The Revelation Revealed, Chapter 1 · Verse 7 – Verse 8
Verſ. 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.
He cometh with Clouds,] This is a Graeciſm; that is, In the Clouds. This verſe hath an Index, or an Aſteriſme before it: Behold, to ſhow, that it is very remarkable what is here expreſſed, being as the general propoſition unto the whole Revelation. Chriſts coming in the clouds in power and glory to ſet up his Kingdom here on earth before the ultimate judgement. This hath relation to Zachary 12.10. and promiſed in Matth. 26.64. and 24.30. and Acts 1.9. &c. Several Interpretations offer here to the conſideration: Some would have it here meant, that at the time of Chriſt's paſſion, this Scripture was fulfilled in theſe firſt fruits of the Jews converſion in Acts 2. that were the crucifyers of Chriſt, being pricked to the hearts becauſe of him, and of the evil by them done unto him, and ſo mourned over him. Though indeed it is granted that that propheſie in Zach. 12. is partly fulfilled in that of the firſt fruits of the Jews converſion, who truly mourned for him whom they had pierced; Iohn 19.37. yet Iohn here in this propheſie, and in this verſe, long after Chriſt's aſcenſion, re-inforces, and takes up the ſame relation, to be fulfilled at Chriſt's ſecond coming in the clouds; therefore that of Zach. 12. was never compleatly accompliſhed to this day. Secondly, Theſe ſmall numbers of the firſt effuſion of the Spirit after Chriſt's paſſion, cannot with any ſound reaſon anſwer that general and univerſal mourning, promiſed of in Zach. 12. where the ſeveral families of David, of Nathan, of Levi, of Simeon, &c. and all the families that remain, ſhall all mourn apart, or joyntly, as they did at Hadimmon, in the valley of Megiddon.
Thirdly, That propheſie of Zachary 12. could not wholly relate to the time of Chriſt's paſſion, or little after, becauſe in the day of the fulfilling of that propheſie, he would make the Governour of Judy like an hearth of fire in the wood, and like a torch of fire in the ſheaf, and they ſhall devour all the people round about, and the Lord ſhall ſave the Tents of Judah, &c. ver. 6, 7. and that in ver. 8, and 9. God would in that day make the feeble of the houſe of Judah as David for ſtrength, and of the houſe of David, as the Angel of God: and that God would in that day ſeek to deſtroy all that came againſt Jeruſalem. But in how contrary, low, and weak condition Ieruſalem and Iudah was in at the time about Chriſt's paſſion (being then under the Roman yoke) and ever ſince have been under a miſerable afflicted eſtate, as all hiſtories teſtifie: And how unſutable ſuch a condition is with the fulfilling of the aforeſaid propheſie, let the wiſe conſider. Therefore ſure this coming of Chriſt, muſt be intended of his ſecond coming, future to his Aſcenſion; for he was aſcended long before this Revelation was given. This ſame Jeſus which is taken up from you into heaven, ſhall ſo come, in like manner as ye have ſeen him go into heaven. Acts 1.11.
Others again apply the time of this mourning and looking upon Chriſt whom they had pierced, wholly to be the time of the laſt and ultimate judgement of the wicked; when as they ſay, all they that crucified him, and all his enemies, ſhall mourn and wayl for anguiſh, and tremble before him. But this cannot be the whole or main ſenſe of the Spirit herein, nor altogether according to the time thereof, for theſe reaſons.
Firſt, Becauſe this time or day of mourning, is not of mourning to deſperation, as that ultimate mourning of the wicked is, but it is a godly ſorrow or mourning that leadeth unto repentance, compare it to Zach. 12.10, 11. It is as one mourning for his only ſon, or as that mourning was for good Joſiah ſlain at Megiddo; out of bowels of love and compaſſion, not of horrour and deſperation, as the former is.
2. Another reaſon is, becauſe in this day of mourning, there is promiſed, that God would pour out the Spirit of Grace and Supplications upon the Inhabitants of Judah and Ieruſalem, Zach. 12.10. unto which this verſe does relate; but in that day of God's executing his laſt wrath on the wicked, is no time of pouring out of grace, nor the ſpirit of ſupplications; therefore to me it clearly follows, that ſeeing the Prophet Zach. 12.10. and John in this ſeventh verſe, both propheſie of one and the ſame perſonal appearance and coming of Chriſt in the clouds, eſpecially intends the converſion of the Iews, of them that pierced him, and that before the ultimate judgement of all, for then there is no time of repentance or converſion.
3. The third reaſon is from the words; And all the kindreds of the earth ſhall wail becauſe of him: Even ſo, Amen. If it were to be underſtood here only, that all the kindreds of the earth ſhould ſee Chriſt's coming, and wail for dread or horrour, as the wicked at the ultimate judgement day, then John would never ſet ſuch a heavie Amen to it, So it ſhall be; ſeeing himſelf, and all the Saints departed likewiſe, do expect and reſt in hope for the ſight of this his ſecond coming unto their joy and comfort.
Therefore the concluſion or obſervation that ariſes hence, and as a right Interpretation of this verſe, is,
Obſerv. That Chriſt will appear again in the clouds, to be ſeen of all, to the converſion of his ancient people the Iews, the deſtruction of all his enemies, and the reſtauration of all things, before the end of all.
And this concluſion and interpretation flows from theſe grounds or reaſons. Firſt, from the very genuine ſenſe of the words themſelves in this verſe, Every eye ſhall ſee him gloriouſly coming in the clouds: As ye have ſeen him going, ſo ſhall ye ſee him come. Acts 1.9. We ſee him now by the eye of Faith in heaven, but then by the eye of the body. Faith and ſight are two diſtinct things; 2 Cor. 5.7. all do not now ſee him by faith, but then all and every eye ſhall ſee him coming in the clouds, to perform a double work; the one in a wonderful manner, to cauſe the Iews that pierced him, to look on him and mourn, even to a holy repentance; whoſe converſion will be ſo wonderful, that it wil be as a Nation born in one day, Iſa. 66.8. And this is no more then was done formerly towards Paul, Chriſt miraculouſly appearing to his converſion, and which he intimates muſt likewiſe follow afterwards to Iſrael, in that that God ſhewed him this grace firſt.
Secondly, That all his obſtinate enemies may look upon him, and mourn and wail, even to deſperation; for that their ruine, and the day of God's great wrath is coming on them: for it is the work of Cnriſt's appearance, not only to deſtroy all his anti-chriſtian adverſaries, 2 Theſ. 2.8, 9. but alſo to the joy, comfort, and exaltation of his Church, 2 Pet. 5.4. Now this cannot be the work of the end of all, and ultimate judgement, becauſe this of Chriſt coming in the clouds here, is ſet as the general reſult, and the main propoſition of the whole of the Revelation; wherein the great deſigne is, to ſet forth Chriſt to come, and the glorious eſtate of his Church here on earth, before the ultimate end, as will appear hereafter: To demonſtrate this a little plainer, I ſet theſe Queries out of Zach. 12. collated with this place, and that of Matth. 24.30.
1. Was ever Iudah or Ieruſalem ſince that Propheſie, made to her enemies a cup of trembling? Was ſhe ever a burdenſome ſtone to the whole earth, to cut them in pieces? Have ever the Governours of Iudah been like an hearth of fire amongſt the wood, and and like a torch of fire in a ſheaf, devouring all the people round about? Or, Were they ever ſince that Propheſie of Zachary, in that ſtrength, that the feeble amongſt them were as David, and the houſe of David as Elohim, &c. Peruſe the Hiſtory of the Iews, and conſider whether you can find the leaſt accompliſhment thereof?
I next quere, when was ever that eminent effuſion of the Spirit of grace and ſupplication poured out on the houſe of David, and the inhabitants of Ieruſalem, that they ſhould look on him whom they had pierced, and mourn for him with great bitterneſs, each family mourning apart? Was this done at Chriſt's paſſion by the obſtinate Iews his crucifiers? They derided him: Or was this fulfilled by the ſmall number of the Iews, his Diſciples, the eleven, who fled at his ſuffering? They did not pierce him: Or was this fulfilled upon thoſe mourners in Acts 2? They ſaw him not when they mourned, nor with their families apart, nor ſaw him in the clouds, and thereupon mourn for him; and therefore as yet the main of this Propheſie is to be fulfilled.
Laſtly, Is this to be referred to the laſt reſurrection or ultimate judgement? I ask, Is that a day of repentance, of mourning, and of grace? That is a day of judgement unto the wicked, and then Chriſt's diſpenſatory Kingdom of Grace is at an end, 1 Cor. 15.24. Therefore to be brief, and not to exceed due bounds, I aſſert, That here by ſeeing Chriſt coming in the clouds by every eye, and by them that pierced him, and that all kindreds of the earth ſhould wail becauſe of him, is meant by John, as Zachary meant, namely, that all the Tribes, both Iews and Gentiles, ſhould ſee Chriſt coming in the clouds with glory, as man, before the end of all: to the Iews, and all his Elect, with grace and godly repentance; to the all other his enemies, with horrour and confuſion: conſult Jer 25.5, 6. Zach. 2.10, 11, 12. Iſa. 2. throughout.
Object. But here it may be objected, That you make divers comings of Chriſt to judgement, the one to the converſion of the Iews, and the reſtauration of his Church to a glorious State and Reigne, in the deſtruction of their enemies; and another, or ſecond coming again, before the final end of all things, to execute the ultimate judgement. But this is contrary to Scripture, which mentions only of two comings of Chriſt; the firſt in the fleſh, in the time of the Goſpel; and the laſt at the day of judgement, to execute the wrath of his Father on all his impenitent enemies, and the refuſers of his Goſpel.
I anſwer, Chriſt's coming in Scripture is variouſly taken; ſomtimes for his firſt coming in the fleſh; ſomtimes in Spirit of grace, power, and miracles; but laſtly, and moſt eminently, to judgement. And in this his laſt coming, there are ſeveral remarkable periods and events; In the beginning and morning of this great day, he comes to convert the Jews, reſtore the kingdom unto Iſrael, and to the church of Chriſt, and to deſtroy antichriſt, and all the Saints enemies; not utterly, finally; but of all power and dominion over the Church, which is quite taken off by Chriſt; and a ſure chain or tye laid on their ſpirits of malice, and on their Ring-leader, Satan himſelf, that there is none can hurt during this glorious reigne in Gods holy mountain: This Reſtauration is the work of the morning of the day. But the wotk of the evening of this day, is, the univerſal reſurrection of the dead, and to give final ſentence on all the enemies of Chriſt, that oppoſed him, and his Kingdom, and to give them their portions with the divel and his angels, in that lake of fire that burneth for evermore: ſee more at large hereof in chap. 20. So that there is not two laſt comings of Chriſt, but two remarkable acts or events in this his laſt coming; to wit, in the morning and evening of this great day of his appearance.
Verſe 8. I am Alpha and Omega, the beginning and the ending, ſaith the Lord, which is, and which was, and which is to come, even the Almighty.
Here the Divinity of Chriſt is plainly aſſerted, who counts it no robbery to be equal with God, and to take his attributes unto himſelf: And that the perſon here intended by the Spirit, is Chriſt, is clear from the precedent verſe; the ſame perſon that came with clouds, and was pierced, is the ſame here deſcribed, who is the Alpha and Omega. and this is moſt evident, by collating it to verſe 11. and 17. where he that is the firſt and the laſt; who was dead, but now alive; commands John to write what he ſaw, and that was Chriſt; verſe 1. Chriſt is here called the Alpha and Omega (which are the firſt and laſt letters of the Greek alphabet) and which is, and which was, and which is to come, even the Almighty.
Out of which deſcription of his perſon, Note.
Obſerv. That Chriſt is one and the ſame, infinite, almighty, and eternal God of himſelf, with the Father, from everlaſting. By him all things were made in the beginning, and without him nothing was made, and by him all things ſhall end: This eternal Word, or Chriſt, was with God from everlaſting, and this Word was God, and therefore takes unto himſelf the eſſential and abſolute incommunicable properties of God unto himſelf; and therefore this is a moſt expreſs Scripture, if there were not any more of this conſort in the word of God (wherein it abounds) to …ay low the reaſons of the greateſt pretenders to reaſon in the world, the reaſonleſs Arrianized Socinians of theſe times, who deny the Divinity or Godhead of Chriſt. Collate with this, to this purpoſe, verſes 4, and 5. of this chapter.