Revelation 1:7 Index
"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."
Research Material

"Behold, He cometh..."

  • The salutation having been concluded with Revelation 1:6, John announces the theme of the Revelation. The second coming of Christ is the goal toward which all [history] moves. Significantly, he uses the present tense, "he cometh," thereby stressing the certainty of the event, perhaps also with a sense of its imminence (Revelation 1:1). (7BC 733)
  • Here John carries us forward to the second advent of Christ in glory, the climax and crowning event of His intervention in behalf of this fallen world. Once He came in weakness, now He comes in power; once in humility, now in glory. He comes with clouds, in like manner as He ascended. (Acts 1:9, 11). (US 347)

"...with clouds..." (Acts 1:9-11)

"...every eye shall see Him..."

  • All who are alive at the time of His coming shall see Jesus. We know of no personal coming of Christ that will be as the stillness of midnight, or take place only in the desert or the secret chamber. He comes not as a thief in the sense of stealing in secretly and quietly upon the world. But He comes to take to Himself His dearest treasure, His sleeping and living saints, whom He has purchased with His own precious blood; whom He has wrested from the power of death in fair and open conflict; and for whom His coming will be no less open and triumphant. It will be with the brilliancy and splendor of the lightning as it shines from the east to the west. (Matthew 24:27). It will be with the sound of a trumpet that will pierce to earth's lowest depths, and with a mighty vice that shall wake the sainted sleepers from their dusty beds. (Matthew 24:27, margin; 1 Thessalonians 4:16). He will come upon the wicked as a thief, only because they persistently shut their eyes to the tokens of His approach, and will not believe the declarations of His word that He is at the door. To represent two comings, a private and a public one, in connection with the second advent, as some do, is wholly unwarranted from the Scriptures. (US 349)

"...they also which pierced Him..."

  • This text is the first of many times Jesus's Second Coming is mentioned in Revelation. Each instance gives us an insight into His soon return. Revelation 1:7 refers to a special resurrection for those who participated in Jesus's crucifixion. This will not bee a secret event, since all the wicked that are living at His Second Coming will mourn, and all will see His return. (KC 24)
  • The Fourth Gospel alone records the incident of the piercing of the side of Jesus (John 19:31-37). This point of similarity between the two books is indirect evidence that the Revelation came from the same hand as the Gospel of John.... The statement of Revelation 1:7 clearly implies that those responsible for the death of Christ will be raised from the dead to witness His coming (Daniel 12:2). During the course of His trial Jesus had warned the Jewish leaders of this dread event (Matthew 26:64). (7BC 733-734)
  • They also (in addition to the "every eye" before mentioned) who were chiefly concerned in the tragedy of His death shall behold Him returning to earth in triumph and glory. But how is this? They are not now living, and how then shall they behold Him when He comes? There will be a resurrection from the dead. This is the only possible avenue to life to those who have once been laid in the grave. But how is it that these wicked persons come up at this time, since the general resurrection of the wicked does not take place until a thousand years after the second advent? (Revelation 20:1-6). On this point Daniel says further:
    • "1And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." (Daniel 12:1; Daniel 12:2). (US 347-349)
  • Here a partial resurrection is brought to view, a resurrection of a certain group of both righteous and wicked. This takes place before the general resurrection - some of the righteous, not all of them, to everlasting life, and some of the wicked, not all of them, to shame and everlasting contempt. This resurrection takes place in connection with the great time of trouble such as never was, which precedes the coming of the Lord. May not "they also which pierced Him" be among those who then come up to shame and everlasting contempt? What could be more appropriate than that those who took park in our Lord's greatest humiliation, and other special leaders in crime against Him, should be raised to behold His terrible majesty as He comes triumphantly in flaming fire to take vengeance on them that know not God, and obey not His gospel? (US 350)
  • This response of the church is, "Even so, Amen." Though this coming of Christ is to the wicked a scene of terror and destruction, it is to the righteous a scene of joy and triumph. This coming, which is with flaming fire, and for the purpose of taking vengeance on the wicked, is to recompense all those who believe. (2 Thessalonians 1:6-10). Every friend and lover of Christ will hail every declaration and every token of His return as glad tidings of great joy. (US 350)

"...all kindreds of the earth shall wail because of Him."

  • Or, "cut themselves," in reference to the ancient custom of gashing or smiting one's own body as a sign of grief. In a figurative sense, as here, the word comes to a focus on the grief rather than on the physical act of striking the body. Here it reflects the remorse of the ungodly (Jeremiah 8:20). (7BC 734)