Exegetical and Hermeneutical Commentary of Mark 13:26
And then shall they see the Son of man coming in the clouds with great power and glory.
26. shall they see the Son of man ] Even when speaking of the “glorious majesty” of His Second Advent, He calls Himself by the name which links Him to the Humanity He came to save. For the title see note on ch. Mar 2:10, and compare Joh 5:22; Joh 5:27, “the Father judgeth no man, but hath committed all judgment unto the Son, and hath given him authority to execute judgment also, because he is the Son of man.”
in the clouds ] And so the Angels distinctly stated to the Apostles at the Ascension (Act 1:11); and Daniel foresaw Him coming with the clouds of heaven (Dan 7:13-14).
Fuente: The Cambridge Bible for Schools and Colleges
Mar 13:26
The Son of Man coming in the clouds.
Christs second advent
It has been as much a hope as a fear in all religions of men that there would be a verdict which would on the one hand bring forth mens righteousness as the light, and on the other change their pride in sin to shame. For a new start the great thing to be longed for is that all men and things might find their proper level; the evil, its rebuke and penalty; the good, its crown and its reward. Therefore there will be a judgment, and Christ will be the Judge. Through Him the worlds were made; through Him salvation wrought; and through Him judgment will be executed. We think too little of that day whose glory pales the sun, and of the fact that many things, now seeming great, will then seem trifling and contemptible, and much obscure faithfulness will be lifted into light and glory. The uses we should make of this truth are various.
1. It should quicken our sense of responsibility. The thought that God ignores our deeds permits good to languish and evil to thrive. The belief that God will bring all into judgment, stimulates good, represses evil.
2. It should give us a more vivid sense of Gods providential presence. On this world He walked; on it He again will stand. He is the living God, and is guiding the course of all events by His loving hand.
3. It should comfort us. Mans judgment of us is harsh; our judgment of ourselves unwise. But what could we ask for more than to be judged by Christ? (R. Glover.)
The second coming of Christ
Brethren! the earnest belief in and the longing for the coming of Jesus Christ has been too much surrendered to one school of interpreters in unfulfilled prophecy, who have no greater claim to possess it than the rest of us. It belongs, or ought to belong, to us all. And I bring it to you, dear friends, as a sharp test-what do you feel about that coming? Can you say, More than they that wait for the morning, my soul waiteth for Thee? Does your heart leap when you think that Christ, who is ever present, is drawing near to us? All the signs of the times, intellectual and social, the rottenness of much of our life, the abounding luxury, the hideous vice that flaunts unblamed and unabashed before us all; the unsettlement of opinion in which it is unbelief that seems to be removing the mountains that all men thought stood fast and firm forever; all these things cry out to Him whose ear is not deaf-even if our voice does not join in the cry-and beseech Him to come. And I believe that a Day of the Lord, dreadful and radiant with the brightness of destructive power, which is also constructive and merciful love, is hanging over much of the world, and not a little of the Church, at this moment. (A. Maclaren, D. D.)
Sight of Christ as Judge
Mr. G-was mayor of the town of Maidenhead not many years after the late Rev. J. Cooke settled in it. One Sabbath evening he attended the meeting house, and heard Mr. Cooke preach. The text was, Behold, He cometh with clouds, and every eye shall see Him (Rev 1:7). His attention was powerfully arrested: an arrow of conviction entered his heart; he became speedily a changed man, and regularly attended the means of grace. He had been a jovial companion, a good singer, and a most gay and cheerful member of the corporation. The change was soon perceived. His brethren, at one of their social parties, rallied him upon Methodism. But he stood firm by his principles, and said, Gentlemen, if you will listen patiently, I will tell you why I go to meeting, and do not attend your card table. I went one Sunday evening to hear Mr. Cooke. He took for his text, Behold, He cometh with clouds, and every eye shall see Him. Your eye shall see Him! In short, he gave them so faithful and powerful an epitome of the sermon, and applied it so closely to them individually, marking the words, every eye shall see Him, with such emphasis, and pointing to them, said, Your eye, and your eye, that they were satisfied with his reasons for going, and never again durst speak to him on the subject. (Biblical Museum.)
Science points to the end of the world
Is it not probable, it may be asked, that the time will come when the globe itself will come to an end? And if it be so, can science detect the provision that is possibly made for this consummation of all things? We have seen that the atmosphere has for long been undergoing a change; that at a very early period it was charged with carbonic acid, the carbon of which now forms part of animal and vegetable structures. We saw, also, that at first it contained no ammonia; but since vegetation and decomposition began, the nitrogen that existed in the nitrates of the earth, and some of the nitrogen of the atmosphere, have been gradually entering into new combinations, and forming ammonia; and the quantity of ammonia, a substance at first non-existent, has gradually increased, and as it is volatile, the atmosphere now always contains some of it. The quantity has now become so great in it that it can always be detected by chemical analysis. There is an evident tendency of it to increase in the atmosphere. Now supposing, it to go on increasing up to a certain point, it forms with air a mixture that, upon the application of fire, is violently explosive. An atmosphere charged with ammonia is liable to explode whenever a flash of lightning passes through it. And such an explosion would doubtless destroy, perhaps without leaving traces of, the present order of things. (Dr. Kemp.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
26. And then shall they see the Sonof man coming in the clouds with great power and gloryIn Mt24:30, this is given most fully: “And then shall appear thesign of the Son of man in heaven; and then shall all the tribes ofthe earth mourn, and they shall see the Son of man,” c. Thatthis language finds its highest interpretation in the Second PersonalComing of Christ, is most certain. But the question is, whether thatbe the primary sense of it as it stands here? Now if the reader willturn to Dan 7:13 Dan 7:14,and connect with it the precedingverses, he will find, we think, the true key to our Lord’smeaning here. There the powers that oppressed the Churchsymbolizedby rapacious wild beastsare summoned to the bar of the Great God,who as the Ancient of days seats Himself, with His assessors, on aburning Throne: thousand thousands ministering to Him, and tenthousand times ten thousand standing before Him. “The judgmentis set, and the books are opened.” Who that is guided by themere words would doubt that this is a description of the FinalJudgment? And yet nothing is clearer than that it is not, buta description of a vast temporal judgment, upon organizedbodies of men, for their incurable hostility to the kingdom of Godupon earth. Well, after the doom of these has been pronounced andexecuted, and room thus prepared for the unobstructed development ofthe kingdom of God over the earth, what follows? “I saw in thenight visions, and behold, one like THESON OF MANcame with the clouds of heaven, and came to the Ancient of days, andthey [the angelic attendants] brought Him near before Him.” Forwhat purpose? To receive investiture in the kingdom, which, asMessiah, of right belonged to Him. Accordingly, it is added, “Andthere was given Him dominion, and glory, and a kingdom, that allpeoples, nations, and languages should serve Him: His dominion is aneverlasting dominion, which shall not pass away, and His kingdom thatwhich shall not be destroyed.” Comparing this with our Lord’swords, He seems to us, by “the Son of man [on which phrase, seeon Joh 1:51] coming in the cloudswith great power and glory,” to mean, that when judicialvengeance shall once have been executed upon Jerusalem, and theground thus cleared for the unobstructed establishment of His ownkingdom, His true regal claims and rights would be visibly andgloriously asserted and manifested. See on Lu9:28 (with its parallels in Mat 17:1;Mar 9:2), in which nearly thesame language is employed, and where it can hardly be understood ofanything else than the full and free establishment of the kingdomof Christ on the destruction of Jerusalem. But what is that “signof the Son of man in heaven?” Interpreters are not agreed. Butas before Christ came to destroy Jerusalem some appalling portentswere seen in the air, so before His Personal appearing it is likelythat something analogous will be witnessed, though of whatnature it would be vain to conjecture.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And then shall they see the son of man,…. Not in person, but in the power of his wrath and vengeance; of which the Jews then had a convincing evidence, and full proof; and even of his being come in the flesh, as if they had seen him in person: this shows, that the sign of the son of man, in Mt 24:30 is the same with the son of man:
coming in the clouds with great power and glory; not to judgment, but having taken vengeance on the Jewish nation, to set up his kingdom and glory in the Gentile world; [See comments on Mt 24:30].
Fuente: John Gill’s Exposition of the Entire Bible
1) “And then shall they see,” (kai tote opsontai) “And then they will see;” the “they” refers to the wicked of the earth, as the Tribulation the Great approaches its climax in the Armageddon, Rev 6:15-17; Rev 16:14; Rev 16:16.
2) “The Son of man coming in the clouds,” (ton huion tou anthropou erchomenon en nephelais) “The Son of man (heir-hope of humanity) coming in clouds,” for “every eye shall see Him,” Rev 1:7. Every eye of the wicked shall not see Him at the “same moment” that the righteous shall, for none of the wicked will see Him, when He comes as the thief, in the air, to take up His church, the righteous dead, and those who look for Him, Mat 24:27; 1Th 4:13-18; Heb 9:28; Luk 21:34-36; 1Th 5:1-6.
3) “With great power and glory.” (meta dunameos polles kai dokses) “With dynamic power and much glory,” to be “glorified in His saints,” in and during His reign on earth, as He also comes with them to the earth “in flaming fire,” judgement, to put down sin, and to set up a righteous reign, Mat 24:30; Deu 20:3-5; 2Th 1:6-12.
Fuente: Garner-Howes Baptist Commentary
(26) Then shall they see the Son of man.Note the simpler form, which at once replaces and explains St. Matthews the sign of the Son of Man.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“And then will they see the Son of Man coming in clouds with power and great glory, and then will he send forth the angels and will gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.”
‘And then they will see –.’ While on earth the Son of Man had been as it were veiled. The few had recognised Him, the remainder had ignored or rejected Him. But now they will have no choice. They will see Him, even those who pierced Him (Rev 1:7), and will cry to the mountains and hills to hide them from His wrath (Rev 6:16).
‘The Son of Man coming in clouds’ undoubtedly has in mind Dan 7:13 where the Son of Man comes on the clouds of heaven (without glory) into the presence of God to receive dominion and authority and glory. But the idea is extended, for now, having received that dominion and authority and glory, and His rule having earlier been revealed in power on the earth (Mar 9:1) from Pentecost onwards, He will come to earth ‘with power and great glory’ accompanied by heavenly attendants for the final consummation (compare Mar 8:38). The clouds stress that this is a heavenly visitation, not a further incarnation. The glory stresses the visibility of His appearing. In the Old Testament the appearance of the ‘glory of God’ regularly represented a theophany in which His glory was visibly apparent to His people.
His first act on ‘coming’ is, through His angels, to gather together His own from all parts of the world (compare 1Th 4:13-18 – where they will be caught up to meet the Lord in the air). For ‘from the four winds’ compare Zec 2:6 where it refers to the fact that God had spread them abroad widely; for gathering from the uttermost part of heaven compare Deu 30:4 where it means from the furthest extent possible. None will be omitted. This idea of His gathering His own is a fulfilment of the old promises of the gathering and restoring of His people (Deu 30:4; Zec 2:10; and often) but now it is to a ‘better land’ and a ‘heavenly Jerusalem’ (compare the similar inference in Heb 11:10; Heb 11:16; Heb 12:22-23; Gal 4:25-26).
‘He will send forth the angels.’ They have accompanied Him and do His bidding, for He is Lord of all. Here they are seen as gathering together His chosen ones. The usual stress is on their activities as instruments of judgment (2Th 1:7; Mat 13:30; Mat 13:41). But they are also ministering spirits who serve the heirs of salvation (Heb 1:14).
So the question of the destruction of the Temple has led on to the glorious appearing of our Lord Jesus Christ. The connection is in fact a very important one. The destruction of the holy city and the Temple was not just something that happened in history, it was a unique event in the history of the world. It could be seen as finally closing the period when the old age, and the new which began with the coming of Jesus, existed alongside each other. Certainly for the Jews it was earth shattering. But along with the resurrection of Christ it was a necessary event before His coming. What lay between that destruction and His coming was the continuation of what He had previously described, war, earthquake and famine, Christian testimony and persecution, (the powers of Heaven being shaken), and then the end.
The Old Testament constantly drew attention to the significance of the Temple. When God’s anger against His people had reached its climax, the Temple was destroyed. This was the message of Jeremiah and Ezekiel. When He sought to restore them the Temple again gained prominence through the activities of Haggai and Zechariah. The Temple of Ezekiel (Ezekiel 40 onwards), which was metaphysical and indicated that God was invisibly there in Palestine awaiting His people, was in fact the archetype of the Temple in heaven (Heb 12:22; Rev 11:19; Rev 14:15; Rev 15:6; compare Rev 22:1-5 which parallels Ezekiel 47), the guarantee of God’s future mercy and compassion to His people. And the destruction of the Temple here signified that God was no longer to be approached on earth but in heaven itself (Heb 10:19-22; compare Joh 4:20-24). His people were no longer to be an earthly people but a heavenly people.
The importance of this cannot be overemphasised. The destruction of the Temple was a symbol of extreme importance which is why Jesus drew attention to it.
1). Its destruction released Christian Jews around the world, and especially the church in Jerusalem, from a great obligation and problem. While it was there they constantly had the quandary as to what their attitude to it should be. Should they continue to offer sacrifices? Should they pay their Temple dues? After all it was the Temple of God and of their forefathers, and the sacrifices had been initiated by Moses.
2). Its destruction revealed God’s wrath against the sins of Israel. It was the final evidence that they had been rejected by God. That was the significance of the ‘cursing’ of the fig tree.
3). Its destruction revealed God’s wrath at the commercialisation and misuse of the religion that was supposed to represent Him. Despite its claims He had been merely a peripheral figure on the outskirts of that religion. The cult had become central, man-controlled and totally misrepresentative of Him.
4). Its destruction revealed God’s wrath at the rejection of His Son, their Messiah, as prepared for in Dan 9:25-26.
5). Its destruction confirmed that God had made a new covenant with His new people, replacing the old covenant represented by the Temple. It was necessary for the Apostles to be aware that it was to happen so that they could build the new faith with confidence and certainty, otherwise the shadow of the Temple would always be over them.
6). Its destruction confirmed the theology and doctrine of the Christian church that the Temple and priesthood had been replaced as a means of salvation and approach to God, that Jesus Christ Himself was the new High Priest eternal in the heavens (Heb 2:17; Heb 4:14; Heb 5:5; Heb 5:10; Heb 7:24; Heb 7:26; Heb 8:1; Heb 9:11; Heb 10:21); that His people were the new Temple ( 1Co 4:16 ; 2Co 6:16; Eph 2:19-22) and the new priesthood (1Pe 2:5; 1Pe 2:9; Rev 1:6; Rev 5:10); that the essential sacrifice was now that of Jesus Himself on the cross ( Joh 1:29 ; 1Co 5:7; Eph 5:2; Heb 9:14; Heb 9:26; Heb 9:28; Heb 10:10; Heb 10:12); that approach to God was through the heavenly High Priest, Jesus Himself (Heb 10:19-22).
Thus when Jesus spoke of the certain destruction of the Temple He was issuing in a new age free from the trappings of the past, a new age which would be tumultuous but would finally lead up to His coming, of which the destruction of the Temple had to be a major part. It was because the temple was doomed that the new Temple of God which was His body, consisting of all who participated with Him in His body, could be established as its replacement. We should note in this regard that this time He does not come to re-establish the Temple and the holy city, but to gather together His elect.
We should perhaps also note that in fact once He had recognised, and indeed determined, that the destruction of the Temple was inevitable, there is nothing in this message of Jesus that could not have been worked out by a deep thinker such as He was from a combination of Scripture, knowledge of God and of the behaviour of men, and a deep insight into human nature. He was not a Nostradamus speaking mysteriously in a way that could be interpreted to suit the circumstances, He was a prophet, and more than a prophet, speaking of what He knew would be through the inspiration of the Holy Spirit.
EXCURSUS. What Does Jesus Mean When He Speaks Of ‘Coming In The Glory Of His Father With The Holy Angels’?
This passage raises the question as to what “And then will they see the Son of Man coming in clouds with power and great glory and then will He send forth the angels –”, refers to, and closely associated with it is the parallel verse ‘when He (the Son of Man) comes in the glory of His Father with the holy angels’ (Mar 8:38). In both verses there is a reference to a glorious appearing, and in both it is as accompanied by angels.
There are two possible main interpretations. The first, which is the majority one, is that it refers to the second coming of Christ. What then are the arguments in favour of that interpretation?
In Zec 14:5 we read, ‘Then the Lord your God will come, and all the holy ones with Him’. Here most would feel that Zechariah clearly has in mind His coming with angels and establishing the final time of perfection, for it is speaking of the Day when the Lord will be king over all the earth (Mar 13:8), and when night will cease (Mar 13:7), and everlasting worship will have been established (Mar 13:16-21), all pictures of the eternal kingdom. That would then be an indication that here Jesus was paralleling Himself with ‘YHWH your God’, and was to be seen as coming in His Name with the holy angels in order to establish the everlasting Kingly Rule (compareMat 28:18-20 where ‘the Son’ shares ‘the Name’ with the Father and the Holy Spirit). Finally His oneness with the Father will be acknowledged by all (Zec 14:9).
This might be seen as supported by Mat 25:21 where we read, ‘when the Son of Man comes in His glory, and all the angels with Him’, which all must admit is very similar to ‘when He comes in the glory of His Father with the holy angels’ and that too is certainly referring to a time when the final judgment is in mind.
A reference may also be made to Jude’s quotation from apocalyptic literature which was clearly prevalent at this time, which runs as follow: “Behold the Lord came with ten thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against Him” (Jud 1:14-15). Jude almost certainly has the second coming and the final judgment in mind, and thus sees His coming as being ‘with the holy ones’ (the holy angels). Strictly, however, in the Book of Enoch ‘the Lord’ indicated God.
‘b7 It may certainly be agreed that in some way Dan 7:13-14 is in mind. However, there the Son of Man did not come to God with glory, nor were the angels with Him when He came in the clouds of Heaven to the throne of God, they were round the throne of the Ancient of Days. Rather He received His glory on His heavenly enthronement after coming on the clouds of Heaven to the throne of God. That would suggest that the picture in Mar 13:26 must have in mind a time after His enthronement, details of which are drawn from the picture in Daniel 7, which favours a reference to the second coming.
Strongly supportive of the idea of reference to the second coming is the similar verse in Luke’s Gospel which relates it to the time following ‘the times of the Gentiles’ a period which follows the destruction of Jerusalem and the scattering of the Jews (Luk 21:24 with 27).
Additionally we should note the prominent part that the angels are to play at the consummation as found in Mat 13:30; Mat 13:41; Mat 13:49-50.
Finally we should note that the appearing of the glory of the Lord in the Old Testament regularly described a manifestation of His physical presence in a way which could be seen by all. The whole point of the ‘glory’ was His physical manifestation in a visible glory seen by men. Compare the later idea of the Shekinah. Thus the Son of Man being revealed in glory simply indicates that He appears visibly in glory in the same way as God did in the Old Testament when He manifested His glory.
Thus the nearest parallels clearly support the idea here that what is being referred to in Mar 13:24 is the second coming, although it must be admitted that none of these references actually refer to ‘the holy angels’, even though Zec 14:5 (‘the holy ones’) and Jud 1:14 might be seen as implying it. (On the other hand the failure to refer to ‘the holy angels’ is even more true in Daniel 7, for there the ‘holy ones’ are the people of God, and the angels are otherwise referred to. We cannot limit our interpretation to Daniel 7).
The second possible interpretation is that this refers to the ‘coming’ of the Son of Man to the Ancient of Days, Who in Heaven is surrounded by the innumerable company who minister to Him, in order that He, the Son of Man, might receive Kingly Rule, glory and dominion (Dan 7:14), something which will be manifested to the world in what follows. In this regard it would parallel Mar 14:62 which does mean this (see on that verse). The idea then is that it refers to Jesus’ enthronement, followed by His gathering of His people through the witness of His servants, assisted by the angels in accordance with Heb 1:14. It could be argued that those in the crowd who knew their Scriptures would, if Jesus had said nothing further about it, probably have seen in Jesus’ words ‘when He comes in the glory of His Father with the holy angels’ as a reference to that Scripture in Daniel 7.
(But while there the Son of Man (Mar 7:13) would come into the presence of the innumerable company who minister to the Ancient of Days (Mar 7:10), and would be brought by them into the Presence of the Ancient of Days (Mar 7:13), and would then be given all glory, dominion and power (Mar 7:14), the glory there occurs after the coming on the clouds of Heaven. There is a totally different emphasis from the one here).
The claim then might be that to those in the crowd who knew the Scriptures these words would not therefore have been seen as speaking of ‘the second coming’ (of which they perhaps knew nothing), but of the coming of the Son of Man to be crowned in Heaven in the presence of the heavenly court, because judgment had been pronounced on those who opposed Him. The weakness in this argument, however, is that in Daniel the glory is only referred to after the coming in the clouds of Heaven, while the only verse in the Old Testament Scriptures which actually refers to ‘coming with holy ones’ is that in Zec 14:5, which must surely therefore be the one more likely to come to the minds of the crowd (especially as in Daniel 7 the ‘holy ones’ are not angels but are ‘the holy ones of the Most High’ who possess the kingdom, that is, the people of God). Thus we could argue that it is that Scripture in Zechariah that they would most likely have in mind, especially as boosted by apocalyptic ideas.
What conclusion then can we come to? The arguments in the latter case are undoubtedly attractive, and as we shall subsequently see have some truth in them. They almost certainly do apply, for example, to Mar 9:1 where the coming is not with the holy angels but with power, and in Mar 14:62 where again the angels are not mentioned. Neither mention glory. But in our view they fail in Mar 8:38 because of the mention of the holy angels and of the glory, and in Mar 13:26-27 because of the stress on His coming in power and great glory, clearly along with angels. In the Old Testament glory always spoke of specific outward visitations by God. Here then would be the final great visitation.
For it cannot be doubted that the prominent verse in the Old Testament Scriptures which speaks of ‘coming with the holy ones (as the angels)’ looks forward to the consummation (Zec 14:5), something confirmed by Mat 25:31 where the glory is introduced, while the idea of a coming in glory does not obviously arise from Daniel 7.
(There is in fact a reference to YHWH coming from His holy ones in Deu 33:2, but it is very doubtful whether that is of relevance here except as providing general background)
End of Excursus.
Fuente: Commentary Series on the Bible by Peter Pett
26 And then shall they see the Son of man coming in the clouds with great power and glory.
Ver. 26. See Trapp on “ Mat 24:30 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mar 13:26 . . .: the Son of Man, not the sign of, etc., as in Mt.: Christ His own sign, vide on Mt.
Fuente: The Expositors Greek Testament by Robertson
shall they see. Greek opsomai. App-133.
the Son of man. See App-98. Quoted from Dan 7:13. Compare Joe 2:31.
with. Greek. meta. App-104.
great = much.
power. See App-172.1.
Fuente: Companion Bible Notes, Appendices and Graphics
Mar 13:26. , with great power and glory) The adjective in the middle, applying to both nouns. Mark frequently employs a Zeugma of this kind, so as to put some word in the middle, which is intended to be connected with the preceding, and also with the subsequent word or words, See ch. Mar 3:26, Mar 4:21, Mar 5:40; Mar 5:42, Mar 6:13, Mar 7:2; Mar 7:21, Mar 10:7.
Fuente: Gnomon of the New Testament
Son of man
Christ (Second Advent). Luk 12:35-40; Deu 30:3; Act 1:9-11 (See Scofield “Mat 8:20”)
Fuente: Scofield Reference Bible Notes
Mar 8:38, Mar 14:62, Dan 7:9-14, Mat 16:17, Mat 16:27, Mat 24:30, Mat 25:31, Act 1:11, 1Th 4:16, 2Th 1:7-10, Rev 1:7
Reciprocal: Dan 7:13 – one like Zec 14:5 – the Lord Mat 10:23 – till Mat 16:28 – see Mar 13:32 – of Luk 17:30 – General Luk 21:25 – signs Luk 21:27 – see Act 3:20 – General
Fuente: The Treasury of Scripture Knowledge
6
Then means that after the long period of the Dark Ages which is the subject of the preceding paragraph, the next great event which the Lord was considering in this broad space of centuries was the second coming of the Son of man.
Fuente: Combined Bible Commentary
Mar 13:26. And then. So Luke; Matthew being less definite. All three Evangelists give the thought of this verse with precisely the same details, and yet each varies from the other two in words. A striking proof of independence, Mark alone has: in clouds; Matthew: on the clouds of heaven, Luke: in a cloud.
With great power and glory. See on Mat 24:30.
Fuente: A Popular Commentary on the New Testament
Jesus described His return by referring to Old Testament prophecies of it (Dan 7:13; Deu 30:4; Zec 2:6). The disclosure and triumph of Jesus are major emphases (cf. Rev 19:11-16). [Note: Wessel, p. 750.] Jesus will no longer appear primarily as the Suffering Servant but as the glorified Son of Man.