Acts #6 Jesus Exalted 2:22–36

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The Lord said to me…”I will test my people with a Plumbline, Amos 7:8 (TLB)

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Acts #6 Jesus Exalted 2:22–36

The Holy Bible Gives the Facts

The main body of Peter’s manifestation of the gift of prophecy (vv. 22–36) centers not on the Holy Spirit but on Jesus. The Pentecostal experience was intended to bear powerful witness to Jesus, the one who poured out the Spirit (Acts 1:8; John 15:26–27; 16:14).

Peter first drew attention to the fact that the people of Jerusalem knew the man of Nazareth, Jesus. Peter did not hesitate to identify the people of Jerusalem as responsible for the death of Jesus on the cross, noting that they did it “with the help of wicked men” (Gk. “lawless men, men outside the Law”), that is, Pilate and the Roman soldiers.

The cross was not an accident. Peter made it clear that Jesus was handed over to the Jews “by God’s set purpose [Gk. “designated will, definite plan,” as revealed in the OT prophecies] and foreknowledge”—which Jesus himself recognized (Luke 24:25–27, 46), giving himself of His own accord (Gal. 1:4; 2:20; Eph. 5:2, 25; 1 Tim. 2:6; Titus 2:14). This did not lessen their guilt, however. The word “foreknowledge” (Gk.is found only here and in 1 Peter 1:2—another indication that Luke got the account of this message from Peter or from someone who wrote it down as he gave it.

It should be emphasized also that Peter was speaking here to Jerusalem Jews, many of whom were involved in the cry “Crucify Him!” The Bible never puts this kind of responsibility or guilt on the Jews in general. For example, in Acts 13:27–29, Paul, speaking to Jews in Pisidian Antioch, is careful to attribute the crucifixion to the people and rulers of Jerusalem, saying “they,” not “you.” Further, Gentiles had a hand in the crucifying, so the sins of all people nailed Him to the cross.

Quickly Peter adds, “God raised him from the dead.” The resurrection of Christ took away the stigma of the Cross and reversed the decision of the Jewish leaders and Pilate. It also indicated God’s acceptance of Jesus’ sacrifice.

Peter bases his whole argument on the Word of God. Under the inspiration of the Spirit he says that David was speaking of Jesus in Psalm 16:8–11. Jewish tradition of the time also applied this to the Messiah.

Peter declared that it was proper for him to say “confidently” (freely and openly) of “the patriarch” (chief father and ancestral ruler) David that the psalm could not possibly apply to him. He not only died and was buried, his tomb was still there in Jerusalem. Obviously David’s flesh did “see corruption” (v. 31, KJV). But Jesus’ did not. Though Peter did not say it, he clearly implies that Jesus’ tomb was empty.

Because David was a prophet (a speaker for God), and because he knew God had sworn an oath that one of his descendants would sit on his throne, he foresaw and spoke of the resurrection of the Christ (the Messiah, God’s Anointed One). God promised David there would always be a man from his descendants for the throne. God gave this first with respect to Solomon (2 Sam. 7:11–16). But He warned that if any of David’s descendants sinned He would punish him just as He would punish anyone else. God, however, would never turn His back on David’s line and substitute another as He had in the case of King Saul.

Because the kings of David’s line did not follow the Lord, God finally had to bring an end to their kingdom and send them into Babylonian exile (2 Chron. 36:11–20). His purpose in doing this was to rid them of their idolatry. But the promise to David still stood. The Anointed One to come would some day sit on David’s throne and make it eternal (cf. Luke 1:32–33). The resurrection of this Anointed One was necessary to fulfill what the Old Testament prophesied.

Peter thus declared that Jesus is the Messianic King. Because God raised Him to life, He was not abandoned to Hades nor did His flesh “see decay” (v. 27).

Christ’s resurrection, however, was only part of a process. Jesus won for us the battle against sin and death. Thus He remains at God’s right hand throughout this age (See Mark 16:19; Rom. 8:34; Eph. 1:20–21; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). This means also that He is always there to intercede for us (Heb. 7:25; 1 John 2:1).

In Christ we also are seated at the right hand of God (Eph. 2:6). Because this is our position in Christ we do not need our own works of righteousness to claim His promise of the baptism in the Holy Spirit. Nothing we could do could give us a higher position than we already have in Christ.

Next, Peter uses Christ’s exalted position to explain the Pentecostal experience. Now at the Father’s right hand, Jesus received from the Father “the promised Holy Spirit,” and in turn “poured out” the Holy Spirit. The results of this outpouring the crowd now saw and heard: the 120 speaking in other tongues.

Jesus had said it was necessary for Him to go away in order for the “Counselor” (Gk.“Helper”) to come (John 16:7). Thus, though the baptism in the Holy Spirit is the promise of the Father, Jesus is the One who pours it out (cf. Luke 3:16–17). Jesus is the Baptizer.

The outpouring of the Spirit was also evidence that Jesus actually was exalted to the Father’s right hand. This baptism becomes evidence to us personally that Jesus is there and that He is still working. Therefore we can be firsthand witnesses to where Jesus is and what He is doing.

Peter uses another quotation from Scripture to give further evidence that none of this could apply to David. David did not “ascend to heaven” as Jesus did, but he did prophesy that exaltation in Psalm 110:1. Again, David could not be speaking of himself, since he prophesied that his Lord would sit on the Father’s right hand until the Father made for Him a footstool of His enemies; that is, until the Father gave Him complete and final victory (cf. Josh. 10:24; Heb. 1:13). Jesus also referred to this in Luke 20:41–44, recognizing that David called his greater Son “Lord” (see also Matt. 22:42–45; Mark 12:36–37).

The conclusion Peter drew is that all Israel needed to know that God had made this Jesus, whom the Jerusalem residents crucified, “both Lord and Christ” (Messiah). He was already the Messiah, the “Anointed One” who ministered “in the power of the Spirit” (Luke 4:14). As the Messiah He suffered and died for us (Rom. 5:6, 8; 14:15; 1 Cor. 8:11; 2 Cor. 5:14–15; 1 Thess. 5:9–10).