Exegetical and Hermeneutical Commentary of Acts 2:34
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
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).
Fuente: The Cambridge Bible for Schools and Colleges
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 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, Adonaay. Here it means, Yahweh said, etc.
My Lord – This is a different word in the Hebrew – it is 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 fleshhence our Saviour proves his Divinity, Mat 22:45. The words here referred to are Psa 110:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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
Ps 110:1 “the Lord said unto my Lord, sit thou on my right hand”;
[See comments on Mt 22:44].
Fuente: John Gill’s Exposition of the Entire Bible
Ascended not (—). It is more emphatic than that: For not David ascended into the heavens. Peter quotes Ps 110:1 as proof. No passage in the O.T. is so constantly quoted as Messianic as this. “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” (Knowling).
Sit thou (). Late Koine form for earlier , present middle imperative second singular of .
Fuente: Robertson’s Word Pictures in the New Testament
Is not ascended [ ] . Aorist, did not ascend.
Fuente: Vincent’s Word Studies in the New Testament
1) “For David is not ascended into the heavens:(ou gar David anebe eis tous ouranous) “For David ascended not into the heavens,” as Jesus did. His body went to the grave, remains there today and will till the first resurrection, Act 2:29; 1Th 4:16-18.
2) “But he saith himself,” (legei de autos) “But he himself says,” in his prophetic writings concerning Jesus, then quotes Psa 110:1, giving sanction to the Inspiration of David as an holy man of God, 2Pe 1:21.
3) “The Lord said unto my Lord,” (eipen kurios to kurio mou) “The Lord (almighty Lord) said unto my Lord,” God was both Lord of Jesus Christ, (Jehovah), whom David called “my Lord,” much as Thomas did as he recognized Jesus from His voice and the scars in His hands and sides, Joh 20:28, and He was Lord of David.
4) “Sit thou on my right hand,” (kathou ek deksion mou) “Sit thou at my right hand,” Mat 22:44; Eph 1:20; Col 31; 1Co 15:25, and share my throne. David did not ascend into heaven, could not have said this of himself. It was God, His Father, who said this of His Son, Jesus Christ, who asked Jesus, at His ascension to sit and share His throne for intercession until He returns to the earth, Heb 1:3; Heb 7:25; Heb 9:24; 1Jn 2:1-2.
Fuente: Garner-Howes Baptist Commentary
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, (Eph 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 (125) 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, (Psa 110:1.) As if he should say, He took not the honor to himself rashly, but did only obey God when he commanded him, (Heb 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, (Eph 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 (1Co 15:25) of the former Epistle to the Corinthians, concerning the putting of his enemies under his feet.
(125) “ Prophetia admoniti,” admonished by prophecy, omitted.
Fuente: Calvin’s Complete Commentary
(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 Psalmists mysterious words (Psa. 110:1). (See Note on Mat. 22:44.) Those who were then silenced are now taught how it was that Davids Son was also Davids Lord.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
“For David ascended not into the heavens: but he says himself, The Lord said to my Lord, Sit you on my right hand, until I make your enemies the footstool of your feet.”
He then again contrasts David’s situation with that of Jesus. He had drawn attention to the fact that David was still in his tomb. Now he stresses that, unlike Jesus, David had not ascended into heaven. Here then is One greater than David, great David’s greater son, of whom David had said, “The Lord said to my Lord, Sit you on my right hand, until I make your enemies the footstool of your feet.” David had thus prophesied that his superior ‘son’, Who was really his Lord, would rise to heaven and take His place at God’s right hand, there to await the submission of those who opposed Him.
While as far as we know this Psalm had never specifically been interpreted Messianically (although in general any Davidic psalm was Messianic simply because it spoke of the house of David and was downdated king by king and must therefore finally include reference to the coming son of David) Jesus Himself had certainly taken it as such (Luk 20:41-44; Mar 12:35-37; Mat 22:41-45 compare Heb 1:13). He had further used it in order to demonstrate the superiority of the expected Messiah to David himself.
Act 2:34. For David is not ascended It was a truth well known and established among the Jews, that many of the Psalms and other prophetic writings were spoken in the person of the Messiah; and accordingly St. Peter authorises our applying to Christ what had been spoken by David, by shewing, that as it was not compatible with David’s character or circumstances, it must relate to the Messiah.
Act 2:34-35 . ] The fundamental fact of the previous statement, namely, the , has still to be proved , and Peter proves this also from a saying of David, which has not received its fulfilment in David itself.
] 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 ( ). This King, designated by 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 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.
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.
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.
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 , for , makes it appear as if the . . were a mistaken inference from Psa 110:1 , whereas that passage is adduced to preclude its being made from the other.
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, Jdische 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. : contracted for ( 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 in modern Greek, Kennedy, Sources of N. T. Greek , p. 162. In the LXX it is frequently used (see Hatch and Redpath, sub. v. ). : 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. with 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 , i., 1 b ). , 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).
is not ascended = went not up. Therefore still sleeping. Compare Act 13:36.
the heavens. See note on Mat 6:9, Mat 6:10.
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.
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 , for, makes it appear as if the . . were a mistaken inference from Psa 110:1, whereas that passage is adduced to preclude its being made from the other.
Act 2:34. , 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].-, but) Therefore it is another, and that other the Messiah, who ascended.-) himself-, 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.
The Lord: Psa 110:1, Mat 22:42-45, Mar 12:36, Luk 20:42, Luk 20:43, 1Co 15:25, Eph 1:22, Heb 1:13
Reciprocal: Psa 2:6 – Yet Psa 18:50 – Great Psa 110:2 – the rod Psa 110:5 – at thy Jer 30:21 – governor Mat 22:44 – The Lord Mat 25:33 – his Luk 22:69 – on Joh 3:13 – no man Joh 18:33 – the king Eph 1:20 – and set Eph 4:9 – he ascended Col 3:1 – where Heb 10:12 – General 1Pe 3:22 – is gone
5
Coming back to David, Peter reminds them again that the prophet had not ascended to heaven and was therefore not at God’s right hand. That would explain that another noted prophecy could not have meant him (David), for it says that the Lord (who was Christ) was to sit on the right hand of God, until he (Christ) had become a universal con-querer. This prediction is in Psa 110:1.
Act 2:34-35. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. The preacher, here fearful lest any should still suspect that King David was the One spoken of throughout the great passage he had been quoting, as a climax to his argument quotes King Davids own words from the 110th Psalm, where the psalmist king speaks more clearly and fully (than in Psalms 16) about the throne at Gods right hand, and by his plain unmistakeable words for ever sets aside all idea that in the famous passage of the 16th Psalm he was writing of himself, for he identifies the One who should sit at the right hand of the Eternal as his Lord (Act 2:1), as the looked for Messiah (Act 2:1-7).
The 110th Psalm is quoted by the Lord Jesus (Mat 22:43; Mar 12:36). The Saviour recognizes David as the author of the Psalm, and attributes to him a divine inspiration in speaking thus of the Messiah (Hackett). On the question of Christ sitting at the right hand of God, Dr. Hackett quotes from Prof. Stuart, who remarks: In the New Testament where Christ is represented as sitting on the right hand of Divine Majesty (Heb 1:3), or at the right hand of God (Act 2:23, and Heb 10:12), or at the right hand of the throne of God (Heb 12:2), participation in supreme dominion is most clearly meant (comp. 1Pe 3:22; Rom 8:34; Mar 16:19; Php 2:6-11; Eph 1:20-23).
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.
Verse 34
Is not ascended, &c.; has not risen from the grave.
Peter then added a second evidence that Jesus was the Christ. He had proved that David had prophesied Messiah’s resurrection (Act 2:27). Now he said that David also prophesied Messiah’s ascension (Psa 110:1). This was a passage from the Old Testament that Jesus had earlier applied to Himself (Mat 22:43-44; Mar 12:35-37; Luk 20:41-42). It may have been Jesus’ use of this passage that enabled His disciples to grasp the significance of His resurrection. It may also have served as the key to their understanding of these prophecies of Messiah in the Old Testament.
David evidently meant that the LORD (Yahweh, God the Father) said the following to David’s Lord (Adonai, Master, evidently a reference to Messiah or possibly Solomon). David may have composed this psalm on the occasion of Solomon’s coronation as Israel’s king. Clearly it is an enthronement psalm. Yahweh, the true King of Israel, extended the privilege of serving as His administrator to Messiah (or Solomon), His vice-regent. Yahweh included a promise that He would subdue His vice-regent’s enemies. Peter took this passage as a prophecy about David’s greatest son, Messiah. Yahweh said to David’s Lord, Messiah, sit beside me and rule for me, and I will subdue your enemies. This is something God the Father said to God the Son. Peter understood David’s reference to his Lord as extending to Messiah, David’s ultimate descendant.
"Peter’s statement that Jesus is presently at ’the right hand of God,’ in fulfillment of Psa 110:1, has been a focal point of disagreement between dispensational and non-dispensational interpreters. Traditional dispensationalists have understood this as teaching the present session of Christ in heaven before his return to fulfill the Davidic messianic kingdom promise of a literal reign on earth. They are careful to distinguish between the Davidic throne and the position that Christ presently occupies in heaven at the right hand of God (Act 2:30). [Note: E.g., Alva J. McClain, The Greatness of the Kingdom, p. 401.]
"Non-dispensationalists, by contrast, see Peter’s statement as a clear indication that the New Testament has reinterpreted the Davidic messianic prophecies. The messianic throne has been transferred from Jerusalem to heaven, and Jesus ’has begun his messianic reign as the Davidic king.’" [Note: Saucy, The Case . . ., pp. 69-70. His quotation is from George E. Ladd, A Theology of the New Testament, p. 336. Cf. Oswald T. Allis, Prophecy and the Church, p. 136. Saucy’s discussion of "the right hand of God," pp. 72-74, is helpful.]
"This does not mean that Jesus is at the present time ruling from the throne of David, but that He is now at ’the right hand of the Father’ until His enemies are vanquished (Act 2:33-35)." [Note: Cleon L. Rogers Jr., "The Davidic Covenant in Acts-Revelation," Bibliotheca Sacra 151:601 (January-March 1994):74.]
". . . it is preferable to see David’s earthly throne as different from the Lord’s heavenly throne, because of the different contexts of Psalms 110, 132. Psalms 110 refers to the Lord’s throne (Act 2:1) and a Melchizedekian priesthood (Act 2:4) but Psalms 132 refers to David’s throne (Act 2:11) and (Aaronic) priests (Act 2:9; Act 2:16). . . .
"Because the Messiah is the anointed Descendant of David and the Davidic Heir, He presently possesses the right to reign though He has not yet assumed David’s throne. This was also true of David, who assumed the throne over Israel years after he was anointed.
"Before Christ will be seated on David’s throne (Psa 110:2), He is seated at the right hand of God (Act 2:1). His present session is a position of honor and power, but the exercise of that power is restricted to what God has chosen to give the Son. God the Father reigns and has decreed that Christ dispense blessings from the Holy Spirit to believers in this present age. When Christ returns to earth to begin His messianic reign on David’s throne, He will conquer His enemies (Psa 110:2; Psa 110:5-7). Until then, He is now seated at God’s right hand (Act 2:1), exercising the decreed role of the Melchizedekian King-Priest (Act 2:4), the believer’s great High Priest (Heb 2:17; Heb 4:14-15; Heb 5:10; Heb 6:20; Heb 7:26; Heb 8:1; Heb 9:11; Heb 10:21)." [Note: Elliott E. Johnson, "Hermeneutical Principles and the Interpretation of Psalms 110," Bibliotheca Sacra 149:596 (October-December 1992):434, 436.]
"Christ’s enthronement at the time of His ascension was not to David’s throne, but rather was a restoration to the position at His Father’s right hand (Heb 1:3; Act 7:56), which position He had given up at the time of the Incarnation (Php 2:6-8). It was for this restoration that Christ had prayed to His Father in Joh 17:5. Since Christ had never occupied David’s throne before the Incarnation it would have been impossible to restore Him to what He had not occupied previously. He was petitioning the Father to restore Him to His place at the Father’s right hand. Peter, in his message, establishes the fact of resurrection by testifying to the Ascension, for one who had not been resurrected could not ascend." [Note: Pentecost, pp. 272. Cf. Hodges, "A Dispensational . . .," pp. 172-78.]
Normative dispensationalists:
Christ’s messianic reign will be on earth.
Progressive dispensationalists:
Christ’s messianic reign is now from heaven and will be on earth.
Non-dispensational premillenarians:
Christ’s messianic reign is now from heaven and will be on earth.
Non-millennarians:
Christ’s messianic reign is now and will be from heaven.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)