Jesus was coming on the clouds of heaven

JESUS WAS COMING ON THE CLOUDS OF HEAVEN
EDITED BY GLENN PEASE
Matthew 26:64 64"Youhavesaid so," Jesus replied.
"But I say to all of you: From now on you will see the
Son of Man sittingat the right hand of the Mighty One
and coming on the clouds of heaven."
Nevertheless, Hereafter BY SPURGEON
“Jesus saidunto him, You have said (or said so), nevertheless, I say unto
you, Hereafter shall you see the Sonof Man sitting on the right hand of
the Power, andcoming on the clouds of Heaven.”
Matthew 26:64
Our Lord, before His enemies, was silentin His own defense, but He faithfully
warned and boldly avowedthe Truth of God. His was the silence of patience,
not of indifference–ofcourage, notof cowardice. It is written that “before
Pontius Pilate He witnesseda goodconfession,”and that statement may, also,
be well applied to His utterances before Caiaphas, for there He was not silent
when it came to confessionof necessaryTruths of God. If you will read the
chapter now open before us, you will notice that the High Priestcommanded
Him to speak the truth, saying, “Are You the Christ, the Son of God?” to
which He replied at once, “You have said it.”
He did not disownHis Messiahship. He claimedto be the PromisedOne, the
Messengerfrom Heaven, Christ the Anointed of the MostHigh. Neither did
He, for a moment, disavow His personalDeity! He acknowledgedand
confessedthat He was the Son of God. How could He be silent when such a
vital point as to His Personwas in question? He did not hold them in suspense,
but openly declaredHis Godheadby saying, “I am,” for so are His words
reported by one of the Evangelists.

He then proceededto reveal the solemn fact that He would soonsit at the right
hand of God, even the Father. In the words of our text He declared that those
who were condemning Him would see Him glorified and, in due time, would
stand at His bar when He would come upon the clouds of Heavento judge the
quick and dead according to our Gospel. See, then, dear Brothers and Sisters,
in a few words, the greatTruths of our holy religion clearly setforth by our
Lord Jesus!He claimed to be the Christ of God and the Son of God! And His
brief statement, by implication, speaks ofJesus dead, buried and risen, and
now enthroned at the right hand of God in the powerof the Father, and Jesus
soonto come in His glorious SecondAdvent to judge the world in
righteousness.
Our Lord’s confessionwas very full and, happy is he who heartily embraces
it! I intend to dwell upon three catchwords aroundwhich there gathers a
world of encouraging and solemnthought. The first is, “nevertheless,”and the
secondis, “hereafter.” Whatthe third is you shall know later, but not just
now.
1. “NEVERTHELESS,”saidChrist, “hereaftershallyou see the Son of
Man sitting at the right hand of the Power, and coming on the clouds of
Heaven.” This, then, is the string from which we must draw forth music.
“Nevertheless,”which, being interpreted by being pulled in pieces,
signifies that the Truth of God is never-the-less sure because of
opposition. “Nevertheless,”not one atom the less is the Truth of God
certain to prevail for all that you say or do againstit. Jesus will surely
sit at the right hand of the Powerand come in due season, upon the
clouds of Heaven.
Let us dwell for a little time upon this important fact, that the Truth of God is
none the less certainbecause ofthe oppositionof men and devils. Observe,
first, that the Savior’s condition when He made use of that, “nevertheless,”
was no proof that He would not rise to power. There He stood, a poor,
defenseless, emaciatedMan, newly led from the night watch in the gardenand
its bloody sweat. He was a spectacle ofmeek and lowly suffering led by His
captors like a lamb to the slaughter, with none to speak a word on His behalf.
He was surrounded by those who hated Him and He was forsakenby His
friends.
Scribes, Pharisees, priests were there, all thirsting for His heart’s blood. A
lamb in the midst of wolves is but a faint picture of Christ standing there
before the Sanhedrim in patient silence. And yet, though His presentcondition
seemedto contradict it, He who was the faithful and true Witness spoke truly
when He testified, “Nevertheless, hereafteryou shall see the Sonof Man

coming on the clouds of Heaven. Despite My present shame and suffering, so
it shall be.” He gives Himself that lowly, humble title of Sonof Man, as best
indicating Himself in His condition at that time. “Hereafteryou shall see the
Son of Man sitting at the right hand of the Power, and coming on the clouds of
Heaven.”
The humiliation of Christ did not in the leastendangerHis later Glory. His
sufferings, His shame, His death, even, did not render it any the less certain
that He would climb to His Throne. Nor did the caviling of His opposers keep
Him, for one instant, from His place of honor. I want you to remember this,
for there is a greatprinciple in it. There are many poor weak-minded people
who cannot take sides with a persecutedTruth of God, nor acceptanything
but the most popular and fashionable form of religion. They dare not be with
the Truth of God when men spit in its face, orbuffet it, or pour contempt
upon it–but it will be victorious, none the less, althoughcowards desertit and
false-heartedmen oppose it.
If it stands alone at the bar of the world, a culprit to be condemned–if it
receives nothing but a universal hiss of human execration–yet, if it is the
Truth of God, it may be condemned, but it will be justified! It may be buried,
but it will rise! It may be rejected, but it will be glorified, even as it has
happened to the Christ of God! Who would be ashamedof the Truth of God
at any time when he knows the preciousnessofit? Who will tremble because
of present opposition when he foresees whatwill yet come of it? What a
sublime spectacle–the Manof Sorrows standing before His cruel judges in all
manner of weaknessandpoverty and contempt–and at the same time heir of
all things and appointed, nevertheless, to sit at the right hand of the Power
and to come on the clouds of Heaven!
Nor may we think only of His condition as a despisedand rejectedMan, for
He was, in His trial, chargedwith grievous wrong and about to be condemned
by the ecclesiasticalauthorities. The scribes, mostlearned in the Law,
declaredthat He blasphemed. And the priests, familiar with the ordinances of
God, exclaimed, “Awaywith Him! It is not meet that He should live.” The
High Priest, himself, gave judgment that it was expedient for Him to be put to
death. It is a very serious thing, is it not, when all the ecclesiasticalauthorities
are againstyou–whenthey are unanimous in your condemnation? Yes, verily,
and it may cause greatsearching ofheart, for no peaceableman desires to be
opposedto constituted authority, but would soonerhave the good word of
those who sit in Moses'seat.
But this was not the last time in which the establishedecclesiasticalauthorities
were wrong, grievously wrong! They were condemning the innocent and

blaspheming the Lord from Heaven! Nor, I say, was this the last time in which
the miter and the gownhave been upon the side of cruel wrong–yetthis did
not un-Christ our Savioror rob Him of His Deity or His Throne! On the same
principle, human history brings before us abundance of instances in which,
nevertheless, though scribes, priests, bishops, pontiffs and popes condemned
the Truth of God, it was just as sure and became as triumphant as it had a
right to do! There stands the one lone Man and there are all the great ones
around Him–men of authority and reputation, sanctity and pomp–and they
unanimously deny that He canever sit at the right hand of God!
“But, nevertheless,”He says, “hereafteryou shall see the Son of Man at the
right hand of the Power.” He spoke the Truth of God! His declarationhas
been most gloriously fulfilled up to now. Even thus, over the neck of clergy,
priests, pontiffs, popes, His triumphant chariot of salvation shall still roll and
the Truth of God–the simple Truth of His glorious Gospel–shall, despite them
all, win the day and reign over the sons of men! Nor is this all. Our Lord, at
that time, was surrounded by those who were in possessionofearthly power.
The priests had the earof Pilate and Pilate had the Roman legions at his back.
Who could resist such a combination of force? Craft and authority form a
dreadful league!
One disciple had drawn a sword, but just at the time when our Lord stood
before the Sanhedrim that one chivalrous warrior had denied Him so that all
the physical force was on the other side. As a Man He was helpless when He
stoodbound before the council. I am not speaking, now of that almighty
powerwhich faith knows to have dwelt in Him–but as to human power, He
was weaknessatits weakest. His cause seemedatthe lowestebb. He had none
to stand up in His defense–no, none to speak a word on His behalf, for, “Who
shall declare His generation?” And yet, for all that, and even because ofit, He
did rise to sit at the right hand of the Powerand He shall come on the clouds
of Heaven!
So if it evercomes to pass, my Brother, that you should be the lone advocate
of a forgotten Truth of God–if your Mastershould ever put you, in all your
weakness andinfirmity, in the midst of the mighty and the strong, do not fear
or tremble, for the possessionofpoweris but a trifle compared with the
possessionofthe Truth of God! And he that has the right may safelydefy the
might of the world. He shall win and conquer, let the princes and powers that
betake to themselves what force and craft they choose. Jesus, nevertheless,
wins, though the poweris all againstHim–and so shall the Truth which He
represents–forit wears about it a hidden power which baffles all opponents.

Nor was it merely all the power–there was a greatdeal of furious rage against
Him. That Caiaphas, how he spoke to Him! “I command you,” he sad, “by
God.” And after he has spoken, he tears his garments in indignation! His
angerburns like fire, but the Christ is very quiet. The Lamb of God is still
and, looking His adversaryin the face, He says, “Nevertheless,hereafteryou
shall see the Son of Man sitting at the right hand of the Power, and coming on
the clouds of Heaven.” He was strong and, therefore, calm. He was confident
and, therefore, peaceful. He was fully assuredand, therefore, patient. He
could wait, for He believed–andHis prophecy was true, notwithstanding the
High Priest’s rage!
So, if we meet with any man at any time who gnashes his teeth at us, who
foams in passion, who dips his pen into the bitterest gallto write down our
holy faith, who is indefatigable in his violent efforts againstthe Christ of God–
what does it matter? “Nevertheless, youshall see the Son of Man sitting at the
right hand of the Power.” “Yethave I set My king upon My holy hill of Zion,”
said Jehovah–andHe declaredthe decree though the heathen raged and the
people imagined a vain thing! Well may He smile at rage who is so sure of
victory!
Yes, but it was not merely one personthat raged! The people of Jerusalem
and the multitudes that had come up to the Passover, bribed and eggedon by
the priests and the Pharisees, were allhot after our Savior’s death, clamoring,
“Crucify Him! Crucify Him!” And yet there He stoodand, as He heard their
tumult and anticipated its growing demand for His blood, He lost not His
confidence, but He calmly said, “Nevertheless,hereaftershallyou see the Son
of Man sitting at the right hand of the Power.”BeholdHis perfect inward
peace and see how He manifests it by a bold confessionin the very teeth of all
His adversaries!“You may be as many as the waves ofthe sea and you may
foam and rage like the oceanin a storm, but the purpose and the decree of
God will, nevertheless, be fulfilled. You cannot delay or hinder it one whit.
You, to your everlasting confusion, shall see the Son of Man sitting at the right
hand of the Power.”
Beloved, you know that after He had said this, our Lord was takenbefore
Herod and Pilate and at lastwas put to death. He knew all this, foreseeing it
most clearly, and yet it did not make Him hesitate. He knew that He would be
crucified and that His enemies would boastthat there was the end of Him and
of His Kingdom. He knew that His disciples would hide themselves in holes
and corners and that nobody would dare to saya word concerning the Man of
Nazareth. He foreknew that the name of the Nazarene would be bandied

about amid generalopprobrium and Jerusalemwould say, “Thatcause is
crushed out! That egg of mischief has been broken.”
But He, foreseeing allthat and more, declared, “Nevertheless, hereafteryou
shall see the Son of Man sitting at the right hand of the Power, and coming on
the clouds of Heaven.” I cannot help harping upon the text–I hope I shall not
wearyyou with it, for to me it is music! I do not like running overthe word,
“nevertheless,”too quickly. I like to draw it out and repeat it as, “never-the-
less.” No, notone jot the less will His victory come!Not in the leastdegree was
His royal powerendangeredor His sure triumph imperiled! Not even by His
death and the consequentscattering ofHis disciples was the leasthazard
occasioned!But, indeed, all these things workedtogetherfor the
accomplishmentof the Divine purpose concerning Him! The lowerHe stooped
the more sure He was to rise ultimately to His Glory!
And now, Beloved, it is even so. The man, Christ Jesus, was despisedand
rejectedof men, but at this moment He sits at the right hand of the Power!All
poweris given to Him in Heaven and in earth and, therefore, does He bid us
proclaim His Gospel. There is not an angelbut does His bidding. Providence is
arrangedby His will, for, “the government shall be upon His shoulders and
His name shall be called Wonderful, Counselor, The Mighty God, The
Everlasting Father, The Prince of Peace.”Atoning work is done and,
therefore, He sits. His work is welldone and, therefore, He sits at the right
hand of God, in the place of honor and dignity!
Before long He will come. We cannot tell when. He may come tonight, or He
may tarry many a weary year–but He will surely come in Person, for did not
the angels sayto the men of Galilee, as they stoodgazing into Heaven–“This
same Jesus shallso come in like manner as you have seenHim go into
Heaven”? He shall come with blast of trumpet and with thousands of angelic
beings, all doing Him honor! He shall come with flaming fire to visit the
trembling earth. He shall come with all His Father’s glories!Kings and
princes shall stand before Him and He shall gloriouslyreign among His
ancients. The tumults of the people and the plotting of their rulers shall be
remembered in that day, but it shall be to their own eternal shame!
His Throne shall be none the less resplendent. I beg you to learn the spiritual
lessonwhich comes out of this. I have already indicated it and it is this–never
be afraid to stand by a losing cause. Neverhesitate to stand alone when the
Truth of God is to be confessed. Neverbe overawedby sacerdotalism, or
daunted by rage, or swayedby multitudes. Unpopular Truth is, nevertheless,
eternal–andthat doctrine which is ridiculed and castout as evil, today, shall
bring immortal honor to the man who dares to stand by its side and share its

humiliation! Oh, for the love of the Christ who thus threw a, “nevertheless,”
at the feetof His foes, follow Him wherever He goes. Throughflood or flame,
in loneliness, in shame, in obloquy, in reproach–follow Him! If it is outside the
camp, follow Him!
If every step shall costyou abuse and scorn, still follow!Yes, to prison and to
death still follow Him, for as surely as He sits at the right hand of the Power,
so shall those who love Him and have been faithful to His Truth sit down upon
His Throne with Him. His overcoming and enthronement are the pledges of
the victory both of the Truth of God and of those who courageouslyespouseit.
Thus have we sounded our first greatbell–“NEVERTHELESS.” Letits music
ring through the place and charm eachopened ear!
II. The secondbell is “HEREAFTER.” “Nevertheless, hereafter.”I like the
sound of those two bells together!Let us ring them again. “Nevertheless,
hereafter.” The hereafterseems, in brief, to sayto me that the main glory of
Christ lies in the future. Not today, perhaps, nor tomorrow will the issue be
seen!Have patience! Wait a while! “Your strength is to sit still.” God has
greatleisure, for He is the Eternal. Let us partake in His restfulness while we
sing, “Nevertheless, hereafter.”O for the Holy Spirit’s power at this moment,
for it is written, “He will show you things to come.”
It is one greatreasonwhy the unregenerate sons of men cannotsee any Glory
in the kingdom of Christ because to them it is such a future thing. Its hopes
look into eternity! Its greatrewards are beyond this presenttime and state–
and the most of mortal eyes cannot see so far. Unregenerate men are like
Passionin John Bunyan’s parable–theywill have all their goodthings now–
and so they have their toys and break them and they are gone! And then their
hereafteris a dreary outlook of regretand woe. Men of faith know better and,
like Patience in the same parable, they choose to have their best things last,
for that which comes last, lasts on forever. He whose turn comes lasthas none
to follow him and his goodthings shall never be takenawayfrom him.
The poor, almost-blind world cannot see beyond its own nose and so it must
have its joys and riches at once. To them, speedy victory is the main thing and
the Truth of God is nothing. Is the cause triumphant today? Off with your
caps and throw them up and cry, “Hurrah!” no matter that it is the cause of a
lie! Do the multitudes incline that way? Then, Sir, if you are worldly-wise, run
with them! Pull off the palm branches, strew the roads and shout, “Hosanna
to the hero of the hour!” though he is a despot or a deceiver. But not so–notso
with those who are taught of God. They take eternity into their estimate and
they are content to go with the despised and rejectedof men for the present,

because they recollectthe hereafter! They can swim againstthe flood for they
know where the course of this world is tending.
O blind world, if you were wise, you would amend your line of actionand
begin to think of the hereafter, too, for the hereafterwill soonbe here! What a
short time it is since Adam walkedin the Garden of Eden! Compared with the
ages ofthe rocks, comparedwith the history of the stars, comparedwith the
life of God it is as the winking of an eye, or as a flash of lightning! One has but
to grow a little older and years become shorter and time appears to travel at a
much faster rate than before–so that a year rushes by you like a meteor across
the midnight heavens. When we are older, still, and look down from the
serene abodes above, I suppose that centuries and ages will be as moments to
us, for to the Lord they are as nothing!
Suppose the coming of the Lord should be put off for 10,000years–itis but
supposition–but if it were, 10,000 years willsoonbe gone and when the august
spectacle ofChrist coming on the clouds of Heaven shall be seen, the delay will
be as though but an hour had intervened. The space betweennow and then, or
rather the space betweenwhatis “now,” atthis time, and what will be, “now,”
at the last–how shorta span it is! Men will look back from the eternal world
and say, “How could we have thought so much of the fleeting life we have
lived on earth when it was to be followedby eternity? What fools we were to
make such count of momentary, transient pleasures whennow the things
which are not seenand are eternal, have come upon us and we are
unprepared for them!”
Christ will sooncome and, at the longest, whenHe comes, the interval
betweentoday and then will seemto be just nothing at all–so that,
“hereafter,” is not as the sound of a far-off cannon, nor as the boom of distant
thunder–but it is the rolling of rushing wheels hastening to overtake us.
“Hereafter!” “Hereafter!” Oh, when that hereaftercomes, how overwhelming
it will be to Jesus'foes!Now where is Caiaphas? Will he now command the
Lord to speak? Now, youpriests, lift up your haughty heads!Utter a sentence
againstHim, now! There sits your Victim upon the clouds of Heaven! Saynow
that He blasphemes and hold up your torn rags and condemn Him again! But
where is Caiaphas? He hides his guilty head! He is utterly confused and begs
the mountains to fall upon him!
And, oh, you men of the Sanhedrim who satat midnight and glaredat your
innocent Victim with your cold, cruel eyes and afterwards gloatedoverthe
death of your martyred Prince–where are you now–now that He has come
with all His Father’s power to judge you? They are asking the hills to open
their caverns and concealthem! The rocks deny them shelter. And where, on

that day, will you be, you who deny His Deity, who profane His Sabbaths, who
slander His people and denounce His Gospel–oh, where willyou be in that
terrible day which as surely comes as comes tomorrow’s rising sun?
Oh, Sirs, considerthis word–“Hereafter!” I would gladly whisper it in the
ears of the sinner fascinatedby his pleasures. Come nearand let me do so–
“Hereafter!” I would make it the alarm of the sleeping transgressorwho is
dreaming of peace and safetywhile he is slumbering himself into Hell.
Hereafter! Hereafter!Oh, yes, you may suck the sweetand eatthe fat, and
drink as you will, but hereafter! Hereafter!What will you do hereafter, when
that which is sweetin the mouth shall be as gallin the belly and when the
pleasures of today shall be a mixture of misery for eternity? Hereafter!Oh,
hereafter!Now, O Divine Spirit, be pleasedto open careless earsthat they
may listen to this prophetic sound. To the Lord’s own people there is no sound
more sweetthan that of, “hereafter.” “Hereafteryoushall see the Son of Man
coming on the clouds of Heaven.”
Welcome, welcome, welcome, welcome, Redeemer, Savior!Welcome in every
Characterin which You come!What acclamations andcongratulations will go
up from the countless myriads of His redeemed, when first the ensigns of the
Son of Man shall be seenin the heavens!On one of earth’s mornings, when
the children of men shall be “marrying and giving in marriage,” while saints
shall be looking for His appearing, they shall, first of all, perceive that He is
actually coming! Long desired and come at last! Then the trumpet shall be
heard, waxing exceedinglyloud and long–ringing out a sweeternote to the
true Israelthan ever trumpet heard on the morn of Jubilee!
What delight! What lifting up of gladsome eyes!What floods of bliss!
Oppressionis over! The idols are broken! The reign of sin is ended! Darkness
shall no more coverthe nations! He comes!He comes!Glory be to His name!–
“Bring forth the royal diadem,
And crownHim Lord of all.”
O blessedday of acclamations!Heaven’s vault shall be opened with them
when His saints shall see for themselves what was reservedfor Him and for
them in the “hereafter!” “You shall see the Son of Man at the right hand of
the Power, andcoming on the clouds of Heaven.” That word, “hereafter,” my
Brothers and Sisters, is, at this moment, our grandest solace, andI wish to
bring it before you in that light. Have you been misunderstood,
misrepresented, slanderedbecause offidelity to the right and to the true? Do
not trouble yourself! Vindicate not your own cause. Referit to the King’s
Benchabove and say, “Hereafter, hereafter.”

Have you been accusedofbeing mad, fanaticaland I know not what, besides,
because to you, party is nothing, ecclesiasticalpride nothing and the stamp of
popular opinion nothing? Have you been ridiculed because you are
determined to follow the steps of your Masterand believe the true and do the
right? Then be in no hurry–the sure hereafterwill settle the debate! Or are
you very poor, very sick and very sad? But are you Christ’s own? Do you
trust Him? Do you live in fellowship with Him? Then the hope of the hereafter
may well take the sting out of the present. It is not for long that you shall
suffer–the Glory will soonbe revealedin you and around you. There are
streets of gold symbolic of your future wealthand there are celestialharps
emblematicalof your eternaljoy! You shall have a white robe, soon, and the
dusty garments of toil shall be laid aside forever! You shall have a far more
exceeding and an eternalweight of Glory and, therefore, the light affliction
which is but for a moment may wellbe endured with patience.
Have you labored in vain? Have you tried to bring souls to Christ and had no
recompense? Fretnot, but remember the hereafter! Many a laborer,
unsuccessfulin the eyes of man, will receive a, “Welldone, goodand faithful
servant,” from his Masteron that day! Set little store by anything you have
and wish but lightly for anything that you have not. Let the present be to you
as it really is–a dream, an empty show–andprojectyour soul into the
hereafterwhich is solid and enduring! Oh, what music there is in the
hereafter!–whatdelight to a true child of God! “Nevertheless, hereafter.”I
feel half inclined to have done and to send you out, singing all the way,
“Nevertheless, hereafter.”The people outside might not understand you, but
it would be a perfectly justifiable enthusiasm of delight!
III. Now, thirdly. Where am I to look for my third bell? Where is the third
word I spoke of? In truth, I cannot find it in the version which we commonly
use and there is no third word in the original. And yet the word I am thinking
of is there. The truth is that the secondword, which has been rendered by,
“hereafter,” bears anothermeaning. I will give you what the Greek critics say.
As nearly as can be, the meaning of the word is, “FROM NOW ON.” “From
now on you shall see the Son of Man sitting at the right hand of the Power,
and coming on the clouds of Heaven.” “From now on.”
That is another word and the teaching gatheredout of it is this–evenin the
present there are tokens ofthe victory of Christ. “But,” says one, “did Christ
say to those priests that from now on they should see Him sitting at the right
hand of the Power?”Yes, yes, that is what He meant. He meant, “You look at
Me and scorn Me, but, Sirs, you shall not be able to do this any longer, for
from now on you shall see for yourselves that I am not what I appearto be,

but that I sit at the right hand of the Power. Fromnow on, and as long as you
live, you shall know that galling Truth of God.”
And did that come true? Yes, it came true that night–for when the Savior
died, there came a messengerunto the members of the Sanhedrim and others
and told them that the veil of the Temple was torn in two! In that moment,
when the Man of Nazarethdied, that splendid piece of tapestry seemedto tear
itself asunder from end to end as if in horror at the death of its Lord! The
members of that council, when they met eachother in the streetand spoke of
the news, must have been dumb in sheerastonishment. And while they looked
upon eachother, the earth they stoodupon reeledand reeled again–andthey
could scarcelystandup!
This was not the first wonder which had startled them that day, for the sun
had been becloudedin unnatural darkness. At midday the sun had ceasedto
shine and now the earth ceasesto be stable. Lo, also, in the darkness of the
evening, certainmembers of this council saw the sheeteddead, newly arisen
from their sepulchers, walking through the streets!The rocks split, the earth
shook, the graves openedand the dead came forth and appeared unto many!
Thus, early, they beganto know that the Man of Nazarethwas at the right
hand of the Power!Early on the third morning, when they were met together,
there came a messengerin hot haste who said, “The stone is rolled awayfrom
the door of the sepulcher. Remember that you placeda watch and that you set
your sealupon the stone!But early this morning the soldiers say that He came
forth! He rose, that dreaded One whom we put to death and at the sight of
Him the keepers did quake and became as dead men.”
Now, these men–these members of the Sanhedrim–believedthat fact! We have
clearevidence that they did, for they bribed the soldiers and said, “Say, ‘His
disciples came and stole awayHis body while we slept.’” Then did the word,
also, continue to be fulfilled and they plainly saw that Jesus, whomthey had
condemned, was at the right hand of the Power!A few weekspassedover
their heads and, lo, there was a noise in the city and an extraordinary
excitement. Peter had been preaching and 3,000 persons in one day had been
baptized into the name which they dreaded so much! And they were told and
heard it on the best of evidence, that there had been a wonderful
manifestation of the Holy Spirit, such as was spokenofin the Book of the
Prophet Joel. Then they must have lookedone another in the face and stroked
their beards and bit their lips, and said to one another, “Did He not saythat
we should see Him at the right hand of the Power?”
They had often to remember that word and, again and again, to see its truth,
for when Peterand John were brought before them it was proven that they

had restoreda lame man. And these two unlearned and ignorant men told
them that it was through the name of Jesus that the lame were made to leap
and walk!Day after day they were continuously obliged, againsttheir will, to
see, in the spread of the religion of the Man whom they had put to death, that
His name had powerabout it such as they could not possibly imagine or resist.
Lo, one of their number, Paul, had been converted and was preaching the
faith which he had endeavoredto destroy! They must have been much amazed
and chagrined, as in this, also, they discerned that the Son of Man was at the
right hand of the Power!
Yes, you say, but did they see Him coming on the clouds of Heaven? I answer,
yes. From now on they saw that, also, for they beganto have upon their minds
forebodings and dark thoughts. The Jewishnation was in an ill state. The
people were getting disquieted. Imposters were rising and the leading men of
the nation trembled as to what the Romans would do. At last there came an
outbreak and the imperial powerwas defied–and then, such of them as still
survived, beganto realize the words of Christ. When they saw the cometin
the skyand the drawn sword hanging over Jerusalem. Whenthey saw the city
compassedaboutwith armies. When they watchedthe legions dig the trenches
and throw up the earthworks and surround the devoted city while all around
was fire and famine–when from every towerupon the walls they could see one
of their own countrymen nailed to a cross, forthe Romans put the Jews to
death by crucifixion by hundreds and even by thousands–then they must have
begun to see the coming of the Son of Man!
And when, at last, the city was destroyedand a firebrand was hurled even into
the holy place and the Jews were banishedand sold for slaves till they would
not fetch the price of a pair of shoes, so many were they and so greatly
despised–thenthey saw the Son of Man coming on the clouds of Heaven to
take vengeance onHis adversaries. Readthe text as meaning, “Fromnow on
you shall see the Son of Man at the right hand of the Power, and coming on
the clouds of Heaven.” It is not the full meaning of the passage, but it is a part
of that meaning, beyond all question. Beloved, evenat the present time we
may see the tokens of the power of Christ among us! Only tokens, mark you! I
do not want to take you off from the hereafter, but from now on and even now
there are tokens of the power of our Lord Jesus!
Look at revivals. When they break out in the Church, how they staggerall the
adversaries ofChrist! They said–yes, they dared to say–thatthe Gospelhad
lost all its power! They dared to saythat since the days of Whitefield and
Wesleythere was no hope of the masses being stirred! Yet when they see, even
in this house, from Sabbath to Sabbath, vast crowds listening to the Word of

God and, when, some few months ago no house could be built that was large
enough to accommodate the thronging masses who soughtto hear our
American Brothers, then were they smitten in the mouth, so that they could
speak no more, for it was manifested that the Lord Christ still lives and that,
if His Gospelis fully and simply preached, it will still draw all men to Him and
souls will be saved, and that not a few!
And look in the brave world outside, apart from religion–whatinfluences
there are abroadwhich are due to the powerof the Christ of God! Would you
have believed it, 20 years ago, that in America there should be no more
slaves? Thatunited Italy should be free of her despots? Could you have
believed that the Pope would be pulling about his being a prisoner in the
Vatican and that the power of antichrist would be shorn away? No, the
wonders of history, even within the lastfew years, are enoughto show us that
Christ is at the right hand of the Power!Come what will in the future, mark
this, my Brothers and Sisters, it will never be possible to uphold tyranny and
oppressionlong, for the Lord Christ is to the front for the poor and needy of
the earth.
O despots, you may do what you will and use your craft and policy if you
please, but all over this world the Lord Jesus Christ has lifted up a plummet
and setup a righteous standard! He will draw a straight line and it will pass
through everything that offends, that it may be cut off. And it will, also, pass
over all that is goodand lovely and right and just and true–and these shall be
establishedin His reign among men. I believe in the reign of Christ! Kings,
sultans, czars–these are puppets, all of them–and your parliaments and
congressesare but vanity of vanity! God is great and none but He! Jesus is the
King in all the earth! He is the Man, the King of men, the Lord of all. Glory be
to His name! As the years progress we shallsee it more and more, for He has
had long patience, but He is beginning, now, to cut the work short in
righteousness.
He is baring His right arm for war and that which denies manhood’s just
claims–thatwhich treads upon the neck of the humanity which Christ has
taken–thatwhich stands againstHis Throne and dominion must be brokenin
pieces like a potter’s vessel, forthe scepterin His hand is a rod of iron and He
will use it mightily! The Christ, then, still gives tokens of His power. They are
only tokens, but they are sure ones, even as the dawn does not deceive us,
though it is not the noontide. And oh, let me say, there are some of you present
who are enemies of Christ, but you, also, must have perceived some tokens of
His power!I have seenHim shake the infidel by the Gospeltill he has said,
“You almost persuade me to be a Christian.” He has takenhim in the silence

of the night and probed his conscience–inHis gentleness, love and pity He has
led the man to think–and though he has not altogetheryielded, yet he has felt
that there is a solemn powerabout the Christ of God.
Some of the worstof men have been forced to acknowledgethatChrist has
conquered them. Remember how Julian, as he died, said, “The Nazarene has
overcome me! The Nazarene has overcome me”? May you not have to say that
in the article of death, but, oh, that you may say it now! May His love
overpoweryou! May His compassionwin you and you will see in your own
salvationtokens of His power!But I must have done, for my time has fled. But
I desire to add that it will be a blessedthing if everyone here, becoming a
Believerin Jesus, shall, from now on see Him at the right hand of the Power
and coming on the clouds of Heaven! Would to God we could live with that
vision in full view, believing Jesus to be at the right hand of the Power,
trusting Him and resting in Him!
Becausewe know Him to be the Lord, strong and mighty, the Lord mighty in
battle, we ought never to have a doubt when we are doing what is right. We
ought never to have a doubt when we are following Jesus, forHe is more than
a conqueror and so shall His followers be! Let us go on courageously, trusting
in Him as a child trusts in his father, for He is mighty upon whom we repose
our confidence. Let us, also, keepbefore our mind’s eyes, the fact that He is
coming. Be not as the virgins that fell asleep!Even now my ears seemto hear
the midnight cry, “Behold, the Bridegroom comes!” Arise, you virgins, sleep
no longer, for the Bridegroomis near!
As for you, you foolish virgins, God grant that there may yet be time enough
left to awake evenyou, that you may yet have oil for your lamps before He
comes. He comes, we know not when, but He comes quickly! Be ready, for in
such an hour as you think not, the Sonof Man comes. Be as men that watch
for their Lord and as servants that are ready to give in their accountbecause
the masterof the house is near. In that spirit let us come to the Lord’s Table,
as often as we gather there, for He has said to us, “Do this until I come.”
Outward ordinances will ceasewhenHe comes, forwe shall need no memorial
when the Lord, Himself, will be among us!
Let us here pledge Him in the cup, that He is coming, we do verily believe!
That He is coming, we do joyfully proclaim! Is it a subjectof joy for you? If
not–

STUDYLIGHTRESOURCES
Adam Clarke Commentary
Thou hast said - That is, I am the Christ, the promised Messiah, (see on
Matthew 26:25; (note)); 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 wickedrace.
See Matthew 24:30. Our Lord appears to refer to Daniel 7:13; : One like the
Son of man came with the clouds of heaven, etc. This may also refer to the
final judgment.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 26:64". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
26.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Thou hast said - This is a form of assenting or affirming. Thou hast said the
truth; or, as Luke Luke 22:70 has it, “Ye say that I am.” This was not,
however, said “immediately.” Before Jesus acknowledgedhimselfto be the
Messiah, he said to them Luke 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 answerme, nor let me go.”
Nevertheless -This word should have been translated: “moreoveror
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, calledhere 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 Matthew 20:21.
Coming in the clouds of heaven - See the notes at Matthew 24; 25. The
meaning of this is, You shall see “the sign from heaven” which you have so

often demanded; even the Messiahreturning himself “as the sign,” with great
glory, to destroy your city and to judge the world.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Matthew 26:64". "Barnes'Notesonthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/matthew-
26.html. 1870.
Coffman's Commentaries on the Bible
Thou hast said. Nevertheless, I sayunto you, Henceforth, ye shall see the Son
of man sitting at the right hand of power, and coming on the clouds of heaven:
Both Christ and his enemies understood this as a claim to be the divine
Messiah.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 26:64". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-26.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Jesus saithunto him, thou hast said,.... Thatis, thou hast saidright; or as
Mark expresses it, "I am", Mark 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 allthe characters ofhim in the books of the prophets, met in
him; and all the miracles he was to work in proof of his Messiahshipwere

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 Sonof God; nor was he begotten as
man, whereas he is calledthe only begottenSon, and the begottenof 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, antecedentto 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, andof 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 Gill on Matthew 26:25. Now, though Christ had so
fully answeredto 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 acknowledgethe whole:
nevertheless, I sayunto you, hereaftershall ye see the son of man, sitting at
the right hand of power: the Vulgate Latin, and Munster's Hebrew Gospel,
read "the powerof God", as in Luke 22:69, though it is not absolutely
necessary;for "power" designs Godhimself, who is all powerful; as appears
by the creationof all things out of nothing, the upholding of all things in their
being, the redemption of men, the conversionof sinners, and the preservation
of his saints. In the JewishwritingsF5, Godis frequently called,
.‫הגבורה‬ ,draeh evah ew ,yeht yas ,gniht a hcus :"rewopeht" ,‫הגבורה‬
fo htuom eht morf" ,‫מפי‬ power", or might; that is, from God himself: and so
he is by the Grecians calledδυναμις, "power"F6:by "the son of man", is
meant Christ in the human nature; who then appearedat their bar as a mere
man, in a very despicable form and condition, but hereafterthey 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:respectis had to the
prophecy of him in Psalm110:1. "Sitting" there, denotes his having done his
work;and his continuance in his exaltedstate, 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 leastmight, 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 successofit, 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 especiallydesigned
in the next clause,
and coming in, the clouds of heaven. So Christ's coming to take vengeance on
the Jewishnation, as it is often calledthe coming of the son of man, is
describedin this manner, Matthew 24:27. Though this may also be
understood of Christ's secondcoming to judgment, at the lastday; when as he
went up to heavenin a cloud, he will return, and come also in the clouds of
heaven; see Acts 1:9 Revelation1:7, when he will be seenby the eyes of all,
goodand bad; and when this sanhedrim, before whom he now was, will see
him also, and confess that he is Lord and Christ, and the Sonof God. Though
the former clause seems to have regard to what would quickly come to pass,
and what they should soonobserve, and be convinced of; for απ' αρτι,
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 lastday: reference seems to be had to
Daniel 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 Messiahby many, both of the ancient
and modern JewsF7:with whom one of his names is "Anani"F8, which
signifies "clouds",
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 26:64". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-26.html. 1999.
Geneva Study Bible

Jesus saithunto 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 greatestpower:for the right hand signifies among the Hebrews that
which is mighty and of greatpower.
(f) Clouds of heaven; see above in (Matthew 24:30).
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Matthew 26:64". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-26.html.
1599-1645.
People's New Testament
Thou hast said. That is, thou hast said the truth in thy question. The Lord
only breaks the silence to affirm his divinity under oath. It insured his death
at their hands, for he was immediately condemned for the declaration. "At the
very crisis of his history, when denial would have saved his life, he asserts his
claim to the Divine Sonship and to a Godlike power.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography

Johnson, BartonW. "Commentary on Matthew 26:64". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
26.html. 1891.
Robertson's WordPictures in the New Testament
Thou hast said (συ ειπας — su eipas). This is a Greek affirmative reply. Mark
(Mark 14:62)has it plainly, “I am” (ειμι — eimi). 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 Daniel7:13
and Psalm109:1. It was all that Caiaphas wanted.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 26:64". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-26.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Thou hast said
An affirmation. You have spokenthe truth. What thou hast askedme is the
fact. Compare Matthew 26:25.
Nevertheless ( πλὴν )
However. Apart from my affirmation, you shall see for yourself.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Matthew 26:64". "Vincent's Word
Studies in the New Testament".

https:https://www.studylight.org/commentaries/vnt/matthew-26.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Jesus saithunto 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.
Hereaftershall ye see the Son of man — He speaks inthe third person,
modestly, and yet plainly; Sitting on the right hand of power - That is, the
right hand of God: And coming upon the clouds of heaven - As he is
representedby Daniel, Daniel7:13,14. Our Lord lookedvery unlike that
person now! But nothing could be more awful, more majestic and becoming,
than such an admonition in such circumstances!
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 26:64". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-26.html. 1765.
The Fourfold Gospel
Jesus saidunto him, Thou hast said: nevertheless I sayunto you1, Henceforth
ye shall see the Son of man sitting at the right hand of Power, and coming on
Thou hast said: nevertheless I say unto you, etc. See .
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files

were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 26:64".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-26.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
64.Thouhastsaid 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 relatedin 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 againsthim. Though at that time he was exposedto contempt,
and almostannihilated, 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 acknowledgeas 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 necessarythat he
should be humbled, and almostreduced to nothing, before he appear adorned
with the emblems of his royal power, and with magnificent splendor. For by
this word hereafterhe distinguishes betweenhis first and secondcoming.
We may draw from this a useful doctrine, which is still more extensive. For
how comes it that wickedmen 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? Itis therefore necessaryto 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
greatuse 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 wickedmen againsthim, 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 wellknown, 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 agencyofhis Son
that God now displays his power, and will execute judgment at the lastday.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 26:64". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
26.html. 1840-57.
James Nisbet's Church Pulpit Commentary
THE ADVENTS OF CHRIST
‘Henceforth ye shall see the Sonof man sitting at the right hand of power, and
coming on the clouds of heaven.’
Matthew 26:64, R.V
‘Henceforward’—youlose everything if you are content to read vaguely
‘hereafter’—nay, but from this dark hour of the scourging and the cross—‘ye
shall see the Son of man sitting at the right hand of power, and coming on the
clouds of heaven.’It is absolutelycertain that He said this, for no man then
alive could have devised it.
I. His coming to His enemies.—Seewhathappened. From the very first
something mars the triumph of His enemies. It is spoiled by the insulting
inscription which declaredthat 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 realMasterof events? Do
you wonder that their restless terror askedfora guard to secure the only
security they had—the 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 earliestpreaching of Christianity a
new force and also a new consciousnessis 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 ownconstant
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 ofimperial Rome; and with
Luther, when the Church itself seemedto totter, so stern was His visitation of
her sins. God is opening our eyes to discern that His war is declaredagainst
every socialwrong, until youth and maidenhood shall not forfeit all the
sweetness oflife, and its loveliness, and its dignity, because their father
labours with his hands, nor yet because their lot is castin Africa or Indian
darkness.
Bishop G. A. Chadwick.
Illustration
‘When the first Napoleonfell, Rocklitzsaid to Goethe, whom we cannot call
even a goodman, “Let us give the glory to God, and acknowledgeHis 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?” saidhis friend. “Because,who canexpress
it, save for himself; for others, who? And when one knows that he cannot
utter it, it is not allowable.”’
Copyright Statement

Bibliography
Nisbet, James. "Commentaryon Matthew 26:64". Church Pulpit
Commentary. https:https://www.studylight.org/commentaries/cpc/matthew-
26.html. 1876.
John Trapp Complete Commentary
64 Jesus saith unto him, Thou hast said: nevertheless I say unto you,
Hereaftershall 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 expresseththe Hebraism in
plainer terms, "I am," q.d. Thou hastsaid it, and I must secondit, I am
indeed the promised Messias,and the only begotten Sonof God. This was the
nakedtruth without equivocation;a device that the Jesuits have lately fetched
from hell, for the consolationof afflicted Catholics, and for the instruction of
all the godly, as BlackwelandGarnet blush not to profess in print. Let us
learn here of our Saviour to make a bold and wise confessionofthe 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.
Hereaftershall ye see, &c.]q.d. Now I am in a state of abasement, Godhaving
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, Acts
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.
Copyright Statement

Bibliography
Trapp, John. "Commentary on Matthew 26:64". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
26.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Matthew 26:64. Jesus saithunto him, Thou hast said— Our Lord would not
vouchsafe to give an answerto so frivolous an accusationas was that brought
againsthim, Matthew 26:61. But when he is calledupon to acknowledgeso
important a truth as that containedin this verse, a truth which he came to
revealto 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 ' Απ αρτι,
rendered hereafter, joined together, so as to make απαρτι, the same with
απηρτισμενως, truly, expressly. MoreoverI sayunto you expressly, you shall
see, &c. By the right hand of poweror greatness, is meant the right hand of
God, who by the Jews is calledpower, as Dr. Whitby has fully proved. There
is a plain reference here to the view in which the Son of man is represented,
Daniel 7:13-14 where he is said to come in the clouds of heaven—to receive
dominion, &c. Our Lord lookedveryunlike 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 ofthe Gospel, the destruction of Jerusalem, ofthe temple, and of the
Jewishstate, were unquestionable proofs and demonstrations, shewnforth by
Jesus Christ, of the infinite powerwherewith he was invested at the right
hand of God, in his mediatorial kingdom.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 26:64". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/matthew-26.html. 1801-
1803.

Greek TestamentCriticalExegeticalCommentary
64.]By σὺ εἶπας, more may perhaps be implied than by Mark’s ἐγώ εἰμι: that
is a simple assertion:this may refer to the convictions and admissions of
Caiaphas (see John11:49). But this is somewhatdoubtful. The expressionis
only used here and in Matthew 26:25 : and there does not appearto be any
reference in it as said to Judas, to any previous admission of his.
πλήν] but—i.e. ‘there shall be a sign of the truth of what I say, overand above
this confessionof Mine.’
ἀπʼ ἄρτι]The glorificationof Christ is by Himself said to begin with his
betrayal, see John13:31; from this time—from the accomplishment of this
trial now proceeding. In what follows, the whole process ofthe triumph of the
Lord Jesus eventill its end is contained. The ὄψεσθε is to the council, the
representatives ofthe chosenpeople, so soonto be judged by Him to whom all
judgment is committed—the τῆς δυνάμεως in contrastto his present
weakness—καθήμενον—evenas they now sat to judge Him; and the ἐρχ. ἐπὶ
τ. ν. τ. οὐρ. (see Daniel7:13) looks onwardto the awful time of the end, when
every eye shall see Him.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 26:64". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-26.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 26:64. σὺ εἶπας] see on Matthew 26:25. Mark 14:62 : ἐγώ εἰμι. A
distinguished confessionon the part of the Son in presence ofthe Father, and
before the highest tribunal of the theocratic nation.
πλήν] 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

henceforwardhave reasonto be satisfied, from actualobservation, that I am
the Messiahwho was seenby Danielin his vision (Daniel 7:13).
ἀπάρτι]is not to be takenwith λέγω ὑμῖν (Schulz in 3d ed. of Griesbach),
but—since in any other connectionit would lose its force—withὄψεσθε; 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 δόξα. But
seeing that ἀπάρτι forbids us to understand ὄψεσθε as denoting only a single
momentary glance (comp. on the contrary, John 1:51), we are bound to
suppose that Jesus usedit somewhatlooselyto express the idea of coming to
perceive in the course of experience (as in the passageofJohn just referred to)
the factof His being seatedat the right hand of God (in allusion to Psalms
110:1), and that He did not intend ἐρχόμενον, κ. τ. λ. to refer to the second
advent, but (Beza, Neander, Holtzmann, Schenkel, Gess,Weissenbach)to a
coming in the figurative sense ofthe word, namely, in the shape of those
mighty influences which, from His place in heaven, He will shed upon the
earth,—manifestations, allof them, of His sovereignsway. We are shut up to
this view by the factthat the sitting cannot possibly be regarded as an object
of actual sight, and that ἀπάρτι ὄψεσθε can only be said of something that,
beginning now, is continued henceforth.
τῆς δυνάμ.] The Mighty One is conceivedofas power(the abstractfor the
concrete). Similarly in the Talmud ‫ה‬ ַ‫בְּר‬ ‫רּו‬ ָ‫,ה‬ Buxtorf, Lex. Talm. p. 385. Such
abstractterms (as for instance our: majesty) have somewhatof an imposing
character. Comp. 2 Peter1:17 .
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 26:64". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-26.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 26:64. σὺ εἶπας, Thou hastsaid) “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 speechuncommon in

ordinary Greek discourse. In the Hyppolytus of Euripides, we find, σοῦ τάδʼ
οὐκ ἐμοῦ κλύεις,(1160)Thou hearestthose things from thyself, not from me.
And in the third book of Xenophon’s Memorabilia, αὐτὸς, ἔφη, τοῦτο λέγεις,
ὦ σώκρατες, Thou thyself, said he, sayestthis, O Socrates,”—
CAMERARIUS.— πλὴν, nevertheless)although ye do not believe it.— πλὴν as
well as ἀλλὰ is frequently used epitatically.(1161)— ἀπʼἄρτι, κ. τ. λ., 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). HenceforwardYE SHALL SEE me sitting and
COMING.(1163)The return to judgment is combined with the sitting on the
right hand: and after the Lord’s Passionthey believed (see John 8:28), that
which hereafter they shall see. Theydid 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
consolesthe sons of God to contemplate the consummation of all things: cf.
Gnomon on 2 Corinthians 11:15.— τὸνυἱὸν τοῦ ἀνθρώπου, the Son of Man)
He speaks in the third person, modestly but openly.— καθήμενον, sitting)
Jesus was then standing. On His ascension, He satdown at the right hand of
God.— ἐκ δεξιῶν, κ. τ. λ., on the right hand, etc.)A manifestationof the deity
of Christ.— δεξιῶν, the rigid hand) The neuter plural, τὰ δεξιὰ, is used in this
sense.— τῆς δυνά΄εως, of power)that is of God. The Hebrews often call God
woP]‫הגבורה‬er]. Poweris manifestedmost widely and openly in all the works
of God.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 26:64". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-26.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible

Mark saith, Mark 14:62, And Jesus said, I am: and ye shall see, &c. Luke
saith, Luke 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 answerme, nor let me go. Hereaftershall the
Son of man sit on the right hand of the power of God. What all the evangelists
say put together, makes up our Saviour’s perfect answer. To what purpose
(saith Christ) should I answeryou? This is now but a captious question, not
propounded by you to that end that you might be satisfiedas 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 Sonof the ever living, blessedGod; and, to confirm you further, hereafter
you shall see me, whom you think to be no more than the Sonof man, sitting
on the right hand of the powerof 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 confessionof truth. The seasonsfor silence, orspeech, 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 Sonof God, and tells them,
hereafterthey should see it. Whether the term hereafterrefers to the time
soonfollowing, (as ap’ arti, in this evangelist, and ’ Apo tou nun, in Luke,
seemto signify), and be to be understood of Christ’s resurrection, his
ascensioninto heaven, the coming of the Holy Ghost, and the carrying of the
gospelto all nations, or to the day of judgment (which the New Testament
often speaks ofas 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 powerto the former, and the coming in the clouds
to the latter; is hard to determine.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 26:64". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-26.html. 1685.

Justin Edwards' Family Bible New Testament
Thou hast said; said the truth, I am the Christ.
Sitting-coming; this was claiming divine power and honor.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Matthew 26:64". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
26.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
64. σὺ εἶπας. See note, Matthew 26:25.
ἀπʼ ἄρτι ὄψεσθε κ.τ.λ. Cp. Daniel7:13; ch. Matthew 16:27, Matthew 24:30,
Matthew 25:31.
ἐπὶ τῶν νεφ. See ch. Matthew 24:30.
Copyright Statement
Bibliography
"Commentary on Matthew 26:64". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
26.html. 1896.
PeterPett's Commentary on the Bible
‘Jesus saidto him, “You have said. NeverthelessI say to you, From now on
you will see the Sonof 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 acknowledgementofthe truth of the claim basedon the
accuser’s ownstatement. He was basicallysaying, ‘you have said so, so surely
it must be true, although not necessarilyin the waythat 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 concernedthis was a declarationthat 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 takenHis throne as
describedin Daniel7:13-14, modified by Psalms 110:1 (compare Matthew
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
(Psalms 104:3, compare Psalms 97:2).
‘Coming on the clouds of Heaven’. This was descriptive in the verses
mentioned first of how He would approachGod, there indicating the heavenly
nature of His approach (Daniel 7:13). He was seenas no longer tied to earth.
It confirmed Him as associatedwith 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 (Exodus 13:21 and often; Exodus 19:9;
Exodus 19:16;Exodus 24:15-16;Exodus 34:5; Exodus 40:35-38;and often; 2
Samuel 22:12;1 Kings 8:10-11;Psalms 68:34;Psalms 97:2; Psalms 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
actedin 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’ (Psalms
104:3). Consideralso ‘His strength is in the skies’(Psalms 68:34);‘clouds and
darkness are round about Him. Righteousnessand justice are the foundation
of His throne (Psalms 97:2); see also Jeremiah4:13 All these references apart
from the lastwere intended to indicate, not that God was remote and
unconcerned, but that He workedmysteriously from the Heavens, acting from
and on the clouds, bringing about His purposes. Consideralso how the cloud
hid yet revealedGod’s presence and activities at Sinai (Exodus 19:9 and often)
and was to be expectedwhen matters came to fruition at the consummation

(Isaiah 4:5). Jesus knew that these men had not heard His teaching about His
secondcoming, so it is unlikely that when He spoke of the clouds He was
referring to that. They would not have known what He meant. Ratherto 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’ clearlyindicates 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 secondcoming
when He is depicted as bringing His throne with Him and appearing openly
(Matthew 25:31).
‘The right hand of Power’signified‘the right hand of God’, the place of
supreme authority, and Matthew later makes clearthat 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 (Matthew 28:18-20). The words ‘right hand of Power’have
in mind Psalms 110:1 which Jesus had earlier quoted about Himself (Matthew
22:41-45).
It should be noted again that this was not a reference to the secondcoming,
although some see it in that way. This was a claim that the Son of Man would
shortly be enthroned in Heaven (see Matthew 28:18;Acts 2:36; Acts 7:56 and
compare Matthew 16:28), and that those on earth would then be made to
observe the consequencesofHis enthronement. It can be seenas having been
fulfilled in Acts where Heavenbroke through on earth as Godacted through
the Apostles. Jesus’words were not, of course, in themselves blasphemous for
this was exactlyas Daniel had describedthe 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 witnesseshad fairly regularly mentioned His reference to Himself as ‘the
son of man’). They were thus seemingly quite ready to identify the Sonof Man
in Daniel with the Messiah, and recognisedthat Jesus was identifying Himself
with both. The Son of Man certainly had Messianic connections, forboth were
to be crownedby God with a view to the everlasting Kingdom (Isaiah 9:6-7;
Daniel 7:13-14). And those assembledwould certainly have consideredthat
for an ordinary man to talk like this was blasphemy of a kind.

Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 26:64". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
26.html. 2013.
Whedon's Commentary on the Bible
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, andtheir 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 Jewishnation; the other is
its Messiahand its true king. The representative, in whom for the time being
the nation is embodied, puts the greatquestion, “Are you the Messiah?”The
Messiah“witnessesa goodconfession.” He pronounces the solemnaffirmative,
“I AM.” And he is REJECTED. The greatactis consummated. Well might
the high priest rend his clothes. Notbecause 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 ofhis humiliation, Jesus foresaw withunwavering 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 Testamentascribes to the Messiah.
Sitting on the right hand of power — That is, of Omnipotence. Coming in the
clouds of heaven— The words are takenfrom Daniel 7:13. The prophet is
describing Christ’s coming into the presence ofhis Fatherto be invested with
all power. Its true fulfilment took place at the resurrection. (See on Matthew
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 wherewithChrist 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 secondcoming.
Copyright Statement

Bibliography
Whedon, Daniel. "Commentary on Matthew 26:64". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
26.html. 1874-1909.
Expository Notes ofDr. Thomas Constable
Jesus gave the same answerto Caiaphas that He had given to Judas (
Matthew 26:25). It was "affirmative in content, and reluctant or
circumlocutory in formulation." [Note: David R. Catchpole, "The Answerof
Jesus to Caiaphas (Matt. xxvi64)," New TestamentStudies17 (1970-71):226.]
Caiaphas took it as a yes ( Matthew 26:65). Jesus then proceededto expand or
qualify His response because the religious leaders" conceptofMessiahwas
inadequate. Jesus claimedto be the Messiahbut not the MessiahCaiaphas
and his cronies had in mind.
Jesus alluded to Psalm 110:1 and Daniel7:13 to show that He was not a
political Messiahin the popular mold. He was a Messiahwho would receive a
kingdom from the Ancient of Days and return to reign in greatpower and
honor. This was one of Jesus" clearestclaims of messiahship(cf. Matthew
16:27;Matthew 23:39;Matthew 24:30-31;Matthew 26:29). It constituted both
a revelation and a threat to Israel"s leaders. Fromnow on, Jesus claimed, His
hearers would not see Him as He stoodbefore them then. In the future they
would see Him as the Messiahand their Judge.
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Matthew 26:64". "Expository
Notes ofDr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/matthew-26.html. 2012.

Schaff's Popular Commentary on the New Testament
Matthew 26:64. Jesus saith. Put upon judicial oath our Lord replies. To be
silent would be construed as a confessionthat He was not the Messiah.
Thou hast said. An affirmative answer(Mark 14:62 : ‘I am’). This calm
response, drawnout by the oath, is a public declarationof His Messiahship. It
ensured His death, but laid full responsibility upon them. The Faithful
Witness (Revelation1) did not falter or fail.
Moreover, not ‘nevertheless.’Overand above the confession, which they
would not believe, His glory would appearto them as a sign of its truth. He
was conscious ofHis glory in the moment of His condemnation, in His deepest
humiliation. This declarationwould 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. Notsimply at some time ‘hereafter,’but in all the
future. Christ’s glorificationbegan as soonas their proceedings againsthim
were finished, and in such a way as to make the Jewishpeople see His power.
The prophecy has been fulfilled ever since.
Sitting as they now satto 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 expressionis used in contrast
with His presentweakness. The whole alludes to Psalms 110:1, which He had
quoted to them in the last encounter(chap. Matthew 22:44).
And coming on the clouds of heaven. ‘The sign from heaven’ they had
demanded (Mark 8:11). This refers to Christ’s final appearing, but may
include His coming to judgment on the Jewishpeople, at the destruction of
Jerusalem.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 26:64". "Schaff's Popular
Commentary on the New Testament".

https:https://www.studylight.org/commentaries/scn/matthew-26.html. 1879-
90.
The Expositor's Greek Testament
Matthew 26:64. σὺ εἶπας: 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 expressionto His
Messianic self-consciousness.Fourth, silence would, in the cirumstances, have
amounted to denial.— πλὴν not = “nevertheless,”but rather = nay more: I
have something more startling to tell you. What follows describes the future of
the Sonof Man in apocalyptic terms, and is meant to suggestthe thought: “the
time is coming when you and I shall change places;I then the Judge, you the
prisoners at the bar”.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 26:64". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-26.html. 1897-
1910.
George Haydock's Catholic Bible Commentary
Thou hast said it. Or, as it is in St. Mark, I am. According to St. Luke, Christ
in the morning, before he answereddirectly, said to them: If I tell you, you
will not believe me, &c. (Witham)
Copyright Statement
Bibliography

Haydock, George Leo. "Commentaryon Matthew 26:64". "George
Haydock's Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/matthew-26.html. 1859.
E.W. Bullinger's Companion Bible Notes
Thou hast said = Thou thyself hast said [it].
nevertheless = moreover, or however.
Hereafter, or Later on.
shall ye see. See App-133.
the Sonof man. As in verses:Matthew 26:2, Matthew 26:24, Matthew 26:45.
This is the lastoccurrence in Matthew. Quoted from Psalms 110:1. Daniel
7:13.
on. Greek. ek. (Notthe same word as in Matthew 26:18.)"On" here is not the
same as in verses:Matthew 26:5, Matthew 26:7, Matthew 26:12, Matthew
5:39, Matthew 5:50.
power. See note on Matthew 7:2.
in = upon. Greek. epi.
heaven = the heavens. See note on Matthew 6:9, Matthew 6:10.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 26:64". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-26.html. 1909-
1922.
The Bible Study New Testament
So you say. That is: "You have declaredthe Truth in what you said." At the
greatestmoment of crisis in his life, Jesus breaks his silence to declare himself
the Sonof God!—at the costof his life. From this time on. What they were
doing right then, would raise Jesus to glory on the Cross, bring the victory of
the Resurrection, andseathim at the Right Side of God in heaven. Their

places would shortly be reversed, with Jesus onthe throne, and them standing
to be judged by him.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Matthew 26:64". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/matthew-
26.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(64) Thou hast said.—The silence was brokenas they expected. He was indeed
what the words they had uttered implied. More than this, He was also the Son
of Man of Daniel’s vision (Daniel 7:13), the Head of an everlasting kingdom.
No words in the whole Gospelrecords are more decisive againstthe views of
those who would fain see in our Lord only a greatmoral teacher, like Socrates
or Cakya Mouni. At the very crisis of His history, when denial would have
savedHis 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 strengthenedand intensified, and
reproduced as in the calmness of assuredconviction.
The right hand of power.—The Greek article here can hardly be reproduced
in English, but it is wellto remember that our Lord speaks of“the power,”
that which belonged pre-eminently to the Eternal.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 26:64". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/matthew-26.html. 1905.

Treasuryof Scripture Knowledge
Jesus saithunto 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
Thou
25; 27:11;Mark 14:62; Luke 22:70;John 18:37
Hereafter
16:27;24:30; 25:31;Daniel 7:13; Luke 21:27; John 1:50,51;Acts 1:11;
Romans 14:10; 1 Thessalonians 4:16;Revelation1:7; 20:11
the right
Psalms 110:1;Acts 7:55,56;Hebrews 1:3; 12:2
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Matthew 26:64". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/matthew-
26.html.
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
Thou hast said is an affirmative answerto the question of the high priest.
Nevertheless is usedin the sense of "moreover, furthermore," etc. It thus is
not a restrictionon 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 agreeswith Revelation1:7 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 whenhe comes, but because it predicted that he
(Jesus)was to occupya throne of glory. The high priest was at that very hour

presiding in a meeting that was prejudiced againstthe prisoner, and he as
president had manifested his sympathy with the accusers.
PRECEPTAUSTIN RESOURCES
The GospelAccording to Matthew
By
G. Campbell Morgan, D.D.
Copyright © 1929
CHAPTER SIXTY-NINE
MATTHEW 26:57-75
THE supreme impression made upon our minds by our laststudy was that of
the triumph of the King, as we saw Him emerging from the garden, Masterof
all the forces that had gatheredabout Him in the lone hour of the night.
Now we are to see the King passing through the hands of men, while still in
the hands of God.
- First His judges;and one is almost inclined to say, God forgive us for calling
them judges; those men who soughtHis death by the violation of justice. -
Then Peter, His own, a representative man here as everywhere. - Then the
traitor Judas. - Finally Pilate the vacillating, time-serving slave of expedience.

Our contemplation of the King flings all these men up into clear relief, and we
see them for what they really are. Then, presently, He passedagaininto that
unutterable loneliness on the margin of which we may be able to stand, and
listen to the sighing wind, and the beating surf, but we shall never be able to
fathom it, or understand it perfectly.
Throughout the whole movement we shall see the same attitude of authority
and dignity. He was never beaten, never defeated.
In the passagebefore us there are two things which arrestour attention.
The first is to be found in verses fifty-seven to sixty-eight, omitting verse fifty-
eight because it has to do with Peter. The secondsectionwe find in verse fifty-
eight, and verses sixty-nine to seventy-five.
- In the first, we have brought before us the vision of the King rejectedof men,
but chosenof God. - In the second, we see the King denied by His own, but
saving them.
In the first sectionlet us fix our attention first upon the King Himself.
Very little is said about Him. It is announced that they had takenHim, led
Him awayto the house of Caiaphas, where the scribes and elders were
gatheredtogether.
The next thing that we read about Him immediately is that He “held His
peace.” The final thing is that in answerto the priest’s administering to Him a
judicial oath, He made a double claim for Himself, first, that He was the
Messiah, the Son of God; and, secondly, that He would ascendto the place of
power, and finally come againand manifest Himself. So that two things
impress us as we look at the King, first His silence;and, secondly, His speech
on oath.
First His silence.

Notice it carefully; He was silent when the witnesses, quite correctly called
false witnesses by Matthew, bore testimony againstHim. He was silent
because He knew full well the purpose of the lie, and that correctionwas
useless. Theywere men with the one setpurpose of putting Him to death.
When a court proceeds upon such lines as that, there is no hope.
How many witnesses they brought we do not know, quite a number evidently,
and the stories they told were so flimsy, and foolish, and futile, that even the
high priest made no use of them; until at last two were found who could
representsomething that He was reported to have said, upon which the high
priest thought he could fasten. Even they lied ignorantly or willfully. They
declaredthat He had said, I will destroy this temple and build it againin three
days.
No such word had ever passedHis lips.
He had said, “Destroythis temple,” not “I will destroy.” He had never
affirmed His ability to destroy. He is not the Destroyer. His words had been a
supposition of their power to destroy. They were men blinded by their
rationalism, having no vision beyond the immediate, no conceptionbeyond
that which was absolutely and wholly material; and they had twistedHis
supposition into an affirmation.
We next observe His silence in the presence of the priest When the priest
askedHim purely in his personalcapacity, “AnswerestThounothing?” and as
attempting to enforce Him to incriminate Himself, He was silent, no word
passedHis lips.
But that which is the most surprising and arresting in this scene, is Christ’s
claim on oath. Notice very carefully how the high priest spoke to Him; “I
adjure thee by the living God.”
That was the legalform of administering the oath. That which follows is not
part of the legalform, but declares whatwould be the issue of His answeron
oath. He did not say, I adjure Thee in order that Thou tell us; but I place Thee

on oath in order that we may hear from Thee on oath, whether or not Thou
art the Son of God, the Christ. It is the exactphrasing with which the Hebrew
was familiar at the time. It was a careful question, and it was a question
revealing the true attitude of the priest towardJesus.
- It was a question revealing first of all the high priest’s conceptionof the
Messianic hope and office as it existed among his people. - It was a question
revealing the high priest’s familiarity with the ancient Scriptures, and his
perfect understanding of that Messianichope which burned at the center of
the national life.
The hope of the people concerning the Messiahwas that He should be the Son
of God, and the anointed One for the accomplishment of a Divine purpose.
But the high priest’s question revealedmore.
It revealedquite clearly the factthat he understood that Jesus had been
making this very claim. He gatheredup into his question the result made upon
the mind of the high priest and all the rulers, of the teaching and preaching of
Jesus. The question would only be askedofa Man Who made claims which
amounted to this. And without staying to go back over the whole of our
Gospel, or even to gatherincidents, if we think what Christ had been doing we
shall recognize that it did amount to this. He had claimed over and over again,
Messianic power and office;He had claimed to be the Son of God; and
therefore the high priest in effect saidto Him, The hope of the Hebrew people
is Messiah;Messiahis to be the Sonof God; Thou hast been so speaking and
teaching as to leadmen to think that Thou art the Messiah, the Son of God.
Let us have no more uncertainty, I place Thee, on oath; tell us plainly is this
Thy claim?
He did not believe Jesus, and he did not believe that He was trifling. He felt it
was necessaryto put Him on oath, in order that He might be compelledthus
definitely to make His claim.
It is necessaryto emphasize this because that emphasis lends tremendous
force to Christ’s answer.

If we once clearlysee that the high priest was definitely leading Him to open
confession, thenimmediately we see the meaning of His answer.
It was a double answer.
- He first immediately answeredthe high priest’s question, - Then He added to
it something other, more startling than the suggestionthe high priest had
made.
With regard to the question, Jesus said, “Thou hast said.” This was an
affirmation as direct, simple, and profound, as the question of the high priest.
Thus we see the King, hemmed in by His foes, standing at the illegal tribunal,
silent while witnesses lie, silent while the priest askedHim why He did not
answer;but when challengedon oath answering immediately, affirming that
He was exactly what the high priest suggested, the Christ, the Son of God.
And now, with this in mind let us carefully observe the next word which has
causedsome difficulty in the minds of expositors.
“NeverthelessI sayunto you, Hereaftershall ye see the Son of man sitting on
the right hand of power, and coming in the clouds of heaven.”
Efforts have been made to change the word “nevertheless,”and to say it must
be translated in some other way.
Let us look at this simply but carefully.
“Thou hastsaid.” That was His answering affirmation on oath. One suggests
we must change the next word “nevertheless “ and read instead “Moreover.”
Another suggeststhat we substitute the word “But” None of these changes is
necessaryunless we lose our sense ofthe scene. Butthere is no real escape
from it, the word means “Nevertheless,”andwe have no business to change it.

Watch the scene for a moment. Look carefully into the face of the high priest
and elders about Him. Endeavoring to entrap Him, the high priest had put
Him upon oath. Christ absolutely, definitely, clearly, positively, without
ambiguity or circumvention, on oath affirmed His Messiahship. In a moment
we see upon the face of the high priest the infinite scornand incredulity with
which he heard the answer. If we see that, we shall understand the
“Nevertheless.”
Nevertheless,that is, in spite of thine unbelief, thou shalt see!
So that here Christ, in answerto the high priest’s charge, declaredon oath
that He was the Christ, the Son of God; and secondlyin answerto his scorn
and incredulity He laid claim to triumph even in the hour of defeat. This was
His lastmagnificent claim to the high priest of the Hebrew nation.
In the secondPsalmwe find the Hebrew conceptionof Messianic hope
crystallized.
There is no doubt whatever that the Hebrew expositors, and teachers, treated
that psalm as Messianic;it is the Psalmthat tells that the Son is anointed, and
setupon the throne of power, that He shall ask for the heathen, and possess
them, and for the uttermost part of the earth, and they shall be granted to
Him.
The high priest had used the thought crystallized in that Psalm, and had said,
“Are you that Person, You, Galileanpeasant, Nazarene?Do you claim to be
the Persondescribedin our ancientScripture, the Son Who is anointed to
such a place of power, the very Son of God ruling?”
And Christ said, “Yes!” The high priest was astonished, incredulous.
And then Christ said, “Nevertheless,”andimmediately quoted from the book
of Daniel, which was as surely Messianic to Hebrew thinking as was the great

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