(30) Then shall appear the sign of the Son of man.--Can we picture to ourselves what this sign shall be? Is it distinct from the coming of the Son of Man which here is so closely united with it? Men have given wildly conjectural answers to these questions, and have dreamt of the cross as appearing in the sky (as if the vision of Constantine were to be reproduced in the last days), or the lightning flash that shall dazzle all men with its brightness, or of some visible manifestation which none can imagine till it shall come. The vision of Daniel 7:13 supplies, it is believed, the true answer. The sign of the Son of Man is none other than the presence of the Son of Man Himself, coming in the clouds of heaven, in the ineffable glory of His majesty. And here, too, we must remember that we are still in the region of apocalyptic symbols. All such imagery falls short of the ultimate reality, and a "sign in heaven" is something more than a visible appearance in the sky.
Then shall all the tribes of the earth.--It lies in the nature of the case, that the "tribes" are those who have done evil, and who therefore dread the coming of the Judge. The words find their best comment in Revelation 1:7, where St. John combines them freely with the prediction of Zechariah 12:10, "They also which pierced Him," obviously including not only those who were sharers in the actual "piercing" of the crucified body of the Lord Jesus (John 19:37), but all who in any age "crucify the Son of God afresh" (Hebrews 6:6).
Verse 30. - And then;i.e. after the great physical changes mentioned in the last verse. The sign of the Son of man. This has been differently interpreted
(1) as the appearance of Christ himself in the clouds of heaven (Matthew 26:64; Daniel 7:13, 14), when the glory and majesty of his advent will prove that he is Saviour and Judge. But this explanation seems to confuse the sign and that which it represents, the token of Messiah and Messiah himself who cometh afterward. And the definite article, "the sign," seems to imply something already well known to denote him, whereas his appearance could not be known beforehand.
(2) A star, which shall herald his second coming, as a star announced his birth. This, which is Olshausen's suggestion, is entirely arbitrary, and has nothing to support it, especially as the meaning of the star would not be directly intelligible to all men.
(3) Meyer and De Wette suppose a bright light, or a kind of Shechinah. This, which doubtless will be manifested, was indeed a token of the presence of God, but could not be recognized at once as the sign of the Son of man.
(4) We come to what has been the almost universal interpretation of the Fathers and early commentators, who saw in the sign the cross of Christ, which is indeed the ensign and standard of the gospel. Nothing, equally with this, can characterize the Son of man, the emblem of his humiliation and his triumph. Then. When they behold this sign in the sky, and know unmistakably that Christ in person is about to appear. Shall all the tribes of the earth mourn (κόψονται, shall beat the breast). Not alone the Jews, looking on him whom they pierced, shall bewail their blindness and impenitence (Zechariah 12:10-14; Isaiah 53), but all the nations, the races and peoples who have rejected him whom they ought to have received. The cross shows that he died for them, though they profited not by his sacrifice (comp. Revelation 1:7; Revelation 6:15-17). They shall see (ὅψονται,, an echo of the preceding κόψονται). The sign is followed by the advent of Christ in person. Coming in the clouds of heaven. Some have taken "clouds" to mean angels, comparing Matthew 16:27; but them is no need for considering the term here to be metaphorical. The accompaniments of the theophanies are always thus announced (see Psalm 18:10-12; Isaiah 19:1; Daniel 7:13, etc.; Matthew 26:64). He thus claims to be the God of whom these words are continually used, and he leaves his hearers to gather that he will come visibly, not spiritually to individual souls or Churches, but manifestly to the whole of mankind, whether quick or risen. With power. In his full omnipotence. Cum virtute multa (Vulgate). The expression must not be taken as denoting the attendant angels; they are named in the next verse. It denotes that he who on earth met with naught but pain and humiliation should be displayed to the same earth with that splendour and majesty which essentially belonged to him.
24:29-41 Christ foretells his second coming. It is usual for prophets to speak of things as near and just at hand, to express the greatness and certainty of them. Concerning Christ's second coming, it is foretold that there shall be a great change, in order to the making all things new. Then they shall see the Son of man coming in the clouds. At his first coming, he was set for a sign that should be spoken against, but at his second coming, a sign that should be admired. Sooner or later, all sinners will be mourners; but repenting sinners look to Christ, and mourn after a godly sort; and those who sow in those tears shall shortly reap in joy. Impenitent sinners shall see Him whom they have pierced, and, though they laugh now, shall mourn and weep in endless horror and despair. The elect of God are scattered abroad; there are some in all places, and all nations; but when that great gathering day comes, there shall not one of them be missing. Distance of place shall keep none out of heaven. Our Lord declares that the Jews should never cease to be a distinct people, until all things he had been predicting were fulfilled. His prophecy reaches to the day of final judgment; therefore he here, ver. 34, foretells that Judah shall never cease to exist as a distinct people, so long as this world shall endure. Men of the world scheme and plan for generation upon generation here, but they plan not with reference to the overwhelming, approaching, and most certain event of Christ's second coming, which shall do away every human scheme, and set aside for ever all that God forbids. That will be as surprising a day, as the deluge to the old world. Apply this, first, to temporal judgments, particularly that which was then hastening upon the nation and people of the Jews. Secondly, to the eternal judgment. Christ here shows the state of the old world when the deluge came. They were secure and careless; they knew not, until the flood came; and they believed not. Did we know aright that all earthly things must shortly pass away, we should not set our eyes and hearts so much upon them as we do. The evil day is not the further off for men's putting it far from them. What words can more strongly describe the suddenness of our Saviour's coming! Men will be at their respective businesses, and suddenly the Lord of glory will appear. Women will be in their house employments, but in that moment every other work will be laid aside, and every heart will turn inward and say, It is the Lord! Am I prepared to meet him? Can I stand before him? And what, in fact, is the day of judgment to the whole world, but the day of death to every one?
Not the sound of the great trumpet, mentioned in the following verse; nor the clouds of heaven in this; nor the sign of the cross appearing in the air, as it is said to do in the times of Constantine: not the former; for though to blow a trumpet is sometimes to give a sign, and is an alarm; and the feast which the Jews call the day of blowing the trumpets, Numbers 29:1 is, by the Septuagint, rendered , "the day of signification"; yet this sign is not said to be sounded, but to appear, or to be seen, which does not agree with the sounding of a trumpet: much less can this design the last trumpet at the day of judgment, since of that the text does not speak; and, for the same reason, the clouds cannot be meant in which Christ will come to judgment, nor are clouds in themselves any sign of it: nor the latter, of which there is no hint in the word of God, nor any reason to expect it, nor any foundation for it; nor is any miraculous star intended, such as appeared at Christ's first coming, but the son of man himself: just as circumcision is called the sign of circumcision, Romans 4:11 and Christ is sometimes called a sign, Luke 2:34 as is his resurrection from the dead, Matthew 12:39 and here the glory and majesty in which he shall come: and it may be observed, that the other evangelists make no mention of the sign, only speak of the son of man, Mark 13:26 and he shall appear, not in person, but in the power of his wrath and vengeance, on the Jewish nation which will be a full sign and proof of his being come: for the sense is, that when the above calamities shall be upon the civil state of that people, and there will be such changes in their ecclesiastical state it will be as clear a point, that Christ is come in the flesh, and that he is also come in his vengeance on that nation, for their rejection and crucifixion him, as if they had seen him appear in person in the heavens. They had been always seeking a sign, and were continually asking one of him; and now they will have a sign with a witness; as they had accordingly,
And then shall the tribes of the earth, or land,
mourn; that is, the land of Judea; for other lands, and countries, were not usually divided into tribes, as that was; neither were they affected with the calamities and desolations of it, and the vengeance of the son of man upon it; at least not so as to mourn on that account, but rather were glad and rejoiced:
and they shall see the son of man coming in the clouds of heaven, with power and great glory. The Arabic version reads it, "ye shall see", as is expressed by Christ, in Matthew 26:64. Where the high priest, chief priests, Scribes, and elders, and the whole sanhedrim of the Jews are spoken to: and as the same persons, namely, the Jews, are meant here as there; so the same coming of the son of man is intended; not his coming at the last day to judgment; though that will be in the clouds of heaven, and with great power and glory; but his coming to bring on, and give the finishing stroke to the destruction of that people, which was a dark and cloudy dispensation to them: and when they felt the power of his arm, might, if not blind and stupid to the last degree, see the glory of his person, that he was more than a mere man, and no other than the Son of God, whom they had despised, rejected, and crucified; and who came to set up his kingdom and glory in a more visible and peculiar manner, among the Gentiles.
Then shall all the tribes of the earth.--It lies in the nature of the case, that the "tribes" are those who have done evil, and who therefore dread the coming of the Judge. The words find their best comment in Revelation 1:7, where St. John combines them freely with the prediction of Zechariah 12:10, "They also which pierced Him," obviously including not only those who were sharers in the actual "piercing" of the crucified body of the Lord Jesus (John 19:37), but all who in any age "crucify the Son of God afresh" (Hebrews 6:6).
(1) as the appearance of Christ himself in the clouds of heaven (Matthew 26:64; Daniel 7:13, 14), when the glory and majesty of his advent will prove that he is Saviour and Judge. But this explanation seems to confuse the sign and that which it represents, the token of Messiah and Messiah himself who cometh afterward. And the definite article, "the sign," seems to imply something already well known to denote him, whereas his appearance could not be known beforehand.
(2) A star, which shall herald his second coming, as a star announced his birth. This, which is Olshausen's suggestion, is entirely arbitrary, and has nothing to support it, especially as the meaning of the star would not be directly intelligible to all men.
(3) Meyer and De Wette suppose a bright light, or a kind of Shechinah. This, which doubtless will be manifested, was indeed a token of the presence of God, but could not be recognized at once as the sign of the Son of man.
(4) We come to what has been the almost universal interpretation of the Fathers and early commentators, who saw in the sign the cross of Christ, which is indeed the ensign and standard of the gospel. Nothing, equally with this, can characterize the Son of man, the emblem of his humiliation and his triumph. Then. When they behold this sign in the sky, and know unmistakably that Christ in person is about to appear. Shall all the tribes of the earth mourn (κόψονται, shall beat the breast). Not alone the Jews, looking on him whom they pierced, shall bewail their blindness and impenitence (Zechariah 12:10-14; Isaiah 53), but all the nations, the races and peoples who have rejected him whom they ought to have received. The cross shows that he died for them, though they profited not by his sacrifice (comp. Revelation 1:7; Revelation 6:15-17). They shall see (ὅψονται,, an echo of the preceding κόψονται). The sign is followed by the advent of Christ in person. Coming in the clouds of heaven. Some have taken "clouds" to mean angels, comparing Matthew 16:27; but them is no need for considering the term here to be metaphorical. The accompaniments of the theophanies are always thus announced (see Psalm 18:10-12; Isaiah 19:1; Daniel 7:13, etc.; Matthew 26:64). He thus claims to be the God of whom these words are continually used, and he leaves his hearers to gather that he will come visibly, not spiritually to individual souls or Churches, but manifestly to the whole of mankind, whether quick or risen. With power. In his full omnipotence. Cum virtute multa (Vulgate). The expression must not be taken as denoting the attendant angels; they are named in the next verse. It denotes that he who on earth met with naught but pain and humiliation should be displayed to the same earth with that splendour and majesty which essentially belonged to him.
And then shall the tribes of the earth, or land,
mourn; that is, the land of Judea; for other lands, and countries, were not usually divided into tribes, as that was; neither were they affected with the calamities and desolations of it, and the vengeance of the son of man upon it; at least not so as to mourn on that account, but rather were glad and rejoiced:
and they shall see the son of man coming in the clouds of heaven, with power and great glory. The Arabic version reads it, "ye shall see", as is expressed by Christ, in Matthew 26:64. Where the high priest, chief priests, Scribes, and elders, and the whole sanhedrim of the Jews are spoken to: and as the same persons, namely, the Jews, are meant here as there; so the same coming of the son of man is intended; not his coming at the last day to judgment; though that will be in the clouds of heaven, and with great power and glory; but his coming to bring on, and give the finishing stroke to the destruction of that people, which was a dark and cloudy dispensation to them: and when they felt the power of his arm, might, if not blind and stupid to the last degree, see the glory of his person, that he was more than a mere man, and no other than the Son of God, whom they had despised, rejected, and crucified; and who came to set up his kingdom and glory in a more visible and peculiar manner, among the Gentiles.