Exegetical and Hermeneutical Commentary of Matthew 26:64
Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
64. Thou hast said ] See note Mat 26:25.
Hereafter shall ye see ] Cp. Dan 7:13; ch. Mat 16:27, Mat 24:30, Mat 25:31.
Fuente: The Cambridge Bible for Schools and Colleges
Thou hast said – This is a form of assenting or affirming. Thou hast said the truth; or, as Luke Luk 22:70 has it, Ye say that I am. This was not, however, said immediately. Before Jesus acknowledged himself to be the Messiah, he said to them Luk 22:67-68, If I tell you ye will not believe, and if I also ask you – that is, propose the proofs of my mission, and require you to give your opinion of them ye will not answer me, nor let me go.
Nevertheless – This word should have been translated: moreover or furthermore. What follows is designed to explain and give confirmation to what he had said.
Sitting on the right hand of power – That is, of God, called here the Power – equivalent to the Mighty, or the Almighty. It denotes dignity and majesty; for to sit at the right hand of a prince was the chief place of honor. See the notes at Mat 20:21.
Coming in the clouds of heaven – See the notes at Matt. 24; 25. The meaning of this is, You shall see the sign from heaven which you have so often demanded; even the Messiah returning himself as the sign, with great glory, to destroy your city and to judge the world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 64. Thou hast said] That is, I am the Christ, the promised Messiah, (See Clarke on Mt 26:25😉 and you and this whole nation shall shortly have the fullest proof of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. See Mt 24:30. Our Lord appears to refer to Da 7:13: One like the Son of man came with the clouds of heaven, &c. This may also refer to the final judgment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark saith, Mar 14:62, And Jesus said, I am: and ye shall see, &c. Luke saith, Luk 22:67-69, And he said unto them, If I tell you, ye will not believe: and if I also ask you, ye will not answer me, nor let me go. Hereafter shall the Son of man sit on the right hand of the power of God. What all the evangelists say put together, makes up our Saviours perfect answer. To what purpose (saith Christ) should I answer you? This is now but a captious question, not propounded by you to that end that you might be satisfied as to the truth, but only to ensnare me, for if I should tell you I am, you would not believe it. If I should argue the matter with you, you would give me no answer. I have given you proof enough, but yet, Caiaphas, thou hast said the truth, I am the Christ, the Son of the ever living, blessed God; and, to confirm you further, hereafter you shall see me, whom you think to be no more than the Son of man, sitting on the right hand of the power of God, and coming in the clouds of heaven. There is a time for a man to speak, and a time for him to hold his peace; in the matter of confession of truth. The seasons for silence, or speech, are to be judged from the honour and glory of God; when we cannot be silent without betraying the truth, we are bound to speak. Our Lord therefore, being so solemnly adjured in the name of God to tell them what was the truth, now confesseth, and denieth not, that he was the Son of God, and tells them, hereafter they should see it. Whether the term hereafter refers to the time soon following, (as , in this evangelist, and A , in Luke, seem to signify), and be to be understood of Christs resurrection, his ascension into heaven, the coming of the Holy Ghost, and the carrying of the gospel to all nations, or to the day of judgment (which the New Testament often speaks of as a thing at hand, and that phrase, coming in the clouds of heaven, seems rather to signify); or (as others think) to both, referring the sitting on the right hand of power to the former, and the coming in the clouds to the latter; is hard to determine.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Jesus saith unto him, thou hast said,…. That is, thou hast said right; or as Mark expresses it, “I am”, Mr 14:62, the Christ, the anointed of God, who was so from everlasting, and in time; being before the world was, installed into, and invested with the office of mediator; and in the fulness of time, anointed with the holy Spirit without measure: he might truly say he was the Messiah, since all the characters of him in the books of the prophets, met in him; and all the miracles he was to work in proof of his Messiahship were wrought by him: as also that be was the Son of God, not by creation, as angels and men; nor by adoption, as saints; nor as man, or in the human nature, in which he was the son of man, and not the Son of God; nor was he begotten as man, whereas he is called the only begotten Son, and the begotten of the Father; and was he the Son of God as man not the first, but the third person must be his Father; besides, he was the Son of God before his incarnation: nor as mediator neither; be was the Son of God, antecedent to his office as mediator; his sonship is distinct from it, is an illustration of it, and what puts virtue into it; but he is so as God, as a divine person, by natural and eternal filiation; being begotten of the Father in the divine essence, and of the same nature; and having the same perfections with him, and in all things equal to him; and is the sense in which he always affirmed God to be his Father, and himself to be his Son. For this phrase, “thou hast said”, as answering to an affirmation, “I am”, [See comments on Mt 26:25]. Now, though Christ had so fully answered to the adjuration, and so strongly affirmed himself to be the Messiah, the Son of God, yet he knew they would not believe; and therefore refers them to an after proof thereof, which whether they would or not, would oblige them to acknowledge the whole:
nevertheless, I say unto you, hereafter shall ye see the son of man, sitting at the right hand of power: the Vulgate Latin, and Munster’s Hebrew Gospel, read “the power of God”, as in Lu 22:69, though it is not absolutely necessary; for “power” designs God himself, who is all powerful; as appears by the creation of all things out of nothing, the upholding of all things in their being, the redemption of men, the conversion of sinners, and the preservation of his saints. In the Jewish writings e, God is frequently called,
, “the power”: such a thing, say they, we have heard,
, “from the mouth of power”, or might; that is, from God himself: and so he is by the Grecians called , “power” f: by “the son of man”, is meant Christ in the human nature; who then appeared at their bar as a mere man, in a very despicable form and condition, but hereafter they should see him in a more glorious one, and at “the right hand of God”: a phrase expressive of his exaltation, above all creatures whatever: respect is had to the prophecy of him in Ps 110:1. “Sitting” there, denotes his having done his work; and his continuance in his exalted state, until all enemies are subdued under him: and when he says they should “see” him, his meaning is not, that they should see him at the right hand of God with their bodily eyes, as Stephen did; but that they should, or at least might, see and know by the effects, that he was set down at the right hand of God; as by the pouring forth of the holy Spirit upon his disciples, on the day of pentecost; by the wonderful spread of his Gospel, and the success of it, notwithstanding all the opposition made by them, and others; and particularly, by the vengeance he should take on their nation, city, and temple; and which may be more especially designed in the next clause;
and coming in, the clouds of heaven. So Christ’s coming to take vengeance on the Jewish nation, as it is often called the coming of the son of man, is described in this manner, Mt 24:27. Though this may also be understood of Christ’s second coming to judgment, at the last day; when as he went up to heaven in a cloud, he will return, and come also in the clouds of heaven; see Ac 1:9 Re 1:7, when he will be seen by the eyes of all, good and bad; and when this sanhedrim, before whom he now was, will see him also, and confess that he is Lord and Christ, and the Son of God. Though the former clause seems to have regard to what would quickly come to pass, and what they should soon observe, and be convinced of; for ‘ , rendered “hereafter”, may be translated “henceforwards”; or as it is in the Syriac, Persic, and Ethiopic versions, “from this time”; meaning, that in a very little while, they should begin to see the effects of his being set down at the right hand of God, and which would be full proofs of it, and should see him come in the clouds of heaven, at the last day: reference seems to be had to Da 7:13, where one like unto the son of man is said to come in the clouds of heaven, and which is understood of the Messiah by many, both of the ancient and modern Jews g: with whom one of his names is “Anani” h, which signifies “clouds”.
e T. Bab. Maccot, fol. 24. 1. & Horayot, fol. 8. 1. Debarim Rabba, fol. 245. 4. Maimon. Hilch. Memarim, c. 5. sect. 15. & Melacim, c. 8. sect. 10. & alibi passim. f Sententiae Secundi, p. 21. Ed. Gale. g Zohar in Gert. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. R. Jeshuah in Aben Ezra, in Dan. vii. 13. & Jarchi & Saadiah Gaon in loc. h Targum in 1 Chron. iii. 24. & Beckius in ib. Midrash Tillim apud Galatin. de arcan. Cathol. ver. l. 10. c. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Thou hast said ( ). This is a Greek affirmative reply. Mark (Mr 14:62) has it plainly, “I am” (). But this is not all that Jesus said to Caiaphas. He claims that the day will come when Jesus will be the Judge and Caiaphas the culprit using the prophetic language in Da 7:13 and Ps 109:1. It was all that Caiaphas wanted.
Fuente: Robertson’s Word Pictures in the New Testament
Thou hast said. An affirmation. You have spoken the truth. What thou hast asked me is the fact. Compare ver. 25. Nevertheless [] . However. Apart from my affirmation, you shall see for yourself.
Fuente: Vincent’s Word Studies in the New Testament
64. Thou hast said it. Luke inserts another reply, by which Christ reproves the malice of the priests, in not inquiring with a desire to know. If I tell you, says he, you will not believe: by which words he means, that though he were to prove to them a hundred times that he was the Christ, it would be of no avail with obstinate men. For they had not only heard, but had beheld with their eyes miracles, which, though Christ had been silent, would have confirmed his heavenly and divine power, and would even have cried aloud, that he was the promised Redeemer.
He next adds a confession, which, though it is related in many words by Matthew, does not convey a different meaning. Jesus affirms that he is the Christ, not for the purpose of avoiding death, but rather of inflaming the rage of his enemies against him. Though at that time he was exposed to contempt, and almost annihilated, by his mean garb, he announces, that at the proper time he will at length come with royal majesty, that they may tremble before the Judge, whom they now refuse to acknowledge as the Author of salvation. The meaning therefore is, that they are widely mistaken, if from his present appearance they form a judgment of what he is; because it is necessary that he should be humbled, and almost reduced to nothing, before he appear adorned with the emblems of his royal power, and with magnificent splendor. For by this word hereafter he distinguishes between his first and second coming.
We may draw from this a useful doctrine, which is still more extensive. For how comes it that wicked men are so much at their ease? How comes it that they are so insolent in rebellion, but because they do not set a high value on the crucified Jesus? It is therefore necessary to remind them of a dreadful judgment, which, with all their stupidity, they will not be able to avoid. And though they ridicule as a fable what is said about the future coming of Christ, still it is not in vain that the Judge summons them to his tribunal and orders them to be summoned by the preaching of the Gospel, that they may be rendered the more inexcusable. But this announcement is fitted to be of very great use even to believers, that they may now with the eyes of hope look for Christ sitting at the right hand of the father, and patiently wait till he comes, and may likewise believe that the rage of wicked men against him, while absent, will not be without its consequences; for they will be compelled to behold him on high coming from heaven, whom now they not only despise, but even trample upon in their pride.
Sitting at the right hand of power. The metaphor contained in the term right hand must be well known, for it frequently occurs in Scripture. Christ then sits at the right hand of the Father, because he is his deputy; and it is called the right hand or power, a, because it is only through the agency of his Son that God now displays his power, and will execute judgment at the last day.
Fuente: Calvin’s Complete Commentary
(64) Thou hast said.The silence was broken as they expected. He was indeed what the words they had uttered implied. More than this, He was also the Son of Man of Daniels vision (Dan. 7:13), the Head of an everlasting kingdom. No words in the whole Gospel records are more decisive against the views of those who would fain see in our Lord only a great moral teacher, like Socrates or Cakya Mouni. At the very crisis of His history, when denial would have saved His life. He asserts His claim to be much more than this, to be all that the most devout Christians have ever believed Him to be. At such a moment, when men stand face to face with seeming failure and with death, dreams and delusive claims for the most part melt away. Here claims that men have presumed to think of as delusive were strengthened and intensified, and reproduced as in the calmness of assured conviction.
The right hand of power.The Greek article here can hardly be reproduced in English, but it is well to remember that our Lord speaks of the power, that which belonged pre-eminently to the Eternal.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
64. Thou hast said The same in sense is given by Mark: “I am.” This was a solemn moment. The titular high priest of the Jews, and their eternal High Priest, are now face to face. the substance is arraigned before the judgment bar of the shadow. One is the representative of the Jewish nation; the other is its Messiah and its true king. The representative, in whom for the time being the nation is embodied, puts the great question, “Are you the Messiah?” The Messiah “witnesses a good confession.” He pronounces the solemn affirmative, “I AM.” And he is REJECTED. The great act is consummated. Well might the high priest rend his clothes. Not because his prisoner had spoken blasphemy, but because himself had denied the Lord that bought him.
Nevertheless Should rather be moreover. Hereafter Through all the circumstances of his humiliation, Jesus foresaw with unwavering faith the day of his own exaltation. Shall ye see Ye who now see me your prisoner will then see me your Judge. The Son of man He does not say me, but speaks of himself by that title which the Old Testament ascribes to the Messiah.
Sitting on the right hand of power That is, of Omnipotence. Coming in the clouds of heaven The words are taken from Dan 7:13. The prophet is describing Christ’s coming into the presence of his Father to be invested with all power. Its true fulfilment took place at the resurrection. (See on Mat 28:18.) But as the same Lord will come at the judgment day in that same glory, so the words that describe that same glory are well used, although in a different transaction. The glory wherewith Christ was invested at his resurrection, though mostly unseen by mortal eye, was the same glory as that with which he will be visibly invested at his second coming.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus said to him, “You have said. Nevertheless I say to you, From now on you will see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven.” ’
Jesus then seemingly played right into their hands. He could not remain silent when He was being questioned about His very purpose for being here. So He first of all replied (as He was required to), with the words ‘You have said.’ This was an indirect acknowledgement of the truth of the claim based on the accuser’s own statement. He was basically saying, ‘you have said so, so surely it must be true, although not necessarily in the way that you mean’.
Jesus, however, then went further. For it was in order to testify to this that He had come. And He certainly did not want to deny the very truth on which He stood. So He then informed them that, ‘From now on you will see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven.’ As far as Jesus was concerned this was a declaration that in the very near future they would be made aware in no uncertain fashion that the Kingly Rule of Heaven had come and was active on earth, and that that would be as a result of the fact that the Son of Man would have taken His throne as described in Dan 7:13-14, modified by Psa 110:1 (compare Mat 22:41-45).
‘Sitting at the right hand of power (i.e. God)’ was a specific claim that He would be enthroned and would share God’s Rule, ‘coming on the clouds of Heaven’ was a specific claim that like God He would act invisibly on earth (Psa 104:3, compare Psa 97:2).
‘Coming on the clouds of Heaven’. This was descriptive in the verses mentioned first of how He would approach God, there indicating the heavenly nature of His approach (Dan 7:13). He was seen as no longer tied to earth. It confirmed Him as associated with the God of the clouds, and with the clouds of God, and therefore as a heavenly being, for it was God Who surrounded Himself with the clouds (Exo 13:21 and often; Exo 19:9; Exo 19:16; Exo 24:15-16; Exo 34:5; Exo 40:35-38; and often; 2Sa 22:12 ; 1Ki 8:10-11; Psa 68:34; Psa 97:2; Psa 104:3). But here it is also intended to be illustrative of the fact that He would then, acting invisibly (He would do it in the clouds in the same way as God had previously acted in a veiled way among Israel), cause activity on earth out of Heaven. He would ‘come on the clouds’. This would conform with the Scriptural idea found in the Psalms, for there, when God determines to act on earth, ‘He makes the clouds His chariot, He walks on the wings of the wind’ (Psa 104:3). Consider also ‘His strength is in the skies’ (Psa 68:34); ‘clouds and darkness are round about Him. Righteousness and justice are the foundation of His throne (Psa 97:2); see also Jer 4:13 All these references apart from the last were intended to indicate, not that God was remote and unconcerned, but that He worked mysteriously from the Heavens, acting from and on the clouds, bringing about His purposes. Consider also how the cloud hid yet revealed God’s presence and activities at Sinai (Exo 19:9 and often) and was to be expected when matters came to fruition at the consummation (Isa 4:5). Jesus knew that these men had not heard His teaching about His second coming, so it is unlikely that when He spoke of the clouds He was referring to that. They would not have known what He meant. Rather to them ‘coming on clouds’ was intended to demonstrate the divine and heavenly nature of His activities, in the same way as YHWH had come on the clouds. We should note how ‘sitting on the right hand of God and coming on the clouds of Heaven’ clearly indicates in the above terms both His remaining in Heaven and sharing God’s authority, while at the same time acting on earth invisibly in a Heavenly way. This is very different from His second coming when He is depicted as bringing His throne with Him and appearing openly (Mat 25:31).
‘The right hand of Power’ signified ‘the right hand of God’, the place of supreme authority, and Matthew later makes clear that the future activities of the disciples on earth will in fact be a manifestation of His active presence (‘I am with you always’) precisely because He has been given all authority in Heaven and earth (Mat 28:18-20). The words ‘right hand of Power’ have in mind Psa 110:1 which Jesus had earlier quoted about Himself (Mat 22:41-45).
It should be noted again that this was not a reference to the second coming, although some see it in that way. This was a claim that the Son of Man would shortly be enthroned in Heaven (see Mat 28:18; Act 2:36; Act 7:56 and compare Mat 16:28), and that those on earth would then be made to observe the consequences of His enthronement. It can be seen as having been fulfilled in Acts where Heaven broke through on earth as God acted through the Apostles. Jesus’ words were not, of course, in themselves blasphemous for this was exactly as Daniel had described the activity of the Son of Man. The blasphemy in their eyes arose from the fact that they were fully aware that when He spoke of ‘the Son of Man’ Jesus was referring to Himself. (No doubt the witnesses had fairly regularly mentioned His reference to Himself as ‘the son of man’). They were thus seemingly quite ready to identify the Son of Man in Daniel with the Messiah, and recognised that Jesus was identifying Himself with both. The Son of Man certainly had Messianic connections, for both were to be crowned by God with a view to the everlasting Kingdom (Isa 9:6-7; Dan 7:13-14). And those assembled would certainly have considered that for an ordinary man to talk like this was blasphemy of a kind.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 26:64. Jesus saith unto him, Thou hast said Our Lord would not vouchsafe to give an answer to so frivolous an accusation as was that brought against him, Mat 26:61. But when he is called upon to acknowledge so important a truth as that contained in this verse, a truth which he came to reveal to the world, and for the maintaining of which he ventured the loss of his life, then he speaks boldly and openly. Hereafter ye shall see, &c. means, “You shall see the sign from heaven which you have so often demanded in confirmation of my mission.” Heinsius would have the words ‘ , rendered hereafter, joined together, so as to make , the same with , truly, expressly. Moreover I say unto you expressly, you shall see, &c. By the right hand of power or greatness, is meant the right hand of God, who by the Jews is called power, as Dr. Whitby has fully proved. There is a plain reference here to the view in which the Son of man is represented, Dan 7:13-14 where he is said to come in the clouds of heavento receive dominion, &c. Our Lord looked veryunlike that person now; but nothing could be more aweful, majestic, and becoming,than such an admonition in these circumstances. The sending down of the Holy Ghost, the wonderful progress of the Gospel, the destruction of Jerusalem, of the temple, and of the Jewish state, were unquestionable proofs and demonstrations, shewn forth by Jesus Christ, of the infinite power wherewith he was invested at the right hand of God, in his mediatorial kingdom.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 26:64 . ] see on Mat 26:25 .Mar 14:62 : . A distinguished confession on the part of the Son in presence of the Father, and before the highest tribunal of the theocratic nation.
] not profecto (Olshausen), nor quin (Kuinoel), but: however , i.e. (comp. Klotz, ad Devar . p. 725) apart from what I have just affirmed, ye shall henceforward have reason to be satisfied, from actual observation, that I am the Messiah who was seen by Daniel in his vision (Dan 7:13 ).
] is not to be taken with (Schulz in 3d ed. of Griesbach), but since in any other connection it would lose its force with ; nor is it to be understood in any other sense than that of henceforth, i.e. from the time of my impending death, through which I am to enter into my . But seeing that forbids us to understand as denoting only a single momentary glance (comp. on the contrary, Joh 1:51 ), we are bound to suppose that Jesus used it somewhat loosely to express the idea of coming to perceive in the course of experience (as in the passage of John just referred to) the fact of His being seated at the right hand of God (in allusion to Psa 110:1 ), and that He did not intend , . . . to refer to the second advent, but (Beza, Neander, Holtzmann, Schenkel, Gess, Weissenbach) to a coming in the figurative sense of the word, namely, in the shape of those mighty influences which, from His place in heaven, He will shed upon the earth , manifestations, all of them, of His sovereign sway. We are shut up to this view by the fact that the sitting cannot possibly be regarded as an object of actual sight, and that can only be said of something that, beginning now, is continued henceforth.
.] The Mighty One is conceived of as power (the abstract for the concrete ). Similarly in the Talmud , Buxtorf, Lex. Talm. p. 385. Such abstract terms (as for instance our: majesty) have somewhat of an imposing character. Comp. 2Pe 1:17 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Ver. 64. Thou hast said ] That is, as St Mark expresseth the Hebraism in plainer terms, “I am,” q.d. Thou hast said it, and I must second it, I am indeed the promised Messias, and the only begotten Son of God. This was the naked truth without equivocation; a device that the Jesuits have lately fetched from hell, for the consolation of afflicted Catholics, and for the instruction of all the godly, as Blackwel and Garnet blush not to profess in print. Let us learn here of our Saviour to make a bold and wise confession of the truth when called thereunto; although we create ourselves thereby never so much danger from the enemy, who shall so be either converted, or at least convinced, and left inexcusable.
Hereafter shall ye see, &c. ] q.d. Now I am in a state of abasement, God having hidden his Son under the carpenter’s son, whom ye have now bound, and shall shortly crucify. But not long hence ye shall see me in a state of advancement sitting on the right hand of power, pouring out my Spirit upon all flesh, Act 2:33 ; and, after that, coming in the clouds of heaven, as in a chariot of state, to judge you that are now my judges, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
64. ] By , more may perhaps be implied than by Mark’s : that is a simple assertion: this may refer to the convictions and admissions of Caiaphas (see Joh 11:49 ). But this is somewhat doubtful. The expression is only used here and in Mat 26:25 : and there does not appear to be any reference in it as said to Judas, to any previous admission of his.
] but i.e. ‘ there shall be a sign of the truth of what I say, over and above this confession of Mine .’
] The glorification of Christ is by Himself said to begin with his betrayal , see Joh 13:31 ; from this time from the accomplishment of this trial now proceeding. In what follows, the whole process of the triumph of the Lord Jesus even till its end is contained. The is to the council, the representatives of the chosen people, so soon to be judged by Him to whom all judgment is committed the in contrast to his present weakness even as they now sat to judge Him; and the . . . . . (see Dan 7:13 ) looks onward to the awful time of the end, when every eye shall see Him.
Fuente: Henry Alford’s Greek Testament
Mat 26:64 . : in current phrase = I am. Was Jesus morally bound to answer? Why not continue silent? First, the whole ministry of Jesus had made the question inevitable. Second, the high priest was the proper person to ask it. Third, it was an important opportunity for giving expression to His Messianic self-consciousness. Fourth, silence would, in the cirumstances, have amounted to denial. not = “nevertheless,” but rather = nay more: I have something more startling to tell you. What follows describes the future of the Son of Man in apocalyptic terms, and is meant to suggest the thought: “the time is coming when you and I shall change places; I then the Judge, you the prisoners at the bar”.
Fuente: The Expositors Greek Testament by Robertson
Thou hast said = Thou thyself hast said [it].
nevertheless = moreover, or however.
Hereafter, or Later on.
shall ye see. See App-133.
the Son of man. As in verses: Mat 26:2, Mat 26:24, Mat 26:45. This is the last occurrence in Matthew. Quoted from Psa 110:1. Dan 7:13.
on. Greek. ek. (Not the same word as in Mat 26:18.) “On” here is not the same as in verses: Mat 26:5, Mat 26:7, Mat 26:12, Mat 5:39, Mat 5:50.
power. See note on Mat 7:2.
in = upon. Greek. epi.
heaven = the heavens. See note on Mat 6:9, Mat 6:10.
Fuente: Companion Bible Notes, Appendices and Graphics
64.] By , more may perhaps be implied than by Marks : that is a simple assertion: this may refer to the convictions and admissions of Caiaphas (see Joh 11:49). But this is somewhat doubtful. The expression is only used here and in Mat 26:25 : and there does not appear to be any reference in it as said to Judas, to any previous admission of his.
] but-i.e. there shall be a sign of the truth of what I say, over and above this confession of Mine.
] The glorification of Christ is by Himself said to begin with his betrayal, see Joh 13:31; from this time-from the accomplishment of this trial now proceeding. In what follows, the whole process of the triumph of the Lord Jesus even till its end is contained. The is to the council, the representatives of the chosen people, so soon to be judged by Him to whom all judgment is committed-the in contrast to his present weakness–even as they now sat to judge Him; and the . . . . . (see Dan 7:13) looks onward to the awful time of the end, when every eye shall see Him.
Fuente: The Greek Testament
Mat 26:64. , Thou hast said) With regard to the question of Caiaphas, our Lord declares that He is the Christ, as though it were affirmed in the words of the interrogator. Nor is this form of speech uncommon in ordinary Greek discourse. In the Hyppolytus of Euripides, we find, ,[1160] Thou hearest those things from thyself, not from me. And in the third book of Xenophons Memorabilia, , , , , Thou thyself, said he, sayest this, O Socrates,-CAMERARIUS.-, nevertheless) although ye do not believe it.- as well as is frequently used epitatically.[1161]- , …, From this time forward, etc.[1162]) From this time forward, it shall come to pass that ye shall see and know, by visible proofs, that I am HE who shall sit on the right hand of power, and come in the clouds of heaven. A pregnant mode of expression (sermo complexus). Henceforward YE SHALL SEE me sitting and COMING.[1163] The return to judgment is combined with the sitting on the right hand: and after the Lords Passion they believed (see Joh 8:28), that which hereafter they shall see. They did not believe in the past; therefore Jesus (as He frequently did) appeals to the future. In the glory of Jesus this is the first thing, that He is the Son of God: that He will come to judgment is the last. The former is the foundation of the latter; the latter the most glorious proof of the former. In the most adverse circumstances, it always especially consoles the sons of God to contemplate the consummation of all things: cf. Gnomon on 2Co 11:15.- , the Son of Man) He speaks in the third person, modestly but openly.-, sitting) Jesus was then standing. On His ascension, He sat down at the right hand of God.- , …, on the right hand, etc.) A manifestation of the deity of Christ.-, the rigid hand) The neuter plural, , is used in this sense.- , of power) that is of God. The Hebrews often call God [Power]. Power is manifested most widely and openly in all the works of God.
[1160] Ed. Dindorf, line 352.-(I. B.)
[1161] See explanation of technical terms in voc. Epitasis.-(I. B.)
[1162] In the original a modo, which is found in the Vulgate. In his German Version Bengel renders it, Von nun an, i.e. from this moment, henceforth. E. V. renders it, hereafter.-(I. B.)
[1163] Ye shall soon after this present time believe in my being the Son of God, and in this sense, by faith shall see me sitting; and thereby shall perceive also that I am coming as Judge.-ED.
Fuente: Gnomon of the New Testament
Thou: Mat 26:25, Mat 27:11, Mar 14:62, Luk 22:70, Joh 18:37
Hereafter: Mat 16:27, Mat 24:30, Mat 25:31, Dan 7:13, Luk 21:27, Joh 1:50, Joh 1:51, Act 1:11, Rom 14:10, 1Th 4:16, Rev 1:7, Rev 20:11
the right: Psa 110:1, Act 7:55, Act 7:56, Heb 1:3, Heb 12:2
Reciprocal: Exo 20:7 – take 2Ch 18:16 – he said Psa 104:3 – maketh Isa 19:1 – rideth Nah 1:3 – his way Mat 10:23 – till Mat 16:28 – see Mat 27:40 – If Mat 28:13 – stole Mar 8:38 – the Son Mar 9:7 – a cloud Mar 14:61 – Art Luk 1:35 – the Son of God Luk 5:24 – that the Luk 9:26 – when Luk 17:24 – in Luk 17:30 – General Luk 22:69 – shall Joh 4:26 – I that 2Co 1:19 – the Son Eph 1:20 – and set Col 3:1 – where 1Th 4:17 – in the 2Th 1:7 – when Tit 2:13 – the glorious Rev 6:16 – and from Rev 12:10 – the power
Fuente: The Treasury of Scripture Knowledge
THE ADVENTS OF CHRIST
Henceforth ye shall see the Son of man sitting at the right hand of power, and coming on the clouds of heaven.
Mat 26:64, R.V
Henceforwardyou lose everything if you are content to read vaguely hereafternay, but from this dark hour of the scourging and the crossye shall see the Son of man sitting at the right hand of power, and coming on the clouds of heaven. It is absolutely certain that He said this, for no man then alive could have devised it.
I. His coming to His enemies.See what happened. From the very first something mars the triumph of His enemies. It is spoiled by the insulting inscription which declared that the Romans are crucifying no impostor, but the very and actual King of the Jews. Do you not understand the prediction that they should very quickly know who was the real Master of events? Do you wonder that their restless terror asked for a guard to secure the only security they hadthe corpse? This was His coming to them henceforward. The Church has expected, is expecting, Christ in bodily presence, but this must not blind us to her other certainties, one, that He is always present with His own; and the other, that He is continually coming into the world which denies Him.
II. His coming to the Church.With the earliest preaching of Christianity a new force and also a new consciousness is apparent to every careful student of history. Men are now really inspired by the sense that right is secure of triumph, and wrong certain to go down. The belief that all evil is a doomed thing, and its empire an illusion, a dream of the night, has become a vital, urgent conviction, which men will stand by, to live or die. This is what Christ announced, and this, He said, would be His own work, His own constant coming, in judgments which foreshadow the last.
III. His coming to the world.He came, when the hypocrisies of Jerusalem were smothered in her ashes. He came in the sack of imperial Rome; and with Luther, when the Church itself seemed to totter, so stern was His visitation of her sins. God is opening our eyes to discern that His war is declared against every social wrong, until youth and maidenhood shall not forfeit all the sweetness of life, and its loveliness, and its dignity, because their father labours with his hands, nor yet because their lot is cast in Africa or Indian darkness.
Bishop G. A. Chadwick.
Illustration
When the first Napoleon fell, Rocklitz said to Goethe, whom we cannot call even a good man, Let us give the glory to God, and acknowledge His moral government of His world. Acknowledge it! said Goethe solemnly, and stopping short in his walk. Who can help acknowledging it? But, for my part, in silence. And why in silence? said his friend. Because, who can express it, save for himself; for others, who? And when one knows that he cannot utter it, it is not allowable.
Fuente: Church Pulpit Commentary
6:64
Thou hast said is an affirmative answer to the question of the high priest. Nevertheless is used in the sense of “moreover, furthermore,” etc. It thus is not a restriction on or modification of what was just said, but introduced additional thoughts. Jesus did not stop with merely answering the question about his divinity, but announced some things that were to happen because of his divine Sonship with God. Ye shall see agrees with Rev 1:7 which says that every eye shall see him when he comes to the earth again. The prediction was a blow to the pride of the high priest, not because he was told that he would see Jesus when he comes, but because it predicted that he (Jesus) was to occupy a throne of glory. The high priest was at that very hour presiding in a meeting that was prejudiced against the prisoner, and he as president had manifested his sympathy with the accusers.
Fuente: Combined Bible Commentary
Mat 26:64. Jesus saith. Put upon judicial oath our Lord replies. To be silent would be construed as a confession that He was not the Messiah.
Thou hast said. An affirmative answer (Mar 14:62 : I am). This calm response, drawn out by the oath, is a public declaration of His Messiahship. It ensured His death, but laid full responsibility upon them. The Faithful Witness (Revelation 1) did not falter or fail.
Moreover, not nevertheless. Over and above the confession, which they would not believe, His glory would appear to them as a sign of its truth. He was conscious of His glory in the moment of His condemnation, in His deepest humiliation. This declaration would be a warning to any not hardened in their opposition, but to most, if not all, it was a prophecy of judgment.From henceforth shall ye see. Not simply at some time hereafter, but in all the future. Christs glorification began as soon as their proceedings against him were finished, and in such a way as to make the Jewish people see His power. The prophecy has been fulfilled ever since.
Sitting as they now sat to judge Him, with a reference to the quiet confidence of His future position in glory.
At the right hand, i.e., the place of honor.
Of power, i.e., of God, who is Almighty. This expression is used in contrast with His present weakness. The whole alludes to Psa 110:1, which He had quoted to them in the last encounter (chap. Mat 22:44).
And coming on the clouds of heaven. The sign from heaven they had demanded (Mar 8:11). This refers to Christs final appearing, but may include His coming to judgment on the Jewish people, at the destruction of Jerusalem.
Fuente: A Popular Commentary on the New Testament
26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, {d} Hereafter shall ye see the Son of man sitting {e} on the right hand of power, and coming in the {f} clouds of heaven.
(d) This word distinguishes his first coming from the latter.
(e) Sitting with God in like and equal honour at the right hand of his power, that is, in greatest power: for the right hand signifies among the Hebrews that which is mighty and of great power.
(f) Clouds of heaven; see above in Mat 24:30 .
Fuente: Geneva Bible Notes
Jesus gave the same answer to Caiaphas that He had given to Judas (Mat 26:25). It was "affirmative in content, and reluctant or circumlocutory in formulation." [Note: David R. Catchpole, "The Answer of Jesus to Caiaphas (Matt. xxvi. 64)," New Testament Studies 17 (1970-71):226.] Caiaphas took it as a yes (Mat 26:65). Jesus then proceeded to expand or qualify His response because the religious leaders’ concept of Messiah was inadequate. Jesus claimed to be the Messiah but not the Messiah Caiaphas and his cronies had in mind.
Jesus alluded to Psa 110:1 and Dan 7:13 to show that He was not a political Messiah in the popular mold. He was a Messiah who would receive a kingdom from the Ancient of Days and return to reign in great power and honor. This was one of Jesus’ clearest claims of messiahship (cf. Mat 16:27; Mat 23:39; Mat 24:30-31; Mat 26:29). It constituted both a revelation and a threat to Israel’s leaders. From now on, Jesus claimed, His hearers would not see Him as He stood before them then. In the future they would see Him as the Messiah and their Judge.