Continued from post #36
Matthew 26:64 - John Gill Commentary
Jesus saith unto him, thou hast said,.... That is, thou hast said right; or as Mark expresses it, "I am", Mar 14:62, the Christ, the anointed of God, who was so from everlasting, and in time; being before the world was, installed into, and invested with the office of mediator; and in the fulness of time, anointed with the holy Spirit without measure: he might truly say he was the Messiah, since all the characters of him in the books of the prophets, met in him; and all the miracles he was to work in proof of his Messiahship were wrought by him: as also that be was the Son of God, not by creation, as angels and men; nor by adoption, as saints; nor as man, or in the human nature, in which he was the son of man, and not the Son of God;
nor was he begotten as man, whereas he is called the only begotten Son, and the begotten of the Father; and was he the Son of God as man not the first, but the third person must be his Father;
besides, he was the Son of God before his incarnation: nor as mediator neither; be was the Son of God, antecedent to his office as mediator; his sonship is distinct from it, is an illustration of it, and what puts virtue into it; but he is so as God, as a divine person, by natural and eternal filiation; being begotten of the Father in the divine essence, and of the same nature; and having the same perfections with him, and in all things equal to him; and is the sense in which he always affirmed God to be his Father, and himself to be his Son.
For this phrase, "thou hast said", as answering to an affirmation, "I am"; see Gill on Mat 26:25. Now, though Christ had so fully answered to the adjuration, and so strongly affirmed himself to be the Messiah, the Son of God, yet he knew they would not believe; and therefore refers them to an after proof thereof, which whether they would or not, would oblige them to acknowledge the whole:
nevertheless, I say unto you, hereafter shall ye see the son of man, sitting at the right hand of power: the Vulgate Latin, and Munster's Hebrew Gospel, read "the power of God", as in Luk 22:69, though it is not absolutely necessary; for "power" designs God himself, who is all powerful; as appears by the creation of all things out of nothing, the upholding of all things in their being, the redemption of men, the conversion of sinners, and the preservation of his saints. In the Jewish writings (e), God is frequently called,
הגבורה, "the power": such a thing, say they, we have heard, הגבורה.
מפי, "from the mouth of power", or might; that is, from God himself: and so he is by the Grecians called δυναμις, "power" (f): by "the son of man", is meant Christ in the human nature; who then appeared at their bar as a mere man, in a very despicable form and condition, but hereafter they should see him in a more glorious one, and at "the right hand of God": a phrase expressive of his exaltation, above all creatures whatever: respect is had to the prophecy of him in Psa 110:1.
"Sitting" there, denotes his having done his work; and his continuance in his exalted state, until all enemies are subdued under him: and when he says they should "see" him, his meaning is not, that they should see him at the right hand of God with their bodily eyes, as Stephen did; but that they should, or at least might, see and know by the effects, that he was set down at the right hand of God; as by the pouring forth of the holy Spirit upon his disciples, on the day of pentecost; by the wonderful spread of his Gospel, and the success of it, notwithstanding all the opposition made by them, and others; and particularly, by the vengeance he should take on their nation, city, and temple; and which may be more especially designed in the next clause,
and coming in, the clouds of heaven. So Christ's coming to take vengeance on the Jewish nation, as it is often called the coming of the son of man, is described in this manner, Mat 24:27.
Though this may also be understood of Christ's second coming to judgment, at the last day; when as he went up to heaven in a cloud, he will return, and come also in the clouds of heaven; see Act 1:9 Rev 1:7, when he will be seen by the eyes of all, good and bad; and when this sanhedrim, before whom he now was, will see him also, and confess that he is Lord and Christ, and the Son of God. Though the former clause seems to have regard to what would quickly come to pass, and what they should soon observe, and be convinced of; for 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 last day: reference seems to be had to Dan 7:13, where one like unto the son of man is said to come in the clouds of heaven, and which is understood of the Messiah by many, both of the ancient and modern Jews (g): with whom one of his names is "Anani" (h), which signifies "clouds",
(e) T. Bab. Maccot, fol. 24. 1. & Horayot, fol. 8. 1. Debarim Rabba, fol. 245. 4. Maimon. Hilch. Memarim, c. 5. sect. 15. & Melacim, c. 8. sect. 10. & alibi passim. (f) Sententiae Secundi, p. 21. Ed. Gale. (g) Zohar in Gert. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. R. Jeshuah in Aben Ezra, in Dan. vii. 13. & Jarchi & Saadiah Gaon in loc. (h)Targum in 1 Chron. iii. 24. & Beckius in ib. Midrash Tillim apud Galatin. de arcan. Cathol. ver. l. 10. c. 1.
