Exegetical and Hermeneutical Commentary of Acts 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.
33. Therefore being by [or at ] the right hand of God exalted ] i.e. into heaven. For not only are the Apostles and disciples witnesses of the Resurrection but also of the Ascension.
the promise of the Holy Ghost ] called the promise of the Father in Act 1:4. Christ had told His disciples that the Father would send this gift upon them in answer to His prayer. “I will pray the Father and he shall give you another Comforter he shall teach you all things” (Joh 14:16; Joh 14:26).
he hath shed forth ] Better, he hath poured forth. Thus the fulfilment of the prophecy is, as in the original, described by the same word which is put into the mouth of the prophet in Act 2:17.
see and hear ] It would seem from this that the appearance, like as of fire, which rested upon each of them, remained visible for some time, thus making it apparent how different this was from any meteoric flashes into which some have endeavoured to explain away the miracle which St Luke describes.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore, being by the right hand – The right hand among the Hebrews was often used to denote power; and the expression here means, not that he was exalted to the right hand of God. but by his power. He was raised from the dead by his power, and borne to heaven, triumphant over all his enemies. The use of the word right hand to denote power is common in the Scriptures: Job 40:14, Thine own right hand can save thee; Psa 17:7, Thou savest by thy right hand them that trust in thee; Psa 18:35; Psa 20:6; Psa 21:8; Psa 44:3; Psa 60:5, etc.
Exalted – Constituted King and Messiah in heaven. Raised up from his condition of humiliation to the glory which he had with the Father before the world was, Joh 17:5.
And having received … – The Holy Spirit was promised to the disciples before his death, Joh 14:26; Joh 15:26; Joh 16:13-15. It was expressly declared:
- That the Holy Spirit would not be given except the Lord Jesus should return to heaven Joh 16:7; and,
- That this gift was in the power of the Father, and that he would send him, Joh 14:26; Joh 15:26. This promise was now fulfilled, and those who witnessed the extraordinary scene before them could not doubt that it was the effect of divine power.
Hath shed forth this … – This power of speaking different languages and declaring the truth of the gospel. In this way Peter accounts for the remarkable events before them. What had occurred could not be produced by new wine, Act 2:15. It was expressly foretold, Act 2:16-21. It was predicted that Jesus would rise, Act 2:22-31. The apostles were witnesses that he had risen, and that he had promised that the Holy Spirit would descend; and the fulfillment of this promise was a rational way of accounting for the scene before them. It was unanswerable; and the effect on those who witnessed it was such as might be expected.
Fuente: Albert Barnes’ Notes on the Bible
Act 2:33-36
Therefore being by the right hand of God exalted.
The right hand of God
The phrase imports–
I. The unspeakable felicity into which Christs human nature–for it is of Christ incarnate that this is said, and as the reward of His sufferings as a man–had now entered; for in Thy presence is fulness of joy, etc. (Psa 16:11).
II. The glorious majesty to which He had reached (Heb 1:3; Heb 8:1).
III. The fulness of power with which He is invested who has declared, All power is given unto Me, etc. (Mat 28:18). (See Psa 20:6; Psa 89:13; Mat 26:64).
IV. The judicial throne on which He sits (Rom 14:9-10). (D. Whitby, D. D.)
The ascension and its meaning
Peter shows–
I. That it had taken place in fulfilment of prophecy. Again the particular prediction is taken from David. It is a passage applied by Jesus to Himself, to the confusion of the Pharisees, whose silence was a confession of its Messianic character (Mat 22:42-46). Its fulfilment was by the power of God. The hand is that part of the body by which man puts forth his strength, and the right hand is superior to the left; and God, condescending to human ways of speech, represents the exercise of His power as the work of His right hand. Creation was done by a word; but this concluding act of redemption demanded the putting forth of Jehovahs power.
II. That it had taken the Redeemer to His heavenly condition. He was exalted, that He might sit at the right hand of God (cf. Mat 26:64; Rom 8:34; Heb 1:3; Heb 8:1). This condition is marked by–
1. A continuous quiet dominion.
(1) He has dominion, being at the right hand of the Majesty on high, and that dominion involves all authority in heaven and in earth.
(2) But He rules in quietness and rest. Having finished His great work, He sits. Angels, being evermore on duty (Heb 1:14), stand about the throne. God says not to them, Sit on My right hand.
(3) This dominion will continue until its Mediatorship has answered its purpose.
2. Perfect happiness (Psa 16:11). The great joy had been set before Him, and had sustained Him in sorrow. Let His consummate blessedness show as the good placed within the reach of man.
3. The subduing of His foes. The allusion is to the ancient custom of conquerors to set their feet upon the necks of the vanquished.
Who are His foes?
1. The Jews, who were subdued when their nationality was destroyed.
2. The Romans, who were subdued when their empire was comprehended in Christendom.
3. The pagans, that still remain. These will be subdued when the gospel has been preached to all nations for a witness.
4. Men and women in Christendom who still reject Him. They also will see their folly and sin, and acknowledge Him either too soon or too late.
5. Sin and Satan, but these will be cast out.
6. Death. The last enemy that shall be destroyed is death.
III. That it was declared to have taken place by events now transpiring. He hath shed forth this, etc. These events–
1. Showed that the Holy Spirit had been given. This Peter does not tire of repeating. Its importance demanded its repetition, and does so still. But Jesus had said that unless He went to the Father the Holy Spirit would not come. Therefore His manifest presence proved the ascension.
2. Were a fulfilment of the Fathers promise. The promise made through the prophets had been repeated to Jesus, and by Him to the apostles; and He was now gone to receive what was promised. This was the simple, straightforward explanation of what was happening.
3. Were brought about by Jesus Himself. He hath shed. During His ministry He had wrought unnumbered miracles, every one of which displayed Divine power, and He was but continuing what He had begun (Eph 4:8).
4. Were in themselves wonderful. This which ye now see and hear. Explanation was not attempted. What was seen and heard was enough to work conviction.
IV. In the ascension Peter finds the concluding-point of his argument–viz., that Jesus was Lord and Christ. Then they had crucified the Messiah. No wonder they were pricked in the heart. In conclusion, see here–
1. The means to be employed by preachers: the facts M history and experience, with interpretations from the Word of God.
2. The end to be aimed at by preachers–that personal conviction which prepares sinners to accept Christ. (W. Hudson.)
The exaltation of Christ
He is there at the right hand of God, above all principality and power, and every name that is named. He is not there among the patriarchs; He is higher up. He is not there among the martyrs; He is higher up. He is not there among the prophets; He is higher up. He is not there among the four and twenty elders; He is higher up. He is not there with the four living beings that are immediately surrounding the throne; He is higher up. He is at the right hand, in the midst of the throne, literally over all, God-blessed for ever. That throne will never be called the throne of God and the patriarchs, or the throne of God and the prophets, or the throne of God and the angels, or the throne of God and the martyrs, but it will evermore be called the throne of God and of the Lamb; for He that giveth not His glory to another has taken Him unto that throne, and at that throne He stands as the Lamb that was slain, bearing upon Him in the central seat of glory and brightness the dark tokens of death: the dear tokens of His passion still His dazzling body bears, and from that centre of authority He hath poured out, He hath shed forth that which now ye do see and hear. (W. Arthur, M. A.)
He hath shed forth this, which ye now see and hear.—
The effusion of the Spirit
I. The promises of the spirit, under preceding dispensations. As the prophecies of Christ served to identify the Messiah on His manifestation in the flesh, and prove His Divine mission, so these predictions of the coming and agency of the Holy Ghost in the ancient Scriptures of the Jewish people, conspire, with the facts afterwards to be noticed as the accomplishment of them, to show that it is a Divine energy from on high which is now amongst us of a truth.
II. The communication of the Holy Ghost from the hands of the exalted Redeemer.
1. The work of the Holy Ghost is essentially connected with the work of Christ. Of old the Spirit was given to foretell it, but His greater province was to attest and apply it.
2. This communication of the Spirit from the hands of the exalted Saviour makes distinctly manifest what is everywhere implied in Scripture–that the gift of the Holy Ghost is a purely gratuitous and gracious bestowment.
III. What is stated to be the nature of the work of the Holy Ghost in the Church. What were those manifestations thus dispensed from the hands of the Redeemer, of which we read in Scripture, and some of which are matters of observation or of consciousness still?
1. There were those supernatural endowments, called in Scripture Spiritual gifts, which first proclaimed the presence of the Holy Ghost in the Church.
2. With this stands closely connected the inspiration of the apostles. The system of truth which the spiritual gifts were to attest was that of which they were the professed expositors; and it was in the train of their ministry that these manifestations appeared.
3. We have further to advert to that, to which all that we have been dwelling upon is but subservient, as means to the end–the manifestation of that new element of spiritual life which sprung up in connection with the exhibition of apostolic truth, and which is ascribed in Scripture to the application of that truth to the soul by the Holy Ghost. The first work of the Spirit, of which we have spoken, was chiefly for attestation; the second, for instruction; this third, for regeneration and salvation. And if the Spirit appears glorious in His gifts and diversities of miraculous working, and as the source of inspiration in the apostles and prophets, much more is it so when we view Him as the Spirit of life in Christ Jesus, and as establishing a law within the renewed soul, which makes it free from the law of sin and death. (E. T. Priest.)
Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
The Lordship of Christ
I. The apostle applies himself to his auditory in a fair, gentle manner. We have a word amongst us in familiar use–compliment; and for the most part in an ill sense, for the heart of a speaker does not always answer his tongue. But God forbid but a true heart and a fair tongue might very well consist together. He aggravates his condemnation who gives me fair words and means ill; but he gives me a rich jewel in a choice cabinet, precious wine in a clean glass, who intends and expresses his good intentions well.
II. So the apostle is civil here; but his civility does not amount to flattery; and therefore, though he gives his audience their titles, he puts home to them the crucifying of Christ. How honourably soever they were descended, he lays that murder close to their consciences. It is one thing to sew pillows under the elbows of kings, as flatterers do, and another to pull the chair from under them, as seditious men do. When inferiors insult over their superiors, we tell them they are the Lords anointed; and when such superiors insult over the Lord Himself, we must tell them, Though you be the Lords anointed, yet you crucify the anointed Lord; for this was Peters method, though his successor will not be bound by it.
III. When he hath carried the matter thus evenly between them, he announces a message. Let all the house of Israel know assuredly. Need the house of Israel know anything? Need the honourable to be instructed? Yes, for this knowledge is such that the house of Israel is without a foundation if it be without it. Let no Church or man think that he hath done enough or known enough. The wisest must know more, though they be the house of Israel; and then, though you have crucified Christ, you may know it. St. Paul says, If they had known it, they would not have crucified the Lord of Glory (1Co 2:8); but he never says they are excluded from the knowledge. The wisest have ever something to learn; they must not presume. The sinfullest have God ever ready to teach them; they must not despair. Now the universality of this mercy God has extended very far, in that He proposes it even to our knowledge: Let all know it. And therefore it is not enough for us to tell you except you believe all this you shall be damned, without we execute that commission before, Go and preach; and it is not enough for you to rest in imaginary faith and easiness of believing, except you know what, why, and how you believe. The implicit believer stands in an open field, and the enemy will ride over him easily; the understanding believer is a fenced town, and hath outworks to lose before the town be pressed–i.e., reasons to be answered before his faith be shaked. Let all men know–i.e., inform themselves and understand.
IV. The particular which all were to know was that this same Jesus whom they crucified was exalted. Suppose an impossibility: if we could have been in paradise, and seen God make of a clod a body fit for an immortal soul–fit for God the Son to dwell in, and fit for a temple of the Holy Ghost, should we not have wondered more than at the production of all other creatures? It is more that this same crucified Jesus should be exalted to the right hand of the glorious God. Let, then, sinners pass through their several sins, and remember with wonder and confusion that the Jesus whom they have crucified is exalted above all. How far exalted? Three steps carry Him above St. Pauls third heaven.
1. God made Him so, not nature. The contract between the Father and Him that all He did should be done so–this is what hath exalted Him, and us in Him.
2. God made Him Christ–i.e., anointed Him above His fellows.
3. God made Him Lord. But what kind of Lord, if He had no subjects? God hath given Him these too (Rom 14:9). (J. Donne, D. D.)
Jesus as Lord11
We are apt to let this idea slip. As soon as we have apprehended Christ as Saviour, we suppose sometimes that the work is done; whereas it is but just begun. Christ is Saviour in order that He may be King. He saves us first, because that is the only effective way of ruling over us. He cannot capture man and bring him into subjection, except by laying hold of mans heart. It is love that changes, and love that rules. One of our best story-tellers has taken us into a Californian camp. They were a hard, fighting, swearing set, those gold-diggers. But a baby was born into the camp, and these rough men were allowed to go and look at the little babe; and there was one man put his finger down, and the babys hand wound round it, and seemed to thrill his rough, coarse nature with a new love. The man was changed; the camp was changed. It was love that did it. Love is Christs method; rule His end. If Christ does not rule men, He has failed in the purpose that called Him here. All living things need a ruling force. The body is useless without the brain to direct its movements; the family fail when father and mother die; an army is powerless when there is no one to give orders; a state is the home of miserable factions when there is no recognised authority; and humanity itself is but a series of disjointed individuals, until Christ is crowned Lord of man and King of the world. Christian men are forgetting Christs world-wide Lordship and universal claims; and these claims must be pressed home on the hearts and consciences of men until they fully acknowledge Jesus as Lord.
I. Lord of man.
1. Ruling mans body, with its passions and inclinations.
2. Guiding mans mind, preserving the intellect from sophistry, the conscience from error, the heart from corruption.
II. Lord of woman.
1. Touching her tender heart with a deeper pathos for the sufferings of the world.
2. Making her mans helpmeet in all that is pure and ennobling.
3. Enabling her, with man, to deal with all that is evil in society and degrading in public sentiment.
III. Lord of the child.
1. Alluring the young life along paths of obedience and self-denial and thoughtfulness.
2. Yet filling the lap with buttercups and daises, and merriment and laughter. Suffer little children, etc.
IV. Lord of the home. Determining its–
1. Expenditure.
2. Giving.
3. Habits.
4. Prayers.
5. Purposes, and binding parents, children, servants, into one holy fellowship.
V. Lord of the Church. Giving–
1. Truth to feed the mind.
2. Grace to support the life.
3. Wisdom to guide the judgment.
4. Reverence to lift up the soul in worship.
5. Enthusiasm to inspire the work.
6. A peaceful spirit, binding all together by our golden chain of loving brotherhood.
VI. Lord of the state.
1. Decreeing justice to all.
2. Bringing law into harmony with Divine teaching.
3. Lifting up the poor and abasing the proud.
4. Rebuking the evil doers, and overturning all iniquity.
VII. Lord of the world.
1. Driving back the darkness.
2. Destroying false religion and bringing in the true.
3. Making the world like heaven.
Conclusion: That Lordship of Christ will not let us put on and put off religion with our Sunday clothes. It bids us take Christ with us, not merely to religious work, but so to take Him that all work should be religious. It calls upon Christians to be the subjects of Christ everywhere; to obey Christ in business, in the home, in politics, in reading, in talking, in laughing, in giving, in dying. There is a majesty about this name that men have not yet felt. (S. Pearson, M. A.)
The name above every name
These names, to us very little more than three proper names, were very different to these men who listened to Peter. It wanted some courage to proclaim on the housetop what he had spoken in the ear long ago. Thou art the Christ, the Son of the living God! To most of his listeners, to say, Jesus is the Christ was folly, and to say Jesus is the Lord was blasphemy.
I. The name Jesus is the name of the man, which tells us of a brother.
1. There were many who bore it in His day. We find that one of the early Christians had it (Col 4:11). Through reverence on the part of Christians, and horror on the part of Jews, the name ceased to be a common one. But none of all the crowds who knew Him supposed that in His name there was any greater significance than in those of the Simons, Johns, and Judahs in the circle of His disciples.
2. The use of Jesus as the proper name of our Lord is very noticeable. In the Gospels, as a rule, it stands alone hundreds of times, whilst in combination with any other of the titles it is rare. Jesus Christ only occurs twice in Matthew, once in Mark, twice in John. But in the later books, the proportions are reversed. There you have hundreds of such combinations as Jesus Christ, Christ Jesus, The Lord Jesus, Christ the Lord, and not frequently the full solemn title, The Lord Jesus Christ. But Jesus alone only occurs some thirty or forty times outside of the four evangelists; and in these the writers intention is to put strong emphasis on the Manhood of our Lord.
(1) We find phrases like this: Jesus died, the blood of Jesus, which emphasise His death as that of a man like ourselves, and bring us close to the reality of His human pains for us. Christ died makes the purpose and efficacy of His death more plain; but Jesus died shows us His death as the outcome of His human love. I know that a certain school dwells a great deal too much for reverence upon the mere physical aspect of Christs sufferings. But the temptation with most of us is to dwell too little upon it, to think about it as a matter of speculation, a mysterious power, an official act of the Messiah, and to forget that He bore a human life, which naturally shrank from the agony of death.
(2) When our Lord is set before us in His humanity as our example, this name is used–e.g., Looking unto Jesus, the Author and Perfecter of faith–i.e., a mighty stimulus to Christian nobleness lies in the realisation of the true manhood of our Lord, as the type of all goodness, as having Himself lived by faith, and that in a perfect degree and manner. Do not take poor human creatures for your ideal. Black veins are in the purest marble, and flaws in the most lustrous diamonds; but to imitate Jesus is freedom, and to be like Him is perfection. Our code of morals is His life. The secret of all progress is, Run, looking unto Jesus.
(3) We have His manhood emphasised when His sympathy is to be commended to our hearts. The great High Priest is Jesus who was in all points tempted like as we are. To every sorrowing soul there comes the thought, Every ill that flesh is heir to He knows by experience, and in the man Jesus we find not only the pity of a God, but the sympathy of a Brother. The Prince of Wales once went for an afternoon into the slums, and everybody said deservedly, right and princely. This Prince has learned pity in the huts where poor men lie.
(4) And then you read such words as these: If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. How very much closer to our hearts that consolation comes, Jesus rose again, than even the mighty word, Christ is risen from the dead. The one tells us of the risen Redeemer, the other tells us of the risen Brother. And wherever we follow our dear ones into the darkness with yearning hearts, there, too, the consolation comes; they lie down beside their Brother, and with their Brother they shall rise again.
(5) So again, most strikingly, in the words which paint most loftily the exaltation of the risen Saviour, it is the old human name that is used, as if to bind together the humiliation and the, exaltation, and proclaim that a Man had risen to the throne of the universe. What an emphasis and glow of hope there is in, We see not yet all things put under Him, but we see Jesus–the very Man that was here with us–crowned with glory and honour. So in the Book of the Revelation, the chosen name for Him that sits amidst the glories of the heavens, and settles the destinies of the universe, and orders the course of history, is Jesus. As if the apostle would assure us that the face which looked down upon him from amidst the blaze of the glory was indeed the face that he knew long ago upon earth, and the breast that was girded with a golden girdle was the breast upon which he so often had leaned his happy head.
3. So the ties that bind us to the Man Jesus should be the human bonds that knit us one to another, transferred to Him, and purified and strengthened. All that we have failed to find in men we can find in Him.
(1) Human wisdom has its limits; but here is a Man whose word is truth, who is Himself the truth.
(2) Human love is sometimes hollow, often impotent; it looks down upon us, as a great thinker has said, like the Venus of Milo, that lovely statue, smiling in pity, but it has no arms. But here is a love that is mighty to help, and on which we can rely without disappointment or loss.
(3) Human excellence is always limited and imperfect; but here is One whom we may imitate and be pure.
4. So let us do like that poor woman, bring the precious alabaster box of ointment–the love of these hearts of ours, which is the most precious thing we have to give. The box of ointment that we have so often squandered upon unworthy heads–let us come and pour it upon His, not unmingled with our tears, and anoint Him, our Beloved and our King.
II. The name Christ is the name of office, and brings to us a redeemer. It is the Greek rendering of the Hebrew Messias, both meaning the Anointed. I cannot see less in the contents of the prophetic idea of the Messias than these points: Divine inspiration or anointing; a sufferer who is to redeem; the fulfiller of all the rapturous visions of psalmist and of prophet in the past. And so, when Peter stood up amongst that congregation and said, The Man that died on the Cross, the Rabbi-peasant from half-heathen Galilee, is the Person whom all the generations have been looking forward to, no wonder that nobody believed him except those whose hearts were touched, for it is never possible for the common mind, at any epoch, to believe that the man that stands beside them is very much bigger than themselves. Great men have always to die, and get a halo of distance around them before their true stature can be seen. And now two remarks are all I can offer.
1. The hearty recognition of His Messiahship is the centre of all discipleship. The earliest and the simplest Christian creed, which yet–like the little brown roll in which the infant beech leaves lie folded up–contains in itself all the rest, was this: Jesus is Christ. He who contents himself with Jesus and does not grasp Christ, has cast away the most valuable and characteristic part of the Christianity which he professes. Surely the most simple inference is that a Christian is at least a man who recognises the Christship of Jesus. And it is not enough for the sustenance of your souls that men should admire, howsoever profoundly, the humanity of the Lord unless that humanity leads them on to see the office of the Messiah, to whom their whole hearts cleave. Jesus is the Christ is the minimum Christian creed.
2. The recognition of Jesus as Christ is essential to giving its full value to the facts of the manhood.
(1) Jesus died. Yes! What then? If that is simply a human death, like all the rest, I want to know what makes it a gospel? What more interest I have in it than I have in the death of any men or women whose names were in the obituary column of yesterdays newspaper? Jesus died. That is the fact. What is wanted to turn the fact into a gospel? That I shall know who it was that died, and why He died. I declare unto you the gospel which I preach, Paul says, how that Christ died for our sins, according to the Scriptures. The belief that the death of Jesus was the death of the Christ is needful to make that death the means of my deliverance from the burden of sin. If it be only the death of Jesus, it is beautiful, pathetic, as many another martyrs has been; but if it be the death of Christ, then my faith can lay her hand on that great sacrifice, and know her guilt was there.
(2) So in regard of His perfect example. To only see His manhood would be as paralysing as spectacles of supreme excellence usually are. But when we can say, Christ also suffered for us, leaving us an example, and so can deepen the thought of His Manhood into that of His Messiahship, and the conception of His work as example into that of His work as sacrifice, we can hope that His Divine power will dwell in us to mould our lives to the likeness of His human life of perfect obedience.
(3) So in regard to His resurrection and ascension. If it were only Jesus, those events might be as much to us as the raising of Lazarus, or the rapture of Elijah–namely, a demonstration that death did not destroy conscious being, and that a man could rise to heaven. But if Christ is risen from the dead, He is become the first-fruits of them that slept. If Jesus has gone up on high, it may show that manhood is not incapable of elevation to heaven, but it has no power to draw others up after it. But if Christ is gone up, He is gone to prepare a place for us, and His ascension is the assurance that He will lift us too to dwell with Him, and share His triumph over death and sin.
III. The Lord is the name of dignity, and brings before us the King. There are three grades of dignity expressed by this word in the New Testament. The lowest is that in which it is almost the equivalent of Sir; the second is that in which it expresses dignity and authority; the third is that in which it is the equivalent of the Old Testament Lord as a Divine name; and all are applied to Christ. The central one is the meaning of the word here.
1. Jesus is Lord–i.e., the manhood is exalted to supreme dignity. It is the teaching of the New Testament, that our nature in the Child of Mary sits on the throne of the universe and rules over all things. Trust His dominion and rejoice in His rule, and bow before His authority.
2. Christ is Lord–i.e., His sovereign authority and dominion are built upon the fact of His being Redeemer and Sacrifice. His kingdom rests upon His suffering. Wherefore God also hath exalted Him, and given Him a name that is above every name. It is because He bears a vesture dipped in blood, that on the vesture is the name written, King of kings, and Lord of lords. Because He has given His life for the world, He is Master of the world.
Conclusion: Do not content yourselves with a maimed Christ.
1. Do not tarry in the Manhood; do not be content with an adoring reverence for the nobility of His soul, the wisdom of His words, the beauty of His character, the tenderness of His compassion. All that will be of small help for your needs. There is more in His mission than that–even His death for you and for all men.
2. Take Him for your Christ, but do not lose the Person in the work, any more than you lose the work in the Person. And be not content with an intellectual recognition of Him, but bring Him the faith which cleaves to Him and His work as its only hope and peace, and the love which, because of His work as Christ, flows out to the beloved Person who has done it all.
3. Thus loving Jesus and trusting Christ, you will bring obedience to your Lord and homage to your King, and learn the sweetness and power of the name that is above every name–the name of the Lord Jesus Christ. (A. Maclaren, D. D)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. By the right hand of God exalted] Raised by omnipotence to the highest dignity in the realms of glory, to sit at the right hand of God, and administer the laws of both worlds.
The promise of the Holy Ghost] This was the promise that he had made to them a little before he suffered, as may be seen in Joh 14:16, &c., Joh 16:7, &c., and after he had risen from the dead. Lu 24:49, and which as the apostle says was now shed forth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the right hand of God, that is, by the power of God spoken after the manner of men, the right hand being that we commonly do any thing with. Some read at the right hand of God; and then the apostle preaches Christs ascension too, and his being justified by God, though he had been condemned by men.
Having received of the Father the promise of the Holy Ghost: Psa 68:18
Which ye now see, in the fiery cloven tongues; and hear, in the divers languages which are spoken.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Therefore being by the right hand of God exalted,…. After his resurrection he ascended to heaven, and was exalted in human nature; “to the right hand of God”, as the Ethiopic version; and the Arabic version used by De Dieu read; an honour that never was conferred on any creature, angels or men, besides: or he was exalted and raised to the high honour and dignity of a Prince and Saviour, of Lord, Head, and King, so as to have a name, dominion, and authority over all, by the mighty power of God, which is sometimes called his right hand; see Ps 118:15.
and having received of the Father the promise of the Holy Ghost; which the Father had promised to pour forth in the last days, Isa 44:3 and which Christ had promised to send from the Father, Joh 14:16 and which, upon his ascension and exaltation, he received as Mediator from him; see Ps 68:18 compared with Eph 4:8
he hath shed forth this; this Holy Spirit, or promised Spirit, these gifts of his; and so the Syriac version renders it, “he hath shed forth this gift”; which expresses both the plenty and abundance of the gifts bestowed, and the liberality of Christ in the donation of them: it is added,
which ye now see and hear; meaning the cloven tongues, as of fire, which they saw sitting on the disciples, and the various languages which they heard them speak. The Alexandrian copy, the Vulgate Latin and Ethiopic versions, leave out the word “now”: and the Syriac, in the room of it, reads, “behold”.
Fuente: John Gill’s Exposition of the Entire Bible
By the right hand of God ( ). This translation makes it the instrumental case. The margin has it “at” instead of “by,” that is the locative case. And it will make sense in the true dative case, “to the right hand of God.” These three cases came to have the same form in Greek. Ro 8:24 furnishes another illustration of like ambiguity ( ), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical.
Exalted (). First aorist passive participle of , to lift up. Here both the literal and tropical sense occurs. Cf. Joh 12:32.
The promise of the Holy Spirit ( ). The promise mentioned in 1:4 and now come true, consisting in the Holy Spirit “from the Father” ( ), sent by the Father and by the Son (John 15:26; John 16:7). See also Ga 3:14.
He hath poured forth (). Aorist active indicative of the verb used by Joel and quoted by Peter already in verses Acts 2:17; Acts 2:18. Jesus has fulfilled his promise.
This which ye see and hear ( ). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Therefore being by the right hand of God exalted,” (te dekoia oun ten theou hupsotheis) “Therefore He being exalted to the right hand of God,” or “having been exalted,” to the right hand of God, a matter affirmed by Peter to be an incontestable fact. The ascension of Jesus is an incontrovertible fact, affirmed by Peter, Paul, Luke, above five hundred brethren, and two angelic beings, Act 1:8-11; Act 5:13; 1Co 15:4-8; Eph 1:20; Col 31; Heb 10:12. God had highly exalted Jesus, Php_2:9. These witnesses knew it.
2) “And having received of the Father the promise of the Holy Ghost,” (ten te epangelian tou pneumatos tou hagiou labon) “And progressively receiving the promise of the Holy Spirit,” both the 120 who had witnessed of Jesus in tongues and dialects to the understanding of the hearers, from each nation gathered in Jerusalem, and Peter at that moment, interpreted the prophecy of Joel, under the enduing power of the Holy Spirit, which God also had promised thru Jesus Christ.
3) “He hath shed forth this,” (para tou patros eksecheen touto) “From the Father he has poured out this; See also Joh 15:26-27; Act 2:1-4. This outpouring of the Spirit in these “last days,” days of the church age and Gentile dispensation was declared to have been specifically foretold by Joel, Act 2:16-18; Act 10:45; Joe 2:28-30; Eph 4:8.
4) “Which ye now see and hear,”(ho hemeis kai blepete kai akouete) “Which you all of Israel both (now) see and hear,” as witnessed by the disciples of the church who had been filled with the Holy Spirit, and obediently began to witness of the life, works, resurrection, ascension, and saving power of Jesus Christ, Joh 20:21; Act 2:4-8; Act 2:11-12. Even the Jews from three continents and more than fifteen nations were referring to the witness and testimony of the church that day as the “wonderful works of God,” Act 2:11; Act 2:17. The Gospel of which they witnessed was the “power of God unto salvation” that day.
Fuente: Garner-Howes Baptist Commentary
33. He being therefore exalted by the right hand of God The right hand is taken in this place for the hand or power, in like sort as it is taken everywhere in the Scripture. For this is his drift, to declare that it was a wonderful work of God, in that he had exalted his Christ (whom men thought to be quite destroyed by death) unto so great glory.
The promise of the Spirit for the Spirit which was promised. For he had oftentimes before promised the Spirit to his apostles. Therefore Peter doth signify, that Christ had obtained power of God the Father to fulfill the same. And he maketh mention of the promise in plain words, to the end the Jews may know that this came not to pass suddenly, but that the words of the prophet were now verified, which went long time before the thing itself.
Furthermore, whereas it is said that he obtained it of the Father, it is to be applied to the person of the Mediator. For both these are truly said, that Christ sent the Spirit from himself and from the Father. He sent him from himself, because he is eternal God; from the Father, because in as much as he is man, he receiveth that of the Father which he giveth us. And Peter speaketh wisely according to the capacity of the ignorant, lest any man should move a question out of season concerning the power of Christ. And surely forasmuch as it is the office of Christ to direct us unto his Father, this is a most apt form of speaking for the use of godliness, that Christ being placed, as it were, in the midst between God and us, doth deliver unto us with his own hand those gifts which he hath received at the hands of his Father. Furthermore, we must note this order that he saith, that the Spirit was sent by Christ after that he was exalted. This agreeth with those sentences:
“
The Spirit was not yet given, because Christ was not yet glorified,” (Joh 7:39.)
And again,
“
Unless I go hence, the Spirit will not come,” (Joh 16:7.)
Not because the Spirit began then first to be given, wherewith the holy fathers were endued since the beginning of the world; but because God did defer this more plentiful abundance of grace, until such time as he had placed Christ in his princely seat; which is signified by this word poured out, as we saw a little before. For by this means the force and fruit of Christ his death and resurrection is sealed; and we do also thereby know, that we have lost nothing by Christ his departing out of the world; because, though he be absent in body, yet is he present with us after a better sort, to wit, by the grace of his Holy Spirit.
Fuente: Calvin’s Complete Commentary
(33) Therefore being by the right hand of God.The Greek has the dative case without a preposition. The English version takes it, and probably is right in taking it, as the dative of the instrument, the image that underlies the phrase being that the Eternal King stretches forth His hand to raise Him who was in form His Servant to a place beside Him on His right hand; and, on the whole, this seems the best rendering. Not a few scholars, however, render the words exalted to the right hand of God.
Having received of the Father.The words of St. Peter, obviously independent as they are of the Gospel of St. John, present a striking agreement with our Lords language as recorded by him (Joh. 14:26; Joh. 15:26). The promise throws us back upon these chapters, and also upon Act. 1:4.
Hath shed forth this.Better, hath poured out. The verb had not been used in the Gospels of the promise of the Spirit, but is identical with that which was found in the Greek version of Joels prophecy, as cited in Act. 2:17, I will pour out of My Spirit.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. Therefore As the result of the whole.
Exalted A clear testimony to the ascension.
Shed forth this So that we have here Peter’s second answer to the question, (Act 2:12,) What meaneth this? It is a manifestation sent down from the ascended Jesus Messiah. Peter now confirms the exalted Lordship of the ascended Jesus by further prophecy.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Ascension and Exaltation of Jesus Christ Having preached the death and resurrection of the Lord Jesus Christ, Peter declares His ascension and exaltation at the right hand of the Father. In this part of the sermon, he cites Psa 110:1 and interprets its prophetic fulfillment in the exaltation of Jesus Christ.
Act 2:34-35 Old Testament Quotes in the New Testament In Act 2:34-35 the apostle Peter quotes from Psa 110:1, A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The conclusion of Peter’s sermon:
v. 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.
v. 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,
v. 35. until I make Thy foes Thy footstool.
v. 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. A powerful peroration or conclusion! After his testimony concerning the resurrection of Jesus there was one more point which Peter was bound to make, namely, the proof of Christ’s exaltation into glory, with the attendant majesty and power. In this case he did not cite the testimony of the apostles’ personal witnessing, since this step of Christ’s glorification had been hidden from human eyes. But the ascension and exaltation was a necessary consequence of the resurrection. Jesus was by the right hand of God exalted, raised by the omnipotent power of God to the highest dignity in the realms of glory; Jesus received the promise of the Holy Spirit from. the Father; Jesus poured the Spirit out upon the disciples, as the Jews were now witnessing to their great astonishment, both with their eyes in seeing the tongues of fire and with their ears in hearing the unlearned fishermen declare the great wonders of God in more than a dozen languages and dialects. It was testimony of a kind which no sane man among the hearers would dream of calling into question. And this miracle of the exalted Christ was, in turn, predicted in the Old Testament, another fact which should convince them of the truth of Peter’s remarks. For David, as they well knew, had not ascended into heaven. The words therefore which he had written, Psa 110:1: The Lord said to my Lord, Sit at My right hand till I place Thine enemies as a footstool for Thy feet, could not apply to David. The passage, then, as even the Jews admitted, must refer to Christ; the words had found their fulfillment in the ascension of Jesus. Having therefore, by the soundest kind of evidence, brought proof for the statements which he made in his introduction, Peter was ready for the logical, powerful conclusion and application. With convincing confidence and startling directness he appeals not only to the present hearers, but to the whole house of Israel whom they represented, to have the correct understanding of the facts brought out by his sermon, namely, that God had made that same Jesus whom they had crucified both Lord and Christ. He had made Him Lord by exalting Him to the everlasting throne of majesty and power; and He had made Him Christ by thus establishing all the prophecies of old concerning the Messiah as referring to Jesus of Nazareth. Jesus and His entire ministry were vindicated in a most glorious and incontrovertible manner. Such is the preaching of Christ which should obtain in the Christian Church at all times. That is the content of all Christian preaching: Jesus Christ, true God and man, crucified and resurrected, our Lord and Savior.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 2:33. He hath shed forth this, which ye now see and hear. It is said, Joh 7:39 that the Holy Ghost was not yet given, because Jesus was not yet glorified. See the note on that verse. The Spirit, in his extraordinary and superabundant influences, was reserved as the great donative after Christ’s triumph over principalities and powers. When he was ascended up on high, he sent down the greatest gift that ever was bestowed upon mankind, except himself. By this Christ discovered the greatness of his purchase, the height of his glory, the exercise of his power, the certainty of his resurrection and ascension, and the care he took of his church: for in what could he illustrate his character more, thanby letting them see that he made good his last promise, of sending them another Comforter, who should be with them in all their undertakings, to direct them in their doubts, and to plead their cause against all opposition? What still enhanced this gift was, that it was not to continue with them only for a short time, but to abide with them and all his faithful saints for ever. It was to remain with them as a pledge of his love, as a testimony of his truth, as an earnest of his favour now, and of the future inheritance of all the faithful in heaven. See Eph 4:8; Eph 4:32.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 2:33 . ] namely, in consequence of the resurrection, with which the exaltation is necessarily connected.
] by the right hand, i.e. by the power of God , v. 31; Isa 63:12 . Comp. Vulgate, Luther, Castalio, Beza, Bengel, also Zeller, p. 502, and others. The rendering: to the right hand of God , however much it might be recommended as regards sense by Act 2:34 , is to be rejected, seeing that the construction of simple verbs of motion with the dative of the goal aimed at, instead of with or , belongs in classical Greek only to the poets (see the passages from Homer in Ngelsb. p. 12, Exo 3 , and, besides, Erfurdt, ad Antig. 234; Bernhardy, p. 95; Fritzsche, Conject . I. p. 42, the latter seeking to defend the use as legitimate), and occurs, indeed, in late writers [132] (see Winer, p. 201 f.[E. T. 268 f.]), but is without any certain example in the N. T., often as there would have been occasion for it; for Act 21:16 admits of another explanation, and Rev 2:16 is not at all a case in point. In the passage of the LXX. Jdg 11:18 , deemed certain by Fritzsche, (if the reading is correct) is to be connected, not with , but as appropriating dative with . Concerning , Xen. Anab. i. 2. 26, see Bornemann, ed. Lips. The objection, that by the right hand of God is here inappropriate (de Wette and others), is not tenable. There is something triumphant in the element emphatically prefixed, which is correlative to (Act 2:32 ); God’s work of power was, as the resurrection, so also the exaltation. Comp. Phi 2:9 . A Hebraism, or an incorrect translation of (Bleek in the Stud. u. Krit. 1832, p. 1038; de Wette; Weiss, Petr. Lehrbegr. p. 205), has been unnecessarily and arbitrarily assumed.
. . . . . . .] contains that which followed upon the , and hence is not to be explained with Kuinoel and others: “after He had received the promise of the Holy Spirit from the Father;” but: “ after He had received the (in the O. T.) promised (Act 1:4 ) Holy Spirit from His Father . See on Luk 24:49 .
is either, with Vulgate, Erasmus, Beza, Kuinoel, and others, to be referred to the , so that the corresponds to the explanatory id quod (Khner, 802. 2), or which, on account of the annexed to , is more natural and more suitable to the miraculous character it is, with Luther, Calvin, and others, to be taken as an independent neuter: He poured forth (just now) this, what ye (in effectu) see and hear (in the conduct and speech of those assembled). Accordingly, Peter leaves it to his hearers, after what had previously been remarked ( . ), themselves to infer that what was poured out was nothing else than just the . [133]
The idea that the exalted Jesus in heaven receives from His Father and pours forth the Holy Spirit, is founded on such instructions of Christ as Joh 15:26 ; Joh 16:7 . Comp. on Act 1:4 .
[132] The dative of interest ( e.g. , I come for thee) has often been confounded with it. Comp. Krger, 48. 9. 1.
[133] It cannot, however, be said that “the first congregation of disciples receives this gift without baptism ” (Weiss, bibl. Theol. p. 150). Those persons possessed by the Spirit were, in fact, all confessors of Christ, and it must in their case be supposed that they had already received baptism in the lifetime of our Lord, to which conclusion vv. 38, 41 point.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 33. Exalted ] See Trapp on “ Act 2:27 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33 .] Peter now comes to the Ascension the exaltation of Jesus to be, in the fullest sense, Lord and Christ.
] by the right hand , not ‘ to the right hand.’ The great end of this speech is to shew forth (see above) the GOD OF ISRAEL as the doer of all these things. However well the sense ‘ to ’ might seem to agree with the of Act 2:34 , we must not set aside a very suitable sense, nor violate syntax (for the construction is entirely unexampled in Hellenistic as well as prose classical Greek) in order to suit an apparent adaptation. The reference is carried on by the word , though it be not in exactly the same position in the two cases. And the . of Act 2:34 prepares the way for the following without any harshness.
On the poetic dative after verbs of approach, see Musgr., Phniss, 310 (303, Matth.), and Hermann, Antig. 234. See also ch. Act 5:31 , and Winer (who defends the construction), edn. 6, 31. 5. Wordsw. denies that the is ever specified in the N. T. as the instrument by which He works. But he has omitted to state that this and the similarly ambiguous place, ch. Act 5:31 , are the only real instances of the expression being used , all the rest being local, or : so that his dictum goes for nothing. And in the LXX the use of God’s right hand as the instrument is very frequent: cf. Exo 15:6 ; Exo 15:12 ; Ps. 17:36; Psa 59:5 (where the dat. is used as here), and about 20 other places; Isa 48:13 ; Isa 63:12 , &c. After this, the objection, when applied to a speech so full of O. T. spirit and diction as this, would, even if valid as regards the N. T., be irrelevant.
] Christ is said to have received from the Father the promise above cited from Joel, which is spoken of His days . This, and not of course the declarations made by Himself to the same effect, is here referred to , though doubtless those were in Peter’s mind. The very word, , refers to above, Act 2:17 .
, ‘this influence,’ this merely; leaving to his hearers the inference, that this , which they saw and heard, must be none other than the effusion of the Spirit.
need not imply, as Dr. Burton thinks, that “there was some visible appearance, which the people saw as well as the apostles:” very much of the effect of the descent of the Spirit would be visible , the enthusiasm and gestures of the speakers, for instance; not, however, the tongues of flame, for then none could have spoken as in Act 2:13 .
Fuente: Henry Alford’s Greek Testament
Act 2:33 . : the Ascension is a necessary sequel to the Resurrection, cf. Weiss, Leben Jesu , iii., 409 ff. and in loco . Or the word may mark the result of the assured and manifold testimony to the Resurrection, to which the Apostle had just appealed: “Confirmata resurrectione Christi, ascensio non potest in dubium vocari,” Bengel. : best to take the words as an instrumental dative, so in Act 5:31 , with the majority of recent commentators. On grammatical grounds it would be difficult to justify the rendering “ to the right hand ” (although taken in connection with Act 5:34 it would give very good sense), since such a combination of the dative alone is found only in the poets, and never in prose in classical Greek. The only other instances adduced, Act 21:16 and Rev 2:16 , can be otherwise explained, cf. Winer-Moulton, xxxi., p. 268. On Jdg 11:18 (LXX) quoted in support of the local rendering by Fritzsch, see Wendt’s full note in loco . The instrumental meaning follows naturally upon Act 2:32 the Ascension, as the Resurrection, was the mighty deed of God, Phi 2:9 . There is therefore no occasion to regard the expression with De Wette as a Hebraism, see Wetstein, in loco . , cf. especially Joh 12:32 , and Westcott’s note on Joh 3:14 . The word is frequently found in LXX. As Lightfoot points out, in our Lord Himself the divine law which He Himself had enunciated was fulfilled, (Luk 14:11 ; Luk 18:14 ). . . ., see above on Act 1:4 (Gal 3:14 ). The language of St. Peter is in agreement with, but yet independent of, that in St. John, whilst it calmly certifies the fulfilment of our Lord’s promise. : “hath poured forth,” R.V. All previous English versions except Rhem. = A.V. The verb is used in the LXX in the prophecy cited above, Joe 2:28-29 ( cf. also Zec 12:10 ), although it is not used in the Gospels of the outpouring of the Spirit. : either the Holy Ghost, as the Vulgate takes it, or an independent neuter “this which ye see and hear,” i.e. , in the bearing and speech of the assembled Apostles. St. Peter thus leads his hearers to infer that that which is poured out is by its effects nothing else than the Holy Ghost. It is noteworthy that just as Joel speaks of God, the Lord Jehovah, pouring out of His Spirit, so the same divine energy is here attributed by St. Peter to Jesus. See above on Act 2:17 .
Fuente: The Expositors Greek Testament by Robertson
being . . . exalted. Greek. hupsoo. See note on Joh 12:32.
of = from beside. Greek. para. App-104.
promise. See note on Act 1:4.
the Holy Ghost = the Holy Spirit. App-101.
shed forth. Same as “pour out” in verses: Act 17:18.
now. Omit.
see. Greek. blepo. App-133.
Fuente: Companion Bible Notes, Appendices and Graphics
33.] Peter now comes to the Ascension-the exaltation of Jesus to be, in the fullest sense, Lord and Christ.
] by the right hand, not to the right hand. The great end of this speech is to shew forth (see above) the GOD OF ISRAEL as the doer of all these things. However well the sense to might seem to agree with the of Act 2:34, we must not set aside a very suitable sense, nor violate syntax (for the construction is entirely unexampled in Hellenistic as well as prose classical Greek) in order to suit an apparent adaptation. The reference is carried on by the word , though it be not in exactly the same position in the two cases. And the . of Act 2:34 prepares the way for the following without any harshness.
On the poetic dative after verbs of approach, see Musgr., Phniss, 310 (303, Matth.), and Hermann, Antig. 234. See also ch. Act 5:31, and Winer (who defends the construction), edn. 6, 31. 5. Wordsw. denies that the is ever specified in the N. T. as the instrument by which He works. But he has omitted to state that this and the similarly ambiguous place, ch. Act 5:31, are the only real instances of the expression being used, all the rest being local, or : so that his dictum goes for nothing. And in the LXX the use of Gods right hand as the instrument is very frequent: cf. Exo 15:6; Exo 15:12; Ps. 17:36; 59:5 (where the dat. is used as here), and about 20 other places; Isa 48:13; Isa 63:12, &c. After this, the objection, when applied to a speech so full of O. T. spirit and diction as this, would, even if valid as regards the N. T., be irrelevant.
] Christ is said to have received from the Father the promise above cited from Joel, which is spoken of His days. This, and not of course the declarations made by Himself to the same effect, is here referred to, though doubtless those were in Peters mind. The very word, , refers to above, Act 2:17.
, this influence, this merely; leaving to his hearers the inference, that this, which they saw and heard, must be none other than the effusion of the Spirit.
need not imply, as Dr. Burton thinks, that there was some visible appearance, which the people saw as well as the apostles:-very much of the effect of the descent of the Spirit would be visible,-the enthusiasm and gestures of the speakers, for instance; not, however, the tongues of flame,-for then none could have spoken as in Act 2:13.
Fuente: The Greek Testament
Act 2:33. ) So also in ch. Act 5:31, Him hath God exalted with His right hand to be a Prince and a Saviour. The Hebrew is rendered by the LXX. usually ; and so also in Psa 110:1, the passage to which Peter refers, and yet uses the expression , which is found once in the LXX., Isa 63:12. Christ was exalted by the right hand of GOD to the right hand of God.-, therefore) The resurrection of Christ having been established, His ascension cannot be called in question. For this reason it is first asserted by itself, and next is also established from the 110th Psalm.-, having been exalted) The exaltation strictly took place at His ascension.-, He poured out) See Act 2:17.- ) The more recent MSS. of the Latin Vulg. have hunc, quem, instead of hoc quod nunc. They understand (Neut.), spiritum (Masc). The neuter gender in Greek is expressed by the masculine in Latin. Moreover the phrase is absolute, this (), elegantly denoting the newness (the unprecedented character) of this unspeakable gift.[16] Irenu[17] has , now, which has been omitted by some.[18]- , ye see and hear) Ye have testimonies to the facts which are not to be mocked at (Act 2:13).
[16] is the reading of ABC and D corrected. But good MSS. of Vulg. hoc donum quod: so also e: and E, : also Iren. and Cypr. The oldest MS. of Vulg. (Amiat.) has hunc quem.-E. and T.
[17] renus (of Lyons, in Gaul: born about 130 A.D., and died about the end of the second century). The Editio Renati Massueti, Parisin, a. 1710.
[18] So also Ee and Rec. Text have . But ABC and D, corrected, omit it.-E. and T.
Fuente: Gnomon of the New Testament
by: Act 5:31, Psa 89:19, Psa 89:24, Psa 118:16, Psa 118:22, Psa 118:23, Isa 52:13, Isa 53:12, Mat 28:18, Mar 16:19, Joh 17:5, Eph 1:20-23, Phi 2:9-11, Heb 1:2-4, Heb 10:12, 1Pe 1:21, 1Pe 3:22
having: Act 1:4, Luk 24:49, Joh 7:38, Joh 7:39, Joh 14:16, Joh 14:26, Joh 15:26, Joh 16:7-15
he: Act 2:17, Act 2:38, Act 2:39, Act 10:45, Rom 5:5, Eph 4:8, Tit 3:6
Reciprocal: 2Ki 2:14 – smote Psa 17:7 – by thy Psa 20:6 – with Psa 55:18 – He hath Psa 68:18 – received Psa 110:3 – day Psa 138:7 – and thy right Isa 30:18 – will he be Isa 32:15 – the spirit Isa 44:3 – pour my Isa 45:8 – Drop down Isa 52:15 – sprinkle Isa 66:5 – but Eze 39:29 – for Eze 47:3 – waters were to the ankles Dan 7:9 – his throne Joe 2:28 – upon Zec 12:10 – I will pour Mar 16:17 – they Luk 3:16 – he shall Joh 12:16 – when Joh 14:12 – because Joh 16:25 – but Act 3:13 – hath Act 4:33 – with Rom 8:11 – him 2Co 3:8 – the ministration Gal 3:14 – might Eph 1:13 – holy Eph 4:10 – that he 1Th 1:5 – in the Heb 1:3 – sat Heb 2:4 – God Heb 2:9 – crowned 1Pe 1:12 – with 1Jo 5:7 – the Holy Rev 3:1 – he that Rev 22:1 – proceeding
Fuente: The Treasury of Scripture Knowledge
3
After all these verses from 16, Peter comes directly again to the purpose of his speech; to explain the meaning of what the multitude had seen and heard. That it was according to a promise that the Holy Ghost was to be shed forth upon the apostles.
Fuente: Combined Bible Commentary
Act 2:33. Therefore being by the right hand of God exalted. Render instead, Therefore being exalted to the right hand of God. The quotation from the prophecy of Psalms 16, which related in so strangely an accurate way Messiahs calm, joyful confidence that death should have no abiding power over either flesh or soul, broke short off, it will be remembered, in the middle of the nth verse of the Psalm, with a general expression of joy in the presence of the Father. St. Peter now having spoken of his Masters resurrection and of the literal fulfilment of the prophecy respecting death being powerless to hold Him, takes up as it were the interrupted thread in the Psalm, and proceeds to speak of the exaltation of Messiah at the right hand of God where the Psalm leaves the Holy One enthroned.
And having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. From His mediatorial throne at the right hand of God, Christ poured out the Spirit, said St. Peter, on these, as ye now see, just as He promised His own when He was with them on earth (comp. Joh 14:16-17; Joh 15:26; Joh 16:7, and Act 1:4).
On the question of the translation to the right hand, this construction of a verb of motion with the dative . . . . is found in classical writers only among the poets, though such a usage occurs in later writers. The undoubted connection with the concluding words of the great prophecy of Psalms 16 (see Ewalds masterly paraphrase of the whole passage), leads us without hesitation to adopt this rendering in preference to the usual translation by the right hand, with many of the best of the modern commentators, Neander, Olshausen, De Wette, Hackett, Wordsworth, etc.
Fuente: A Popular Commentary on the New Testament
See notes on verse 32
Fuente: McGarvey and Pendleton Commentaries (New Testament)
33. Therefore, exalted at the right hand of God, having received the promise of the Holy Ghost with the Father, he has poured out this which you see and hear. You see Peters logic. The discussion of the Holy Ghost filling the disciples is demonstrative proof that Christ has satisfied the Father with His atonement, actually been received and ratified in heaven, crowned at the right hand of God Mediatorial King, received the Holy Ghost and sent Him down His own Revelator and Successor whom He had promised to send down.
THE AWFUL INDICTMENT
Now the illiterate fisherman faces the multitude, boldly arraigns hierarchs and politarchs for the awful crime of murdering the Son of God. The mighty logic of the Holy Ghost sweeps away all the human and Satanic refuges of lies.
Fuente: William Godbey’s Commentary on the New Testament
Verse 33
Shed forth this; the spiritual influence which had awakened their wonder.
Fuente: Abbott’s Illustrated New Testament
2:33 Therefore being by the {y} 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.
(y) Might and power of God.
Fuente: Geneva Bible Notes
Peter next explained that it was Jesus, now at God’s right hand, who had poured forth the promised Holy Spirit from the Father (Joh 14:16-17; Joh 14:26; Joh 15:26-27). The evidence of this was the tongues of fire and demonstration of tongues speaking that his audience saw and heard. The right hand of God figuratively repesents supreme power and authority, and reference to it sets up the quotation of Psa 110:1 in the next verse.
Peter mentioned all three members of the Trinity in this verse.
"Throughout Acts, the presence of the Spirit is seen as the distinguishing mark of Christianity-it is what makes a person a Christian." [Note: Witherington, p. 140.]