TRV
Translation
King James Version
And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Complete Jewish Bible
"I AM," answered Yeshua. "Moreover, you will see the Son of Man sitting at the right hand of HaG'vurah and coming on the clouds of heaven."
Berean Standard Bible
“I am,” said Jesus, “and you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.”
American Standard Version
And Jesus said, I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven.
World English Bible Messianic
Yeshua said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
Geneva Bible (1599)
And Iesus said, I am he, and yee shall see the Sonne of man sitte at the right hande of the power of God, and come in the clouds of heauen.
Young's Literal Translation
and Jesus said, `I am; and ye shall see the Son of Man sitting on the right hand of the power, and coming with the clouds, of the heaven.'
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In the KJVVerse 24,817 of 31,102
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Commentary on Mark 14 verses 53–65
53 ¶ And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.
54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.
55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
56 For many bare false witness against him, but their witness agreed not together.
57 And there arose certain, and bare false witness against him, saying,
58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.
59 But neither so did their witness agree together.
60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?
61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
63 Then the high priest rent his clothes, and saith, What need we any further witnesses?
64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.
65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
We have here Christ's arraignment, trial, conviction, and condemnation, in the ecclesiastical court, before the great sanhedrim, of which the high priest was president, or judge of the court; the same Caiaphas that had lately adjudged it expedient he should be put to death, guilty or not guilty (Joh 11:50), and who therefore might justly be excepted against as partial.
I. Christ is hurried away to his house, his palace it is called, such state did he live in. And there, though, in the dead of the night, all the chief priests, and elders, and scribes, that were in the secret, were assembled, ready to receive the prey; so sure were they of it.
II. Peter followed at a distance, such a degree of cowardice was his late courage dwindled into, Mar 14:54. But when he came to the high priest's palace, he sneakingly went, and sat with the servants, that he might not be suspected to belong to Christ. The high priest's fire side was no proper place, nor his servants proper company, for Peter, but it was his entrance into a temptation.
III. Great diligence was used to procure, for love or money, false witnesses against Christ. They had seized him as a malefactor, and now they had him they had no indictment to prefer against him, no crime to lay to his charge, but they sought for witnesses against him; pumped some with ensnaring questions, offered bribes to others, if they would accuse him, and endeavored to frighten others, if they would not, Mar 14:55, Mar 14:56. The chief priests and elders were by the law entrusted with the prosecuting and punishing of false witnesses (Deu 19:16, Deu 19:17); yet those were now ringleaders in a crime that tends to overthrow of all justice. It is time to cry, Help, Lord, when the physicians of a land are its troublers, and those that should be the conservators of peace and equity, are the corrupters of both.
IV. He was at length charged with words spoken some years ago, which, as they were represented, seemed to threaten the temple, which they had made no better than an idol of (Mar 14:57, Mar 14:58); but the witnesses to this matter did not agree (Mar 14:59), for one swore that he said, I am able to destroy the temple of God, and to build it in three days (so it is in Matthew); the other swore that he said, I will destroy this temple, that is made with hands, and within three days, I will build not it, but another made without hands; now these two differ much from each other; oude isē ēn hē marturia - their testimony was not sufficient, nor equal to the charge of a capital crime; so Dr. Hammond: they did not accuse him of that upon which a sentence of death might be founded, no not by the utmost stretch of their law.
V. He was urged to be his own accuser (Mar 14:60); The high priest stood up in a heat, and said, Answerest thou nothing? This he said under pretence of justice and fair dealing, but really with a design to ensnare him, that they might accuse him, Luk 11:53, Luk 11:54; Luk 20:20. We may well imagine with what an air of haughtiness and disdain this proud high priest brought our Lord Jesus to this question; "Come you, the prisoner at the bar, you hear what is sworn against you; what have you now to say for yourself?" Pleased to think that he seemed silent, who had so often silenced those that picked quarrels with him. Still Christ answered nothing, that he might set us an example, 1. Of patience under calumnies and false accusations; when we are reviled, let us not revile again, Pe1 2:23. And, 2. Of prudence, when a man shall be made an offender for a word (Isa 29:21), and our defence made our offence; it is an evil time indeed when the prudent shall keep silence (lest they make bad worse), and commit their cause to him that judgeth righteously. But,
VI. When he was asked whether he was the Christ, he confessed, and denied not, that he was, Mar 14:61, Mar 14:62. He asked, Art thou the Son of the Blessed? that is the Son of God? for, as Dr. Hammond observes, the Jews, when they named God, generally added, blessed for ever; and thence the Blessed is the title of God, a peculiar title, and applied to Christ, Rom 9:5. And for the proof of his being the Son of God, he binds them over to his second coming; "Ye shall see the Son of man sitting on the right hand of power; that Son of man that now appears so mean and despicable, whom ye see and trample upon (Isa 53:2, Isa 53:3), you shall shortly see and tremble before." Now, one would think that such a word as this which our Lord Jesus seems to have spoken with a grandeur and majesty not agreeable to his present appearance (for through the thickest cloud of his humiliation some rays of glory were still darted forth), should have startled the court, and at least, in the opinion of some of them, should have amounted to a demurrer, or arrest of judgment, and that they should have stayed process till they had considered further of it; when Paul at the bar reasoned of the judgment to come, the judge trembled, and adjourned the trial, Act 24:25. But these chief priests were so miserably blinded with malice and rage, that, like the horse rushing into the battle, they mocked at fear, and were not affrighted, neither believed they that it was the sound of the trumpet, Job 39:22, Job 39:24. And see Job 15:25, Job 15:26.
VII. The high priest, upon this confession of his, convicted him as a blasphemer (Mar 14:63); He rent his clothes - chitōnas autou. Some think the word signifies his pontifical vestments, which, for the greater state, he had put on, though in the night, upon this occasion. As before, in his enmity to Christ, he said he knew not what (Joh 11:51, Joh 11:52), so now he did he knew not what. If Saul's rending Samuel's mantle was made to signify the rending of the kingdom from him (Sa1 15:27, Sa1 15:28), much more did Caiaphas's rending his own clothes signify the rending of the priesthood from him, as the rending of the veil, at Christ's death, signified the throwing of all open. Christ's clothes, even when he was crucified, were kept entire, and not rent: for when the Levitical priesthood was rent in pieces and done away, This Man, because he continues ever, has an unchangeable priesthood.
VIII. They agreed that he was a blasphemer, and, as such, was guilty of a capital crime, Mar 14:64. The question seemed to be put fairly, What think ye? But it was really prejudged, for the high priest had said, Ye have heard the blasphemy; he gave judgment first, who, as president of the court, ought to have voted last. So they all condemned him to be guilty of death; what friends he had in the great sanhedrim, did not appear, it is probable that they had not notice.
IX. They set themselves to abuse him, and, as the Philistines with Samson, to make sport with him, Mar 14:65. It should seem that some of the priests themselves that had condemned him, so far forgot the dignity, as well as duty, of their place, and the gravity which became them, that they helped their servants in playing the fool with a condemned prisoner. This they made their diversion, while they waited for the morning, to complete their villany. That night of observations (as the passover-night was called) they made a merry night of. If they did not think it below them to abuse Christ, shall we think any thing below us, by which we may do him honour?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 53–65. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
But our God and Saviour Himself, Who brought salvation to the world, and assisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained mute and kept silence yea even from good words. (Ps. 39:3) Wherefore it goes on, But he field his peace, and answered nothing. The silence of Christ is the pardon for the defence or excuse of Adam. (Gen. 3:10.)
But they looked from afar off for Him, whom though near they cannot see, as Isaac from the blindness of his eyes does not know Jacob who was under his hands, but prophesies long before things which were to come to him. It goes on, Jesus said, I am; namely, that they might be inexcusable.
The High Priest indeed asks the Son of God, but Jesus in His answer speaks of the Son of Man, that we may by this understand that the Son of God is also the Son of Man; and let us not make a quaternityx in the Trinity, but let man be in God and God in man. And He said, Sitting on the right hand of power, that is, reigning in life everlasting, and in the Divine power. He says, And coming with the clouds of heaven. He ascended in a cloud, He will come with a cloud; that is, He ascended in that body alone, which He took of the Virgin, and He will come to judgment with the whole Church, which is His body and His fulness.
They condemned Him to be guilty of death, that by His guiltiness He might absolve our guilt. It goes on: And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands; that is, that by being spit upon He might wash the face of our soul, and by the covering of His face, might take away the veil from our hearts, and by the buffets, which were dealt upon His head, might heal the head of mankind, that is, Adam, and by the blows, by which He was smitten with the hands, His great praise might be testified by the clapping of our hands and by our lips, as it is said, O clap your hands together, all ye people. (Ps. 47:1)
Justin MartyrAD 165
The First Apology, Chapter LI
And how also He should come again out of heaven with glory, hear what was spoken in reference to this by the prophet Jeremiah. His words are: "Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him."
Clement of Alexandria (as quoted by Cassiodorus, AD 585)AD 215
From the Latin Translation of Cassiodorus
Now, in the Gospel according to Mark, the Lord being interrogated by the chief of the priests if He was the Christ, the Son of the blessed God, answering, said, "I am; and you shall see the Son of man sitting at the right hand of power." But powers mean the holy angels. Further, when He says "at the right hand of God," He means the self-same [beings], by reason of the equality and likeness of the angelic and holy powers, which are called by the name of God. He says, therefore, that He sits at the right hand; that is, that He rests in pre-eminent honour. In the other Gospels, however, He is said not to have replied to the high priest, on his asking if He was the Son of God. But what said He? "You say." Answering sufficiently well. For had He said, It is as you understand, he would have said what was not true, not confessing Himself to be the Son of God; [for] they did not entertain this opinion of Him; but by saying "You say," He spoke truly. For what they had no knowledge of, but expressed in words, that he confessed to be true.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Con. iii. 6) Matthew, however, does not say that Jesus answered I am, but, Thou hast said. But Mark shows, that the words I am were equivalent to Thou hast said. There follows, And ye shall see the Son of Man silting on the right hand of power, and coming in the clouds of heaven. (Matt. 26:64)
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 5. de Pass.) But Caiaphas, to increase the odiousness of what they had heard rent his clothes, and without knowing what his frantic action meant, by his madness, deprived himself of the honour of the priesthood, forgetting that command, by which it is said of the High Priest, He shall not uncover his head or rend his clothes. For there follows: Then the High Priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye?
BedeAD 735
On the Gospel of Mark
And you will see the Son of Man sitting at the right hand of power, and coming with the clouds of heaven. Therefore, if for you in Christ, O Jew, pagan, and heretic, contempt, weakness, and the cross are an insult, see that through these the Son of Man is to sit at the right hand of God the Father, and, born from the Virgin's womb as a man, is to come in His majesty with the clouds of heaven. Hence, the Apostle also, after describing the rejection of the cross, saying that He humbled Himself, became obedient unto death, even death on a cross, added and said: Therefore God also exalted Him and gave Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is in the glory of God the Father (Philipp. II).
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might find room for accusing Him, from any thing whatever which He might say. Wherefore it is said, And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? The High Priest, angry and impatient at finding no room for accusation against Him, rises from his seat, thus showing by the motion of his body the madness of his mind.
(ubi sup.) If therefore to thee, O Jew, O Pagan, and heretic, the contempt, weakness, and cross in Christ are a subject of scorn, see how by this the Son of Man is to sit at the right hand of the Father, and to come in His majesty on the clouds of heaven.
(ubi sup.) But it was also with a higher mystery, that in the Passion of our Lord the Jewish priest rent his own clothes, that is, his ephod, whilst the garment of the Lord could not be rent, even by the soldiers, who crucified Him. For it was a figure that the Jewish priesthood was to be rent on account of the wickedness of the priests themselves. But the solid strength of the Church, which is often called the garment of her Redeemer, can never be torn asunder.
(ubi sup.) By saying, Prophesy, who is he that smote thee, they mean to insult Him, because He wished to be looked upon as a prophet by the people.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
But He remained silent because He knew that they would not attend to his words; wherefore He answered according to Luke, If I tell you, ye will not believe. (Luke 22:67) Wherefore there follows, Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? The High Priest indeed puts this question, not that he might learn of Him and believe, but in order to seek occasion against Him. But he asks, Art thou the Christ, the Son of the Blessed, because there were many Christs, that is, anointed persons, as Kings and High Priests, but none of these was called the Son of the Blessed God, that is, the Ever-praised.
For He knew that they would not believe, nevertheless He answered them, lest they should afterwards say, If we had heard any thing from Him, we would have believed on Him; but this is their condemnation, that they heard and did not believe.
As if He had said, Ye shall see Me as the Son of Man sitting on the right hand of the Father, for He here calls the Father power. He will not however come without a body, but as He appeared to those who crucified Him, so will He appear in the judgment.
The High Priest does after the manner of the Jews; for whenever any thing intolerable or sad occurred to them, they used to rend their clothes. In order then to show that Christ had spoken great and intolerable blasphemy, he rent his clothes.
The Jewish priesthood was to be rent from the time that they condemned Christ as guilty of death; wherefore there follows, And they all condemned him to be guilty of death.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Mark 14:62, Jesus, standing trial before the Jewish Sanhedrin and High Priest Caiaphas, makes a direct and profound declaration of His divine identity and future glorious return. This pivotal statement, "I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven," serves as the immediate grounds for His condemnation on charges of blasphemy, simultaneously unveiling His true nature as the promised Messiah, God incarnate, and the ultimate judge.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 14:62 is rich with significant literary devices. Allusion is paramount, as Jesus' declaration is replete with direct references to Old Testament prophecies. His "I am" alludes to God's self-revelation in Exodus 3:14, establishing His divine identity. The title "Son of Man" and the imagery of "coming in the clouds of heaven" are clear allusions to the majestic, divine figure in Daniel 7:13-14. Furthermore, "sitting on the right hand of power" is an unmistakable allusion to the Messianic enthronement described in Psalm 110:1. The verse also employs profound Symbolism: "the right hand of power" symbolizes ultimate authority, co-equality with God, and sovereign rule, while "the clouds of heaven" symbolize divine presence, glory, and the impending judgment associated with the Lord's return. Finally, there is a striking element of Dramatic Irony: Jesus, who is being judged by human authorities for blasphemy, declares Himself to be the divine Son of Man who will one day sit as the ultimate judge, a powerful reversal of roles that underscores His true sovereignty despite His apparent weakness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:62 stands as a theological cornerstone, encapsulating the very essence of Christ's identity and mission. It is the most explicit declaration of Jesus' divinity and messianic authority in Mark's Gospel, delivered at the most critical juncture of His earthly ministry. This verse confirms that Jesus is not merely a prophet or a good teacher, but God incarnate, the long-awaited Messiah, who possesses ultimate authority over all creation and will return as the sovereign judge. It underscores the profound paradox of the Gospel: the one condemned by humanity is the one exalted by God, and the one seemingly powerless is the source of all power. This declaration provides the theological bedrock for understanding the atoning work of Christ, as only a divine-human Savior could bridge the gap between God and humanity and bear the weight of the world's sin.
REFLECTION AND APPLICATION
Jesus' bold declaration in Mark 14:62, made at the very moment of His deepest humiliation, offers profound assurance and a challenging call to discipleship for believers today. It reminds us that our Lord is not merely a historical figure but the eternally existent "I AM," who holds all power and authority, even when His circumstances might suggest otherwise. This truth should instill in us an unwavering confidence in His sovereignty, especially when we face trials or persecution. Just as Jesus endured unjust judgment with the certainty of His future vindication and glory, so too are we called to persevere, knowing that our ultimate hope rests in His promised return. This declaration compels us to live with an eschatological awareness, recognizing that we serve a King who will one day return in undeniable glory to judge the living and the dead. It challenges us to align our lives with His kingdom values, to worship Him as the divine Lord, and to share the good news of His ultimate triumph with a world that desperately needs to see Him.
Questions for Reflection
FAQ
Why did Jesus say "I am" and what was its significance?
Answer: When Jesus said "I am" (Greek: Egō eimí), it was far more than a simple affirmative answer to Caiaphas' question, "Art thou the Christ, the Son of the Blessed?" It was a profound and direct claim to divine identity. In the Old Testament, particularly in Exodus 3:14, God revealed Himself to Moses as "I AM THAT I AM." Jesus' use of this phrase, especially in an absolute sense, was understood by His Jewish audience as an assertion of His eternal existence, self-sufficiency, and essential oneness with God. This was perceived as blasphemy by the Sanhedrin, as only God could claim such a title, and it became the immediate grounds for His condemnation.
What does the title "Son of Man" signify in this context?
Answer: The title "Son of Man" (Greek: huios tou anthrōpou) is a complex and significant self-designation used by Jesus throughout the Gospels. While it emphasizes His true humanity, its primary significance here is eschatological and divine. Jesus is directly alluding to the prophecy in Daniel 7:13-14, where "one like a son of man" comes with the clouds of heaven to receive everlasting dominion, glory, and a kingdom that will not be destroyed. By using this title, Jesus was claiming not only His humanity but also His unique, divine authority as the prophesied Messiah who would rule and judge, a stark contrast to His current position as a prisoner on trial.
What is the meaning of "sitting on the right hand of power, and coming in the clouds of heaven"?
Answer: These phrases are rich with Old Testament allusions and theological significance. "Sitting on the right hand of power" directly refers to Psalm 110:1, a foundational messianic psalm that prophesies the Messiah's exaltation to a position of ultimate authority and co-equality with God. "Power" (Greek: dýnamis) here is a reverent circumlocution for God Himself, meaning "the right hand of God." This signifies Jesus' ultimate divine authority, reign, and vindication. "Coming in the clouds of heaven" reinforces the Daniel 7:13 prophecy, depicting a glorious, visible, and triumphant return of the Son of Man at the end of the age. It speaks of Jesus' Second Coming, where He will return not as a humble servant but as the divine judge and King, reversing the judgment He now faces and establishing His eternal kingdom.
CHRIST-CENTERED FULFILLMENT
Mark 14:62, Jesus' profound declaration before His accusers, stands as a pivotal moment revealing the very heart of Christ-centered fulfillment. In this declaration, Jesus, the seemingly powerless prisoner, unveils His true identity as the divine "I AM" and the sovereign "Son of Man" who will ultimately sit in judgment. This bold statement, though leading to His immediate condemnation and crucifixion, foreshadows the ultimate triumph of God's redemptive plan. The "sitting on the right hand of power" points directly to His resurrection and ascension, where He was indeed exalted to the right hand of God, receiving all authority in heaven and on earth (Matthew 28:18). His current reign is a reality for believers, as He is seated in the heavenly places far above all rule and authority. Furthermore, "coming in the clouds of heaven" speaks to His glorious Second Coming, when He will return visibly and powerfully to consummate His kingdom and bring final judgment and salvation. Thus, Mark 14:62 is not merely a historical record of Jesus' trial but a prophetic blueprint of His redemptive journey from suffering to sovereignty, a journey in which He, the innocent Lamb, was judged so that humanity might be saved and welcomed into His eternal kingdom. His declaration assures us that the one who suffered for us is the one who reigns and will return, making Him the ultimate fulfillment of all divine promises.