The Book of Acts
Lesson Number 10
TRANSLATION LEGEND: ALT = Analytical-Literal Trans (2005), AMPLIFIED = Amplified Bible (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ERV = English Revised Version (1885), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
THE PREACHING OF JESUS: HE IS LORD!
“ 2:33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” (Acts 2:33-36)
INTRODUCTION
Contrary to the doctrines of many, Peter will affirm that Jesus has been seated on David’s throne, and that this was necessary to the salvation of men. He will relate this enthronement to the resurrection of Christ, not His second coming.
It is critical that men obtain an understanding of what is required to save a man, as well as a race. Once the requirements are seen, it will at once expose the folly of salvation by works, or the imagined power and effectiveness of the human will. The blow that sin dealt to the human race removed all hope of self-improvement and recovery.
Men became so corrupt that they extended themselves to crucify the Lord of glory. The whole human race joined in condoning this death, and insisting that it take place: Jews and Gentiles, men and women, masters and servants, rulers and subjects, religion and politics.
It is not possible for an acceptable strategy for recovery from such a fall to rise from those in a depraved and hopeless state. Such a plan cannot be produced by religious leaders – they had joined in having Jesus killed. It cannot come from the political branch of society – they too were involved in carrying out the death of Christ. The common people cannot produce a strategy for recovery – they were carried along by the enemies of Jesus, and also agreed to His death.
The redemptive plan itself must be conceived by the living God – traced back to His determinate counsel and foreknowledge. Such a purpose cannot be developed by those who have been blighted by sin and taken captive by the devil. Further, the initiation and completion of salvation requires a reigning King with all power. Heavenly resources are requisite to the extrication of men from enslavement to sin, and the maintenance of holiness, “without which no man shall see the Lord” (Heb 12:14).
THE CRITICALITY OF THIS SERMON
I have stated this before, but am compelled to say it once again. We are being exposed to the inaugural act of the exalted Christ – the pouring forth of His Spirit and the consequent laying of the foundation upon which the church, both as individuals and as a “body,” is built. It is not possible that this initial work can in any way be flawed. The message cannot be partial or faulty. There can be no exaggeration or understatement in the declaration. Jesus must be precisely presented, for this will set the tone for Gospel labors during the rest of time.
Nothing in this message can be subject to obsolescence. Nothing will be presented that will be upstaged by a later message or further insight. If there is a message presented as Gospel that is in any way at variance with the word of Christ to which this text exposes us, then there is not the slightest chance that it is correct. A view of the death of Christ that clashes with Peter’s presentation can be nothing more than a lie. It is not possible that salvation can be wrought by the means of such a contradicting message. A perception of the resurrection of Christ that is in any way antithetical to Peter’s message is in every way corrupt.
Any word that is presented as pertinent to salvation that is not characterized by the absolute, obvious, and unwavering centrality of Christ (as made known through Peter’s words) is a fabrication of man, and has been conceived in the energy of Satanic power and demonic delusion. It can be properly classified as “doctrines of demons” NKJV (1 Tim 4:1). I understand that this may appear unjustifiably strong. However, if anything, it is an understatement. This is because we are dealing with foundational realities – things upon which the whole of salvation has been built. It is no more possible for a doctrine to survive that is built on a flawed foundation than it is for a house that is built on the sand to survive the rain and floods (Matt 7:26-27). The criticality of foundations is well stated by the Psalmist: “If the foundations be destroyed, what can the righteous do?” (Psa 11:3). How will it be possible for them to build if the foundations have been “cast down” GENEVA or “undermined” ? GWN When the things that support thought are erroneous, how is it possible for the process of thought itself to be right?
WHAT HAS BEEN SAID?
With these things in mind, what has been said of the Christ to this point?
➪ Jesus Christ was a Man “approved by God” (2:22a).
➪ He was “approved” by three categories of works: “miracles,” “wonders,” and “signs” (2:22b).
➪ Jesus was “delivered” up by God’s “determinate counsel” (2:23a).
➪ He was “delivered up” by God’s “foreknowledge” (2:23c).
➪ Once placed in the hands of the Jews by God Himself, they took Him, crucified Him, and killed Him (2:23d).
➪ The Jew did this by employing the “wicked hands” of men – Gentiles who did not know God (2:23e).
➪ God raised Jesus from the dead, negating the verdict of the people (2:24a).
➪ It was not possible for death to retain Jesus (2:24b).
➪ David spoke of Christ and of His experience after His death and prior to His resurrection. The Father was His focus, He was at Jesus’ right hand, Jesus’ heart therefore rejoiced, His tongue was glad, and his flesh rested in hope – i.e., in anticipation of His resurrection(2:25-26a).
➪ Jesus knew and said that God would not leave His soul in hades (the abode of spirits), nor allow His body to see corruption (in the grave) 2:27.
➪ The way back to life from the dead was made known to Jesus by God (2:28a).
➪ Jesus was made glad with the Father’s countenance, while He remained in the region of the dead (2:28).
➪ Knowing that God had sworn to raise up an everlasting King from his lineage, to sit upon his throne, David spoke of the resurrection of Christ (2:29-30).
➪ Christ’s resurrection, not His second coming, is directly related to His enthronement – sitting upon David’s throne (2:30b-31).
➪ The resurrected Christ was seen by His disciples, confirming that He was, indeed, alive (2:32).
Peter, under the inspiration of the Spirit, will now proceed to build upon these realities. In fulfillment of Jesus’ promise, the Spirit will “guide” him into “all truth” (John 16:13), testifying of Christ (John 15:26), and presenting the view of Him that is necessary if men are to be brought salvation.
These, then, are essential as the foundation of our salvation: the death, burial, resurrection, and enthronement of Jesus. In order to bring salvation within the reach of men, we cannot begin with self-perceived human needs. It is wrong – seriously wrong – to present Jesus as the means of correcting domestic, political, and social dilemmas. The Father did not send the Son to make the world a better place to live, or to address the difficulties that men rank most highly. Even though this is not commonly acknowledged, it ought to be abundantly clear.
There are people in the earth who prosper on every hand, experiencing little difficulty along the way. Of old time, before truth had been extensively proclaimed to men, this condition troubled “Asaph the chief” 1 Chron 16:5 among the singers of Israel. “For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men . . . they have more than heart could wish . . . Behold, these are the ungodly, who prosper in the world; they increase in riches” (Psa 73:3-12). In some professed Christian circles, those would be considered evidences of Divine blessing. In fact, for a moment, that is what Asaph tended to think. However, that was only because he was thinking on a lower plain, and in the wrong area of thought. He said of the occasion, “When I thought to know this, it was too painful for me; until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors” (Psa 73:16-19). It ought to be abundantly evident that it is wholly inappropriate to present Christ as the means of achieving such a status! Peter will not speak a single syllable that will lead men to think of worldly prosperity, political excellence, or domestic stability – not so much as a word. There will be no possible way to build such objectives upon the words Peter delivered on the day of Pentecost.
Neither, indeed, can we begin with the church and its necessary role in redemption – although it does have a role in redemption, being the appointed “pillar and ground of the truth” (1 Tim 3;15). In this case, men hold before the people the official religious institution with which, they say, men must be aligned. However, in Scripture WHICH church one chooses is really not the point. Rather what any given church is saying and doing is the point – and each congregation is personally judged by the Lord, as clarified in the second and third chapters of Revelation, in which Jesus measures His churches.
We must begin and end with the Son of God, for He is, in truth, “the Beginning and the End,” the “First and the Last,” and the “Alpha and the Omega.” The secret to acceptance with God and sound theology is where Jesus ranks in both allegiance and doctrine. Within the Kingdom of God, no place has been provided for any other priority or emphasis. If Jesus is not “The First,” dictating the direction, and “the End,” identifying its objective, the whole of religion is meaningless, and even damaging.
All of this is being gloriously clarified in the words of Peter as he, under the direction of the Spirit of God, brings the people to focus upon the Lord Jesus Christ, whom they had taken, crucified, and killed. He will not allow the people to become diverted to some other matter – like the corruption of the religious leaders, the chicanery of Judas, or the heartlessness of both Pilate and Herod. He will shine the light upon the Son of God Himself. In so doing he is establishing the direction of preaching.
BEING BY THE RIGHT HAND EXALTED
“ 2:33a Therefore being by the right hand of God exalted . . . ”
Peter is in the midst of expounding the resurrection of Christ. It is important to see that our Lord’s resurrection is not confined to Him rising from the dead. The total view of the resurrection includes at least four elements. Even though there is a sense in which each one of these is considered separately, there is also a sense in which they have all been joined together.
➪ Raised from the dead. Here death was defeated, for it was not possible that Jesus should be held within the “gates of Hades.” Our salvation required this raising.
➪ Ascended. In the ascension, Jesus bodily left the domain of the seen – the earth. Our salvation could not be implemented while He remained on the earth.
➪ Received in heaven. Having left the domain of death and the realm of the seen, Jesus must be received in heaven, else salvation cannot be implemented. God must be pleased with what Jesus had accomplished.
➪ Enthroned. In order for salvation to be realized, Jesus had to be enthroned at the right hand of God. This great salvation can only implemented by a King who is in possession of all power in heaven and earth.
Scripture often speaks of the risen Christ with these realities in mind. For example, we are said to be saved “by His LIFE” (Rom 5:10). This “life” includes Christ being raised from the dead, ascending into heaven, being received in heaven, and being enthroned at the right hand of God. The book of Ephesians also presents this view – the resurrection of Christ and His exaltation tied together. “Which He wrought in Christ, when He raised Him from the dead, and set Him at his own right hand in the heavenly places” (Eph 1:20). The book of Philippians does the same, viewing Christ in His death and exaltation. “And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name” (Phil 2:9).
As Peter will confirm, the resurrection of Christ is not to be viewed independently from His exaltation. They are to be viewed together.
THEREFORE
“Therefore . . . ” Here the word “therefore” introduces that which necessarily followed Christ’s resurrection. There was a reason why the soul of Jesus was not left in Hades, nor His body see corruption. The resurrection of Jesus was not an end of itself, but was the required prelude to His exaltation. Jesus could not be exalted until His death had accomplished its appointed objectives. Among them were the following:
➪
Taking away the sins of the world (John 1:29).
➪ Reconciling Jew and Gentile in one body (Eph 2:16).
➪ Making peace (Col 1:20).
➪ Blotting out the handwriting of ordinances that was against us (Col 2:14).
➪ Spoiling principalities and powers (Col 2:15).
➪ Being made sin for us (2 Cor 5:21).
➪ Being made a curse for us (Gal 3:13).
➪ Reconciling us to God (Rom 5:10).
➪ Tasting death for every man (Heb 2:9).
➪ Redemption for the transgressions that were committed under the first covenant (Heb 9:15).
➪ Destroy the devil (Heb 2:14).
When these were satisfactorily accomplished, God raised Jesus from the dead. This was done in order that He might be exalted, for the Savior of men must be an exalted Savior – One who possesses all power in heaven and earth, and is enthroned at the right hand of God. No one could possibly obtain “eternal salvation” (Heb 5:9) until this was done.
BEING BY THE RIGHT HAND
“ . . . being by the right hand of God . . .” Other versions read, “to the right hand of God,” NKJV “at the right hand,” NRSV “God used His power,” GWN “by God’s right hand,” NJB “at His right side,” IE “by the mighty hand of God,” WEYMOUTH and “by and to the right hand of God.” AMPLIFIED
Here there are two possible meanings.
➪ That Jesus is positioned at the right hand of God.
➪ That Jesus was exalted BY means of the right hand of God – that is, God’s right hand exalted Him. NJB/WEYMOUTH/AMPLIFIED
While both are true, it appears that the meaning of this text is that God’s right hand exalted Christ. Thus the Scriptures contain the following expressions: “Thou that savedst by Thy right hand . . . Thy right hand hath holden me up . . . the saving strength of His right hand . . . neither did their own arm save them: but thy right hand, and thine arm . . . save with Thy right hand” (Psa 17:7; 18:35; 20:6; 44:3; 60:5).
The expression “being by the right hand of God exalted” means, “being exalted by means of the right hand of God.” Elsewhere we know that the place of exaltation was also at the right hand of God (Rom 8:34; Eph 1:20; Heb 1:13; 12:2). In fact, Peter will make that point later.
EXALTED
“ . . . exalted . . . ” Other versions read, “being lifted up,” BBE “to give Jesus the highest power,” GWN “raised to the heights,” NJB “exalted to the place of highest honor in heaven,” NLT “now He sits on the throne of highest honor in heaven,” LIVING “Jesus was lifted up,” IE and “lifted high. “ WEYMOUTH
The exaltation of Jesus was to the throne in heaven – and “the heavens do rule” (Dan 4:26). The Spirit witnesses that God has “highly exalted” the Lord Jesus (Phil 2:9). That is, He has exalted Him to “the highest place,” NIV “given Him exceptional honor,” GWN “greatly exalted Him,” NAB “raised Him high,” NJB and “elevated Him to the place of highest honor.” NLT
The Spirit is very precise concerning the exaltation of Jesus. “All things” have been put under Him, or under His control and government (Eph 1:22). The only personality that is not under Him is God Himself. As it is written, “For He [God] hath put all things under His [Jesus] feet. But when He [God] saith all things are put under Him [Jesus], it is manifest that He [God] is excepted, which did put all things under Him [Jesus]” (1 Cor 15:27). The Amplified Bible reads, “ For He [the Father] has put all things in subjection under His [Christ’s] feet. But when it says, All things are put in subjection [under Him], it is evident that He [Himself] is excepted Who does the subjecting of all things to Him.”
Again, the exaltation of Christ is something that has already taken place, and is associated with His resurrection, not His second coming. Solid and unquestionable affirmations of this fact remove any and every basis for doubt.
➪ “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:22).
➪ “ . . . the working of His mighty power, which He wrought in Christ, when He raised him from the dead, and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the head over all things to the church” (Eph 1:19-22).
There is no angel in heaven or in hell that is not under the government of Jesus. There is no cherubim or seraphim that is not subject to Him. Arch angels and chief angels are under His control. All of nature is governed by Him. All circumstances are under His command. All men are regulated by Him, and no person is completely free. Life and death are totally in the hands of the exalted Christ. He can summon holy angels to your aid, or command that the devil and his hosts leave you alone.
The significance of the exaltation of Christ is seen in the summation of the extensive commentary on Christ that is found in the book of Hebrews. “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Heb 8:2). From this, some preliminary conclusions can be drawn.
➪ The exaltation of Christ has to do with His High Priesthood.
➪ Jesus is presently functioning in the work for which His exaltation has suited Him.
➪ He is now seated at the right hand of the throne of the “majestic [God] in heaven.” AMPLIFIED
➪ He is currently ministering in the behalf of redeemed men within the place of ultimate effectiveness – “the true tabernacle which is erected not by man but by the Lord.” AMPLIFIED
According to our text, Jesus is not waiting to be exalted, He IS exalted. There will never be a time when Jesus is more exalted than He is at this present time. When He is revealed in all of His splendor and glory, we will see what He is presently. We will behold the glory that He presently possesses. That is the meaning of Paul’s statement concerning the showing, or unveiling, of Jesus. “That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: Which in His times He shall show, who IS the blessed and only Potentate, the King of kings, and Lord of lords” – “the ONLY Sovereign (Ruler)” AMPLIFIED – (1 Tim 6:14-15).
Whatever men may think about “the antichrist” (1 John 2:18), the “man of sin” and “the son of perdition” (2 Thess 2:3), and “a king of fierce countenance” (Dan 8:23), Jesus IS King over him, or them. No matter how fierce the opponent of the people of God, the exalted Christ is Lord over him. However men may choose to view “the great tribulation” (Matt 24:21), and “those things which are coming upon the earth” (Lk 21:26), the enthroned Jesus is over them all. He can shorten such times “for the elect’s sake” (Matt 24:22). He knows “how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2 Pet 2:9).
We do not preach a Gospel of doom – one that speaks more of the reign of a despot than of the reign of Christ Jesus the Lord. We do not announce a time when things will be hopeless, moving men to fear. We proclaim the same Jesus Peter heralded on the day of Pentecost – one who has been exalted to the throne and rules over all. There are no despots who do not ultimately yield to His word. There are no foes that cannot be totally subdued by a word from Him – by the breath of His mouth, or even by His majestic splendor. There are foes, to be sure, but they are all without question subject to Christ!
HAVING RECEIVED OF THE FATHER
“ 33b . . . and having received of the Father the promise of the Holy Ghost . . . ”
The exaltation of “this same Jesus” was not an end of itself. There was a Divinely appointed objective that was being served by the enthronement of “the Man Christ Jesus.” God Himself had purposed the salvation of man, who was languishing in hopelessness, and was “without strength” (Rom 5:6). Given insight into this purpose, Paul wrote, “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9). That “purpose and grace” is the subject of earnest inquiry among believers. Faith confirms to the heart that this speaks of surety.
Notice the order of Divine activity: first He “saved” us, then He “called” us. The language here is very precise, and, in a rare display of unanimity, all of the versions present this order: “saved,” then “called.” The following versions present this sequence: King James (1611), New King James (1982), American Standard (1901), New American Standard (1977), New International (1984), Revised Standard (1952), New Revised Standard (1989), Christian Standard Bible (1999), Darby (1884), Douay-Rheims (1899), English Revised (1885), English Standard (2001), Geneva (1599), God’s Word (1995), James Murdock Translation (1852), New American Bible (1991), The Net Bible (2004), New Jerusalem Bible (1985), New Living Translation (2004), The Bishop’s New Testament (1595), Revised Webster (1833), Tyndale New Testament (1534), Noah Webster Bible (1833), Young’s Literal Translation (1862), Living Bible (1971), International English (?), Weymouth’s New Testament (1903), International Standard (1967), Williams New Testament (1937), Montgomery New Testament (2001), Analytical Literal Translation (2005), Bishop’s Bible (1568), Good News Bible (1966), Modern King James (1998), Literal Translation of the Holy Bible (1976), Amplified Bible (1965), J.B. Phillips New Testament (1962).
There are thirty-seven translations that are in perfect accord concerning the order of this text – “saved,” then “called.”
The point I am making is that salvation in Christ is sure. It is grounded in a purpose that antedated the creation of the world – an “eternal purpose” (Eph 3:11). That is one reason it is referred as an “eternal salvation” (Heb 5:9).
The means by which this salvation is realized must be as sure as the purpose that drives it. In the last analysis this salvation cannot depend upon the ones who are being saved. They are involved, to be sure, and their faith is the appointed means of appropriating the salvation. However, the salvation itself does not rest upon their faith, nor does it depend upon their works. Men are not exalted so they can accomplish this salvation. Jesus was exalted for that purpose! This is a salvation that must be carried out by One to whom every personality but God is subject.
There is domain of activity between heaven and earth that is, by Divine intention, ruled by “the prince of the power of the air” (Eph 2:2). Everything that is required for life and godliness must come down to us from heaven, through that infested domain, and into the realm of the curse. How will that happen if the “Captain” of salvation is not unquestionably over all?
One of the reasons for the failure of the modern church to present an accurate depiction of Jesus is that it has failed to see the seriousness of the human dilemma. Not only is man grossly deficient in every area, he is dominated by the powers of darkness, and there is no way of escape for him within the confines of “this present evil world.” That is why our former condition is so vividly described. “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. . . Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph 2:2-3, 12).
Now, that is a circumstance in which the word of an all powerful Savior who has not only settled our account and defeated our adversary, but is also reigning for the singular purpose of bringing us to glory, is “good news!”
HAVING RECEIVED OF THE FATHER
“ . . . and having received of the Father . . .” Other versions read, “having received from the Father,” NKJV “He has received from the Father,” NIV “having received the Father’s word,” BBE “just as promised, the Father gave Him,” LIVING and Father has now given. IE
It is a principle in Christ’s dealings with men that what He gives them is what the Father has given Him. When He was with His disciples He said to them, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of My Father I have made known unto you” (John 15:15).
THE ARRANGEMENT
Every redemptive benefit comes from the Father, through the Son, and is received by faith. This arrangement reflects the will of God, the mediatorial ministry of Jesus, and the pivotal role of faith. It requires that whatever is received be in strict accord with the “eternal purpose of God.” It also requires that the Lord Jesus be inclined to the individual that is to receive the benefit. The one receiving the benefit must possess faith and be living by it.
A request for something that is not integral to the purpose of God is a pointless request (Eph 1:11; 3:11;l 2 Tim 1:9). Something that is not in harmony with the New Covenant, which Jesus is mediating, will not be ministered by Him, for He will not step out of His New Covenant role to bring advantages to men (Heb 8:6; 9:15; 12:24). A person in whom Jesus is not dwelling, and with whom He is not fellowshipping (John 14:21,23; 1 Cor 1:9), cannot receive blessings from God. It simply is not possible. The person who is not believing cannot receive what Christ gives to men from God (Rom 11:20; 2 Thess 2:12; Heb 3:19; 4:6; 11:6).
Why Say These Things?
It might appear as though these observations have little or nothing to do with this text. On the contrary, it is imperative that we make these associations. Our text is a record of the laying of the foundation upon which the church was to be built. It involved a kingdom that God Himself, according to His Word, would “set up” among men (Dan 2:44). It involved a Savior who would bless men in strict accord with the promises of God (Acts 3:26). It is also related to the mediation of a better covenant that was established upon better promises (Heb 8:6). The words delivered by Peter must also be words that the Holy Spirit can use, for the word of mere man is never His “sword” (Eph 6:17). Additionally, what he says must perfectly comport with what Jesus said He was going to do, and what He said His disciples would experience. Peter’s interpretation of the events must be precise and in strict comportment with the will and word of the Lord, for God never blesses men by means of a lie, a misrepresentation, or an exaggeration.
As I have emphasized before, the words Peter delivers must not be at variance with any words regarding salvation that will be delivered by others. Nor, indeed, is there such a thing as a valid word pertaining to salvation and its appropriation that contradicts, or is at variance with, the words Peter is now speaking.
THE PROMISE OF THE HOLY SPIRIT
“ . . . the promise of the Holy Ghost . . . ” Other versions read, “the promise of the Holy Spirit,” NKJV “the promised Holy Spirit,” NIV “word that the Holy Spirit would come,” BBE “a promise respecting the Holy Spirit,” MRD “the Holy Spirit who was promised,” NJB “as He had promised, gave Him the Holy Spirit,” NLT “just as promised, the Father gave Him the authority to send the Holy Spirit,” LIVING and “the promised [blessing which is the] Holy Spirit.” AMPLIFIED
Keep in mind, this is speaking of what Jesus received from the Father following His return to heaven. While He remained with them, He had told His disciples of this promise. “And, behold, I send the promise of my Father upon you: . . .” (Luke 24:49).
“I will not leave you comfortless: I will come to you” (John 14:18). “And I will pray [ask NKJV] the Father, and He shall give you another Comforter, that He may abide with you for ever” (John 14:16). “But the Comforter, which is the Holy Ghost, whom the Father will send in My name . . .” (John 14:26). “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father . . .” (John 15:26). “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 16:7). “And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of Me” (Acts 1:4).
There are several things to be noted from these texts. They reflect a Divine precision that acquaints us with the complexities of salvation itself – not complexity in the receiving of salvation, but in its provision and effectiveness.
➪ Jesus would “send the promise of the Father” to His disciples (Lk 24:49).
➪ Speaking of the Spirit coming and abiding with His disciples, Jesus said, “I will come unto you” (John 14:18).
➪ The Father would give them the Spirit – “another Comforter” (John 14:16).
➪ The Father would send the Spirit in Jesus’ name (John 14:26).
➪ Jesus would send the Spirit “from the Father” (John 15:26).
➪ The Spirit would not come unless Jesus went away. Then, Jesus would “send Him” (John 16:7).
➪ The coming of the Spirit was “the promise of the Father” – a promise delivered to the disciples by Jesus (Acts 1:4).
Among other things, this accentuates the effects of Adam’s transgression in particular, and the human condition in general. When sin and death entered into the world (Rom 5:12), God could no longer have direct, or immediate, dealings with humanity. The Holy Spirit could not be “given” until Christ Jesus was “glorified” (John 7:39). There was a moral and spiritual distance between God and man that forbade a direct confrontation with the Living God. That is why God, after being asked to reveal His glory, said to Moses “Thou canst not see My face: for there shall no man see Me, and live” (Ex 33:20). Again it is written, “Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1 Tim 6:16).
This is also why His “only begotten Son” was required in order for men to become intimately acquainted with God. Therefore it is written, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18).
The Father promised He would give His Holy Spirit, pouring Him forth upon humanity (Isa 44:3; Joel 2:28-29). However, He would do it indirectly – through His Son. He would give that promised Spirit to the Son to give to those whom the Son judged to be proper recipients of the Spirit. This is also involved in “all judgment” being committed to the Son (John 5:22).
As you might expect, men tend to understate the human condition, presenting God as though He was free to have immediate and intimate involvements with humanity. This, however, is not at all the case. No man can come to the Father except through Christ (John 14:6). That not only refers to our initial coming to the Father, but to our post-conversion approach as well. Thus it is written, “Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing he ever liveth to make intercession for them” (Heb 7:25). Even after we are justified, “we shall be saved from wrath through Him” (Rom 5:9). The love of God that believers experience “is in Christ Jesus our Lord” (Rom 8:39). It is “through Him” that we have “access by one Spirit to the Father” (Eph 2:1`8). It is even “by Him” that we “do believe in God” (1 Pet 1:21).
Therefore, Peter carefully states the case, giving proper glory to God, and anchoring the thoughts of the people to a sure foundation. God had promised to give His Holy Spirit to men. Jesus had elaborated on that matter, revealing what the Spirit would do. He had also revealed that the Spirit would not be given until He left this world and returned to heaven. Now Peter tells the people Jesus has, indeed, left the world, and has been exalted into heaven. Now is the time for the Holy Spirit to be given, and God has given the Holy Spirit to His Son to give to the people. Jesus will now perform His first Kingly act upon earth.
HE HATH SHED FORTH THIS
“ 33c . . . He hath shed forth this, which ye now see and hear.”
Peter continues to explicate what is occurring before the people. Already he has told them the following.
➪ He clarified the nature of the speakers. Those who were speaking were not drunk (15).
➪ He revealed that a prophecy was being fulfilled. They are witnessing the initial fulfillment of Joel’s prophecy (2:16-22).
➪ He defined what had happened. The Holy Spirit has been poured out (2:17).
➪ He faced them with the Man they had rejected – a Man “approved of God.” Jesus Christ was approved by God among them by means of miracles, wonders, and signs (2:22).
➪ He expounded the role of God in Christ’s death. Jesus had been delivered up by the determinate counsel and foreknowledge of God (2:23a).
➪ He told them what they had actually done. They had taken, crucified, and killed Jesus by the hands of wicked men (2:23b).
➪ He announced the Divine reversal of their judgment. God had raised Jesus from the dead. (2:24)
➪ He announced the fulfillment of David’s prophecy. In raising Jesus from the dead, one of David’s key prophecies was fulfilled (2:24-28).
➪ He announced Christ’s superiority over death. It was not possible for the pains of death to hold Jesus (2:24).
➪ He expounded a prophecy a reigning Messiah. David spoke of the resurrection of Christ when he referred to God raising Christ to sit on his throne (2:30).
➪ He declared they were eye witnesses. Peter and those with him were witnesses of the resurrected Christ (2:32).
➪ He affirmed that Jesus had been exalted by God. Jesus had been exalted to the right hand of God (2:33a).
➪ He announced that Jesus had received the Spirit to dispense. Jesus had received the promised Holy Spirit from the Father (2:33b).
Now Peter will reveal what Jesus is doing from the Father’s right hand – now that He has received the promised Spirit from the Father.
HE HATH SHED FORTH THIS
“ . . . He hath shed forth this . . .” Other versions read, “He poured out this,” NKJV “He has poured forth this,” NASB “and has poured out,” NIV “He has sent this thing,” BBE “hath sent this gift,” MRD “and poured it forth,” NAB “the outpouring of that Spirit,” NJB “to pour out upon us,” NLT “He was shedding forth this,” YLT “Jesus poured out this,” IE and “He has made this outpouring.” AMPLIFIED
God had promised HE would pour forth His Spirit (Joel 2:28-29), but He did it through the exalted Jesus whom they took, crucified, and killed. They perceived “Jesus of Nazareth” as unworthy to live, but God the Father saw Him as worthy to impart life. They thought him unfit to minister, but God saw Him as the ultimate One to minister. They saw no advantage in the presence of Jesus, but God gave the ultimate advantage through Him.
Now, for the first time in history, the Holy Spirit was being poured forth indiscriminately – on male and female: “all flesh.” As a result, there was a profuse declaration of “the wonderful works of God,” an inspired interpretation of the events that were occurring, and an exposition of the death, burial, and resurrection of “Jesus of Nazareth.”
With this lavish and unprecedented outpouring of the Holy Spirit, men were speaking with clarity, and all of the people understood what they were saying. None of the people fell to the ground “under the power” of the Holy Spirit. No one lapsed into a state of unconsciousness. There is no record of strange fleshly sensations. While there was a obvious excitement among the people, it was all harnessed for the glory of God, being characterized by sanctified intelligence, with lucidity of thought and clarity of speech.
Rather than the pouring forth of the Spirit overpowering the people, causing them to act irrationally or without the control of their faculties, it sanctified their expressive capabilities. That is precisely why Peter will draw the attention of His listeners to what they are beholding. Something of inestimable profit will be realized on this occasion.
Similar Language
Further clarifying the shedding forth of the Holy Spirit, Paul refers to it in his letter to Titus. This letter was written approximately thirty-five years after the day of Pentecost, during which Peter delivered the words of our text. Here is what Paul wrote. “But after that the kindness and love of God our Savior toward man appeared, mot by works of righteousness which we have done, but according to His mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Savior; that being justified by His grace, we should be made heirs according to the hope of eternal life” (Titus 3:4-7). Notice that the Holy Spirit was “shed on us abundantly.” Other versions read, “poured out on us abundantly,” NKJV “poured out upon us richly,” NASB “poured on us generously,” NIV “gave us freely,” BBE “poured a generous amount of,” GWN “poured out on us in full measure,” NET “Poured out upon us with wonderful fullness,” LIVING and “abundantly poured out upon us.” WILLIAMS
The words of our text – “shed forth” – are a translation of the Greek word evxe,ceen (ek-kheen), the exact word that is used in Titus 3:6. The Titus text adds the word “abundantly” (from plousi,wj), which means “richly, in an abundant way,” FRIBERG “in full measure,” UBS and “in large amount, in abundance, rich, richly.” LOUW-NIDA There can be no question that Paul is writing about the same outpouring that Joel prophesied, and Peter confirmed was happening on the day of Pentecost. It is inconceivable that Paul would use precisely the same language, even adding a superlative, of a lesser kind of outpouring.
However, we are not shut up to our own conclusions on this matter. Paul makes associations with this abundant outpouring of the Holy Spirit that confirm it is related to salvation, and not an apostolic epoch alone.
➪ It is said yo have been conferred upon those who were formerly “foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating one another” – the general condition of all unregenerate souls (Tit 3:3).
➪ It is associated with the appearance, or experience, of “the kindness and love of God” (Tit 3:4).
➪ It is related to being saved, not by works of righteousness which we have done, but according to God’s mercy (Tit 3:5a).
➪ It is connected with being “saved by the washing of regeneration, and renewing of the Holy Spirit” (Tit 3:5b).
➪ The Spirit was “shed on us abundantly through Jesus Christ our Savior,” which perfectly correlates with Peter saying Jesus had “shed forth this” (Tit 3:6).
➪ The pouring forth of the Spirit is associated with being “justified by grace” (Tit 3:7a).
➪ It is related men being “made heirs according to the hope of eternal life” (Tit 3:7b).
There is no possible way that Peter could be referring to a uniquely apostolic experience. Such a view contradicts Joel’s prophecy. It also negates the explanation of Peter, and is in conflict with the teaching of Paul. Those who take this view do so only to justify their stilted and traditional theology. Those who take it upon themselves to attach sectarian meanings to Scripture stand in an extremely perilous position.
WHICH YE NOW SEE AND HEAR
“. . . which ye now see and hear.” Other versions read, “which you both see and hear,” NASB “what you now see and hear,” NIV “which now you see and have knowledge of,” BBE “behold and hear,” DARBY “you yourselves are seeing and hearing,” ESV “just as you see and hear today,” NLT and “with the results you are seeing and hearing today.” LIVING
And, what were the people seeing? They were beholding people under the influence of the Holy Spirit, yet in possession of all of their anointed faculties. They were seeing men and women prophesying, in fulfillment of Joel’s prophesy. They were witnessing people speaking with boldness about a man that this very audience had rejected. They were witnesses to a group of people who were perfectly united, having no variance among them. They may also have witnessed tongues of fire resting upon the heads of all who spoke, without consuming or harming them.
Ponder what the people were hearing. They had heard a proclamation of the “wonderful works of God.” They had heard this proclamation in their own native languages, spoken by Galileans, who had no natural or learned expertise at all in those languages. They had heard an explanation of what they were seeing. A fulfillment of the prophecy of Joel was declared to them, as well as the fulfillment of the prophecy of David. Their ears had heard a detailed exposition of the death of Christ, His activity while His body remained in the tomb, and of His resurrection from the dead. The enthronement of Jesus had been announced in their ears. And now, they are hearing that the exalted Christ is the One who has caused all of this extraordinary phenomenon – He has shed forth the Holy Spirit “on all flesh.”
DAVID IS NOT ASCENDED
“ 34a For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord”
The truth is not illogical, even though, strictly speaking, it has a logic of its own. There is no contradiction within the fabric of the truth itself – no weakness that can cause the whole of truth itself to collapse. No amount of human reasoning can weaken the structure of the truth, or justify any degree of doubt or unbelief. Therefore, Peter proceeds to confirm the truth of Christ’s exaltation, showing that although appeared as though David was speaking of himself, he was not.
DAVID IS NOT ASCENDED INTO THE HEAVENS
“For David is not ascended into the heavens . . .” Other versions read, “David did not ascend to heaven,” NIV “For David has not gone up into heaven,” BBE “For it was not David who ascended into the heavens,” CSB “David didn't go up to heaven,” GWN “ For David himself never went up to heaven,” NJB “No, David . . . never ascended into the skies,” LIVING and “David never ascended into heaven.” PHILLIPS
Christ’s Ascension
By saying “David is not ascended,” Peter is affirming that Jesus IS ascended into heaven, from which He has “shed forth” the Holy Spirit, thus fulfilling the 110th Psalm. The ascension of Jesus is a critical facet of the Gospel, and was elsewhere foretold by the Psalmist. “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them” (Psa 68:18; Eph 4:8-10). Mark writes that Jesus “was received up into heaven” (Mk 16:19). Luke writes that Jesus “was parted from them and carried up into heaven” (Lk 24:51), and that “He was taken up” (Acts 1:9). Paul writes that “He that descended (into the lower parts of the earth 9) is the same also that ascended far above all heavens, that He might fill all things” (Eph 4:9-10). Paul also writes that Jesus was “received up into glory” (1 Tim 3:16). It is also written that Jesus “passed into the heavens” (Heb 4:14), and “entered... into heaven itself” (Heb 9:24).
It is from this exalted position that Jesus dispensed the Holy Spirit, pouring Him forth “on all flesh,” as Joel prophesied He would. Jesus did not shed forth the Holy Spirit while upon the earth. This had to be done from heaven. With all of the marvelous miracles He wrought, He Himself never did fill anyone with the Holy Spirit. John the Baptist was “filled with the Holy Spirit, even from the mother’s womb” (Lk 1:15). Elizabeth was “filled with the Holy Spirit” when she confronted Mary, who came to her after receiving the word that she would bear the Son of God (Lk 1:41). Zechariah, father of John the Baptist, was “filled with the Holy Spirit” when he prophesied after John was born (Lk 1:67). However, in all of Christ’s ministry, only He was said to be “full of the Holy Spirit” (Lk 4:1). He Himself declared that the effusion of the Spirit would come after He was glorified: “If any man thirst, let him come unto me, and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified)” (John 7:37-39).
Now, however, Jesus IS glorified, having ascended “up where He was before” (John 6:62). Fulfilling His own word, He went “unto Him that sent” Him (John 7:33; 16:5). And again, “I go unto My Father” (John 14:12; 16:16,28). Referring to His ascension, Jesus prayed to the Father on the eve of His betrayal, “And now come I to Thee” (John 17:13). Following His resurrection Jesus said to Mary Magdalene, “I ascend unto My Father, and your Father; and to My God, and your God” (John 20:17).
The essentiality of the ascension of Christ will be confirmed by Peter’s words.
Two Other Ascensions
In addition to Jesus, there have been two men who did ascend “into the heavens.” Prior to the Law, Enoch “was translated that he should not see death” (Heb 11;5), FOR “God took him” (Gen 5:24). During the administration of the Law, “Elijah went up by a whirlwind into heaven” (2 Kgs 2:11). However, neither of these men “descended” into “the heart of the earth” as did Jesus. The souls of these two men did not enter into Hades prior to their ascension, nor their bodies enter the grave. Both of those experiences, were realized by “Jesus of Nazareth” before His ascension.
There are three primary periods of time associated with this world. The time before the Law, the time during the Law, and the time after the Law. In all three periods, life after death was confirmed by the bodily ascension of a man into the heavens. The latter, the ascension of Christ, was the greater, because it involved His soul returning from Hades, and His body coming out of the grave. During all three periods it was also confirmed that this world was not the primary place, and death was not man’s ultimate destiny.
Now, Peter refers to something that is obvious, showing that David was not giving a personal testimony when he spoke of the soul not being left in Hades, and the body not seeing corruption. He has already drawn attention to this fact by reminding the people that David’s sepulcher was still with them – that is, that his body remained in the grave, substantiating that his soul was still abiding in Hades, for the soul only leaves Hades when it is going to be united with its resurrected body.
HE SAITH HIMSELF
“ . . . but he saith himself, The Lord said unto my Lord . . .” Other versions read, “but he says himself: 'The LORD said to my Lord,” NKJV “The Lord declared to my Lord,” NJB and “God spoke to my Lord, the Messiah, and said to Him.” LIVING
Notice how Peter continues to rivet the thinking of the people to the Scriptures. He does not demand that the people believe him because he is an apostle – although it was right for the people to do so, for Jesus sent Peter. He does not depend upon oratorical or persuasive skills, but on the “sword of the Spirit.” Jesus had said when the Spirit came, He would “reprove,” or “convince” men. If ever there were men who needed to be reproved, it was those now standing before Peter. They had taken, crucified, and killed the Man God had clearly approved before them. However, the Spirit will not use the wisdom of men to convict “the world.” He will not employ natural aptitude for this great work. He will use “words” – words that are characterized by “spirit” and “life” (John 6:63). He will work through men who are able to handle “accurately the word of truth” NASB (2 Tim 2;15).
Having “the Spirit of prophecy,” David spoke of the coming Messiah. He knew the appointed Savior would possess all authority and power, and thus spoke of Him as being “equal with the Father” (John 5:18; Phil 2:7) – i.e., “Lord.”
“The Lord said to my Lord”
Although the Messiah had not yet been born, David saw Him as his own “Lord.” By faith he subjected himself to Him, anticipating His coming.
Here there is a play on words: “THE Lord” versus “MY Lord.” “The Lord” is God the Father, and “my Lord” is the exalted Christ. Both are properly called “Lord,” and both are Divine. In another place, the Father addresses the exalted Son as “God.” “But unto the Son He saith, Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of Thy kingdom” (Heb 1:8). There can be no higher assessment of the
Savior of the world – “Lord” and “God.” You may recall that, upon beholding the risen Jesus, Thomas exclaimed, “My Lord and my God!” (John 20:28). Rather than rebuking Thomas, Jesus affirmed that he, upon seeing, had believed the truth. While yet among us, Jesus Himself declared, “That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him” (John 5:23).
David’s confession fulfills the word spoken by Paul: “Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit” (1 Cor 12:3). In this word David acknowledges that He is an “Israelite indeed” (John 1:47), and “a Jew, which is one inwardly” (Rom 2:29). He saw the promise and embraced it!
The quotation is taken from the 110th Psalm, one of the great Messianic prophecies. “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psa 110:1). In this Psalm, the coming Christ is made known.
➪ He is the “rod” of God’s “strength,” proceeding forth to rule over all in the behalf of the Father (110:2a).
➪ His Kingdom is one in which He rules “in the midst” of His enemies, bringing sons to glory from among those long enslaved to the devil (110:2b).
➪ The people would “be willing” in the day, or time, of His power (110:3).
➪ The Father declared Him to be a “priest forever after the order of Melchizedec” – i.e., a priest that is also a King (110:4; Gen 14:18).
➪ He would ultimately decimate all of His enemies, and they would publicly and obviously become His footstool (110:5-7).
During His earthly ministry the Lord Jesus referred to the prophecy to which Peter now refers. Once, when “the Pharisees were gathered together, Jesus asked them, What think ye of Christ? whose son is he?” Knowing the text, of Scripture, but only in a surface sense, “They say unto him, The son of David.” With a wisdom that stopped their mouths Jesus replied, “How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son?” (Mat 22:41-45). The question was so powerful that it is written, “And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions” (Matt 22:46). Obviously, a lot of truth is packed into that passage.
Of course, Jesus was “the Son of David” according to the flesh, and is so called (Matt 1:1). This referred to His kingly nature and ministry, fulfilling the promise God made to David. However, Jesus is preeminently “the Son of God,” and therefore David called Him “Lord.”
SIT ON MY RIGHT HAND
“ 34b Sit Thou on My right hand...”
Peter continues his exposition of the exaltation of Jesus – something that was essential to the saving of men. Men can only be delivered from this present evil world, reconciled to God, and gain access to the Father by a Savior who is enthroned in glory.
SIT THOU
“Sit Thou . . .” Other versions read, “Sit at,” NKJV “Be seated,” BBE “Take,” GWN and “take Your seat.” NJB
In this text, “sitting” is not a posture of rest, but of reign. It is not the language of inactivity, but of receiving the reins of Divine government. Having completed His work on earth, Jesus now commences His work in heaven. His work on earth would be the foundation, or basis, for His work in heaven, and His work in heaven would be the outcome of His work on earth. Thus we read, “Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down . . . ” (Heb 1:3). Notice the remarkably glorious things that are associated with Christ sitting down. All of them pertain to salvation.
➪ Being “the brightness” of God’s glory – that is, the fullest and most complete revelation of that glory.
➪ Being the “express image” of God’s Person – that is, the most exact depiction of who God is, and of His will, or “eternal purpose.”
➪ Total control of everything that has been created – “upholding [sustaining] all things by the word of His power.”
➪ By Himself, without any aid from any created personality, purging our sins.
Before Jesus could be seated, He had to “finish” the work the Father gave Him to do (John 4:34; 17:4). Once the work of taking away the sins of the world was completed, the accuser of the brethren could be cast down, principalities and powers spoiled, and the Law terminated as a means to righteousness (Rev 12:10; Col 2:15; Rom 10:4). Now men could be reconciled, and peace could be made between men and God (Col 1:20-21). Once seated, He must be invested with “all power in heaven and earth,” for the work of salvation was an aggressive one.
Thus, being fully qualified by both His nature and His accomplishments, Jesus “sits” upon the throne, taking charge of the Kingdom. Speaking of being seated, Jesus said to the church in Laodicea, “To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev 3:21).
When Pharaoh ruled Egypt, it is said that he “sat on his throne” (Ex 12:29). When Solomon assumed the rule, it is written that he “sat upon the throne of his father David” (1 Kgs 2:12). Previously Peter had made a point of this, declaring, “Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption” (Acts 2:30-31). Therefore, Peter announces that the reign of the Messiah has begun.
ON MY RIGHT HAND
“ . . . on My right hand . . .” Other versions read, “My highest position of power,” GWN “here in honor beside Me,” LIVING “at My right side,” IE and “at My right hand and share My throne.” AMPLIFIED
The “right hand” of God is the place of both favor and rule. Much is made of Jesus being on the right hand of God.
➪ He was received in heaven and “sat on the right hand of God” (Mk 16:19).
➪ When Stephen was dying, he “saw the glory of God, and Jesus standing on the right hand of God” (Acts 7:55).
➪ It is from “the right hand of God” that Jesus is making intercession “for us” (Rom 8:34).
➪ Jesus, being at God’s “own right hand,” is described as “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph 1:21).
➪ The “things which are above,” which are to be fervently sought, are said to be “where Christ sitteth on the right hand of God” (Col 3:1).
➪ The summation of the message of the book of Hebrews is that “We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens” (Heb 8:1).
➪ The “Author and Finisher of our faith” is described as being “set down at the right hand of the throne of God” (Heb 12:2).
➪ The preeminence of this position is described by Peter: “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:22).
The “right hand of God” is a working and ruling hand, representative of His great power. It is associated with the giving of the Law, saving strength, purchase, and victory (Deut 33:2; Psa 20:6; Psa 78:54; 98:1). Jesus is sitting there because this is the kind of power that is required to bring many sons to glory (Heb 2:10). Our salvation demands a powerful and active Savior.
UNTIL I MAKE THY ENEMIES THY FOOTSTOOL