In Acts 2.29, Peter proves that Psalm 16 does not refer to David since he is buried and therefore has seen corruption. In v. 30, Peter assumes that since Ps. 16.10 cannot be literally true of David it must be true of someone, and thus Peter suggests that the proper referent of the verse is the messiah. According to v. 31, Peter sees the messiah’s resurrection in v. 28. Peter then connects this promised resurrection in Psalm 16 with the one Jesus has experienced and thereby proves that Jesus is the Christ (v. 32). Inv. 33 peter connects Christ’s resurrection with an exaltation to the right hand of God and with God giving Christ control over the distribution of the Holy Spirit. As a result Christ outpours the Spirit with the resulting fulfilment of Joel 2.28-29[3.1-2]. Verse 28 states that God has filled Jesus with joy with his presence which Peter takes as the Holy Spirit (see too Ps. 16.11b, unquoted in vv. 25-28). Thus, for Peter Psalm 16 is proof that God would give the messiah his spirit. Peter then works back to Joel 2.28[3.1] which promised God would outpour his Spirit in the last days, and he uses the verb εξεχεεν (v. 33) which is the same one he used in his quotation of Joel 2.28[3.1] (εκχεω v. 17). Thus, Peter is claiming that Jesus has been exalted by God to God’s right hand and that Jesus is integrally involved in God’s actions. Some suggest Ps. 68.18 plays a part in this reinterpretation of Joel 2.28[3.1]. In v. 34, Peter adds additional evidence that David was not the subject of Ps. 16.10-11 in that David spoke of another at God’s right hand (Ps. 110.1). Inv. 36, Peter summarizes his argument by proclaiming that God has made Jesus both Lord and Christ (2.36). Elsewhere Luke stats that Jesus is Lord and Christ at birth (Lk. 1.43; 2.11; 9.20; see too 10.22; Mk. 8.29; Mt. 16.16). In Acts 1.21, Peter identifies Jesus as the Lord during his earthly ministry. He is already Christ according to Peter’s confession at Caesarea Philippi. Thus, it is unlikely that Luke means to present Peter claiming that Jesus is only Lord and Christ after the resurrection. A better hypothesis is that God ‘making’ Jesus both Lord and Christ implies not installation to a completely new office, but rather a public exaltation to or installation in an office which he already possessed or a reaffirmation after that office has fallen into question (compare 1 Sam. 10.1, 24; 11.15; 16.13; 2 Sam. 2.4; 5.3; 19.1-43). Christ’s resurrection and exaltation is the denouement of something hidden though true of Christ all along. It is God’s reversal of man’s condemnation. Peter attempts to prove from Scripture that Christ’s resurrection meant that God exalted him to his own right hand and has given him control over the distribution of the Holy Spirit. Moreover, God had given him the function of Lordship and as a result those who wanted to escape God’s wrath and to be included in the people of God must invoke his name. Thus, Peter’s justification to the crowd is exegetical connection of Psalm 16 and Joel 2 and identification of the messiah as Lord based on his exaltation to God’s right hand. (Carl Judson Davis, The Name and Way of the Lord: Old Testament Themes, New Testament Christology [Journal for the Study of the New Testament Supplement Series 129; Sheffield: Sheffield Academic Press, 1996], 124-26)
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