Dan 7:9-14, Mat 16:27, 24:30, Mar 14:62, Act 1:11, 1Th 4:16 | Barnes

Daniel 7:9-14

Matthew 16:27

Verse 27. For the Son of man, etc. That is, the Lord Jesus Christ shall return to judge the world. He will come in glory--the glory of his Father--the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all men.

Reward. The word reward means recompense, or do justice to. He will deal with them according to their character. The righteous he will reward in heaven, with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works, This fact, that he will come to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even though now it should be attended with contempt and suffering, yet then he will reward his followers for all their shame and sorrows, and receive them to his kingdom. He adds, Mk 8:38, that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there.

Matthew 24:30

Verse 30. The sign of the Son of man. The evidence that Christ is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him, Mt 24:3 what should be the sign of his coming, and of the end of the world. In his answer, he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign or evidence of his coming was found in the fulfillment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels, 1Thes 4:16, Lk 21:27, Mt 26:64, Acts 1:11.

All the tribes of the earth mourn. This is, either all the tribes or people of the land of Judea shall mourn at the great calamities coming upon them, or all the nations of the world shall wail when He comes to judgment. All the wicked shall mourn at the prospect of their doom, Rev 1:7. The cause of their wailing at the day of judgment shall be chiefly that they have pierced, killed, rejected the Saviour, and that they deserve the condemnation that is coming upon them, Jn 19:37, Zech 12:12.

And they shall see the Son of man. The Lord Jesus coming to judgment. Probably this refers more directly to his coming at the last day, though it may also mean that the evidence of his coming to destroy Jerusalem shall then be seen.

In the clouds of heaven. He ascended in a cloud, Acts 1:9. He shall return in like manner, Acts 1:11. The clouds of heaven denote not the clouds in heaven, but the clouds that appear to shut heaven, or the sky, from our view.

With power. Power, manifest in the destruction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world, 2Pet 3:7,10,12by raising the dead, Jn 5:29, 30, 1Cor 15:52 by changing those who may be alive when he shall come; that is, making their bodies like those who have died, and been raised up, 1Thes 4:17, 1Cor 15:52 by bringing the affairs of the world to a close, receiving the righteous to heaven, Mt 25:34, 1Cor 15:57 and by sending the wicked, however numerous or however strong, down to hell, Mt 25:41,46, Jn 5:29.

Great glory. The word glory here means the visible display of his honour and majesty. This glory will be manifested by the manner of his coming, Mt 26:64 by the presence of the angels, Mt 25:31; and by the wonders that shall attend him down the sky.

Mark 14:62

Verse 62.

(n) "and ye shall" Dan 7:13, Mt 24:30, 26:64, Lk 22:69, Mk 15:19

Acts 1:11

Verse 11. Ye men of Galilee. Galilee was the place of their former residence; and this was the name by which they were commonly known. There is no evidence that the angel intended this name in any way to reproach them.

Why stand ye, etc. There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been,

(1.) in the feeling of disappointment, as if he would not restore the kingdom to Israel.

(2.) Possibly they were expecting that he would again soon appear; though he had often foretold them that he would ascend to heaven.

(3.) There might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that it should be in heaven. We may see here, also, that it is our duty not to stand in idleness, and to gaze even towards heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay.

Gazing up. Looking up.

This same Jesus. This was said to comfort them. The same tried Friend, who had been so faithful to them, would return. They ought not, therefore, to look with despondency at his departure.

Into heaven. This expression denotes into the immediate presence of God; or into the place of perpetual purity and happiness, where God peculiarly manifests his favour. The same thing is frequently designated by his sitting on the right hand of God, as emblematic of power, honour, and favour. Mk 16:19 Mk 14:62 Heb 1:3 Heb 8:1 Acts 7:55; Rom 8:34, Eph 1:20.

Shall so come. At the day of judgment. Jn 14:3, "If I go and prepare a place for you, I will come again," etc.

In like manner, etc. In clouds, as he ascended. Acts 1:9; 1Thes 4:16. This address was designed to comfort the disciples. Though their Master and Friend was taken from them, yet he was not removed for ever. He would come again with similar majesty and glory, for the vindication of his people, and to tread all his enemies under his feet. The design for which he will come, will be to judge the world, Mt 25. There will be an evident fitness and propriety in his coming.

(1.) Because his appropriate work in heaven as Mediator shall be accomplished; his people shall have been saved; the enemy subdued; death shall have been conquered; and the gospel shall have shown its power in subduing all forms of wickedness; in removing the effects of sin, in establishing the law, in vindicating the honour of God; and shall thus have done all that will be needful to be done to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. It will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves.

(2.) It is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their Friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life.

(3.) It is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honoured, and mighty, and say, "Where is the promise of his coming?" 2Pet 3:4. It is right that he should defend his cause. Hence the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong, by the admission of an improper person to the skies.

(4.) The great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public, high,handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public; the angels saw it; the heavens were clothed with mourning; the earth shook; and the dead arose. The angels have desired to look into these things, (1Pet 1:12,) and have felt an intense solicitude about men. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph, that all heaven rejoicing, and all hell at length humbled, should see his public victory. Hence he will come with clouds--with angels--with fire--and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption.

(5.) We are in these verses presented with the most grand and wonderful events that this world has ever known--the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner.

(b) "Ye men of Galilee" Acts 2:7, 13:31 (c) "shall so come" Jn 14:3, 1Thes 4:16

1 Thessalonians 4:16

Verse 16. For the Lord himself shall descend from heaven. Acts 1:11.

With a shout. The word here used (κελευσμα) does not elsewhere occur in the New Testament. It properly means a cry of excitement, or of urging on; an outcry, clamour, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. iii. 14; of a multitude of people, Diod. Sic. iii. 15; of a huntsman to his aogs, Xen. Ven. vi. 20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice, like that of an army rushing to the conflict.

With the voice of the archangel. The word archangel occurs nowhere else in the New Testament, except in Jude 1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others αρχων. The word is not found in the Septuagint; and the only archangel, therefore, which is named in the Scriptures, is Michael, Jude 1:9 Comp. Rev 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels, Rev 8:2. "And I saw the seven angels which stood before God." One of these is supposed to be referred to in the Book of Tobit, xii. 15, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan 10:13,21, 12:1. Gabriel, Dan 8:16, 9:21 comp. Lk 1:19,26. Raphael, Tobit iii. 17; v. 4; viii. 2; ix. 1, 5; xii. 15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one "of the chief princes," Dan 10:13; and as "the great prince," Dan 12:1. Comp. Eph 1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra, No. x on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank appertains. Comp. Rev 12:7. Whether there is more than one to whom this name appropriately belongs, it is impossible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, "with the voice of an archangel." The Syriac renders it, "with the voice of the prince of the angels." On an occasion so august and momentous as that of the coming of the final Judge of all mankind, the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God, deciding the destiny of countless millions for ever, it will not be inappropriate that the highest among the heavenly hosts should be present, and take an important part in the solemnities of the day. It is not quite certain what is meant here by the "the voice of the archangel," or for what purpose that voice will be heard. It cannot be that it will be to raise the dead--for that will be by the "voice of the Son of God," (Jn 5:28,29;) and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts ore,yen; or perhaps it may be for the purpose of summoning the world to the bar of judgment. Comp. Mt 24:31.

And with the trump of God. The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself. Mt 24:31.

And the dead in Christ. Christians.

Shall rise first. That is, before the living shall be changed. A doctrine similar to this was held by the Jews. "Resch Lachisch said, Those who die in the land of Israel, shall rise first in the days of the Messiah." See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other. 1Cor 15:23,51,52.

(a) "the Lord himself" Mt 24:30,31 (b) "first" Rev 20:5,6