affirmed that Allah will indeed come on the Day of Resurrection.

As for the falsehood, no scholar has ever said that the verse was revealed about the Jews; the context itself rejects that claim. Allah the Exalted says:
“O you who believe! Enter into peace wholeheartedly and do not follow the footsteps of Satan—indeed he is an open enemy to you. But if you slip after the clear proofs have come to you, then know that Allah is Almighty, All-Wise. Are they waiting for anything except that Allah should come to them in canopies of cloud….” (Surah al-Baqarah, 2:208-211).

I say: you can see that the address is aimed at the believers. For that reason Ibn Jarir, in his Tafsir (4/259) on the words, “But if you slip…,” wrote:
“By this the Glorified, Most High, means: should you miss the truth, stray from it, and contravene Islam and its laws after My proofs and the clear evidences of My guidance have come to you, and after the correctness of Islam has become manifest to you through arguments that leave you, O believers, with no excuse—then know that Allah is Possessor of might….”

True, Ibn Jarir did relate (4/255) from Ikrimah that the words “Enter into peace wholeheartedly” were revealed concerning Thalabah, ʿAbd Allah b. Salam, and others—all of them Jews—who said, “O Messenger of Allah, we used to venerate Saturday; allow us, therefore, to keep observing it…,” so the verse was revealed.

I say: even though this concerns believing Jews, its chain of transmission is unsound because it is mursal; and even if it were authentic, it would still be impermissible to say that the verse was “revealed about the Jews,” for that unrestricted wording normally refers to their disbelievers, whereas the reality here is otherwise.

So reflect on this—may Allah have mercy on both of us: do you find in these verses, which explicitly affirm Allah’s coming, any one of the three indicators that would compel the listener to take the wording figuratively rather than literally? Never! Rather, because they imagined Allah’s coming to be like the coming of a created being—an undeniable anthropomorphism—their mistaken understanding drove them to deny it, attribute it to the Jews, and resort to figurative reinterpretation.

Yet they could have affirmed this attribute for Allah, just as the early generations affirmed it, without likening Him to His creation, in accordance with His statement: “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” Otherwise, by the same reasoning, they would also have to reinterpret hearing and sight, since Allah has affirmed hearing and sight for created beings in the Quran and the Sunnah; and they might then say, “If we…"