69.<\/strong> Hereafter shall the Son of man sit<\/em> ] Rather, But from henceforth <\/strong> (comp. Luk 1:48<\/span>, Luk 5:10<\/span>) shall the Son of man he seated at. <\/strong> Our Lord seems at last to have broken His silence in these words, in order to end a miserable and useless scene. The words would at once recall Dan 7:13-14<\/span>; see Joh 1:51<\/span>.<\/p>\n <\/p>\n Verse 69. Hereafter<\/B><\/I>] From this very time<\/I>, . The kingdom of God is now going to be set up. See the note on Mt 16:27<\/span>; Mt 16:28<\/span>.<\/P> <\/p>\n Hereafter shall the son of man<\/strong>,…. Meaning himself, who was truly man, and then in a low and mean form, and thought by the Jews to be a mere man; though this character was known by them to belong to the Messiah, especially what follows; as that he should<\/p>\n sit on the right hand of the power of God<\/strong>: as he did after his resurrection, and ascension, and which was manifest by the destruction of their nation, city, and temple; [See comments on Mt 27:64]<\/span>.<\/p>\n The Son of man <\/B> ( <\/SPAN><\/span>). Jesus really answers their demand about “the Messiah” by asserting that he is “the Son of man” and they so understand him. He makes claims of equality with God also which they take up. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Hereafter shall the Son of man,” <\/strong>(apo tou nun de esti ho huios tou anthropou) “Then from now and hereafter forever the Son of man will be,” come to reside, to exist at; This prophesies of His return to the glory He left with the Father when He came to earth, Joh 17:1<\/span>; Joh 17:4-5<\/span>; 2Co 8:9<\/span>.<\/p>\n 2) “Sit on the right hand of the power of God.” <\/strong>(kathemenos ek deksion tes dunameos tou theou) “Sit out at the right of the power (throne) of God,” Heb 1:3<\/span>; Rev 3:21<\/span>, in heaven. The cross was His next step to returned glory with His Father in heaven, Act 7:55-56<\/span>; Heb 1:3<\/span>; Eph 1:20<\/span>; Mat 26:64<\/span>. And you all will one day be judged by Him, Rev 1:7<\/span>; Rev 3:21<\/span>; Mat 24:30-31<\/span>; Luk 1:31-33<\/span>.<\/p>\n (69) Hereafter shall the Son of man sit.<\/strong>Literally, From this time forth shall the Son of Man be sitting.<\/em> In St. Lukes shorter record the immediate sequence of this confession upon an apparent refusal to answer seems hardly consistent. The narrative of St. Matthew shows that the change of purpose or of action was caused by the solemn adjuration of the high priest, which no longer left Him the alternative of silence. The form of the answer, too, is somewhat altered. Not ye shall see, but simply shall be sitting, as though the dominant thought in St. Lukes mind in reporting the words was that even in the agony and death that were so soon to come on Him, our Lord found Himself glorified (Joh. 12:23<\/span>). The Cross was-His Throne, and while hanging on it, He was in spirit sitting at the right hand of the Father.<\/p>\n “But from henceforth the Son of man will be seated at the right hand of the power of God.”<\/p>\n And then Jesus unleashed the truth about Himself, knowing full well what the consequences would be. He pointed out to them that as the Son of Man He would shortly be seated at the right hand of God. Every man present knew the reference to the Son of Man as being connected with the throne of God in Dan 7:13-14<\/span>. Here then Jesus was claiming that He would shortly come in the clouds of heaven into the presence of God in order to receive divine authority, and that there He would take His seat. He would share the Father’s throne and by being seated there would put Himself on a level with the Father, in contrast with the angels, and the mighty Cherubim and Seraphim, who only dared to stand in His presence (Luk 1:19<\/span>; 1Ki 22:19<\/span>; Dan 7:10<\/span>). While the basic idea may come originally from Psa 110:1<\/span> it has been expanded. Psa 110:1<\/span> was symbolic. Here the idea is more literal.<\/p>\n John later gives us the same picture in Revelation 4-5, and, although, uniquely, there were there twenty four elders who sat on thrones, they did not remain on them, but fell down before the One Who sat on the throne and cast their crowns before Him (Rev 4:4<\/span>; Rev 4:10<\/span>). This was a very different picture from that of the Son of Man being seated at the right hand of God. And there too they were in contrast with the Slain Lamb Who shared the Father’s throne, even though at that particular point in time He was standing ready for action, as in Act 7:56<\/span>, in that case so that He could open the seals of destiny (Luk 5:6<\/span>) . And we should note that the elders not only fell down before the One on the Throne. They also fell down before the Lamb.<\/p>\n Furthermore it is clear, and specifically stated in Mat 26:64<\/span>, (‘you shall see –’), that this change in His situation would in some way be manifested to them. It had to be otherwise it would be irrelevant. God would in some way make men aware of what had happened.<\/p>\n Thus to sit<\/em> at His right hand would be to accept authority on behalf of, and in close association with, the One on the throne, and to claim to be on the divine side of reality. It would suggest that not only was He to be shown forth in His glorified Manhood as God’s unique representative, but, by being seated in Heaven at God’s right hand, was also to be revealed as divine. That is certainly how the Sanhedrin saw if for they were then moved to ask Him whether He was the Son of God.<\/p>\n Furthermore as there has as yet been no certainty in their minds that He would be put to death, it suggested to them that He expected to be placed in this exalted position as a human being. It was thus to be seen as claiming Messiahship at a divine level for Himself as He stood before them. Let them recognise, He was saying, that although they might now be judging Him now, shortly He would have responsibility for judging them in God’s presence. By emphasising this aspect of the hearing Luke was in fact preparing for what is to come in Acts where Jesus is seen as enthroned, and glorified, and as being at the right hand of God (Act 2:33-36<\/span>; Act 3:13<\/span>; Act 7:55-56<\/span>).<\/p>\n 69 Hereafter shall the Son of man sit on the right hand of the power of God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 69. Christ’s answer is partly reprehensory, partly concessory and comminatory; for it is a confession of the truth mixed with menaces of condign punishment. <\/p>\n 69.<\/strong> ] On <\/strong> . <\/strong> <\/strong> .<\/strong> = , see notes on Matt.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> is common to all Three: only Luke adds <\/strong> .<\/p>\n Luk 22:69<\/span> . What Jesus now says amounts to an affirmative answer. , etc.: Jesus points to a speedy change of position from humiliation to exaltation, without reference to what they will see, or to a second coming.<\/p>\n Hereafter = From (Greek. apo. App-104.) henceforth, as in Luk 1:48; Luk 5:10. Joh 1:51. <\/p>\n sit = be seated. <\/p>\n on = at. Greek ek. App-104. <\/p>\n power. Greek. dunamis. App-172. <\/p>\n God. App-98. <\/p>\n 69.] On . . = , see notes on Matt.<\/p>\n . . . . is common to all Three: only Luke adds .<\/p>\n Luk 22:69. ) [not hereafter, as Engl. Vers., but] from this point, when ye are not willing to let Me go. This itself was His path to glory. The idea being expressed without a copulative conjunction, is thereby rendered emphatic.[251]- , the Son of Man) This is the last place where Jesus calls Himself the Son of Man.<\/p>\n [251] But ABDLXab Vulg. and 2 MSS. of Memph. read after . Orig. 3,715b, and c, read .-E. and T.<\/p>\n Son of man <\/p>\n (See Scofield “Mat 8:20”). <\/p>\n shall: Mat 26:64, Mar 14:62 <\/p>\n on: Psa 110:1, Dan 7:13, Dan 7:14, Mat 22:44, Mar 16:19, Act 2:34-36, Act 7:55, Act 7:56, Rom 8:34, Eph 1:20-23, Eph 4:8-10, Col 3:1, Heb 1:3, Heb 8:1, Heb 12:2, 1Pe 3:22, Rev 3:21, Rev 22:1 <\/p>\n Reciprocal: Mat 16:27 – the Son Mat 24:30 – see Mat 25:31 – the Son Luk 23:2 – that Luk 23:41 – but Joh 1:51 – the Son<\/p>\n 9<\/p>\n Jesus made a prediction they were not expecting.<\/p>\n Luk 22:69. But. This indicates the connection of thought: you have prejudged my case, but, as the time has come to speak, in order that through suffering I may pass to glory, I tell you of that glory and thus confess myself the Christ: From henceforth, etc. Comp. Mat 26:64. A repetition of this declaration is not at all improbable.<\/p>\n Jesus did not claim to be the Messiah here, but He did claim to be the Son of Man. He referred to the discussion He had had with some of His accusers on Wednesday (Luk 20:41-44). Then Jesus had questioned them about the identity of David’s Son in Psa 110:1. He had showed that David’s Son, the Messiah, was divine. Now Jesus referred to the same verse again and said that the Son of Man would sit at God’s right hand from then on. This was a claim of unique association with God that constituted blasphemy. [Note: See Darrell L. Bock, Blasphemy and Exaltation in Judaism and the Final Examination of Jesus, pp. 30-183.] <\/span> It also denoted that Messiah would not reign immediately. The title "Son of Man" connected the divine Messiah with a future coming to the earth to reign (Dan 7:13-14). Jesus was implying that Messiah would return to heaven and then return later to reign on the earth (cf. Act 2:33; Act 5:31). He seemed to the Sanhedrin to be claiming that He was the Son of God, and Jesus admitted that He was claiming that (cf. Luk 9:20-22).<\/p>\n Hereafter shall the Son of man sit on the right hand of the power of God. 69. Hereafter shall the Son of man sit ] Rather, But from henceforth (comp. Luk 1:48, Luk 5:10) shall the Son of man he seated at. Our Lord seems at last to have broken His silence in these words, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:69”<\/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-25915","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25915","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=25915"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25915\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25915"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25915"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25915"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (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: Scofield Reference Bible Notes<\/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":"