rather the souls of those who are passing from the limitations of time are themselves in a sphere of mystery; they see, they understand such visions with the quickened senses of eternity. Life here is in deepest shadow, but nothing since the beginning of creation has been so wrapped in shadow as the fact and the consequences of Calvary; if that be clear, all must be plain. And clear it will be. Christ is the Great Revealer, in Him we shall see all. What shall we see? This. The real meaning of humility. The strange and now interpreted story of the humiliation of the Cross. What shall we see? The perfected sympathy of God in Christ with all that is truly human, all that would permit that sympathy by a surrendered will. What shall we see? The evident and now intelligible splendour of the ideal of humanity. But, oh! the surprise of the souls of the blessed when first they see unveiled in awe and majesty the ideal of Divine, of human beauty--the Fairest of the fair! What shall we see? The meaning of suffering. It seemed awful, almost cruel, when borne in the darkness of probation, but here is the end. In the light of the Crucified now in unshrouded beauty, the full splendour of that suffering once borne with difficulty, but borne in patience, will reveal what, in the valley of the shadow, lay concealed within it--some inconceivable secret of the love and the loveliness of God. What shall we see? We shall see in its overwhelming glory the mystery of power. It could only speak on earth in the mystic but eloquent symbol of the Cross. Here it is plain in the clear Revelation. Power elevating, perfecting the uncreated beauty. The power that could deal with the ruin of the creature, the redeemed the work of the Redeemer, the forces of redemption--God in Christ. (Canon Knox Little.)

The Second Advent of Christ

I. The Judge. Behold, He cometh. Who? Christ Jesus. Were He only a man, He could not be qualified for this high office, for no man, however acute his discernment, can know the thoughts and intents of the heart; but, being God as well as man, He is omniscient. His justice is equal to His knowledge, for justice and judgment are the habitation of His throne, while a sceptre of righteousness is the sceptre of His kingdom. There is no quality more important in a judge than this.

II. The certainty of his approach. Behold, He cometh, exclaims the apostle, as if he had actually seen Him on His way.

III. The manner of His coming. Behold, He cometh with clouds. This agrees with the exhibition that was given at the promulgation of the law from Sinai, when clouds and thick darkness, from which there proceeded flashes of lightning and peals of thunder, enveloped the mountain. And further, since clouds are always spoken of as the symbols of Divinity, and since few things are more sublime in their appearance and motion, could any representation be more descriptive of the God-like manner of His operations, or better calculated to convince us that the mighty agent in this grand movement is God?

IV. The universal publicity of His appearance. Every eye shall see Him, and they also which pierced Him; and all kindreds of the earth shall wail because of Him. Men of all creeds, in short, of all colours, of all grades of talent, and of all conditions of society, will be there.

V. The way in which these two different classes will be affected by the sight of their Judge. Not one of them, we may well conceive, will behold Him with indifference. Still, however, there will be a vast difference between the feelings of the wicked and the feelings of the righteous. (W. Nisbet.)

The final coming of Christ to judgment

I. Christ will come to judgement.

1. The announcement of prophecy: Enoch, Job. Christ and His disciples were frequent in their reference to fits final advent. They made it a motive for diligence, an incentive to watchfulness, and the occasion of other solemn instruction.

2. The statement of Scripture. Be ye also ready, for in such an hour as ye think not the Son of Man cometh. He will judge the world in righteousness by that Man whom He hath ordained.

3. The conviction of reason.

4. The dread expectation of conscience.

II. The coming of Christ to judgment will be associated with majesty and glory. He cometh with clouds.

1. The clouds are indicative of mystery. Clouds hide many things from mortal vision. So the coming of Christ will be associated with great mystery. There will be the mystery connected with a judge possessed of a nature at once human and Divine. There will be the mystery associated with the life and attendance of angelic spirits. There will be the mystery consequent upon the resurrection and trial of humanity.

2. The clouds are indicative of beauty. We have all seen and admired them. So the great coming of Christ will be associated with everything that constitutes moral grandeur. The scene will be one of supreme rectitude, of infinite purity, and, therefore, unrivalled glory.

3. The clouds are indicative of power. With what force do the clouds rush along the heavens; who, or what could resist them in their rapid march? So the final coming of Christ to judgment will be irresistible.

III. The coming of Christ to judgment will be witnessed by an assembled universe. And every eye shall see Him.

1. He will be seen by the devout Christian. By men who have consecrated their lives to His service. These will be in sympathy with His coming.

2. He will be seen by the impious sceptic. Hobbs and Hume will see Him. These will behold His coming with surprise.

3. He will be seen by the morally impenitent. Herod, Judas, Pilate; sinner, you will see Him. These will see Him with dismay. Hypocrite and backslider, you will see Him. You will see Him with despair.

IV. The coming of Christ to judgment meets with the solemn approbation of the good. Even so, Amen.

1. They approve, not because they desire the final overthrow of the wicked. The good mans desire is, that the whole world should be saved.

2. They approve, because it is the legitimate termination of mortal affairs.

3. They approve, because it will lead them into a bright and more durable vision of the eternal.

Lessons:--

1. The world will one day see Christ.

2. Will you wail because of Him, or say, Even so, Amen? (J. S. Exell, M. A.)

The second advent

Our Lord Jesus Christ is the great ordinance of Jehovah for bringing all things to that state and bearing which He has assigned them in His eternal mind. The whole of this dispensation of God to man is called the mystery of God, and the whole of this mystery has its accomplishment in three comings of Christ; His coming in the flesh, His coming in the Spirit, and His coming in the clouds. It is to the last of these comings that John refers our attention in the text. Behold He cometh. The coming of Christ in the clouds is yet, perhaps, at some distance, but faith anticipates it, realises it.

1. Now, that the coming of our Lord in the clouds is an event worthy of all your attention and wonder, I think will appear, if we consider--

(1) The place from which He comes--from heaven. Angelic voices sound from that far country whither He has gone to receive a kingdom, into the royalties and glories of which He has entered as the reward of His suffering. From that country He shall come back.

2. The coming of Christ with clouds is worthy of all our attention and wonder because of the place to which He comes. To this earth once more--to this earth where His delights were with the sons of men--to this earth in which He was born--to this earth, again, where He lived, like a common Jewish peasant, three and thirty years--to this earth again, from which He was hissed away by a scandalised death.

3. The coming of Christ in the clouds is worthy of your attention and regard, because of the circumstances of glory in which it will take place. Behold, He cometh with clouds. Why, He came with clouds before, but they were clouds of poverty, clouds of obscurity, clouds of shame; but now He comes in clouds of glory, of brightness.

4. This coming of the Lord Jesus Christ in the clouds is an event worthy of your attention and wonder also, because of the time of it. He says, Behold, I come quickly. He will not delay His coming beyond the time assigned for it.

5. The coming of our Lord in the clouds, is further worthy of all your attention and wonder, because of the solemn preparations which shall usher it in. There will be signs in the air, signs in the sea, signs in the sun, signs in the stars, mens hearts failing them for fear, the sea and the waves roaring, mighty events treading on the heels of one another.

6. The coming of Christ in the clouds is an event worthy of your attention and wonder, because of the solemn work He then comes to perform. He says, Behold I come; My reward is with Me. (J. E. Beaumont, M. D.)

Christ coming with clouds

John, who once heard the voice, Behold the Lamb of God! now utters the voice, Behold, He cometh!

I. Our Lord Jesus Comes.

1. This fact is worthy of a note of admiration--Behold!

2. It should be vividly realised till we cry, Behold, He cometh!

3. It should be zealously proclaimed. We should use the heralds cry, Behold!

4. It is to be unquestioningly asserted as true. Assuredly He cometh.

(1) It has been long foretold. Enoch (Jud_1:14).

(2) He has Himself warned us of it. Behold, I come quickly!

5. It is to be viewed with immediate interest.

(1) Behold! for this is the grandest of all events.

(2) He cometh, the event is at the door.

(3) He, who is your Lord and Bridegroom, comes.

(4) He is coming even now, for He is preparing all things for His advent, and thus may be said to be on the road.

6. It is to be attended with a peculiar sign--with clouds.

(1) The emblems of His majesty.

(2) The ensigns of His power.

(3) The warnings of His judgment. Charged with darkness and tempest are these gathered clouds.

II. Our Lords coming will be seen of all.

1. It will be a literal appearance. Not merely every mind shall think of Him, but every eye shall see Him.

2. It will be beheld by all sorts and kinds of living men.

3. It will be seen by those long dead.

4. It will be seen by His actual murderers, and others like them.

5. It will be manifest to those who desire not to see the Lord.

6. It will be a sight in which you will have a share. Since you must see Him, why not at once look to Him and live?

III. His coming will cause sorrow. All kindreds of the earth shall wail because of Him.

1. The sorrow will be very general. All kindreds of the earth.

2. The sorrow will be very bitter. Wail.

3. The sorrow proves that men will not be universally converted.

4. The sorrow also shows that men will not expect from Christs coming a great deliverance.

5. The sorrow will in a measure arise out of His glory, seeing they rejected and resisted Him. That glory will be against them.

6. The sorrow will be justified by the dread result.

Their fears of punishment will be well grounded. Their horror at the sight of the great Judge will be no idle fright. (C. H. Spurgeon.)

The coming of Christ

I. The coming of Christ.

II. The evidence of His coming. This appears from the character of God, from His holiness and righteousness, His faithfulness and truth, from His holy covenant, counsels and promises, His infinite glory, and Divine government. The truth of this appears from the character of Christ--from His human nature, His atoning death, His resurrection from the dead, His ascension to heaven, and Divine administration. The evidence further appears from the work of the Spirit, who convinces the world of judgment to come--from the law of God, which is perfect, pure, and spiritual, holy, just, and good. The truth of this appears from the types of Holy Writ (Num_6:24-26; Mat_25:34). Again, the evidence appears from the prophecy of Enoch (Jud_1:14-15); from the character of God as the Judge of all the earth; from the faith of Job in the living Redeemer (Job_19:25; Job_19:27); from many of the Psalms; from the vision of Daniel (7:10-14); from Christs parables, the testimony of the angels when Jesus ascended, and from the doctrines and promises of the prophets and apostles. The truth of this will be rendered obvious from the works of Providence, and the unequal distribution of Divine dispensations. Verily there is a reward for the righteous; verily there is a God that judgeth in the earth. The evidence of this appears from reason, the light of nature, the power of conscience, and the inseparable connection between the Creator and the creature.

III. The manner of His coming.

1. We have in these words the solemnity of His coming. This great event is ushered in with a Behold!

2. We have in these words the reality of His coming. He will come personally: The Lord Himself will descend from heaven.

3. The certainty of His coming.

4. The nearness of His coming.

5. The suddenness of His coming. His first coming was slow and progressive.

IV. The majesty of his coming. Behold He cometh with clouds. Clouds are the symbols of Divine majesty. He shall come in the Fathers glory, invested with all His essential perfections, with all His authority, excellence, and majesty. He shall come in His own glory, the glory of His Deity, His person, and His offices as mediator. He shall come in the glory of the Holy Spirit, resting upon Him as the Spirit of the Lord, the Spirit of wisdom and understanding, of counsel, and of might, of knowledge, and the fear of the Lord. He shall be glorious in His throne--the great white throne. He shall be glorious in His apparel--robes of light; and also in His power--travelling in the greatness of His strength, mighty to save. He shall be glorious in His chariot--the clouds of heaven, the wings of the wind. He shall be glorious in His attendants--the holy angels, the beings of light. He shall be glorious in His Church, who shall bear His blessed image, reflect His moral glory, and exhibit the transcendent excellence of the last, the finishing touch, of His glorious, skilful, wonder-working hand. He will be glorified in His saints, and admired in all them that believe. He shall be glorious in His last great work of judgment and mercy, now finished for ever, and He shall contemplate the whole scene with Divine delight, and pronounce it to be good.

V. The effects of His coming. The first effect is the misery of the wicked: All the kindreds of the earth shall wail because of Him. There is here an allusion to the book of Zechariah (Zec_10:12). The second effect is the triumph of the righteous: Even so, Amen. The first word is Greek, the last word is Hebrew. The expression is doubled, to strengthen the assertion. It expresses the apostles acquiescence in the promise: even so, thus let it be; it is just and right that it should be so. It expresses the souls approbation of the promise; of all the counsels and arrangements of heaven. It expresses faith in the promise: Lord, I believe that Thou wilt come. It implies hope in the promise: Looking for the blessed hope, and the glorious appearing of the great God our Saviour.

VI. The uses of his coming. Hence see the glorious consummation of the whole plan of mercy. All the perfections of God shall be displayed, His character shall be glorified, His law shall be honoured, and His government vindicated; all His counsels shall be fully unfolded, and all the predictions of His Word shall be verified; and God shall then be all in all, in His ineffable resplendent glory. Hence see the necessity of constant preparation for the coming of Christ. We cannot die in safety unless we enjoy peace with God. (James Young.)

Wail.

Despair of sinners in judgment

I cannot put into English the full meaning of that most expressive word. Sound it at length, and it conveys its own meaning. It is as when men wring their hands and burst out into a loud cry; or as when eastern women, in their anguish, rend their garments, and lift up their voices with the most mournful notes. All the kindreds of the earth shall wail: wail as a mother laments over her dead child; wail as a man might wail who found himself hopelessly imprisoned and doomed to die. Such will be the hopeless grief of all the kindreds of the earth at the sight of Christ in the clouds: if they remain impenitent, they shall not be able to be silent; they shall not be able to repress or conceal their anguish, but they shall wail, or openly give vent to their horror. What a sound that will be which wilt go up before high heaven when Jesus sits upon the cloud, and in the fulness of His power summons them to judgment! Then they shall wail because of Him. Will your voice be heard in that wailing? Will your heart be breaking in that general dismay? How will you escape? If you are one of the kindreds of the earth, and remain impenitent, you will wail with the rest of them. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 1:7. Behold — In this and the next verse are the proposition and the summary of the whole book. He cometh — Jesus Christ. Throughout this book, whenever it is said He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book, and goes on without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come, but, He cometh. And yet it is not said, He cometh again. For when he came before, it was not like himself, but in the form of a servant. But his appearing in glory is, properly, his coming; namely, in a manner worthy of the Son of God. And every eye — Of the Jews in particular; shall see him — But with what different emotions, according as they had received or rejected him! And they who have pierced him — They, above all, who pierced his hands, or feet, or side. Thomas saw the prints of these wounds, even after his resurrection. And the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven; and they that condemned him shall be arraigned at his tribunal. And all the tribes of the earth — The word tribes, in the Revelation, generally means the Israelites; but where another word, such as nations, or people, is joined with it, it implies likewise, (as here,) all the rest of mankind. Shall wail because of him — For terror and pain, if they did not wail before by true repentance; even all who have rejected his government and opposed his interest, shall lament the fatal opposition, by which, instead of prevailing in the least against him, they have only effected their own destruction. In this verse is prefixed the great moral, which the whole book is designed to illustrate; namely, that though there should be great opposition made against the cause and kingdom of Christ, yet it should be utterly in vain, and his kingdom should triumph in the most illustrious manner, so that all who opposed it should have the greatest reason to mourn. And as this series of divine prophecy begins, so it ends with this sentiment, and with the joyful consent of his faithful servants to this glorious truth, which should fill the enemies of Christ with both terror and dismay. Yea, amen — This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek, amen is Hebrew; for what is here spoken respects both Jew and Gentile.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Vers. 7, 8. It is difficult to determine the exact connexion of these verses with one another, and with what precedes and follows. It seems best to make ver. 7 a kind of appendix to the salutation, and ver. 8 a kind of prelude to the whole book. They each give us one of the fundamental thoughts of the Apocalypse; ver. 7, Christ"s certain return to judgment; ver. 8, his perfect Divinity.

He cometh. He who loveth us and cleansed us and made us to be a kingdom will assuredly come. While interpreting the verse of the second advent, we need not exclude the coming to "those who pierced him" in the destruction of Jerusalem, and to "the tribes of the earth" in the breakup of the Roman empire. With the clouds. This probably refers to Mar_14:62, "Ye shall see the Son of man... coming with the clouds of heaven". (comp. Dan_7:13, "Behold, one like the Son of man came with the clouds of heaven Aquinas and other writers make the clouds symbolize the saints, "who rain by preaching, glisten by working miracles, are lifted up by refusing earthly things, fly by lofty contemplation." And they also; better, and all they who (oitinev) pierced him. This is strong evidence of common authorship between the Fourth Gospel and the Apocalypse.

(1) St. John alone mentions the piercing.

(2) Here and in Joh_19:37 the writer, in quoting Zec_12:10, deserts the LXX and follows the Masoretic Hebrew text. The LXX softens down "pierced" into "insulted" (katwrchsato), "piercing" appearing a violent expression to use respecting men"s treatment of Jehovah.

(3) Here and in Joh_19:37 the writer, in translating from the Hebrew, uses the uncommon Greek word ekkentan . The reference here is to all those who "crucify the Son of God afresh," not merely to the Jews. In what follows the Revised Version is to be preferred: "and all the tribes of the earth shall mourn over him? The wording is similar to Mat_24:30 and the LXX of Zec_12:10. The mourning is that of beating the breast, not wailing, and it is "over him (ep auton). Even so, Amen. Nai Amhn , like "Abba, Father", (Mar_4:36 Rom_8:15 Gal_4:6) combines a Hebrew word with its Greek equivalent. (comp. 2Co_1:20)

The outlook: the second coming of our Lord.

There are one or two more introductory themes presented to us, before we are fairly launched on the exposition of the visions and scenery of this book. In this verse we have a summing up of its specific outlook. The apostolic seer beholds the Son of man enthroned in heaven, and unfolds, in symbol, the movements on earth till the Lord returns again. Hence the view which bounds the scene is this cometh." We propose in this homily to set forth the place which the New Testament assigns to the second coming of Christ, in its relation to the Divine dispensations, to the faith and life of the Church, and to the outlook of the world. We hope, in doing so, to avoid some evils which have given us much concern, and which seriously impede the preparation of the Church for her Lord"s return. We must not, in thinking of our Saviour"s coming again, be led to think of him as now absent from his Church in such sense as to leave her lonely, helpless, and forlorn. He is not only near his Church, but in it the Holy Ghost is her Comforter. She is not desolate the real presence is in the heart of every believer, in the assemblies of the saints, and at the feast of the Holy Communion. Nor must we let our attention be taken off from the responsibilities our Lord has entrusted to us, by any of the interminable and profitless disputes as to the day or the hour of his appearing. It may be questioned whether the evil one ever used a more powerful engine for perplexing and injuring the Church, than by dragging her into disputes of days and years, and so far taking off her attention from the words, "Be ye ready." Nor will it accord with the demands of our Lord on our fidelity if we allow ourselves to drift into the notion that the world is getting worse and worse, that the gospel is meant to be a failure, that the great work of winning the globe for Christ will never be done by any missionary effort, but will be brought about by the reappearing of our Lord. We have no scriptural warrant for any such conclusion, and we regard it as a most lamentably successful temptation of the devil to lure the Church of God away from throwing all her energy to the task of preaching the gospel to every creature. We may not think of the coming of Christ as if it were to effect the new creation of God"s grace, or to build the temple of the Lord. That is being done now. Christ will come because the harvest of earth is ripe, and when it is ripe. His work will be that of judgment. He will come, not to assume his sovereignty, but to reveal it to an unbelieving world and to an exultant and victorious Church. There are nine views which we may take of the reappearing of our Lord.

I THE SECOND COMING IS THE NEXT GREAT EVENT IN THE DEVELOPMENT OF THE DIVINE DISPENSATIONS. There are three points on which Old and New Testament prophecy bids us fix our gaze, all gathering round the word "coming:" the Redeemer is "the Coming One in weakness to suffer;" "coming in the energy of his Spirit to create and build up and consummate the Church;" "coming in sublime manifestation to judge the world." All is, however, in the scriptural view, an unbroken unity the working out of a Divine plan, not an evolution of blind force. Our Lord, in the discourse to his disciples recorded in the twenty-fourth chapter of Matthew, speaks of two events then in view one, the destruction of Jerusalem; another, the end of the world. Of the former he says, "This generation shall not pass till all these things be fulfilled." Of the latter, "Of that day and hour knoweth no man," etc. And the latter is "the end of the age." When Peter spake on the Day of Pentecost, he declared that the outpouring of the Holy Ghost began on that day, as spoken of by Joel, ushering in, as it were, a period which was bounded in the far distance by "the day of the Lord." And so throughout the Epistles, "the day of Christ," "that day," "the day of the Lord," is uniformly the far point beyond which none can peer, and for which all things are waiting (cf. Act_1:11 Php_1:10 2Ti_1:12) for," "hasting unto," "waiting for the manifestation of the sons of God.

II IT IS AN EVENT WHICH IS EVEN NOW ON THE WAY. He is coming (ercetai). He is, as it were, moving towards us every moment. Not as if nothing were being done now, nor as if there were even a pause for a while. Not as if it were indifferent to us until certain signs meet our eye which tell that the end is close upon us. Not so not so is the meaning of the text. He is coming. He is actually on the way. The train of events which will bring him to us has long ago begun to move; and only, only as we recognize this do we understand the meaning of the dispensation under which we live. Of old, whether men knew it or not, every event was made subservient to the first appearing; and now every event is being so guided and controlled as to prepare the way for the second. Not a moment is being lost.

III THOUGH CERTAIN AS TO FACT, IT IS UNKNOWN AS TO TIME AND UNKNOWABLE. "Of that day and hour knoweth no man;" "It is not for you to know the times and the seasons, which the Father hath put in his own power." Ever since the beginning of the Christian age there have been ever and anon men who have professed, by calculations of prophetic time, to assign dates for this or that; but again and again have their systems failed. When even such a one as Dr. Cummingwas obliged to own that if he could tell when the twelve hundred and sixty years began, he could tell when they would end, but that he must confess that the former was a mere conjecture, who does not see the futility of thus wasting time in the attempt to reveal what our Lord meant to conceal? There are manifestly high and holy ends to be served in this concealment. Did we know the precise moment when all things are to come to a stand, such knowledge would bring them to confusion. Besides, the texts in Mar_13:35 and Mat_24:36-44 are decisive on this point.

IV THERE WILL BE SIGNS WHICH WILL PRECEDE THE COMING OF THE LORD. From those convulsions of nations, etc., of which many make so much, we gather no light, since they are to mark the entire duration of this dispensation, and hence neither of them can be taken as a sign of its immediate close. Nor will there be any change in the daily movements of men, any more than there was in the days of Noah, "until the flood came, and took them all away." True, "the heavens and the earth which are now, are reserved unto fire," etc.; but that fire will be one of the accompaniments of the second coming, not a sign to precede it. The sign which will indicate the approaching end will be the ripening alike of tares and wheat bad and good. The bad will get worse, and the good will get better. Both will ripen. Then the end. The angel will thrust in the sickle because the harvest is ripe.

V WHEN THE LORD COMES, HE WILL APPEAR IN HIS GLORY. (Mat_25:31 1Jn_3:1-3 Col_3:4, "As he is;" also cf. Heb_9:28, "Without sin. Not as a "weary man and full of woes," but in majesty and might, "with great power and glory.

VI THE SECOND COMING WILL CLOSE THE PROBATION OF THE RACE. This present time is "the day of salvation", (Isa_49:8 2Co_6:2) during which "whosoever shall call on the Name of the Lord shall be saved". (Act_2:21) Ere it closes, we cannot doubt that, in some state of being or other, every soul will have been brought into direct contact with the Saviour for acceptance or rejection, so that when the Saviour comes men will give account to One who has all things in readiness for judging the living and the dead. (1Pe_4:5, 1Pe_4:6) And as has been the soul"s attitude towards Christ, according thereto will be the sentence from him. How can it be otherwise? (cf. Mt 7)

VII THE SECOND COMING WILL BE FOR JUDGMENT. This word "judgment" means very much: and the judgment period may be as long as "the day of salvation;" and we have long thought that in these two positions is the clue to the solution of the difficulties of the millenarian controversy. For the righteous it will mean manifestation, vindication, glorification. For the wicked it will mean manifestation, condemnation, shame. Both are included in Paul"s description in 2Th_1:7-10. Hence the earth will "wail because of him.

VIII THE SECOND COMING IS CONSEQUENTLY THE "BLESSED HOPE" OF THE CHURCH, AND THE DREAD OF THE GUILTY. (Tit_2:13) This is emphatically "the hope" which is so repeatedly referred to in the New Testament; it is the distinctive feature of the Christian"s faith. (1Th_4:14-18) But guilt dreads it.

IX THE SECOND COMING OF OUR LORD FOR AWARD OR PUNISHMENT casts a hue all its own on the meaning and outlook of our daily life. (Mat_25:1-30 1Jn_2:28 2Pe_3:14 2Co_5:10 Rom_14:9-12 Mat_7:21-27 1Co_3:13-15) This this is the intensely practical end which the disclosures of our Lord"s reappearing are intended to serve. Not that we may dispute with one another who has the most exact calculation as to the day, the hour, the how; but that our only rivalry may be, who shall be most faithful in doing the work of the day in the day, and thereby best prove himself to be ready, ever ready, let the Lord come whenever he may! Of little worth will it be to any to know the moment, unless at the moment they are ready to go in unto the King. Only as we are ready can we say from the heart, "Even so, come, Lord Jesus!

The mourning at the coming of the Lord.

"Behold, he cometh with clouds," etc. For the parallels and explanations of this mourning, we must turn to Zec_12:10, and to our Lord"s words in Mat_24:30. These show that the mourning will be of very varied kind. There will be that contrasted sorrow of which St. Paul tells when he speaks of the "godly sorrow" and "the sorrow of the world." The former, that which will be the result of the outpouring of "the Spirit of grace and supplication" of which Zechariah tells; and the latter, that which has no element of hope or goodness in it, but tendeth only to death. Let each one of us ask Which shall mine be? Consider

I THE COMING OF THE LORD. "Behold, he cometh with clouds." This tells:

1. Of the manner of his coming. In majesty (cf. the cloud of glory at Transfiguration). See the frequent gorgeous magnificence of the clouds; fit and apt symbol are they of the august majesty of the Lord. Mystery. "Clouds and darkness are round about him." "Who by searching can find out God?" How incomprehensible by us are his movements and ways! Might. How the clouds rush along! with what speed, volume, force! They blot out the radiance of sun, moon, and stars; they darken the face of the earth. So will he come with great power. Mercy. The clouds herald "the times of refreshing". (cf. Ac 2) So will he come to all them that love his appearing. Hence the Church"s cry, "Amen. Even so, come, Lord Jesus: come quickly.

2. This coming is to be understood literally. If the words of Scripture have any meaning, they affirm this. Why should it not be? So was it at Sinai; so, in forecast, at the Transfiguration. Announcing it a short time previously, (Mat_16:28) our Lord spoke of it as "the Son of man coming in his kingdom." It is evident that the apostles and first followers of Christ understood his coming in a literal sense, and it is difficult to see how they could have understood it otherwise. True, their wish was father to their thought when they spoke of it, as they so often did, as close at hand, as likely to happen in their own lifetime. But they were not taught by Christ to affirm this; rather the reverse. For he said, "It is not for you to know the times," etc.. (Ac 1) But they were right in believing the nearness of Christ"s spiritual advents. For:

3. Christ"s coming is to be understood in a spiritual sense as well as literally. All advents of Christ, though he be personally unseen, to judgment are real comings of the Lord. What else were the destruction of Jerusalem, the downfall of pagan Rome, the Reformation, the French Revolution, and yet other such events? And to every man at death. (cf. Heb_9:27) "After death, judgment." Therefore it is ever true that he comes quickly. The Lord is at hand. He shall suddenly come; in an hour when ye look not for him; as a thief in the night. And in the sudden and marked manifestations of the Lord"s displeasure which come now and again upon ungodly men; and as the direct consequences of their sin; in these also should be seen the coming of the Lord. This truth, therefore, of Christ"s coming should not be relegated to the region of speculative, mysterious, and unpractical truths, but should be, as God grant it may be by us all, held fast as of most momentous present and practical import to bear upon and influence all our daily life and thought and conduct. But St. John, in our text, has undoubtedly in view the literal coming of the Lord, and he tells of

II THE MOURNING THAT SHALL ATTEND IT. "All... shall mourn because of him." So then:

1. None will be indifferent. Many are so now. Try we ever so much to arouse them to religious thought and action, we cannot do so. The world and its concerns baffle all our efforts. But at the Lord"s coming, the one thought of all will be concerning their relation to him. In the parable of the ten virgins (Mt 25) we are told that "all those virgins arose and trimmed their lamps." The foolish had been careless about this hitherto, but now all were aroused and eager, though for them it was all too late. And so at our Lord"s coming, "every eye shall see him," and all "shall mourn because of him." But:

2. The mourning will be of different kinds.

(1) There will be that which belongs to hatred the mourning of vexation, rage, terror. Thus will it be with those who shall be found impenitent at the last the hardened, the reprobate, who persist in saying, "We will not have this Man to reign over us." Such is the deceitfulness of sin, that no truth, though none be more sure, is more commonly disbelieved. Ministers of Christ know too well, by experience gained at many death beds, that "there shall be mourning at the last." What frantic efforts to hurry up the work of salvation that has been neglected all the life long! what vain looking to outside help there is when none such can avail! The writer has scenes of this sad kind vividly in remembrance, when the dying ones, do what he would, would in their fear persist in looking to him to, help them. Such facts force one to believe that there will be mourning of this hopeless sort at the coming of the Lord. Yes, it is "a fearful thing" for an unforgiven man "to fall into the hands of the living God.

(2) But there will be other mourning than this the mourning of love. Love that grieves for good left undone or but imperfectly done, and for evil done. Of such mourning not a little will be found in those spoken of or suggested in our text, as:

(a) Mankind generally. "Every eye shall see him," etc. And this looking upon Christ shall be the look of faith and love. Zechariah, in the parallel passage, teaches this even of those who have "pierced him." James, the unbelieving brother of the Lord, seems to have been converted by the Lord"s appearing to him. Saul the persecutor became Paul the apostle by the same means. And so, doubtless, not a few amidst the masses of mankind, who have known and felt how little their heathenism and varied misbeliefs could do for them, will, when they behold the Lord, exclaim, "Lo, this is our God; we have waited for him." And they will mourn their long estrangement, and the darkening of their hearts that their own sin has caused.

(b) Israel. Special mention is made of them here and in Zec 12. It was they "who pierced him." But it is told how they shall bitterly mourn when they see him, as if they mourned "for an only son." And it shall be a godly sorrow, though, as it should be, it will be heartfelt and deep. How could it be otherwise when they remembered how they ought to have received Jesus as the Christ! "He came to his own and they were "his own etc. They rejected him, rejected him cruelly, persistently, generation after generation, age after age, and yet the Lord bore with them all this time; and now they see him him, coming to help and save them. Yes; though they pierced him, hung him up and crucified him, yet, behold, he cometh, and not to destroy, but to save; and the sight of that breaks them down, as well it may. Ah! what tears of penitence will flow then! Yes; Israel shall mourn.

(c) The spiritual Israel the Church. The ancient prophet plainly has them in view as well as the literal Israel. And will not the Church of God mourn at her Lord"s coming when she thinks what she might have done, and should have done, but did not do? It is the one sorrow that we shall take into the presence of the Lord, that we so ill served him who did all for us. Then the Church will see, as now oftentimes she is slow to see, that she is but an unprofitable servant, even when she has done her all. How will the Church think then of her apathy and indifference in regard to the masses of the ungodly outside her borders; of the half-hearted service she too commonly renders, her members spending more on their own luxury and ease than they surrender for Christ during a whole lifetime; of the strange things that have been done in the name of Christianity, and of the dishonour many so-called Christians have brought upon the holy name they bear? The Church, when she beholds her Lord, will mourn for these things. Would it not be well if she mourned more now, and so set herself to alter and amend her ways?

(d) Families are spoken of as sharing in this mourning those whom St. John speaks of as "all the tribes of the earth," and Zechariah tells of as "all the families of the land." And he specially dwells on this family, household, mourning, naming a number of these families as representative of all the rest. How suggestive this is to us all! For whatever else we may not be, we are all members of some family or other. And this divinely appointed institution of the family, how immensely powerful it ever has been and must always be for good or ill. What the families are the nation will be. And amid the families there will be mourning when the Lord comes. Godly parents, cannot you understand this? Do you not now, or would it not be much better if you did, mourn over your many failures in duty as regards the position God has placed you in? How intent you are on your children"s secular good! and so you ought to be; but how little solicitude you display that their young hearts may be yielded up to the Lord! And how much more was thought of what the world and society would say, than of what would please Christ, in regard to the business, social, or marriage relationships into which you allowed or caused your children to enter! And if they have lost their love for Christ and his blessed service, whose fault is it? Oh, how will these things look in the presence of your Lord? Then let them be so to you now, and so is there less likelihood of your being "ashamed before him" at his coming.

(e) Individuals are not omitted in this enumeration. "Every eye" means every individual person. There will be matter for the mourning of each one, one by one, separate and apart. Yes; that we were so late and laggard in coming to him; that when we did come, too often, for all the service we rendered him, we might almost as well have stayed away; that our conversion is so imperfect; that sin lurks and lingers in us, and often breaks out and overpowers us even now. The language of many a heart will be then"Oh, how I fear thee, living God, With deepest, tenderest fears, And worship thee with humble hope, And penitential tears!

Well will it be for us often to review our own personal lives in the light of the coming of the Lord. For it will send us swiftly to that "fountain opened for all sin and uncleanness," which Zechariah tells of in connection with this mourning that most precious fountain of the Saviour"s blood. And it will lead us to pray with greater fervour and frequency, "Search me, O Lord, and know my heart; prove me," etc.. S.C. (Psa_139:23)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

HE COMES WITH CLOUDS — Rev 1:7

While the Laodicean Church of the present day is busy in her ice-cream suppers and strawberry festivals, the Lord is coming in a cloud, to take up His sanctified bride, and spew these lukewarm professors out of His mouth. Jesus says, in his sermon on the judgments, that the last days of the Antediluvian world symbolize the winding up of the present dispensation. Wickedness increased so fearfully, and the Antediluvian Church apostatized so awfully, that only one preacher’s family survived the spiritual wreck. So here we see the whole Church, along with the wicked world, swept away by the devouring Deluge. To a superficial observer, that looks hard. But don’t you know it was full of mercy? The world had become so wicked, and the Church had fallen and literally united with the world, as at the present day, that there was no hope but for each succeeding generation to get worse and worse, and drop into hell as they come and go. Hence it was signal mercy on the part of the Almighty to put an end to that awful trend into hopeless damnation, and start a new order of things, in which the rainbow of heavenly hope would again span the world. The whole Book of Genesis teaches one great lesson; i.e., that man is a failure. He failed in Eden. He failed in the Antediluvian Ages. He failed in post-diluvian times. He is fast proving an utter failure in the Gospel Dispensation. The Church is a human organization. Therefore, it has proved a failure in every age and dispensation. While Genesis shows up man’s failure, beginning in Paradise and winding up in Egyptian slavery, Exodus reveals that God is a success under all circumstances. So rest assured you will never do any good till you find out that you are a total failure, and fly to the bosom of God, who alone is a perfect success. Just as the Antediluvian world deteriorated morally and religiously to the end, so with the post-diluvian world. At present there is only one Christian in the world for every one hundred and fifty inhabitants. What an awful harvest hell is constantly reaping! What a signal mercy on the part of the Almighty to interpose and arrest this cataract of damnation There is but one way to do it, and that is to destroy them, as in case of the Flood, as only one now and then will repent, and the perpetuity of the present state of things would only conduce to augment the appalling tide of wholesale damnation.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Rev 1:7. [14] ἜΡΧΕΤΑΙ) namely, Ὁ ἘΡΧΌΜΕΝΟς. He who is to come, cometh. His glorious advent at the last day is meant.—ἐξεκέντκσαν, pierced) The Saviour and Judge both exhibited Himself, and will exhibit Himself, with most evident marks of the nails and spear in His raised and glorified body. Then the disdain and reproaches of His enemies, especially of the Jews, which He for so long has borne and still bears with wonderful long-suffering, will be for ever refuted.—κόψονται, shall wail) without doubt through fear, as of an enemy, or even through a feeling of penitence in the case of some.

[14] αὐτῷ, to Himself) that is, to Jesus Christ.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_1:7-8. Just as Amos (Rev_1:2), by a forcible expression, concentrates the chief contents of his book at the very head; so here the writer of the Apoc., who in this also follows the mode of the ancient prophets, by adding to the passage Rev_1:7, containing the sum of his entire prophecy,[638] the full authority of the name of God, of whose message he is the prophet, Rev_1:8.[639] Klief. incorrectly denies that the parousia is the proper theme of the Apocalyptic prophecy, and therefore combines Rev_1:7-8, not with Rev_1:4-6, but with Rev_1:9 sqq.

[638] Cf. Joe_3:16.

[639] Cf., especially, Amo_4:13.

Already the ἰδού is an indication that something important is presented.[640]

ἔρχεται. He (Christ) cometh;[641] this is the theme of the Apoc.,[642] which is expressed here not in indefinite generality, but directly afterwards its chief points, as they are further unfolded in the book, are stated. For the coming of the personal Christ is a coming to judgment,[643] and indeed not only for hostile Jews (οἵτινες αὐτὸν ἐξεκέντησαν), but also for the heathen (καὶ κοψ. πᾶσαι αἱ φυλαὶ τῆς γῆς). Christ cometh with the clouds. The μετά[644] designates the coming one as accompanied by clouds; whether we are to regard these as beneath[645] or about him,[646] is not expressed. The ἐρχ. μετὰ τῶν νεφελῶν does not form an apposition to arising out of the sea, and is not simply a descending from heaven,[647] for the conception, Rev_13:1, is too unique to correspond to the stereotyped idea in our passage;[648] also, the μετὰ τ. νεφ. is too significant for down from heaven. But, according to the O. T. mode of representation, God coming to judgment appears surrounded by clouds.[649] [See Note XXIII., p. 124.] When he comes, absolutely all (πᾶς ὀφθαλμός) will see him; not only his believers, who have remained steadfast to him, and whom he, their Judge, their Deliverer, will introduce into his glory,[650] but alsoas is expressly declared by the words ΟἽΤΙΝΕς

Τῆς Γῆς,unbelievers. Among these, the first to be especially mentioned are ΚΑῚ ΟἽΤΙΝΕς ΑὐΤΟΝ ἘΞΕΚΈΝΤΗΣΑΝ, i.e., the Jews. Volkmar and Hilgenf.[651] incorrectly think here chiefly of the heathen, since heathen hands directed the plunge of the lance into the Crucified. [Note XXIV., p. 124.] But decisive against this is not only the relation to the subject, but also the expression, Κ. ΚΟΨ.

Πᾶς ΑἹ ΦΥΛ. Τ. Γῆς. Here, as in Joh_19:37, the prophecy, Zec_12:10, forms the foundation, where the words אֶת אַשֶר־דָּקָרוּ וְהִבִּיטוּ אֵלַי are rendered by the LXX., ΚΑῚ ἘΠΙΒΛΈΨΟΝΤΑΙ ΠΡῸς ΜῈ, ἈΝΘʼ ὮΝ ΚΑΤΩΡΧΉΣΑΝΤΟ. According to Zechariah, the converted people are to look towards their God, whom they had wounded by their infidelity and disobedience, i.e., as the LXX. correctly explain, had despised; but in this passage the seeing, i.e., the actual beholding of the coming Christ, is understood in the sense that then, at the commencement of the judgment, repentance is no longer possible, and only terror remains concerning sins that have then undoubtedly occurred. Against the pragmatism of this passage, Ebrard wishes here to find the meaning: When he cometh, Israel shall be converted,[652] and the nations of the earth shall certainly lament,[653] as those who have fallen away. Bengel falls into the same error, when he remarks of the ΚΌΨΟΝΤΑΙ in the second member, Undoubtedly with hostile, or even, on the part of some, with penitential, terror. How Joh_19:37 is in this respect related to this passage, is not manifest; since there only the fact of the ἐξεκέντησαν, i.e., the thrust of the lance, is stated. The difference between Joh_19:37 and this lies in the fact that there (ΕἸς ὋΝ ἘΞΕΚΈΝΤ.) the special point of the thrust of the lance is emphasized; while here (ΑὐΤῸΝ ἘΞΕΚΈΝΤ.) the subject is the deaththe slaying[654]in general, as the most manifest proof of hostile unbelief. As to ἘΚΚΕΝΤΕῖΝ in this sense, cf. Num_22:29, Jdg_9:54, 2Ma_12:6. Partly because of this difference, and also partly because Aquila, Symmachus, and Theodotion translate the word דקר, Zec_12:10, by ἘΚΚΕΝΤΕῖΝ,[655] we dare not infer the identity of the Evangelist and the writer of the Apoc.

καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς. Although this expression may comprise also the Jews, yet, according to the connection, it is to be limited to the anti-theocratic and antichristian heathen. The κόψονται[656] obtains, by the construction with ἐπὶ and the acc.,[657] a graphic clearness, such as is peculiar to the entire style of the writer of the Apoc., by representing the mourning, not according to its inner reason (ἐπʼ αὐτῷ), but according to its external direction,towards the coming Judge.[658]

Not only by the twofold assurance in both Greek and Hebrew,[659] at the close of Rev_1:7, but still more completely and solemnly by the entire Rev_1:8,[660] is the main sentence, Rev_1:7, sealed. This verse contains a significant unfolding of the old prophetic formula נְאֻם יִהוָה. For the Eternal, who is at the same time Lord of all, will execute his prophecy, Rev_1:7.[661]

The formula ΤῸ ἈΛΦᾺ ΚΑῚ ΤῸ Ὦ[662] is, according to its meaning,[663] correctly explained by the gloss ἈΡΧῊ ΚΑΙ ΤΈΛΟς.[664]

Ὁ ΠΑΝΤΟΚΡΆΤΩΡ. Cf. Amo_4:13, where the LXX. have it for אֱלֹהְֵי־צְבָוֹת.

[640] Cf. Rev_16:15, where, in like manner, the same fundamental thought of the book suddenly enters with surprising force.

[641] Cf. concerning the present, Winer, p. 249.

[642] Introduction, sec. 2.

[643] Mat_16:27.

[644] Dan_7:13; Mar_14:62.

[645] Mat_26:64.

[646] Cf. Psa_97:2.

[647] Ebrard.

[648] Among the later Jews, the Messiah is expressly called the cloud-man (Wolkenmann) עֲנָנִי or כַר נִבְלִי; cf. Ewald.

[649] Psa_97:2; Psa_18:10 sqq.; Nah_1:3; Grot., Hengstb.; cf. Knobel, Prophetismus d. Hebr., i. p. 361 sqq.

[650] Cf. Rev_19:1 sqq., Rev_20:11 sqq., Rev_21:1 sqq.; Mat_25:31 sqq; 1Th_4:16 sqq.

[651] Introduction, p. 12.

[652] Zec_12:10.

[653] Mat_24:30.

[654] Cf. Rev_1:9; Rev_1:12, etc.

[655] But in connection with the circumstance that the LXX. at other places translate the word דקר by ἐκκεντεὶν, not by κατορχεῖσθαι, we must not infer, with Ewald, that Zec_12:10 also may have been originally, with the LXX., ἐξεκέντησαν.

[656] Cf. Zec_12:10; Mat_24:30.

[657] Cf. Rev_18:9.

[658] Cf. 2Co_2:3; Mat_27:42-43. See, also, De Wette.

[659] Erasmus, De Wette.

[660] Cf. exposition of Rev_1:7-8.

[661] Observe here again, as in Rev_1:4, the relation of the name ὁ ἐρχόμενος.

[662] Rev_21:6.

[663] Cf. Rev_1:17, Rev_2:8, Rev_22:13.

[664] Cf. Jalkut Rub., fol. 147: Adam transgressed the whole law, from א to ת, in Wolf.; cf. also Wetst.

Rev_1:9 to Rev_3:22. John receives in a vision the command from Christ to write down the revelations communicated to him, and to send them to the seven churches of Asia (Rev_1:9-20). This is to be done in such a way that to each one of these churches, in a special letter (Rev_2:1 to Rev_3:22), the contents of the revelation are to be applied for encouragement, consolation, and warning.

NOTES BY THE AMERICAN EDITOR

XXIII. Rev_1:7. μετὰ τῶν νεφελῶν

Luthardt interprets the clouds as in heavenly glory. Trench, on the other hand, maintains that they belong not to the glory and gladness, but the terror and anguish, of that day. The clouds have nothing in common with the νεφέλη φωτεινή (Mat_17:5), the glorious privacy of light, into which the Lord was withdrawn, for a while, from the eyes of his disciples at the transfiguration; but are rather the symbols or fit accompaniments of judgment (Psa_97:2; cf. Psa_18:11; Nah_1:3; Isa_19:11). Both ideas, however, are reconcilable, according as those who contemplate Christs coming are believing or unbelieving.

NOTES BY THE AMERICAN EDITOR

XXIV. Rev_1:7. οἵτινες αὐτὸν ἐξεκέντησαν

Alford: The persons intended in this expression are, beyond doubt, those to whom our Lord prophesied in like terms, Mat_26:64; viz., those who were his murderers, whether the Jews who delivered him to be crucified, or the Romans who actually inflicted his death.

NOTES BY THE AMERICAN EDITOR

XXIV. Rev_1:7. οἵτινες αὐτὸν ἐξεκέντησαν

Alford: The persons intended in this expression are, beyond doubt, those to whom our Lord prophesied in like terms, Mat_26:64; viz., those who were his murderers, whether the Jews who delivered him to be crucified, or the Romans who actually inflicted his death.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 1:7 . A reminiscence and adaptation of Dan 7:13 (Theod.) and Zec 12:10-14 . The substitution of ἐξεκέντησαν (so Joh 19:37 , Justin’s Apol. i. 52, Dial , xxxii., cf. 61., 118., adding εἰς ) for κατωρχήσαντο (70 mistranslation in this passage, though not elsewhere, of דקרו ) shows that the original text was used (though Lücke and Ewald hold that ἐξ . was the LXX reading till Origen), and that it was interpreted in some (Johannine? Abbott, Diatessarica , 1259 1262, 2317) circles as a prophecy of the crucifixion. Only, the reference is no longer to repentance (Zech.), but, by a turn of characteristic severity, to remorse and judgment. There is a remarkable parallel in Mat 24:30 , where patristic tradition ( cf. A. C. 233 36) early recognised in τὸ σημεῖον τ . ὑ . ἀ . the cross itself, made visible on the day of judgment. The first of the three signs preceding Christ’s advent in the clouds, acc. to Did. xvi. 6 ( cf. Zec 2:13 LXX), is σημεῖον ἐκπετάσεως ἐν οὐρανῷ (Christ with outstretched arms, as crucified?); and, acce. to Barn, vii. 9, “they shall see him on that day wearing about his flesh τὸν ποδήρη κόκκινον ”. Note ( a ) that the agreement with Joh 19:37 is mainly verbal; the latter alludes to the crucifixion, this passage to an eschatological crisis, ( b ) No such visible or victorious return of Christ is fulfilled in the Apocalypse, for visions like Rev 14:14 f., Rev 19:12 f., do not adequately correspond to Rev 1:7 , Rev 22:12 , etc. ( c ) No punishment of the Jews occurs at Christ’s return, for the vengeance of Rev 19:13 f. falls on pagans, while Rev 11:13 lies on another plane. καὶ , κ . τ . λ .: the monotonous collocation of clauses (Vit. i. 9 16) throughout the Apocalypse with καί , is not necessarily a Hebraism; the syntax of Aristotle ( e.g. , cf. Thumb, 129), betrays a similar usage. καὶ οἵτ . κ . τ . λ ., selected as a special class ( καὶ τότε μετανοήσουσιν , ὅτε οὐδὲν ὠφελήσουσι , Justin). The responsibility of the Jews, as opposed to the Romans, for the judicial murder of Jesus is prominent in the Christian literature of the period (Luke Acts, cf. von Dobschütz in Texte u. Unters. xi. 1, pp. 61, 62), though the Apoc. is superior to passages like 2 Clem. xvii. πᾶσαι κ . τ . λ .= the unbelieving pagans, who are still impenitent when surprised by the Lord’s descent ( ἐπὶ = “because of,” cf. Rev 18:9 in diff. sense); a realistic statement of what is spiritually put in Joh 16:8-9 . This forms an original element in the early Christian apologetic. To the Jewish taunt, “Jesus is not messiah but a false claimant: he died,” the reply was, “He will return in visible messianic authority” (Mar 14:62 = Mat 26:64 , significant change in Luk 22:69 ). In several circles this future was conceived not as a return of Jesus, nor in connexion with his historical appearance, but as the first real manifestation of the true messianic character which he had gained at the resurrection ( cf. Titius, 31, 32). See on Rev 12:4 f. ναὶ , ἀμήν : a double (Gk. Heb.) ratification of the previous oracle.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

All men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

with clouds--Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (Act 1:9). His ascension corresponds to the manner of His coming again (Act 1:11). Clouds are the symbols of wrath to sinners.

every eye--His coming shall therefore be a personal, visible appearing.

shall see--It is because they do not now see Him, they will not believe. Contrast Joh 20:29.

they also--they in particular; "whosoever." Primarily, at His pre-millennial advent the Jews, who shall "look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the piercing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced; and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood offerings.

all kindreds . . . shall wail--all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (Zac 12:3-6, Zac 12:9; Zac 14:1-4; Mat 24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," Rev 13:8. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.

because of--Greek, "at," or "in regard to Him."

Even so, Amen--Gods seal of His own word; to which corresponds the believer's prayer, Rev 22:20. The "even so" is Greek; "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. Behold, he cometh with clouds] This relates to his coming to execute judgment on the enemies of his religion; perhaps to his coming to destroy Jerusalem, as he was to be particularly manifested to them that pierced him, which must mean the incredulous and rebellious Jews.

And all kindreds of the earth] Πασαι αἱ φυλαι της γης· All the tribes of the land. By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state.

Even so, Amen.] ναι, αμην Yea, Amen. It is true, so be it. Our Lord will come and execute judgment on the Jews and Gentiles. This the Jews and Romans particularly felt.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) Behold, he cometh with clouds.—Better, with the clouds. The reference to Christ’s words (Mar_14:62) is undoubted. In the “clouds” St. Augustine sees the emblem of the saints of the Church, which is His body, who spread as a vast fertilising cloud over the whole world.

Every eye shall see him, and they also which (they were who = “whosoever”) pierced him.—Here again is a reference to the incident of the piercing of Christ’s side (Joh_19:34), recorded only by St. John.

Shall wail because of him.—Or, shall wail over Him. The prophecy in Zec_12:10, is the suggesting one of this. But the passage in Zechariah describes the mourning of grief over the dead; the passage here is the mourning towards one who was dead, and is alive. He towards whom they now direct their sorrow is the One over whom they should have wailed when He was laid in His tomb.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. This verse, as indeed may be said of the whole Book, is founded chiefly on our Lord’s own prophecy recorded in St Matthew 24, and secondly on the Old Testament prophecies which He there refers to and sums up.

with clouds] “With the clouds,”—“he clouds of heaven” of Dan_7:13.

and they also which pierced him] Zec_12:10; in his Gospel, Joh_19:37, St John translates that passage correctly, and here refers to the same translation: that of the LXX. is wrong and almost meaningless. But while the words here are taken from Zechariah, the thought is rather that of Mat_26:64 : “they which pierced Him” are thought of, not as looking to Him by faith, and mourning for Him in penitence, but as seeing Him Whom they had not believed in, and mourning in despair.

all kindreds of the earth] Better, all the tribes—the reference is still to Zech. l. c., through the medium of Mat_24:30. Thus we see that the fact that the profitable and the unprofitable “mourning” (or “wailing”—the Greek word is the same in St Matthew as here) are foretold in the same terms, in solemnly suggestive contrast with each other, is due not to the Apostle but to his Master: it is He that tells us that all tribes of the earth must mourn, either now for the woe our sins caused Him, or then for the woe they will cause us.

because of him] Literally, “at him;” at sight of Him. R. V. “over Him,” which can hardly be meant here.

Even so, Amen] Or, Yea, Amen—the two words, Greek and Hebrew, being similarly coupled in 2Co_1:20. The second, like the first, is an emphatic word of confirmation—so used e.g. repeatedly by our Lord Himself, St Mat_5:18, &c., where it is translated “verily.” The popular tradition that “Amen” means “So be it” is only partially true: even in its liturgical use, we append it to creeds as well as prayers. It comes from the same Hebrew root as the words for “faith” and “truth;” the primary meaning being apparently “solidity.” See on Rev_3:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Behold he cometh with clouds,.... John carries on the account of Christ in his kingly office, one branch of which is to execute judgment; and describes him by a future coming of his, which cannot be understood of his coming to take vengeance on the Jews, at the time of Jerusalem's destruction, though that is sometimes expressed in such language, and with such circumstances, as here; see Mat 24:30; because if this revelation was made to John, in the latter end of Domitian's reign, as is commonly reported by the ancients, and in the year 95 or 96, as chronologers generally place it, it must be upwards of twenty years after the destruction of Jerusalem, and therefore cannot relate to that; nor to his coming in a spiritual sense to convert the Jews in the latter day; for this coming is personal, and with clouds, when he will be seen by every eye; all which circumstances do not so well agree with that; besides, all the kindreds of the earth will not lament on that account: the wicked will take little notice of it, the tribes of the Jews will rejoice at it, and so will all the converted Gentiles: it is better therefore to understand this of Christ's second coming to judge the quick and dead, which is represented as just at hand, to denote the certainty of it; and a "behold" is prefixed to it, to excite attention, and to denote the importance of it: things of great moment, and very surprising, will then be done; Christ will appear in great glory and majesty, the dead in Christ will be raised, Christ's personal kingdom will take place, and the general judgment come on. The manner of his coming will be "with clouds"; either figuratively, with angels, who will attend him both for grandeur and service, or literally, in the clouds of heaven; he shall descend in like manner as he ascended, and as Daniel prophesied he should, Dan 7:13. Hence, one of the names of the Messiah, with the Jews, is, "Anani" (r), which signifies "clouds"; and his coming is so described, both to denote the grand and magnificent manner, in which he will come, making the clouds his chariots; and to strike terror into his enemies, clouds and darkness being about him, thunder and lightning breaking out of them, as tokens of that vengeance he comes to take upon them; as also the visibility of his coming, he shall descend from the third heaven, where he now is, into the airy heaven, and sit upon the clouds, as on his throne, and be visible to all: hence it follows,

and every eye shall see him; that is, everyone that has eyes shall see him, or all men shall see him; the righteous shall see him, and be glad; they shall see him in his glory, as he is, and for themselves, and be satisfied; they shall rejoice at the sight of him; they will be filled with joy unspeakable, and full of glory: but the wicked will see him and tremble; they will be filled with the utmost consternation and astonishment; they will not be able to bear the sight of him; they will flee from him, and call to the rocks and mountains to fall on them, and hide them from his face,

And they also which pierced him; his hands, feet, and side, when they crucified him; both the Roman soldiers, who actually did it, and the body of the Jewish nation, the rulers and common people, who consented to it, and at whose instigation it was done; these, being raised from the dead, shall see him with their bodily eyes, whom they so used,

And all kindreds of the earth shall wail because of him; all the wicked, in the several parts of the world, will lament, and wring their hands, and express the inward terror and horror of their minds, at his appearing; they will fear his resentment of all their wicked words and actions; will dread his wrath, and tremble at his righteous judgment:

even so, Amen, says John, and so say all true believers; what the wicked lament, they rejoice at; they desire the coming of Christ, they love it, look and long for it; they believe it shall be, and wish it may be quickly, as in Rev 22:20; This expression of faith in, and desire after the coming of Christ, is signified by two words, the one Greek and the other Hebrew; suggesting, that this is an article of faith among all the saints of all nations, Jews and Gentiles, and is what they are wishing and waiting for,

(r) Targum in 1 Chron. iii. 24. vid. Beckii Not. in ib. Yalkut Simeoni, par. 2. fol. 85. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Ver. 7. Behold, he cometh] He is already upon the way, and will be with us shortly. Let us hasten his coming, and say, as Sisera’s mother, Why are his chariots (his clouds) so long in coming? Why tarry the wheels of his chariots? Jdg 5:28.

Shall wail] Gr. κοψονται, shall smite their breasts or thighs; the elect as repenting, the reprobate as despairing. Iisdem quibus videmus, oculis, flemus; so here, οψονται και κοψονται, they shall look and lament.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Behold he cometh with clouds - That is, the Lord Jesus, when he returns, will come accompanied with clouds. This is in accordance with the uniform representation respecting the return of the Saviour. See the notes on Mat 24:30. Compare Mat 26:64; Mar 13:26; Mar 14:62; Act 1:9, Act 1:11. Clouds are appropriate symbols of majesty, and God is often represented as appearing in that manner. See Exo 19:18; Psa 18:11 ff; Isa 19:1. So, among the pagan, it was common to represent their divinities as appearing clothed with a cloud:

“tandem venias, precamur,

Nube candentes humeros amictus.

Augur Apollo”

The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense of the majesty and glory. of that being from whom John received his revelations. His rank, his character, his glory were such as to demand respect; all should reverence him, and all should feel that his communications about the future were important to them, for they must soon appear before him.

And every eye shall see him - He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Everyone, therefore, has an interest in what he says; everyone has this in certain prospect, that he shall see the Son of God coming as a Judge.

And they also which pierced him - When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zec 12:10; “They shall look upon me whom they have pierced, and they shall mourn.” The language here is so general that it may refer to any act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctious visitings then; or to their subsequent reflections, as they might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood will then remember their crime and be overwhelmed with alarm. The design of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all mankind. None can be indifferent to it, for all will see him. His friends will hail his advent (compare Rev 22:20), but all who were engaged in putting him to death, and all who in any manner have pierced his heart by sin and ingratitude, unless they shall have repented, will have occasion of bitter lamentation when he shall come. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually put him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude.

And all kindreds of the earth - Greek, “All the tribes - φυλαὶ phulai of the earth.” This language is the same which the Saviour uses in Mat 24:30. See the notes on that passage. The word “tribes” is what is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the Holy Land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connection requires that it should be understood in this sense here, since it is said that “every eye shall see him”; that is, all that dwell on the face of the earth.

Shall wail because of him - On account of him; on account of their treatment of him. The word rendered “wail” - κόπτω koptō - means properly to beat, to cut; then to beat or cut oneself in the breast as an expression of sorrow; and then to lament, to cry aloud in intense grief. The coming of the Saviour will be an occasion of this:

(a)Because it will be an event which will call the sins of people to remembrance, and

(b)Because they will be overwhelmed with the apprehension of the wrath to come.

Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing could produce so deep and universal alarm. This fact, which no one can doubt, is proof that people feel that they are guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely people would not dread his appearing if they really believed that all will be saved. Who dreads the coming of a benefactor to bestow favors on him? Who dreads the appearing of a jailer to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that people should be alarmed at the coming of the Saviour, unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation - as the approach of death now often does. People believe that there is much to be dreaded in the future world, or they would not fear the coming of Him who shall wind up the affairs of the human race.

Even so, Amen - ναὶ, ἀμήν nai, amēn. “A double expression of “so be it, assuredly, certainly,” one in Greek and the other in Hebrew” (Prof. Stuart). Compare Rom 8:16, “Abba, Father” - ἀββᾶ, ὁ πατήρ abba, ho patēr. The idea which John seems to intend to convey is, that the coming of the Lord Jesus, and the consequences which he says will follow, are events which are altogether certain. This is not the expression of a wish that it may be so, as our common translation would seem to imply, but a strong affirmation that it will be so. In some passages, how. over, the word (ναὶ nai) expresses assent to what is said, implying approbation of it as true, or as desirable. “Even so, Father: for so it seemed good in thy sight,” Mat 11:26; Luk 10:21. So in Rev 16:7, “Even so (ναὶ nai), Lord God Almighty.” So in Rev 22:20, “Even so (ναὶ nai), come, Lord Jesus.” The word “Amen” here seems to determine the meaning of the phrase, and to make it the affirmation of a “certainty,” rather than the expression of a “wish.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Behold, he cometh, or is to come at the day of judgment. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

St. John being to speak of the various afflictions of the church of God, which should immediately begin, and hold on during the whole time that Rome should continue heathen, and one thousand two hundred and sixty years after, during the whole reign of the beasts, prepareth Christians for it, by calling them by the eye of faith to see (though at a great distance) Christ coming to judgment, whom he speaks of as already coming, according to the usual style of prophets, who use to speak of those things that shall shortly be done, or certainly, as if they were already done. He describes the manner of Christ’s coming to judgment, and saith,

he cometh with clouds, that is, in a glorious manner; in the clouds with power and great glory, Mat 24:30; in his glory, and all the holy angels with him, Mat 25:31; with ten thousand of his saints, Jud 1:14; with a shout, the voice of the archangel, and the trump of God, 1Th 4:16; here, with clouds, bright and glorious clouds, not obscuring him, but making his appearance more glorious and terrible.

And every eye shall see him; he shall come visibly, for, Act 1:11, he shall so come, as he was seen going up to heaven: see Isa 40:5.

And they also which pierced him; they also which pierced him shall look on him, Zec 12:10; yea, not those only which pierced him with their spears, but every sinner who hath pierced him with his sins, Heb 6:6. From whence we may observe, that the resurrection will be general; and those in the Great Mogul’s country are like to awake out of their sleep in the grave, as well as others.

And all kindreds of the earth shall wail because of him; all the nations of the earth, (Greek, the tribes of the earth), shall wail, not with a mourning of repentance, the time for that will be past, but with a wailing of despair and horror.

Even so, Amen: these words are either a prophetical assertion, confirming the truth of what he had said, or a pious prayer or desire, or rather both together.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Behold—Even while he speaks the advent is for a moment visible to his raptured eye.

He cometh—The immediate present; he comes this moment. In prophetic conception our seer brings the coming before his own eyes, and depicts its circumstantials. For a moment the far-distant event, so often spoken of as nigh at hand, is visibly present. Compare Mat_24:30.

With clouds—In clouds would simply describe his high locality; with clouds implies that the clouds are part of his attendant pomp.

Every eye— Carries the visible fact to every single individual of the human race.

Shall see—Declares the visibility of his real living person.

And—Rather, even. Even the very men whose thorns, nails, and spear, pierced him on the cross, shall now behold him on the throne. The nature of this striking climax, that objectively the worst sinners of the race—his crucifiers—must now face him, requires a literal interpretation. His physical crucifiers, and not only those who spiritually crucify him by their sins, (which would include all sinners,) must be meant. John watched the piercing of the Saviour’s side by the soldier, and recognised the piercing of Jehovah in Zec_12:10 as finding a fulfilment in this piercing of Jehovah-Jesus. It would be such a fulfilment as could be used as illustration for a believer, but not as evidence to convince a sceptic. See our notes of Joh_19:34-37. Zechariah makes the Jews look in penitence upon him they have pierced; John gives the severe weeping, equally true, of the impenitent meeting the Judge when penitence is too late. The passage is a clear proof that the Gospel and Apocalypse are by the same John. In confirmation of this, Alford notes, that the Greek word for pierced is the same in both Gospel and here, though not in the Septuagint. Dusterdieck replies that other translations into the Greek than the Septuagint, as those of Aquila, Symmachus, and Theodotion, use John’s word. But neither of these was, like the Septuagint, in common use; and the plain fact that this passage amplifies the passage in the Gospel with marked peculiarities, still remains. Kindreds (tribes) of the earth—Of the earth, is usually an adverse phrase in this book, and doubtless here means the tribes of the earthy. Dusterdieck refers they which pierced him to the Jews, and these kindreds to the Gentiles.

Even so, Amen—Yes, so be it. The even so translates the Greek, and Amen transfers the Hebrew form of the same word. Solemn assent is given by both even to the tears and terrors of the guilty.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Behold - In this and the next verse is the proposition, and the summary of the whole book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in "the form of a servant." But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God. And every eye - Of the Jews in particular. Shall see him - But with what different emotions, according as they had received or rejected him. And they who have pierced him - They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall wail because of him - For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These words are a majestic description of our Saviour’s coming to judgment; they are ushered in with a note of attention and admiration, Behold! which denotes also the truth and certainty of his appearance, and upbraids us likewise for our natural backwardness to believe, mind, and meditate upon, the coming of Christ; we are too much guided and governed by sense: what we see nothing of, we believe little of; therefore St. John here begins with a note of incitement in the word, Behold! It follows, he cometh with clouds, and every eye shall see him, and they which pierced him.

This was fulfilled, 1. When Christ came by the Roman armies to destroy Jerusalem, by taking vengeance on his murderers, when his crucifiers might discern that those heavy and direful judgments were inflicted on them for their crucifying Christ, and persecuting Christians.

But, 2. It will be more eminently and universally fulfilled at the general day of Judgment, when Christ will come riding upon the clouds, as in a triumphant chariot, and all human eyes shall then see him; his persecutors and despisers, particularly, beholding him, but not all alike: such as pierced him, but repented, whose hearts were afterwards pierced for their piercing of him, these at that day shall see Christ with astonishing joy, though they put him to bitter sorrow; the death of Chirst has procured mercy for those whose cruelty did procure his death: but as for such as pierced him, but never repented, but such as pierced him in his person, or in his members, they shall also see him to their sorrow, and shall wail, or take on heavily, because of him; that is, because they must be judged by him.

Lord! how will the sight of a pierced Saviour then pierce their souls with sorrow, with vexation of heart, and anguish of spirit! To behold Christ with an eye of sense then will be very grievous to them that do not behold him with an eye of faith now; see him they shall, they must; but alas, they had rather be covered with mountains and hills falling upon them, than thus behold him!

Observe farther, How St. John closes this description of Christ’s second coming, with a pathetic option on his own and the church’s behalf, in the last words of the verse--Even so, Amen; intimating, that the saints, or church of God, do expect and believe that assuredly it will be so, and do also earnestly desire and pray that it may be so.

Learn hence, That Christ will undoubtedly come to put an end to the sufferings of his afflicted church, and to punish his and their persecutors; with whose coming the saints are well pleased, and do earnestly desire and long for it; behold, he cometh, Even so, Amen. Come, Lord Jesus.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7. Behold, he cometh. Christ. With clouds. See Matt. 24:30; 26:64; Acts 1:9, 11. The clouds denote the glory and terrors of his coming. Every eye shall see him. He will then come to meet all mortals. They which pierced him. Israel, the nation which rejected and crucified him is meant. See Zech. 12:10, which is here quoted. All the tribes of earth shall mourn over him. In consternation because he is coming to judge the world.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

In verse 7, John is quoting from Daniel and Zechariah.

every eye

Since people see with the eyes, the word "eye" is used to refer to people. AT: "every person" or "everyone" (See: Synecdoche)

including those who pierced him

"even those who pierced him will see him"

pierced him

Jesus' hands and feet were pierced when he was nailed to the cross. Here it refers to people killing him. AT: "killed him" (See: Metonymy)

pierced

made a hole in

the alpha and the omega

These are first and last letters of the Greek alphabet. Possible meanings are 1) "the one who began all things and who ends all things" or 2) "the one who has always lived and who always will live." If unclear to readers you may consider using the first and last letters of your alphabet. AT: "the A and the Z" or "the first and the last" (See: Metaphor and Merism)

who is to come

Existing in the future is spoken of as coming. (See: Metaphor)

says the Lord God

Some languages would put "The Lord God says" at the beginning or the end of the whole sentence. (See: Quotations and Quote Margins)

translationWords

tribe

mourn

amen

lord

God

Almighty

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. This verse, as indeed may be said of the whole book, is founded chiefly on our Lord’s own prophecy recorded in St Matthew 24, and secondly on the Old Testament prophecies which He there refers to and sums up.

μετὰ τῶν νεφελῶν. “With the clouds of heaven.” The preposition here and in Mar 14:62, which also recalls Dan 7:13, corresponds with the Version known as Theodotion’s, not with that known as the LXX. which reads ἐπί. It is generally agreed that Theodotion was later than Aquila, who was probably a contemporary of Akiba (†135). Little is known of the history of the Version that bore his name, or of the gradual growth of that ascribed to the LXX. There is some reason to think that the ‘LXX.’ paraphrased an older Version of Daniel which ‘Theodotion’ revised: and it is certain that ‘Baruch’ which imitates the Book of Daniel is nearer to ‘Theodotion’ than the ‘LXX.’ See ‘Theodotion,’ Smith’s Dictionary of Christian Biography; ‘Hermas and Theodotion,’ Salmon’s Introduction to N.T. 3rd ed., pp. 586–601.

καὶ οἵτινες αὐτὸν ἐξεκέντησαν. Zec 12:10; in his Gospel, Joh 19:37, St John translates that passage correctly, and here refers to the same translation, also found in Theodotion: that of the LXX. is wrong and almost meaningless. But while the words here are taken from Zechariah, the thought is rather that of Mat 26:64: “they which pierced Him “are thought of, not as looking to Him by faith, and mourning for Him in penitence, but as seeing Him Whom they had not believed in, and mourning in despair.

ἐπʼ αὐτόν. Literally, “at Him.” “At sight of Him,” “over Him,” the sense in Zechariah, is hardly applicable here.

ναί, ἀμήν. “Yea, Amen”: the two words, Greek and Hebrew, being similarly coupled in 2Co 1:20. The second, like the first, is an emphatic word of confirmation—so used e.g. repeatedly by our Lord Himself, St Mat 5:18, &c., where it is translated “verily.” The popular tradition that “Amen” means “So be it” is only partially true: even in its liturgical use, we append it to creeds as well as prayers. It comes from the same Hebrew root as the words for “faith” and “truth”; the primary meaning being apparently “solidity.” See on Rev 3:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

He cometh with clouds [ερχεται μετα των νεφελων] . The clouds are frequently used in the descriptions of the Lord 's second coming. See Dan 7:13; Mt 24:30; Mt 26:64; Mr 14:62. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see Psa 97:2; Psa 18:11; Nah 1:3; Isa 19:1.

Shall see [οψεται] . The verb denotes the physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. See on Joh 1:18. Appropriate here as indicating the quickened spiritual discernment engendered by the Lord 's appearing, in those who have rejected Him, and who now mourn for their folly and sin.

They which [οιτινες] . The compound relative describes a class. See on Mt 13:52; Mt 21:41; Mr 12:18.

Pierced [εξεκεντησαν] . See on Joh 19:34, and compare Zec 12:10; Joh 19:36. The expression here refers not to the Jews only, but to all who reject the Son of Man; those who "in any age have identified themselves with the Spirit of the Savior 's murderers" (Milligan). The passage is justly cited as a strong evidence that the author of the Gospel is also the author of Revelation.

Kindreds [φυλαι] . More correctly, tribes. The word used of the true Israel in chapter Rev 5:5; Rev 7:4 - 8; Rev 21:12. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes, "the mocking counterpart of the true Israel of God." Compare Mt 24:30, 31.

Shall wail because of Him [κοψονται επ αυτον] . Rev., better, shall mourn over Him. Lit., shall beat their breasts. See on Mt 11:17.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.