Mark 14:62

_ _ And Jesus said, I am — or, as in Matthew (Matthew 26:64), “Thou hast said [it].” In Luke, however (Luke 22:70), the answer, “Ye say that I am,” should be rendered — as Deuteronomy Wette, Meyer, Ellicott, and the best critics agree that the preposition requires — “Ye say [it], for I am [so].” Some words, however, were spoken by our Lord before giving His answer to this solemn question. These are recorded by Luke alone (Luke 22:67, Luke 22:68): “Art Thou the Christ [they asked]? tell us. And He said unto them, If I tell you, ye will not believe: and if I also ask [interrogate] “you, ye will not answer Me, nor let Me go.” This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure. But now let us hear the rest of the answer, in which the conscious majesty of Jesus breaks forth from behind the dark cloud which overhung Him as He stood before the Council. (Also see on John 18:28.)

_ _ and — in that character.

_ _ ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven — In Matthew (Matthew 26:64) a slightly different but interesting turn is given to it by one word: “Thou hast said [it]: nevertheless” — We prefer this sense of the word to “besides,” which some recent critics decide for — “I say unto you, Hereafter shall ye see the Son of man sit on the right hand of power, and coming in the clouds of heaven.” The word rendered “hereafter” means, not “at some future time” (as to-day “hereafter” commonly does), but what the English word originally signified, “after here,” “after now,” or “from this time.” Accordingly, in Luke 22:69, the words used mean “from now.” So that though the reference we have given it to the day of His glorious Second Appearing is too obvious to admit of doubt, He would, by using the expression, “From this time,” convey the important thought which He had before expressed, immediately after the traitor left the supper table to do his dark work, “Now is the Son of man glorified” (John 13:31). At this moment, and by this speech, did He “witness the good confession” emphatically and properly, as the apostle says in 1 Timothy 6:13. Our translators render the words there, “Who before Pontius Pilate witnessed”; referring it to the admission of His being a King, in the presence of Caesar’s own chief representative. But it should be rendered, as Luther renders it, and as the best interpreters now understand it, “Who under Pontius Pilate witnessed,” etc. In this view of it, the apostle is referring not to what our Lord confessed before Pilate — which, though noble, was not of such primary importance — but to that sublime confession which, under Pilate’s administration, He witnessed before the only competent tribunal on such occasions, the Supreme Ecclesiastical Council of God’s chosen nation, that He was THE MESSIAH, and THE SON OF THE BLESSED ONE; in the former word owning His Supreme Official, in the latter His Supreme Personal, Dignity.