62<\/strong>. And Jesus said. I am<\/em> ] Thus adjured, the Lord broke the silence He had hitherto maintained. His answer to such a question must be liable to no misinterpretation. Peter in an ecstatic moment had declared He was the King Messiah, “ the Son of the living God<\/em> ” (Mat 16:16<\/span>), and He had not refused the awful Name. Thousands also of Galilean pilgrims had saluted Him with Hosannas in this character through the streets of Jerusalem. But as yet He had not openly declared Himself. The supreme moment, however, had at length arrived, and He now replied, “I am the Messiah, the Son of God, the Son of Man and hereafter ye shall see Me sitting on the right hand of power, and coming in the clouds of heaven<\/em>.” Comp. Dan 7:13<\/span>; Psa 8:4<\/span>; Psa 110:1<\/span>.<\/p>\n Mar 14:62-65<\/span><\/p>\n And ye shall see the lion of Man.<\/em><\/p>\n<\/p>\n The value of Christs oath before Pilate<\/strong><\/p>\n I propose to inquire what the value of this oath is; what value we ought to attach to it as evidence that Jesus was the Messiah; and I suppose that this is to be determined on the same basis and grounds on which we determine the value of evidence in other cases. How is that?<\/p>\n 1. <\/strong>By those extraneous circumstances which are corroborative or otherwise, of that which is testified to.<\/p>\n (1)<\/strong> Jesus was the only being who ever appeared on this earth corresponding to the types of the ritualistic part of the Old Testament.<\/p>\n (2)<\/strong> He was the only being who ever appeared, in whom the prophecies would be fulfilled in their double aspect. A King, a Conqueror, a Deliverer, a Great One; and yet suffering, despised, and rejected of men, etc. The Jews looked only at one aspect of these prophecies; and the half-truth misled them.<\/p>\n (3)<\/strong> Our Lords teaching was infinitely loftier than can be accounted for on any other supposition.<\/p>\n (4)<\/strong> His miracles all pointed to Him as a Saviour; all of them beneficent, and all of them such, in their various characteristics, as to indicate His power over the forces of nature, over the spiritual world, and over the dead. All these things conspire to sustain the testimony which Jesus bore to Himself as the Christ, before the High Priest under oath.<\/p>\n 2. <\/strong>The value of an oath may be affected by the circumstances in which it is given.<\/p>\n (1)<\/strong> There was nothing, absolutely nothing, external to Himself, that could have originated in Christ the idea that He was the Messiah.<\/p>\n 1. <\/strong>His home, an obscure and distant place,<\/p>\n 2. <\/strong>His want of education,<\/p>\n 3. <\/strong>His poverty,<\/p>\n 4. <\/strong>His want of authority.<\/p>\n How came He, then, with the idea that He was greater than Solomon, that He was Lord of the Sabbath; that He was the Light of the world; that He was the Deliverer that was to come-how came He by it? That a single individual, in these circumstances, should have had that idea, seems to me to indicate that He had a right to it.<\/p>\n (2)<\/strong> Moreover, you will observe, when He took this oath, He stood wholly alone. What courage, then, must have been needed to maintain, in the face of death, that He was the Messiah.<\/p>\n 3. <\/strong>The value of an oath, or of testimony given in such circumstances, is determined by the competency of the witness. Was the witness of sound mind, and had he the means of knowing that to which He testified? Need I ask this question regarding Jesus? Was He beside Himself? Was He carried away by fanaticism? Was there anything to awaken such fanaticism in that solitary man standing thus wholly alone, forsaken by His friends, with absolutely nothing to sustain Him in the very face of death but His own consciousness of the great fact that He was the Messiah? Nothing!<\/p>\n 4. <\/strong>The moral character of the witness. And here again, need I say anything in regard to the moral character of Jesus? No sin was ever imputed to Him; He claimed to be without sin; in the Lords Prayer He taught others to confess sin, but He never confessed sin Himself. The Bible claims this for Him: Who was, says Peter, without sin-absolutely. And was such a person as that, with such a character as that one who would stand before the highest tribunal of His nation and, when adjured by the living God, perjure Himself? Taking these things together, it seems to me that no oath was ever uttered under circumstances to give it greater validity and greater significance, and that no oath can be thus uttered-never! (Mark Hopkins, D. D.<\/em>)<\/p>\n<\/p>\n Rejection of evidence concerning Christ<\/strong><\/p>\n How was our Lords testimony received? You will notice, here, the position which the High Priest assumed, and it is a position which very many men assume in regard to the evidence of Christianity. He asked the question, Art thou the Christ? Was he prepared to accept evidence? Let us see. Suppose our Lord had said No? Then He would have been an impostor, and would have been led off self-condemned. But now, when He said, I am, was there the least tendency in the mind of the High Priest to accept the testimony? No; but instead of that, he condemned Him for blasphemy! It was as Christ had said in regard to that generation: We have piped, etc. Whatever He might do, and whatever He might say, there was that determined position of opposition against Him, which precluded any evidence from having an effect. And that is the case with many men today: there is this position of opposition which precludes any fair consideration of evidence; and the oath of Christ to His Messiahship, which stands today such an oath as would convince any man of anything except that, does not weigh with them. (Mark Hopkins, D. D.<\/em>)<\/p>\n<\/p>\n Danger of being attracted by the worlds ways<\/strong><\/p>\n He who becomes a friend to the worlds ways becomes an enemy to Christs. When you begin to love them, you begin to dislike religion. When you begin to worship money you cease to worship God. When you begin to love the house of pleasure you begin to dislike the house of prayer. When you begin to love bad books you begin to lose your relish for the Bible. When you seek irreligious associates you draw off steadily from intercourse with the people of God. When the greedy lust of the world has eaten out a Christian conscience-when it has deadened the spiritual sense-when it has dry-rotted the whole heart-when it has banished Christ and possessed the souls affection-then the man is ready to desert! Nay, he has deserted! What is any man worth to the Church, or to God, when his heart is the property of Satan? He may linger within the camp and even wear the uniform of a church member. But when the bugle calls to action he is not in the ranks! When a march of reform is ordered or a strife for Gods law is waged, he is missing. (Cuyler.<\/em>)<\/p>\n 62. And Jesus said, I am<\/B>or,as in Matthew (Mt 26:64<\/span>),”Thou hast said [it].” In Luke, however (Lu22:70<\/span>), the answer, “Ye say that I am,” should berenderedas DE WETTE,MEYER, ELLICOTT,and the best critics agree that the preposition requires”Yesay [it], for I am [so].” Some words, however, were spoken byour Lord before giving His answer to this solemn question. These arerecorded by Luke alone (Luk 22:67<\/span>;Luk 22:68<\/span>): “Art Thou theChrist [they asked]? tell us. And He said unto them, If I tell you,ye will not believe: and if I also ask [interrogate] “you, yewill not answer Me, nor let Me go.” This seems to have beenuttered before giving His direct answer, as a calm remonstrance anddignified protest against the prejudgment of His case and theunfairness of their mode of procedure. But now let us hear the restof the answer, in which the conscious majesty of Jesus breaks forthfrom behind the dark cloud which overhung Him as He stood before theCouncil. (Also see on Joh 18:28<\/span>.) <\/P> and<\/B>in that character. <\/P> ye shall see the Son of mansitting on the right hand of power, and coming in the clouds ofheaven<\/B>In Matthew (Mt 26:64<\/span>)a slightly different but interesting turn is given to it by one word:”Thou hast said [it]: nevertheless”We prefer this senseof the word to “besides,” which some recent critics decidefor”I say unto you, Hereafter shall ye see the Son of man siton the right hand of power, and coming in the clouds of heaven.”The word rendered “hereafter” means, not “at somefuture time” (as to-day “hereafter” commonly does),but what the English word originally signified, “after here,””after now,” or “from this time.” Accordingly, inLu 22:69<\/span>, the words used mean”from now.” So that though the reference we have given itto the day of His glorious Second Appearing is too obvious to admitof doubt, He would, by using the expression, “From this time,”convey the important thought which He had before expressed,immediately after the traitor left the supper table to do his darkwork, “Now<\/I> is the Son of man glorified” (Joh13:31<\/span>). At this moment, and by this speech, did He “witnessthe<\/I> good confession” emphatically and properly, as theapostle says in 1Ti 6:13<\/span>. Ourtranslators render the words there, “Who before<\/I> PontiusPilate witnessed”; referring it to the admission of His being aKing,<\/I> in the presence of Csar’s own chief representative.But it should be rendered, as LUTHERrenders it, and as the best interpreters now understand it, “Whounder<\/I> Pontius Pilate witnessed,” c. In this view of it,the apostle is referring not to what our Lord confessed before<\/I>Pilatewhich, though noble, was not of such primary importancebutto that sublime confession which, under Pilate’s administration, Hewitnessed before the only competent tribunal on such occasions, theSupreme Ecclesiastical Council of God’s chosen nation, that He wasTHE MESSIAH,and THE SONOF THE BLESSED ONEin the former word owning His Supreme Official,<\/I> in the latterHis Supreme Personal,<\/I> Dignity.<\/P><\/p>\n And Jesus said, I am<\/strong>,…. That is, the Son of God; in proof of which he adds,<\/p>\n and ye shall see the son of man sitting on the right hand of power<\/strong>; that is, of God, who is all power, the Lord God Almighty:<\/p>\n and coming in the clouds of heaven<\/strong>; either at the destruction of Jerusalem, or at the last day, referring to the prophecy in Da 7:13<\/span>;<\/p>\n [See comments on Mt 26:64]<\/span>.<\/p>\n I am <\/B> ( <\/SPAN><\/span>). Matthew has it, “Thou hast said,” which is the equivalent of the affirmative. But Mark’s statement is definite beyond controversy. See on Mt 26:64-68<\/span> for the claims of Jesus and the conduct of Caiaphas. <\/P> <\/p>\n I am. See on Mt 26:64<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Jesus said, I am:-<\/strong> (ho de lesous eipen ego eimi) “Then Jesus replied, I am:” “it is as thou hast said,” I am the self-existing one, Joh 1:1-3<\/span>; Joh 10:30<\/span>.<\/p>\n 2) “And ye shaII see the Son of ma n, ” <\/strong>(kai opsesthe ton huion tou anthropou) “And you all will see the Son of man,” Mat 26:64<\/span>. I am also the Judge who is to come, as well, is the meaning of this statement, not just a man, 2Ti 4:1-2<\/span>.<\/p>\n 3) “Sitting on the right hand of power,”<\/strong> (ek deksion kathemenon tes dunameos) “Sitting out from and at the right hand of the power,” Psa 110:1<\/span>; Act 7:55-56<\/span>. I shall come with honor, armed with power and authority, Mat 26:64<\/span>; Luk 21:27<\/span>.<\/p>\n 4) “And coming in the clouds of heaven.”<\/strong> (kai erchomenon meta ton nephelon tou ouranou) “And coming in and with the clouds of heaven,” as foretold by Daniel, Dan 7:13-14<\/span>; Mat 24:30-31<\/span>; Mat 25:31<\/span>; Luk 1:30-31<\/span>; Act 1:10-11<\/span>; Rev 1:7<\/span>; Rev 3:21<\/span>.<\/p>\n 62<\/strong>. <\/strong> And Jesus said, I am <\/em> Seldom in the course of his ministry did our Lord announce himself as the Messiah. But here, in the great and trying moment, when questioned by the Jewish nation, in the person of their high priest, solemnly, Are you the <\/em> MESSIAH? to the Jewish nation he returns the solemn reply, I am<\/em>.<\/p>\n ‘The Blessed.’ An indirect reference to God.<\/p>\n <\/strong><\/p>\n ‘And Jesus said, “I am. And you will see the Son of Man sitting at the right hand of power and coming in the clouds of heaven.”<\/p>\n In Mark His ‘I am’ is a direct Messianic claim, and more. Mat 26:64<\/span> and Luk 22:70<\/span> make the reply more indirect as do some important authorities here – ‘you say that I am’. But it is the expression that is different. The essence is the same. Jesus did not deny His Messiahship by either answer. Mark simply translates very positively. That he is justified comes out in the following words.<\/p>\n ‘You will see the Son of Man sitting at the right hand of power (i.e. of God).’ This is a reference to Psa 110:1<\/span>. Here was a direct claim to be God’s ‘right hand man’ as sovereign over the world, based on a Psalm that was seen as Messianic. And He further declares that this would happen to Him as ‘the Son of Man’.<\/p>\n ‘The son of man — coming on the clouds of heaven.’ See Dan 7:13<\/span> where it refers to the representative of Israel coming into the presence of God to receive an everlasting throne. There are no grounds for seeing this as referring to the second coming, an idea which would have been foreign to those present. They would rightly have seen it as signifying His approach to God to be enthroned and glorified. (Matthew’s ‘from now on —’ (Mat 26:64<\/span>) specifically excludes it from referring to the second coming). Here then is a further claim that He is to receive kingship, authority and glory from God<\/p>\n So Jesus’ claim was that as Son of Man He was about to share God’s authority and be exalted as ruler of the world and as God’s representative King. He was to be a heavenly Messiah. And in Matthew and Luke He further claimed that this would become apparent to them – ‘you shall see’ – as His Kingly Rule was exercised. This went beyond the idea of the earthly Messiah ruling over the world. It was a claim to divine exaltation.<\/p>\n 62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 62. See Trapp on “<\/em> Mat 24:30 “<\/em> See Trapp on “<\/em> Luk 22:70 “<\/em> See Trapp on “<\/em> Luk 22:71 “<\/em> <\/p>\n 62.<\/strong> ] The <\/strong> <\/strong> of Matt., and of Luke, are here omitted.<\/p>\n Mar 14:62<\/span> . . On Christ’s reply to the high priest affirming the Messianic claim, vide<\/em> notes on Mt.<\/p>\n am I am [He] See Joh 4:26; Joh 8:28, Joh 8:58; each time followed by extraordinary effects. See Joh 18:6. <\/p>\n see. Greek. opsomai. App-138. <\/p>\n the Son of man. The last occurance of this title (App-98) in Mark. The first is Mar 2:10. <\/p>\n on = at. Greek. ek. App-104. Not the same word as in verses: Mar 14:2, Mar 14:3, Mar 14:6, Mar 2:35, Mar 2:46<\/p>\n power. Greek dunamis. App-172. Put by Figure of speech Metonymy (of Adjunct), App-6, for Jehovah Who exercises it, and that in judgment, <\/p>\n in = amid. Greek. meta. App-104. Not the same word as in verses: Mar 14:3, Mar 14:20, Mar 14:25, Mar 3:30, Mar 3:49, Mar 3:60, Mar 3:69. <\/p>\n heaven = the heavens. See note on Mat 6:9, Mat 6:10. <\/p>\n 62.] The of Matt., and of Luke, are here omitted.<\/p>\n [62. , I am) Jesus, when His enemies spake false witness against Him, and when His disciples withdrew themselves from the confession of the truth, Himself made an open profession of the truth.-V. g.]<\/p>\n I am: Mar 15:2, Mat 26:64, Mat 27:11, Luk 23:3 <\/p>\n the Son: The passage of Daniel, to which our Lord refers, was always considered by the Jews as a description of the Messiah. Our Saviour, therefore, now in his lowest state of humiliation, asserted his claims as the Messiah, who shall appear in the clouds of heaven, as the judge of the world. Mar 13:26, Mar 16:19, Psa 110:1, Dan 7:13, Dan 7:14, Mat 24:30, Luk 22:69, Act 1:9-11, 2Th 1:7-10, Heb 1:3, Heb 8:1, Heb 8:10, Heb 8:12, Heb 8:13, Heb 12:2, Rev 1:7, Rev 20:11 <\/p>\n Reciprocal: Mat 16:27 – the Son Mat 25:31 – the Son Mar 8:38 – the Son Mar 15:32 – Christ Luk 22:70 – Ye say Luk 23:2 – that Joh 1:51 – the Son Joh 4:26 – I that Joh 18:37 – Thou Eph 1:20 – and set Col 3:1 – where 1Th 4:17 – in the Tit 2:13 – the glorious<\/p>\n 2<\/p>\n Jesus not only answered the question of the high priest, but added a prediction that was in line with his divinity and authority as a king.<\/p>\n Mar 14:62. I am. Any allusion to the significant name of God: I Am (Exo 3:14), is very improbable. Comp. Thou hast said (Matthew). From henceforth is omitted here. See notes on Mat 26:64.<\/p>\n Previously Jesus had veiled His messiahship because publicly claiming to be the Messiah would have precipitated a premature crisis (cf. Mar 1:43-44; Mar 8:29-30; Mar 9:9; Mar 11:28-33; Mar 12:12). Now He openly admitted His messiahship because the time for crisis had arrived. Matthew may have given us Jesus’ exact words (Mat 26:64) and Mark their substance. Jesus added that He was not just a human Messiah but the divine Son of Man. The passages He claimed to fulfill predicted His enthronement in heaven following His resurrection (Psa 110:1) and His return to earth with God’s authority to establish a worldwide kingdom (Dan 7:13-14; cf. Mar 8:38; Mar 13:24; Mar 13:26; Rev 1:7). As such He was claiming to be the Judge of those who sat to judge Him. Jesus knew that this confession would seal His conviction. "Power" was a recognized circumlocution for "God." [Note: Ibid., p. 537.] <\/span><\/p>\n And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 62. And Jesus said. I am ] Thus adjured, the Lord broke the silence He had hitherto maintained. His answer to such a question must be liable to … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:62”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24802","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24802","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24802"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24802\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24802"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24802"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24802"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"