Acts 2:34

2:34-35 This passage quotes Ps 110:1, which Jesus fulfilled when he ascended into heaven (Acts 1:9).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 2:34. Οὐ γὰρ Δαυὶδ, for David has not) The dilemma is this: The Prophet speaks either of himself or of the Messiah. Comp. ch. Act 8:34. He does not speak concerning himself, as is shown in Act 2:29; therefore it must be concerning the Messiah. See note on Mat 22:44 [“My Lord,” saith David; therefore He was Lord of David, before He spoke to him].—δὲ, but) Therefore it is another, and that other the Messiah, who ascended.—αὐτὸς) himself—κάθου, sit) This sitting necessarily infers the ascension. For they differ, as the act and the state: and the act itself (the ascension) is sometimes denoted by the sitting.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_2:34-35. Γάρ] The fundamental fact of the previous statement, namely, the τῇ δεξιᾷ Θεοῦ ὑψωθείς, has still to be proved, and Peter proves this also from a saying of David, which has not received its fulfilment in David itself.

λέγει δὲ αὐτός] but he himself says, but it is his own declaration; and then follows Psa_110:1, where David distinguishes from himself Him who is to sit at the right hand of God, as His Lord (τῷ κυρίῳ μου). This King, designated by τῷ κυρίῳ μου of the Psalm, although it does not proceed from David (see on Mat_22:43), is, according to the Messianic destination and fulfilment of this Psalm,[134] Christ, who is Lord of David and of all the saints of the O. T.; and His occupying the throne (sit Thou at my right hand) denotes the exaltation of Christ to the glory and dominion of the Father, whose σύνθρονος He has become; Heb_1:8; Heb_1:13; Eph_1:21 f.

[134] Which is not to be identified with its historical meaning. See Hupfeld in loc., and Diestel in the Jahrb. f. d. Th. p. 562 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 2:34 . St. Peter does not demand belief upon his own assertion, but he again appeals to the Scriptures, and to words which could not have received a fulfilment in the case of David. In this appeal he reproduces the very words in which, some seven weeks before, our Lord Himself had convicted the scribes of error in their interpretation of this same Psalm (Mat 22:44 , Mar 12:35 , Luk 20:41 ), and, “unlearned” in the eyes of the scribes, had answered the question which they could not answer, how David’s Son was also David’s Lord. No passage of Scripture is so constantly referred to in the N.T. as this 110th Psalm, cf. references above, and also 1Co 15:25 , Heb 1:13 ; Heb 5:6 ; Heb 7:17 ; Heb 7:21 ; Heb 10:13 . The Psalm was always regarded as Messianic by the Jews (Weber, Jüdische Theologie , p. 357 (1897); Edersheim, Jesus the Messiah , ii., 720 (Appendix); Cheyne, Origin of the Psalter , p. 35; Driver, Introduction to O. T. , pp. 362, 363; and if it had not been so in the time of our Lord, it is obvious that His argument would have missed its point if those to whom He addressed His question “What think ye of the Christ?” could have answered that David was not speaking of the coming Messiah. For earlier interpretations of the Psalm, and the patristic testimony to its Messianic character, see Speaker’s Commentary , iv., 427, and on the authorship see Gifford, Authorship of the 110 th. Psalm , with Appendix, 1895 (SPCK), and Delitzsch, Psalms , iii., pp. 163 176, E.T. κάθου ἐκ δεξιῶν μου : κάθου contracted for κάθησο ( cf. also Mar 12:36 , Heb 1:13 ); this “popular” form, which is also found in the Fragments of the comic writers, is the present imperative of κάθημαι in modern Greek, Kennedy, Sources of N. T. Greek , p. 162. In the LXX it is frequently used (see Hatch and Redpath, sub. v. ). ἕως : the word does not imply that Christ shall cease to reign subsequently: the word here, as elsewhere, does not imply that what is expressed will only have place up to a certain time ( cf. Gen 33:15 , Deu 7:4 , 2Ch 6:23 ; cf. 1Ti 4:13 ), rather is it true to say that Christ will only then rightly rule, when He has subjugated all His enemies. ἄν with ἕως as here, where it is left doubtful when that will take place to which it is said a thing will continue (Grimm-Thayer, and instances sub ἕως , i., 1 b ). ὑποπόδιον , cf. Jos 10:24 , referring to the custom of conquering kings placing their feet upon the necks of their conquered enemies (so Blass, in loco , amongst recent commentators).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 34. David is not ascended] Consequently, he has not sent forth this extraordinary gift, but it comes from his Lord, of whom he said, The Lord said unto my Lord, &c. See Clarke on Mt 22:44.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

34. For doubtless David Although they might easily gather by the very effect which they saw with their eyes, that the principality was granted and given to Christ, yet to the end his glory may carry the greater credit, he proveth, by David his testimony, that it was so appointed in times past by God, that Christ should be lifted up unto the highest degree of honor. For these words, to “sit at the right hand of God,” import as much as to bear the chief rule, as we shall afterward more at large declare. Yet before he reciteth the prophecy, he saith that it agreeth only to Christ. Therefore, to the end the sense may be more manifest, the sentence must thus run. David pronounceth that it was decreed by God that a king should sit at his right hand. But this doth not appertain unto David, who was never extolled unto so great dignity. Therefore lie speaketh this of Christ. Furthermore, that ought to have seemed no strange thing unto the Jews which was foretold by the oracle of the Holy Ghost. Hereby it appeareth in what sense Peter denieth that David ascended into heaven. He intreateth not in this place of the soul of David, whether it were received into blessed rest, and the heavenly dwelling or no; but the ascending into heaven comprehendeth under it those things which Paul teacheth in the Epistle to the Ephesians, (Ephesians 4:9), where he placeth Christ above all heavens, that he may fulfill all things. Wherefore the disputation concerning the estate of the dead is altogether superfluous in this place. For Peter goeth about to prove no other thing but this, that the prophecy concerning the sitting at the right hand of God was not fulfilled in David, and that, therefore, the truth thereof must be sought elsewhere. And forasmuch as it can be found nowhere else save only in Jesus Christ, it resteth that the Jews do know that that is showed to them in Christ which was foretold them so long before. That is true, indeed, that David reigned, God being the author hereof, and, in some respect, he was God’s vicegerent; yet not so that he might be above all creatures. Wherefore, this sitting agreeth to none, unless he excel and be above all the whole world.

The Lord said unto my Lord. This is the most lawful manner of ruling, when as the king (or by what other title soever he be called) doth know that he is ordained of God, therefore David pronounceth that the commandment to reign was given unto Christ by name, (Psalm 110:1.) As if he should say, He took not the honor to himself rashly, but did only obey God when he commanded him, (Hebrews 5:5.) Now must we see whether Peter’s reason be sound enough or no. He gathereth that the words concern Christ, because the sitting at the right hand of God doth not agree to David. It seemeth that this may be refuted, because David did reign by the peculiar commandment, name, and help of God; which is to sit at the right hand of God. But Peter taketh that for a thing which all men grant, which is true, and which I have already touched, that a greater and more royal government is here spoken of than that which David did enjoy. For howsoever he was God’s vicegerent and did, as it were, represent his person in reigning, yet is this power far inferior to that, to sit even at the right side of God. For this is attributed to Christ, because he is placed above all principality, and above every name that is named, both in this world, and in the world to come, (Ephesians 1:21.) Seeing that David is far inferior to the angels, he doth possess no such place that he should be counted next to God. For he must ascend far above all heavens, that he may come to the right hand of God. Wherefore no man is said to sit at it, rightly and properly, save only he which doth surpass all creatures in the degree of honor. As for him which is resident amongst the creatures, although he be reckoned in the order of angels, yet is he far from that highness. Again, we must not seek the right hand of God amongst the creatures; but it doth also surpass all heavenly principalities.

Furthermore, there is great weight even in the sentence itself. The king is commanded to bear the chiefest rule, until God have put all his enemies under his feet. Surely, although I grant that; he name of such an honorable sitting may be applied unto earthly lordship: yet do I deny that David did reign until such time as all his enemies were subdued. For we do hereby gather that the kingdom of Christ is eternal. But the kingdom of David was not only temporal, but also frail, and of a small continuance.

Moreover, when David died, he left many enemies alive here and there he got many notable victories, but he was far from subduing all his enemies. He made many of those people which were round about him tributaries to him; some did he put to flight and destroyed; but what is all this unto all? Finally, we may prove by the whole text of the Psalm, that there can nothing else be understood save only the kingdom of Christ. That I may pass over other things: that which is here spoken touching the eternal priesthood is too far disagreeing from David’s person. I know that the Jews do prattle, that kings’ sons are called elsewhere cohenim. But he intreateth here of the priesthood as it is ascribed by Moses to the king Melchizedek. And there is established by a solemn oath a certain new kind of priesthood. And, therefore, we must not here imagine any common or ordinary thing. But it had been wickedness for David to thrust himself into any part of the priest’s office. How should he then be called cohen, greater than Aaron, and consecrated of God for ever? But because I do not intend at this present to expound the whole Psalm, let this reason suffice which Peter bringeth: That he is made Lord of heaven and earth, which sitteth at the right hand of God. As touching the second member of the verse, read those things which I have noted upon the fifteenth chapter (1 Corinthians 15:25) of the former Epistle to the Corinthians, concerning the putting of his enemies under his feet.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(34) The Lord said. . . .—There is, when we remember what had passed but seven weeks before, something very striking in the reproduction by St. Peter of the very words by which our Lord had brought the scribes to confess their ignorance of the true interpretation of the Psalmist’s mysterious words (Psa_110:1). (See Note on Mat_22:44.) Those who were then silenced are now taught how it was that David’s Son was also David’s Lord.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. For David is not ascended] Better ascended not. He went down to the grave, and “slept with his fathers.”

but he saith himself] in Psa_110:1. Speaking as a prophet, and of the same person, whom, though he was to be born of the fruit of his loins, he yet in the Spirit called his Lord. The words of this Psalm the Jews in the discourse with our Lord (Mat_22:44-45) admit to be spoken of the Christ.

The Lord [Jehovah] said unto [him whom I must even now call] my Lord] as by prophetic insight I foresee how great he shall be.

Sit thou on my right hand] i.e. be thou a sharer of my throne and power. This is a common Eastern expression. Cp. the request of the mother of James and John when she desired places of influence for her sons in what she supposed would be a temporal kingdom (Mat_20:21).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For David is not ascended into the heavens,.... In his body, that being still in the grave, in his sepulchre, which remained to that day, though in his soul he was ascended to heaven; his Spirit had returned to God that gave it, and was among the spirits of just men made perfect: but he saith himself, in Psa 110:1 "the Lord said unto my Lord, sit thou on my right hand"; see Gill on Mat 22:44.

.

Acts 2:35

act 2:35

act 2:35

act 2:35Until I make thy foes thy footstool. See Gill on Mat 22:44.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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,

Ver. 34. Is not ascended] viz. Bodily, and to sit at God’s right hand as King of the Church: that is Christ’s royalty.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For David is not ascended into the heavens - That is, David has not risen from the dead and ascended to heaven. This further shows that Psa 16:1-11 could not refer to David, but must refer to the Messiah. Great as they esteemed David, and much as they were accustomed to apply these expressions of the Scripture to him, yet they could not be applicable to him. They must refer to some other being; and especially that passage which Peter now proceeds to quote. It was of great importance to show that these expressions could not apply to David, and also that David bore testimony to the exalted character and dignity of the Messiah. Hence, Peter here adduces David himself as affirming that the Messiah was to be exalted to a dignity far above his own. This does not affirm that David was not saved, or that his spirit had not ascended to heaven, but that he had not been exalted in the heavens in the sense in which Peter was speaking of the Messiah.

But he saith himself - Psa 110:1.

The Lord - The small capitals used in translating the word “Lord” in the Bible denote that the original word is יהוה Yahweh. The Hebrews regarded this as the unique name of God, a name incommunicable to any other being. It is not applied to any being but God in the Scriptures. The Jews had such a reverence for it that they never pronounced it; but when it occurred in the Scriptures they pronounced another name, אדני ̀Adonaay. Here it means, “Yahweh said,” etc.

My Lord - This is a different word in the Hebrew - it is אדני ̀Adonaay. It properly is applied by a servant to his master, or a subject to his sovereign, or is used as a title of respect by an inferior to a superior. It means here, “Yahweh said to him whom I, David, acknowledge to be my superior and sovereign.” Thus, though he regarded him as his descendant according to the flesh, yet he regarded him also as his superior and Lord. By reference to this passage our Saviour confounded the Pharisees, Mat 22:42-46. That the passage in this Psalm refers to the Messiah is clear. Our Saviour, in Mat 22:42, expressly applied it thus, and in such a manner as to show that this was the well-understood doctrine of the Jews. See the notes on Mat 22:42, etc.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For David is not ascended into the heavens; hence St. Peter here proves, that these words, spoken by David, were not principally to be understood concerning himself, but concerning Christ the Messiah; for David, as to his body, was in the sepulchre, which on that account was kept amongst them.

The Lord said unto my Lord; the eternal Father unto his eternal Son, who was now made flesh—hence our Saviour proves his Divinity, Mat 22:45. The words here referred to are Psa 110:1.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. David is not ascended—And it is not, therefore, David’s exaltation that the prediction announces. And as the Jewish Church admits that the Messiah, and he alone, is foretold in David’s psalms, so if it be not David, it must be Messiah.

The Lord—David’s Hebrew for Lord (Psalm cx) is JEHOVAH, which is God’s proper name; just as David is the proper name of the man so named. It is, therefore, an incommunicable name, belonging to the God of Israel alone. So solemnly did the ancient Jews reverence is as never to utter it vocally; and as the ancient Jews had no vowels in their writing, so both the pronunciation and the proper vowels are lost. When the sacred name occurred in the Holy Text, the Jews in reading substituted the word Adonai, Lord; and when the vowel characters were afterward invented, not knowing the proper vowels to be added to the consonants of the sacred name, they gave it the vowels of the word Adonai. Nor is it probable that these were the proper vowels, nor are they certainly known. The English translators, most improperly following in many places the example of the Septuagint, have rendered the name Jehovah by the word LORD, spelling it, however, as here, in capitals.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ascended not for is not ascended, A.V. For David, etc. The ascension of Christ is inferred from the previous prophecy, "Thou wilt show me the path of life," etc.; and is there distinctly proved from Psa_110:1, which Peter (remembering, probably, our Lord"s application of it as recorded in Mat_22:42-45, which he had doubtless heard) shows could not apply to David himself, but only to David"s Lord.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sit thou on my right hand - In this and the following verse is an allusion to two ancient customs; one, to the highest honour that used to be paid to persons by placing them on the right hand, as Solomon did Bathsheba, when sitting on his throne, 1 Kings ii, 19; and the other, to the custom of conquerors, who used to tread on the necks of their vanquished enemies, as a token of their entire victory and triumph over them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

34, 35. One more point established, not so much in proof of the exaltation of Christ, as to show that it also was a subject of prophesy, and this inimitable argument will be complete. (34) " For David has not ascended into the heavens, but he himself says, The Lord said to my Lord, Sit thou at my right hand, (35) until I make thy foes thy footstool. " The Pharisees themselves admitted that in this passage David referred to the Messiah, and had been much puzzled by the admission in a memorable conversation with Jesus; but Peter, unwilling to take any thing as granted, which might afterward be made a ground of objection, carefully guards the application, as he had done that of the previous quotation by David, by the remark that David himself had not ascended to heaven; hence, he could not, in these words, be speaking of himself. This admitted, it must be granted that he spoke of the Messiah, for certainly David would call no other his Lord.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

34. For. Peter now shows that David had foretold the exaltation of Christ. David … saith. Psa. 110:1. Jesus (Matt. 22:43, 44) quotes the same passage and applies it to himself. The Lord. God, the Father. My Lord. Christ. Sit thou on my right hand. See verse 33. “To sit at the right hand” implies participation in the Supreme Government.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Peter finishes his speech to the Jews that he began in Acts 1:16.

General Information:

Peter again quotes one of David's Psalms. David is not speaking of himself in this Psalm. "The Lord" and "my" refer to God; "my Lord" and "your" refer to Jesus the Messiah.

Sit at my right hand

To sit at the "right hand of God" is a symbolic action of receiving great honor and authority from God. AT: "Sit in the place of honor beside me" (See: Symbolic Action)

until I make your enemies the stool for your feet

This means that God will completely defeat the Messiah's enemies and make them subject to him. AT: "until I make you victorious over all of your enemies" (See: Metaphor)

all the house of Israel

This refers to the entire nation of Israel. AT: "every Israelite" (See: Idiom)

translationWords

David

heaven

lord

right hand

adversary

footstool

house

Israel

Christ

Jesus

crucify

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

34. οὐ … ἀνέβη, he ascended not. He went down to the grave, and ‘slept with his fathers.’

λέγει δέ. The passage is from Psa 110:1. David saith, speaking as a prophet, and concerning the same person, whom though He is to be born of the fruit of his loins, he is yet taught by the Spirit to call his Lord. The words of this Psalm were admitted by the Jews themselves in their discourse with Jesus (Mat 22:44-45) to be spoken of the Christ.

κύριος τῷ κυρίῳ μου. The sense is, the Lord [Jehovah] said unto [Him whom I must even now call] my Lord, since I foresee how great He shall be.

κάθου ἐκ δεξιῶν μου. A common Oriental expression for sharing power and sovereignty. Cf. the request of the mother of James and John when she desired places of influence for her sons in the future kingdom, which she supposed would be an earthly one (Mat 20:21).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34.] This exaltation of Christ is also proved from prophecy—and from the same passage with which Jesus Himself had silenced His enemies. See notes, Mat 22:41 ff.

δέ is not ‘for,’ which would destroy the whole force of the sentence: the Apostle says, For David himself is not ascended into the heavens,—as he would be if the former prophecy applied to him: but he himself says, removing all doubt on the subject, &c. The rendering δέ, for, makes it appear as if the ἀνέβη εἰς τ. οὐρ. were a mistaken inference from Psa 110:1, whereas that passage is adduced to preclude its being made from the other.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Is not ascended [ου ανεβη] . Aorist, did not ascend.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.