“You have said it yourself,” Jesus answered. “But I say to all of you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.”Jesus said to him, “You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.”Jesus saith unto 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.Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven.
5 sermons cite this verse
… It is as you say. and you will see the Son of Man sitting at the right hand of power and coming in the clouds of heaven. It's a direct quote out of Daniel chapter 7. The high priest heard that, ripped his robes and said, we don't need any further proof. That's blasphemy. This man just claimed to be God. So he's reading minds, he's demonstrating his power over the visible and invisible and he gives himself a divine title. So this is Jesus and his priorities. He's putting first things first. He preached the truth. He forgave people's sins. He claimed to be deity and he proved that. And I love verse 12. Immediately he arose. That's the paralyzed guy. Just imagine, here's a guy with no control over his limbs. He arose. Just that. He's getting up. Took his bed. I'm guessing he didn't fold things nice and neatly. Just grabbed his little mat. And he went out in the presence of them all. Can you see all five of them dancing down the street? …
… And while at his own trial that ended up with him going to the cross, he said, Hereafter, you will see the Son of Man sitting at the right hand of the power and coming on the clouds of heaven. Now, that is just one of 1,845 prophecies concerning the return of Christ that is included in this book. It's so abundant that in the New Testament's 260 chapters, let me rewind that in case you missed it. In the New Testament, that was a bad rewind sound. In the New Testament's 260 chapters, the return of Jesus is mentioned 318 times. Now, emphasis reveals importance. When we find something mentioned a lot, it's because it's very important. And Jesus himself personally referred to his return to this earth 21 different distinct times. And so many of the parables that Jesus told were about a reckoning, were about a final judgment, were about a sorting out of sheep from goat, wheat from tare, foolish servants versus wise servants. So it's all over the Bible. …
Begin with His glorious Person, and think how shamefully that was treated by the sons of men in the time of His humiliation. He was betrayed, but the betrayer was one who had been His disciple and who, in the very act of betrayal called Him, "Master." This was shameful cruelty on the part of Judas, not only to betray Him to His enemies, but to hail Him as "Master," in mockery and to kiss Him in scorn. There was shame even in the way in which they went to Gethse-mane to arrest the Savior—with swords and staves, lanterns and torches—as though He had been some desperate malefactor who would resist to the utmost the officers of the law. No lanterns or torches were needed to show the way to the Light of the World! And their swords and staves would have availed them nothing if He had chosen to put forth His Omnipotent power! When He was dragged before Annas and Caiaphas, Pilate and Herod, His precious Person was the constant subject of scorn, so that He could truly say, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting." "The soldiers platted a crown of thorns and put it on His head. They put on Him a purple robe and said, 'Hail, King of the Jews!' And they struck Him with their hands." And when Pilate brought Him forth to the people and cried, "Behold the Man!" instead of pitying Him in His distress, they shouted, "Crucify Him, crucify Him!" His agonies upon the Cross provided further subjects for their contempt and scorn. He could truthfully employ the language of the 22nd Psalm—"All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that He would deliver Him: let Him deliver Him, seeing He delighted in Him." They looked upon His Person as being so utterly contemptible that they desired that He should suffer death in its most ignominious form, "even the death of the Cross." …
God seeth meet, that he who appeared in such a low estate amongst mankind, without form or comeliness, having his divine glory veiled, should appear amongst men a second time, in his own proper majesty and glory, without a veil; to the end that those who saw him here at the first, as a poor, frail man, not having where to lay his head, subject to much hardship and affliction, may see him the second time in power and great glory, invested with the glory and dignity of the absolute Lord of heaven and earth; and that he who once tabernacled with men, and was despised and rejected of them, may have the honour of arraigning all men before his throne, and judging them with respect to their eternal state! John v. 21-24. God seeth meet that he who was once arraigned before the judgment-seat of men, and was there most vilely treated, being mocked, spitted upon, and condemned, and who was at last crucified, should be rewarded, by having those very persons brought to his tribunal, that they may see him in glory, and be confounded; and that he may have the disposal of them for all eternity; as Christ said to the high priest while arraigned before him, Matt. xxvi. 64. “Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” 3. It is needful that Christ should be the judge of the world, in order that he may finish the work of redemption. It is the will of God, that he who is the redeemer of the world should be a complete redeemer; and that therefore he should have the whole work of redemption left in his hands. Now, the redemption of fallen man consists not merely in the impetration of redemption, by obeying the divine law. and making atonement for sinners, or in preparing the way for their salvation, but it consists in a great measure, and is actually fulfilled, in converting sinners to the knowledge and love of the truth, in carrying them on in the way of grace and true holiness through life, and in finally raising their bodies to life, in glorifying them, in pronouncing the blessed sentence upon them, in crowning them with honour and glory in the sight of men and angels, and in completing and perfecting their reward. Now, it is necessary that Christ should do this, in order to his finishing the work which he hath begun. Raising the saints from the dead, judging them, and fulfilling the sentence, is part of their salvation; and therefore it was necessary that Christ should be appointed judge of the world, in order that he might finish his work. (John vi. 30, 40. chap. v. 25-31.) The redemption of the bodies of the saints is part of the work of redemption; the resurrection to life is called a redemption of their bodies, (Rom. viii 23.) …
But our Lord here absolutely forbids all common swearing, as well as all false swearing; and shows the heinousness of both, by the same awful consideration, that every creature is Gods, and he is everywhere present, in all, and over all. “I say unto you, Swear not at all; neither by heaven, for it is Gods throne;” (Matt. 5:34; ) and, therefore, this is the same as to swear by Him who sitteth upon the circle of the heavens: “Nor by the earth; for it is his footstool;” (Matt. 5:35; ) and he is as intimately present in earth as heaven: “Neither by Jerusalem; for it is the city of the great King;” and God is well known in her palaces. “Neither shalt thou swear by thy head; because thou canst not make one hair white or black;” (Matt. 5:36; ) because even this, it is plain, is not thine, but Gods, the sole disposer of all in heaven and earth. “But let your communication,” (Matt. 5:37, ) your conversation, your discourse with each other “be, Yea, yea; Nay, nay;” a bare, serious affirming or denying; “for whatsoever is more than these cometh of evil:” ek tou ponerou estin, is of the evil one; proceedeth from the devil, and is a mark of his children. 10. That our Lord does not here forbid the “swearing in judgment and truth,” when we are required so to do by a Magistrate, may appear, (1.) From the occasion of this part of his discourse, — the abuse he was here reproving, — which was false swearing and common swearing; the swearing before a Magistrate being quite out of the question. — (2.) From the very words wherein he forms the general conclusion: “Let your communication,” or discourse, “be, Yea, yea; Nay, nay.” — (3.) From his own example; for he answered himself upon oath, when required by a Magistrate. When the High Priest said unto him, “I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God;” Jesus immediately answered in the affirmative, “Thou hast said;” (that is, the truth;) “nevertheless,” (or rather, moreover,) “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.” (Matt. 26:63, 64.) — (4.) From the example of God, even the Father, who, “willing the more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath.” (Heb. 6:17.) — (5.) From the example of St. Paul, who we think had the Spirit of God, and well understood the mind of his Master. “God is my witness,” saith he, to the Romans, “that without ceasing I make mention of you always in my prayers:” (Rom. 1:9:) To the Corinthians, “I call God to record upon my soul, that to spare you I came not as yet unto Corinth:” (2 Cor. 1:23:) And to the Philippians, “God is my record, how greatly I long after you in the bowels of Jesus Christ.” (Phil. 1:8.) Hence it undeniably appears that, if the Apostle knew the meaning of his Lord’s words, they do not forbid swearing on weighty occasions, even to one another: How much less before a Magistrate! — And, Lastly, from that assertion of the great Apostle, concerning solemn swearing in general: (Which it is impossible he could have mentioned without any touch of blame, if his Lord had totally forbidden it:) “Men verily swear by the greater;” by one greater than themselves; “and an oath for confirmation is to them the end of all strife.” (Heb. 6:16.) …