ACTS 2:21-36
PETER'S SERMON AT PENTECOST [Part 2]
[Luke 24:45-48]
Peter’s Pentecost [50th day after 2nd day of Passover; Jewish Feast of Weeks-Shavuoth] message turns here to the main theme: the proclamation that Jesus is Lord and Messiah (CIT). He bases his case on Jesus’ life, death, resurrection and exaltation. After the preaching (kerygma) of the gospel, he will call listeners to repentance (v. 38) and salvation (40).
In this second part of his message Peter first reviews [or summarizes the essential features of the Jesus’ story] the Gospel of Jesus Christ that: His ministry was empowered by God; He was put to death by human hands yet according to God’s will; resurrected by God; and exalted to glory. These things the apostles have witnessed (v. 32).
Peter also explains Jesus’ death and resurrection in light of two Davidic psalms: 16:8–11 and 110:1. The citation of two OT Scriptures fulfilled by Jesus’ life and resurrection prove Him to be the Messiah.
I. JESUS DIED, 22-23.
II. JESUS ROSE, 24-32.
III. JESUS EXALTED, 33-35.
IV. JESUS THE MESSIAH, 36.
Following Peter’s quotation of Joel 2:28-32, which pointed out the bases for the supernatural phenomena that was occurring, he supplies key gospel facts in verses 22-24. Peter begins by reviewing known facts from the life of Jesus in verse 22. “Fellow Israelites listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through Him, as you yourselves know.
“Men of Israel, listen to this: Jesus” It is all about Him. The good news (‘gospel’) is JESUS!” This Jesus was a man, truly a man. He was human. But He was not just a man. “Jesus was “a man approved-accredited by God.” Jesus was “authenticated,” “proved,” or “demonstrated to be from God.”
How was Jesus authenticated “by God” to them? By the supernatural works of divine power He performed. These supernatural works of Jesus fell into three major categories. The first is miracles (dunamis, Gk.), or literally, “works of power.” These mighty acts were evidence of the power of God working among them. Second is wonders (teras, Gk.) in the sense of phenomena which compel one’s attention or cause one to “look again.” Third is “signs” (segmeion, Gk.) which may or may not always be supernatural like the first two. They are “signs” in the sense of being comparable to prophecies or spiritual truths. Signs are things that point to greater spiritual truth. They were signs of the kingdom and age to come (Heb. 6:5; Lk. 11:20). [Segmeion stresses the spiritual truth embodied in the miracle (John 20:30, 31). Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Ac 2:22). Nashville: Thomas Nelson.] Jesus’ supernatural works, Peter said, were God’s way of verifying Jesus’ claims to mankind (1 Cor. 1:22; 14:22).
Yet this Jesus was put to death by crucifixion. Verse 23 declares though that it was God’s fixed plan and perfect foresight involved in all the steps of this lawless act. “This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put Him to death by nailing Him to the cross.
Jesus didn’t simply die, He was “put to death.” His death wasn’t an accident. In the divine paradox God “handed over” Jesus for crucifixion, but “wicked men, put Him to death.” How strikingly is the criminality of Christ’s murderers here presented in harmony with the eternal purpose to surrender Him into their hands!
The point of this verse is clear: the Crucifixion was no accident. It was in God’s set purpose (Gk. boule, “plan”) and was God’s determined will, not merely His inclination. It was a divine necessity (4:28). [When Peter referred to “you,” he meant Jews; and by wicked men he perhaps meant Gentiles because the word “wicked” means lawless (anomon). Both Gentiles and Jews were implicated in Christ’s death. Many times the apostles accused the Jews of crucifying Jesus (2:23, 36; 3:15; 4:10; 5:30; 7:52; 10:39; 13:28), though the apostles also held the Gentiles culpable (2:23; 4:27; cf. Luke 23:24–25). [Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 358). Wheaton, IL: Victor Books.]
It was God’s plan and He did it. Those who crucified Jesus thought they were the deciders of His destiny, but God’s greater will was being done through it all. The Suffering Savior’s death was God’s will for the judgment and Atonement of sin.
It is told that in the First World War there was a young French soldier who was SERIOUSLY WOUNDED. His arm was so badly smashed that it had to be amputated. He was a magnificent specimen of young manhood, and the surgeon was grieved that he had to cut off his maimed arm. So he waited beside his bedside to tell him the bad news when he recovered consciousness. When the lad’s eyes opened, the surgeon said to him: "I am sorry to tell you that you have lost your arm." "Sir," said the lad, "I did not lose it; I gave it--for France."
Jesus was not helplessly caught up in a mesh of circumstances from which He could not break free. Apart from any divine power He might have called in, it is quite clear that to the end He could have turned back and saved His life. He did not lose His life; He gave it. The Cross was not thrust upon Him; He willingly accepted it--for us. [William Barclay. Gospel of John.]
[If it were not for what Jesus did on the cross, we would all stand guilty before God and hopeless in the face of death. Our Lord’s atoning death paid the price for our sins. Through faith in Him we receive the forgiveness of all our sin, and the assurance that death cannot hold us.
Have you looked to the Cross and placed your trust in the One who died there for you? He is the only perfect remedy for guilty and fear. The crossroad to heaven or hell is found at the cross of Christ.]
II. JESUS ROSE, 24-32.
The message now transitions from the cross and our Lord’s atoning death to pay the price for our sins to His glorious resurrection to deliver us from the power of sin. In verse 24 Peter proclaims that even death itself could not hold the sinless Son of God. “But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on Him.
Three buddies were discussing death and one asked the group: What would you like people to say about you at YOUR FUNERAL?
One said that, “He was a great humanitarian, who cared about his community."
Another said, "He was a great husband and father, who was an example for many to follow."
The last said, "Look..... he’s moving!!"
Here is another indication that He is the Messiah for “it was impossible for death to keep its hold on Him” (John 20:9). Romans 3:23 says the wages of sin is death. Since Jesus never sinned, death could not hold Him. He died in place of you and me, He died for us personally, but death could not hold Him permanently. He rose again.
Peter will now put the Atonement and Resurrection into historical perspective. The one through whom God had predestined to save the world had been spoken of by David in Psalms 16 and 110.
I am not sure Peter understood it all at this point. Not sure we do! But to Peter ‘death couldn’t hold Him because of who He is’ and so these Psalms must apply to Him, because it couldn’t apply to David. He died. His tomb was nearby!
Verses 25–35 include four proofs or evidences of the Lord’s Resurrection and Ascension. [The proofs are the prophecy of Psalm 16:8–11 and the presence of David’s tomb (Acts 2:25–31), (b) the witnesses of the Resurrection (v. 32), (c) the supernatural events of Pentecost (v. 33), and (d) the Ascension of David’s greater Son (Ps. 110:1; Acts 2:34–35). [ Ibid. Toussaint, S. D.]
Peter quotes yet another Psalm (16:8–11) beginning in verse 25. “David said about him: “‘I saw the Lord always before me. Because he is at my right hand, I will not be shaken.
If what Peter is claiming is true, it must have scriptural bases. Peter therefore cites Psalm 16:8–11, a psalm of David, stating that the reference to the Holy One in Psalm 16:10 speaks of the Messiah’s resurrection (compare Acts 2:31). Peter understands David’s trust in Yahweh to be rooted in his belief that God will ultimately overcome death through the Messiah.
[Verse 26 speaks of the joy and hope the resurrection of the Messiah gave David. “Therefore my heart is glad and my tongue rejoices; my body also will rest in hope,
A crucial part of the quotation is v 27. “because you will not abandon me to the realm of the dead, you will not let your holy one see decay.
Although David is speaking prophetically, it’s actually Jesus speaking personally, who, following His crucifixion, descended into hell (Ephesians 4:9, 10).
Peter quoted these words of David in Ps. 16:10 to confirm the apostles’ testimony concerning the resurrection of Jesus. Many interpret Hades to be the abode of the departed dead. Others see a distinction by which the unrighteous dead have received one assignment, while the righteous and believing dead have received another (usually called “Abraham’s Bosom,” (Luke 16:19–31).
[Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Ac 2:27). Nashville: Thomas Nelson.]
[Life and joy in the resurrection are promised to this Holy One in verse 28. “You have made known to me the paths of life; you will fill me with joy in your presence.’]
The question that Peter asked was, ‘Who is this Holy One?’ The audience’s answer was likely to be, ‘David himself’, to which Peter’s objection in verses 29 & 30 is without answer. “Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. [30] “But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.’
In stating that God had sworn to David Peter reminds his audience of the Davidic covenant, in which God promised that one of David’s descendants would reign forever (2 Sam 7:14–15). God kept this promise in Jesus, David’s descendant, whose reign would not end (Luke 1:32–33). [Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 2:30). Bellingham, WA: Lexham Press.]
In verse 31 Peter insists that the person being prophesied about could only have been Jesus, who has been raised. “Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay.
Peter argued, David, who was a prophet, was speaking about the Messiah who would not remain in a tomb but would be resurrected. David not only understood the Messiah’s coming but foretold His resurrection.
Since David both died and was buried, Peter concludes that David cannot have been speaking of himself but that he must have envisioned some later figure who would escape death.
David spoke concerning the hope of the resurrection, stating that the flesh of the Messiah would not see corruption, which Jesus’ did not. The primary emphasis here is that resurrection, with no corruption of flesh, was the climactic realization of the Messiah, despite His sufferings and death.[Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, ibid. (electronic ed., Ac 2:27)..]
In verse 32 Peter and his colleagues who were gathered there give their personal or eyewitness testimony. “God has raised this Jesus to life, and we are all witnesses of it.”
Peter reminds all those present that many gathered there that day were personal “witnesses” to the death and resurrection of Jesus. The message of the death and resurrection of Christ takes precedence over all other factors in the witnessing of the early Christians. The death of Christ was the watershed of redemption, as Christ Himself said (John 12:27, 32) and the resurrection was a proof that God has declared “this Jesus … both Lord and Christ” (v. 36).
III. JESUS EXALTED, 33-35.
In this section of the speech, Peter returned to the present phenomenon which had drawn the crowd in the first place. It was not a crowd of drunks, but a crowd of Holy Spirit filled witnesses to the fact that God had raised this Jesus to life. Jesus, therefore, was the Messiah predicted by David. A further quotation from the Psalms (110:1) clarifies the current exalted and ascended state of the Messiah. [Gempf, C. (1994). Acts. In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.), New Bible commentary: 21st century edition (4th ed., p. 1072). Leicester, England; Downers Grove, IL: Inter-Varsity Press.]
Peter proclaims not only the crucifixion and resurrection but the whole gospel including the exaltation of Jesus. Because Jesus is ascended and exalted He has sent the promised Spirit as verse 33 continues the gospel witness. “Exalted to the right hand of God, He has received from the Father the promised Holy Spirit and has poured out what you now see and hear.
The humble carpenter from Nazareth was not only the Messiah, but is now the exalted Lord of Heaven. It is He who has sent His Spirit, [just as He promised earlier in Acts (Acts 1:5,8; also John 14:15–31; Gal 3:14). His promise of sending His Spirit, is now fulfilled. In claiming that Jesus does the work of sending God’s Spirit, Peter indicates Jesus’ unity with God the Father in purpose and power (compare Isa 44:3; 61:1; John 14:26).
[Also note the relationship of the Trinity in this verse. God the Father gave the promise of the Holy Spirit whom Jesus poured out. (Pouring out suggests overflow abundance and fulness).]
Once again in verses 34 & 35, Peter [quoting from Ps. 16:8–11] disqualifies David as the “exalted Lord” mentioned in the psalm since he “did not ascend into the heavens. “For David did not ascend to heaven, and yet he said,” ‘The Lord said to my Lord: “Sit at my right hand [35] until I make your enemies a footstool for your feet.”’
Jesus’ exaltation didn’t end with His resurrection from the dead. He was raised to God’s right hand. In His ascension, the resurrected Jesus is glorified by God the Father to a position of authority over all things (compare Dan 7:13–14). Jesus is now seen as what/who He is! That’s why all this stuff’s happening!
Just as David was not speaking of himself in Psalm 16:8–11, so in Psalm 110:1 he was not speaking of himself. David was not resurrected (Acts 2:29, 31) nor did he ascend to heaven (v. 34). The Lord is Yahweh God who spoke to my (David’s) Lord, who is Christ, God’s Son.
David was aware that someone far greater than himself would fulfill God’s promises to him of an everlasting kingdom, someone who was simultaneously distinct from Yahweh and yet also David’s Lord. David did not ascend into heaven or claim all authority, but Jesus did. [Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 2:34). Bellingham, WA: Lexham Press.]
This psalm of David envisions a time when the Messiah would reign, but would still await the time when all His enemies would be conquered. This echoes how the kingdom of God is understood in the Gospels—that it is both present yet in many ways coming (Mark 1:15).
IV. JESUS THE MESSIAH, 36.
Verse 36 is the conclusion or the logical outcome of Peter’s argument. “Therefore, let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.”
Therefore—that is, to sum up all. God’s resurrection and exaltation accredits or affirms Jesus to be Mankind’s Lord and Israel’s Messiah. This appeal is formally made to the whole house of Israel, as the then existing Kingdom of God. They, and we, “know assuredly” by indisputable facts, fulfilled predictions, and the seal of the Holy Spirit outpouring. What are we to assuredly know? We are to “know for certain that God,” by His own plan and purpose, “has made” [Gk. epoiesen, appointed] Jesus both Lord and Messiah. Jesus is “both Lord and Christ.” [The noun Lord, referring to Christ, probably is a reference to Yahweh. The same word kyrios is used of God in verses 21, 34, and 39 (Phil. 2:9).] This is affirmation of Christ’s deity in the strongest terms.
The Jewish mob who had killed Jesus had grossly misunderstood Him. God though still used their actions to authenticate Him as both Israel’s king and the fulfillment of the promises about the Messiah (Isa 52:13–53:12). So instead of interfering with the arrangements of the God of Israel, believe upon Him as Lord and Messiah.
IN CLOSING
By the process of elimination, Peter identifies the risen Jesus as the only legitimate candidate to whom these two psalms could intelligibly refer. Consequently, the exalted terms of the psalms, notably God’s “Holy One” (v. 27) and “Lord” (v. 25), Peter applies to the crucified, risen, and exalted Jesus, God’s Messiah and our Savior. (v. 36).
[The emphasis in the passage seems to be that despite appearances or despite their actions, God’s view of the matter was very different. To them, Jesus was a criminal, but he was the same person whom God had made Lord and Christ, just as the angels had announced [in Lk. 2:11]. [Gempf, C. (1994). Acts. In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.), New Bible commentary: 21st century edition (4th ed., p. 1072). Leicester, England; Downers Grove, IL: Inter-Varsity Press.]
Now that Jesus has accomplished His messianic mission in life and death and has been raised by God and exalted at His right hand,” the titles Lord and Christ are legitimately His. Jesus is “both Lord and Christ.”
The gospel though is not only good news about what Jesus DID, died for our sins and rose again. but also what He OFFERS as a result, the salvation of all who believe in Him as Lord and Messiah. So based on these facts, “what shall we do?” We should do just what Peter commands in verse 38. “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.”
