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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:63–71. His two-level outline is real structure in the source text, so it is rendered as structure.
We are here told, as before in the other gospels,
I.How our Lord Jesus was abused by the servants of the high priest.
The abjects, the rude and barbarous servants, gathered themselves together against him. They that held Jesus, that had him in custody till the court sat, they mocked him, and smote him (Luk 22:63), they would not allow him to repose himself one minute, though he had had no sleep all night, nor to compose himself, though he was hurried to his trial, and no time given him to prepare for it. They made sport with him: this sorrowful night to him shall be a merry night to them; and the blessed Jesus, like Samson, is made the fool in the play. They hood-winked him, and then, according to the common play that young people have among them, they struck him on the face, and continued to do so till he named the person that smote him (Luk 22:64), intending hereby an affront to his prophetical office, and that knowledge of secret things which he was said to have. We are not told that he said any thing, but bore every thing; hell was let loose, and he suffered it to do its worst. A greater indignity could not be done to the blessed Jesus, yet this was but one instance of many; for many other things blasphemously spoke they against him, Luk 22:65. They that condemned him for a blasphemer were themselves the vilest blasphemers that ever were.
II.How he was accused and condemned by the great sanhedrim, consisting of the elders of the people, the chief priests, and the scribes, who were all up betimes, and got together as soon as it was day, about five of the clock in the morning, to prosecute this matter. They were working this evil upon their beds, and, as soon as ever the morning was light, practised it, Mic 2:1. They would not have been up so early for any good work. It is but a short account that we have here of his trial in the ecclesiastical court.
1.They ask him, Art thou the Christ? He was generally believed by his followers to be the Christ, but they could not prove it upon him that he had ever said so totidem verbis - in so many words, and therefore urge him to own it to them, Luk 22:67. If they had asked him this question with a willingness to admit that he was the Christ, and to receive him accordingly if he could give sufficient proof of his being so, it had been well, and might have been for ever well with them; but they asked it with a resolution not to believe him, but a design to ensnare him.
2.He justly complained of their unfair and unjust usage of him, Luk 22:67, Luk 22:68. They all, as Jews, professed to expect the Messiah, and to expect him at this time. No other appeared, or had appeared, that pretended to be the Messiah. He had no competitor, nor was he likely to have any. He had given amazing proofs of a divine power going along with him, which made his claims very well worthy of a free and impartial enquiry. It had been but just for these leaders of the people to have taken him into their council, and examined him there as a candidate for the messiahship, not at the bar as a criminal. "But," saith he, (1.) "If I tell you that I am the Christ, and give you ever such convincing proofs of it, you are resolved that you will not believe. Why should the cause be brought on before you who have already prejudged it, and are resolved, right or wrong, to run it down, and to condemn it?" (2.) "If I ask you what you have to object against the proofs I produce, you will not answer me." Here he refers to their silence when he put a question to them, which would have led them to own his authority, Luk 20:5-7. They were neither fair judges, nor fair disputants; but, when they were pinched with an argument, would rather be silent than own their conviction: "You will neither answer me nor let me go; if I be not the Christ, you ought to answer the arguments with which I prove that I am; if I be, you ought to let me go; but you will do neither."
3.He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not now admit the proof of it, to their conviction (Luk 22:69): "Hereafter shall the Son of man sit, and be seen to sit, on the right hand of the power of God, and then you will not need to ask whether he be the Christ or no."
4.Hence they inferred that he set up himself as the Son of God, and asked him whether he were so or no (Luk 22:70): Art thou then the Son of God? He called himself the Son of man, referring to Daniel's vision of the Son of man that came near before the Ancient of days, Dan 7:13, Dan 7:14. But they understood so much as to know that if he was that Son of man, he was also the Son of God. And art thou so? By this it appears to have been the faith of the Jewish church that the Messiah should be both Son of man and Son of God.
5.He owns himself to be the Son of God: Ye say that I am; that is, "I am, as ye say." Compare Mar 14:62. Jesus said, I am. This confirms Christ's testimony concerning himself, that he was the Son of God, that he stood to it, when he knew he should suffer for standing to it.
6.Upon this they ground his condemnation (Luk 22:71): What need we any further witness? It was true, they needed not any further witness to prove that he said he was the Son of God, they had it from his own mouth; but did they not need proof that he was not so, before they condemned him as a blasphemer for saying that he was so? Had they no apprehension that it was possible he might be so, and then what horrid guilt they should bring upon themselves in putting him to death? No, they know not, neither will they understand. They cannot think it possible that he should be the Messiah, though ever so evidently clothed with divine power and grace, if he appear not, as they expect, in worldly pomp and grandeur. Their eyes being blinded with the admiration of that, they rush on in this dangerous prosecution, as the horse into the battle.
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But yet for all this, He with a solemn gesture says, "Hereafter shall the Son of man sit on the right hand of the power of God." For it was on the authority of the prophecy of Daniel that He intimated to them that He was "the Son of man," and of David's Psalm, that He would "sit at the right hand of God.
The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, Ye say that I am.
Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.
(de Con. Ev. ut sup.) Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence it follows, And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? &c.
Whenever sitting and a throne are spoken of God, His kingly and supreme majesty is signified. For we do not imagine any judgment-seat to be placed, on which we believe the Lord of all takes His seat; nor again, that in any wise right hand or left hand appertain to the Divine nature; for figure, and place, and sitting, are the properties of bodies. But how shall the Son be seen to be of equal honour and to sit together on the same throne, if He is not the Son according to nature, having in Himself the natural property of the Father?
From this, the Son of Man will be sitting at the right hand of the power of God. Therefore, if in Christ, O Jew, pagan, and heretic, contempt, weakness, and the cross are an insult, see that through these the Son of Man will sit at the right hand of God the Father, and being born as a human from the virgin's birth, he will come in his majesty with the clouds of heaven. Hence the Apostle, when he described the abasement of the cross, added, saying: For which reason also God exalted him, and gave him a name above every name, that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, and every tongue should confess that Jesus Christ is in the glory of God (Philipp. II).
They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, "I am the Christ," they might falsely accuse Him of claiming to Himself the kingly power.
For He had often declared Himself to be the Christ; as when he said, l and my Father are one, (John 10:30.) and other such like things. And if I also ask you, ye will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God.
They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God.
Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.
He knew the secrets of their hearts, that they who had not believed His works would much less believe His words. Hence it follows, And he said unto them, If I tell you, ye will not believe, &c.
As if he said, There is no time left to you any longer for discourses and teaching, but hereafter shall be the time of judgment, when ye shall see Me, the Son of man, sitting on the right hand of the power of God.
When then they heard this, they ought to have been afraid, but after these words they are the more frantic; as it follows, All said, &c.
Whereby it is manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the heavier punishment. Wherefore such things ought to be concealed from them.
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Summary
In this pivotal moment before the Sanhedrin, Jesus unequivocally declares His future exaltation and divine authority, asserting that "Hereafter shall the Son of man sit on the right hand of the power of God." This statement, made amidst His trial and impending suffering, is a profound claim of His messianic identity and co-equality with God, foreshadowing His post-resurrection enthronement and ultimate cosmic reign.
Context
Literary Context
This declaration in Luke 22:69 is the climax of Jesus' interrogation before the Jewish high court, the Sanhedrin, following His arrest in the Garden of Gethsemane. The preceding verses detail the high priest's direct questioning about Jesus' identity as the Christ and the Son of God. While Jesus' earlier responses have been somewhat indirect or challenging, this verse marks a definitive and bold affirmation of His divine status and future role. It is a direct answer to their inquiry, setting the stage for their immediate condemnation of Him for blasphemy, as recorded in Luke 22:70-71. This statement is not merely a theological assertion but a direct challenge to their earthly authority, pointing to His ultimate heavenly reign.
Historical & Cultural Context
The Sanhedrin, composed of chief priests, elders, and scribes, was the supreme Jewish judicial and religious body. Their interrogation of Jesus was a formal, albeit illegal, trial designed to find grounds for His condemnation. The charge of blasphemy, particularly claiming to be God or equal with God, was the most severe religious offense under Jewish law, punishable by death. The concept of a Messiah was deeply ingrained in Jewish expectation, but their understanding often focused on a political liberator rather than a suffering servant who would be exalted to God's right hand. Jesus' use of "Son of Man" would have immediately evoked the prophetic vision in Daniel 7:13-14, which depicted a divine, authoritative figure, thus intensifying the perceived blasphemy for those who rejected His claims.
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and broader biblical theology. It highlights Jesus' Messianic Identity and Divine Authority, confirming His unique relationship with God the Father. It underscores the theme of Exaltation Through Suffering, demonstrating that Jesus' path to ultimate glory involves profound humility and crucifixion. Furthermore, it speaks to the Fulfillment of Prophecy, particularly the Danielic vision of the Son of Man and various Old Testament prophecies concerning the Messiah's reign. The declaration also emphasizes the Imminent Kingdom of God, not just as a future event but as a present reality inaugurated by Christ's work, culminating in His heavenly enthronement. This theme is foundational to Luke's portrayal of Jesus' ministry, from His inaugural sermon in Luke 4:16-21 to His post-resurrection teachings in Luke 24:44-49.
Exposition and Analysis
Key Word Analysis
A primary particle of present time, meaning "now" as an adverb of date, a transition, or emphasis. While often meaning "now," in this context, combined with the future tense of "shall sit," it denotes a coming time, "from now on" or "henceforth." It signifies a definitive turning point from His earthly humiliation to His heavenly exaltation.
Meaning "to sit down," but figuratively "to remain, reside." In the context of "on the right hand," sitting is not merely resting but signifies an established position of authority, rule, and permanence. It implies an enthronement and the commencement of a reign.
Meaning "force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself)." Here, it is used as a circumlocution for God Himself, emphasizing His inherent might and authority. To sit at the "right hand of the Power of God" means to sit at the right hand of God's very essence of might and authority, signifying co-equality and shared dominion.
Verse Breakdown
"Hereafter shall the Son of man sit"
This clause marks a decisive shift from Jesus' present suffering and humiliation to His future glory. "The Son of man" is Jesus' preferred self-designation, emphasizing both His true humanity and His unique, divinely appointed role as the figure prophesied in Daniel 7:13-14. The future tense "shall sit" is a prophetic declaration, not a mere hope, indicating a certain and imminent enthronement.
"on the right hand of the power of God."
This phrase denotes the highest possible position of honor, authority, and shared rule. In ancient cultures, the right hand was the place of favor, strength, and executive power. By saying "the power of God," Jesus uses a reverent circumlocution for God Himself, avoiding direct utterance of the divine name, while simultaneously asserting His co-equality and intimate relationship with the Almighty. This is a claim to divine prerogative and sovereign rule.
Literary Devices
Luke 22:69 is rich with Symbolism. The title "Son of Man" is a profound symbol, linking Jesus' humanity with the divine, authoritative figure of Daniel 7. The "right hand" is a universal symbol of authority, honor, and power, signifying the highest possible position of shared rule with God. The phrase "the power of God" serves as a Circumlocution, a respectful way of referring to God without directly naming Him, while simultaneously emphasizing His omnipotence. The entire verse functions as a powerful Prophecy, a declaration of a future event—Jesus' post-resurrection ascension and enthronement—made with absolute certainty in the face of His imminent death, thereby highlighting His divine foresight and control over His destiny.
Theological and Thematic Connections
Luke 22:69 is a foundational verse for understanding Christology and eschatology. It unequivocally asserts Jesus' divine identity and His ultimate authority, even as He stands condemned by human courts. This declaration establishes the trajectory of His post-resurrection ministry: not merely a return to life, but an ascension to the cosmic throne. It speaks to the sovereignty of God's plan, where suffering precedes glory, and humiliation gives way to exaltation. The "right hand of God" signifies not just a place, but a state of being: full participation in divine power and rule, a truth echoed throughout the New Testament as the basis for Christ's ongoing intercession and future judgment.
Reflection and Application
Luke 22:69 serves as a powerful anchor for faith, reminding believers that even in the darkest valleys of life, Christ is sovereignly enthroned. Jesus' unwavering confidence in His future exaltation, even as He faced the cross, inspires us to trust in God's ultimate plan despite present trials and apparent defeats. This verse calls us to shift our perspective from earthly circumstances to heavenly realities, recognizing that the King who suffered for us now reigns with all authority. It provides profound comfort that our Savior is not a defeated figure but the triumphant Lord, actively ruling and interceding on our behalf. His present reign assures us that all things are ultimately under His control, working towards His glorious purposes. This truth empowers us to live with hope, courage, and steadfastness, knowing that our ultimate vindication and glorification are tied to His.
Questions for Reflection
FAQ
Why does Jesus use the title "Son of Man" instead of "Son of God" in this declaration?
Jesus frequently used "Son of Man" (G5207, G444) as His primary self-designation, and its use here is highly significant. While the high priest directly asked if He was the "Son of God" (Luke 22:70), Jesus' response with "Son of Man" subtly yet powerfully combines His true humanity with the profound messianic and divine authority prophesied in Daniel 7:13-14. In Daniel's vision, the "Son of Man" comes with the clouds of heaven and is given everlasting dominion, glory, and a kingdom that will not be destroyed. By choosing this title, Jesus not only affirmed His human identification but, more importantly, asserted His divine prerogative and future cosmic reign in a way that resonated with specific prophetic expectations, making His claim even more impactful and, to His accusers, blasphemous.
What is the significance of "sitting on the right hand of the power of God"?
"Sitting on the right hand" (G1537, G1188) is a powerful biblical idiom signifying the highest position of honor, authority, and shared rule. In ancient cultures, the right hand was associated with strength, favor, and executive power. For Jesus to declare He would sit at the right hand of "the power of God" (G1411, G2316) means He claims co-equality and co-regency with God the Father. This is not merely a place of rest but an active posture of reigning and exercising divine authority. It signifies His enthronement as King of kings and Lord of lords, fulfilling prophecies like Psalm 110:1 and establishing His ongoing intercessory and judicial role, as seen in passages like Romans 8:34.
Christ-Centered Fulfillment
Luke 22:69 stands as a profound Christ-centered fulfillment, articulating the very essence of Jesus' post-resurrection glory and ongoing reign. Despite His imminent suffering and death, Jesus confidently declares His future enthronement, a truth that becomes the bedrock of New Testament theology. His ascension to "the right hand of the power of God" (a phrase echoed in Acts 2:33 and Ephesians 1:20-21) signifies His ultimate victory over sin and death, His completed redemptive work, and His establishment as the sovereign Head of the Church. He is the Lamb who was slain, now seated as the Lion of Judah, exercising all authority in heaven and on earth (Matthew 28:18). This enthronement means He is actively interceding for believers (Hebrews 7:25), ruling over all creation (Colossians 1:15-18), and awaiting the full consummation of His kingdom when He returns in glory, just as He prophesied here (Matthew 24:30). Thus, Luke 22:69 is not merely a historical statement but a living truth that defines Christ's present reality and the believer's ultimate hope.