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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 also—as 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 àÆú àÇùÆøÎãÌÈ÷ÈøåÌ åÀäÄáÌÄéèåÌ àÅìÇé 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 death—“the 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 ã÷ø , 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 ðÀàËí éÄäåÈä . 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 àÁìÉäÅÀéÎöÀáÈåÉú .
[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) òÂðÈðÄé or ëÇø ðÄáÀìÄé ; 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 ã÷ø 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 à to ú ,” 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.
XXIII. Rev_1:7. μετὰ τῶν νεφελῶν
XXIV. Rev_1:7. οἵτινες αὐτὸν ἐξεκέντησαν
XXIV. Rev_1:7. οἵτινες αὐτὸν ἐξεκέντησαν