A MINISTRY FOR HUNGRY SAINTS“Jesus of Nazareth,” a Man who was clearly and publicly approved by...

An overview of the Book of Acts, by Given O. Blakely

COMMENTARY ON: 2:33-36

Since May, 1993, a ministry instituted for the encouragement of believers in Christ

Lesson #9ACTS 5:31-32“Him hath God exalted withHis right hand to be aPrince and a Savior, for togive repentance to Israel,and forgiveness of sins. Andwe are His witnesses ofthese things; and so is alsothe Holy Ghost, whom Godhath given to them thatobey Him.”

“Neither is there salvationin any other: for there isnone other name underheaven given among men,whereby we must besaved.” (Acts 4:12)

THE PREACHING OF JESUS – HIS RESURRECTION

Peter continues his insightful, powerful, and inspired declaration of“Jesus of Nazareth,” a Man who was clearly and publicly approved byGod in the midst of the people who had taken, crucified, and killed Him.Because their deeds wereprovoked by the “determinate counsel andforeknowledge of God,” heaven did not interfere with what they did.Because their personal judgment was wrong, and because a living Christwas required to both author and finish salvation, God reversed theirverdict, raising Jesus from the dead. Death could not hold Jesus, for Hewho is “the Life” is superior to death. Also, death could not hold Himbecause death is a consequence of sin, and Jesus had “put away sin bythe sacrifice of Himself.” The consequence of sin cannot maintain itspower over the One who took away the sin of the world.

A MINISTRY FOR HUNGRY SAINTS

ACTS 17:26-27“And hath made of one bloodall nations of men for todwell on all the face of theearth, and hath determinedthe times before appointed,and the bounds of theirhabitation; that they shouldseek the Lord, if haply theymight feel after Him, andfind Him, though He be notfar from every one of us.”“ . . . and ye shall bewitnesses unto Me both inJerusalem, and in all Judaea,and in Samaria, and unto theuttermost part of the earth.”(Acts 1:8)

UNDER THE EXALTED CHRIST, THE GOSPEL BEGINS TO SPREAD

A Ministry for Hungry Saints, Series on the Book of Acts, Lesson #9, Meeting #344

Peter reveals that the pangs of death could not hold Jesus. He is risen from the dead – Given O. BlakelyPreaching Jesus: His Resurrection, Page 1 of 23

TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version(1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ERV = English Revised Version(1885), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version(1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible(1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation(1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New AmericanStandard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=NewJerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996),NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT =BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985),Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS =William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE=Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).

LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-NidaLexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon

---------- Lexicon and Bible Translation Codes with Identification -----------

“ 2:25 For David speaketh concerning Him, I foresaw the Lord always before my face, for He is on myright hand, that I should not be moved: 26 Therefore did My heart rejoice, and My tongue was glad;moreover also My flesh shall rest in hope: 27 Because Thou wilt not leave My soul in hell, neither wiltthou suffer Thine Holy One to see corruption. 28 Thou hast made known to Me the ways of life; thoushalt make Me full of joy with Thy countenance. 29 Men and brethren, let me freely speak unto youof the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day.30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruitof his loins, according to the flesh, He would raise up Christ to sit on his throne; 31 He seeing thisbefore spake of the resurrection of Christ, that His soul was not left in hell, neither His flesh did seecorruption. 32 This Jesus hath God raised up, whereof we all are witnesses.” (Acts 2:25-32)

Lesson Number 9

The Book of Acts

THE PREACHING OF JESUS: HIS RESURRECTIONTHE PREACHING OF JESUS: HIS RESURRECTION

INTRODUCTION

Peter continues his insightful,powerful, and inspired declaration of“Jesus of Nazareth,” a Man who wasclearly and publicly approved by God inthe midst of the people who had taken,crucified, and killed Him. Because theirdeeds were provoked by the “determinatecounsel and foreknowledge of God,”heaven did not interfere with what theydid. Because their personal judgment

was wrong, and because a living Christwas required to both author and finishsalvation, God reversed their verdict,raising Jesus from the dead. Death couldnot hold Christ, for He who is “the Life”is superior to death. Also, death could nothold Him because death is a consequenceof sin, and Jesus had “put away sin bythe sacrifice of Himself.” Theconsequence of sin cannot maintain its

power over the One who took away thesin of the world.

Peter will establish that a deadChrist is of no value. While the death ofChrist is essential to our salvation, so isHis resurrection. His death establishedthe basis for the remission of sins andour reconciliation to God. In His death,God was able to fully and satisfactorily

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outrightcontradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himselfand His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

THE INSPIRED RECORD OFHOW THE EXALTED CHRIST,BY THE HOLY SPIRIT,WORKED THROUGH HISAPOSTLES AND HOLY MENTO SPREAD THE WORD OFTHE GOSPEL THROUGNOUTTHE WHOLE WORLD.

A MINISTRY INITIATED INMAY 1993, AND DEDICATEDTO BUILDING THE FAITHAND ENHANCING THE HOPEOF THOSE WHO AREWORKING OUT THEIR OWNSALVATION WITH FEAR ANDTREMBLING.



judged sin. Sin had to be handledjudiciously – judged and condemned byGod. This was required because, as GodHimself revealed, He cannot acquit thewicked, or clear the guilty. That is, Hecannot dismiss sin with a word, or simplybegin treating sinners as though theyhad never sinned at all.

THE DIVINE NATURE DECLAREDGod revealed this aspect of

Himself to Moses, when He declared Hisown name, showing forth His glory.“Keeping mercy for thousands, forgivinginiquity and transgression and sin, andthat will by no means clear the guilty. . .”Ex 34:7). Moses confessed this back toGod when pleading for the people: “TheLORD is longsuffering, and of greatmercy, forgiving iniquity andtransgression, and by no means clearingthe guilty . . . ” (Num 14:18). Nahum wasalso given to see this aspect of the Divinenature. “The LORD is slow to anger, andgreat in power, and will not at all acquitthe wicked . . .” (Nahum 1:3).

God’s nature will not allow Him topass over sin, dismissing it from Hismind because of His mercy. “Mercy andtruth” must meet together, and“righteousness and peace” must kiss eachother (Psa 85:10). Salvation must notrequire that God abandon His ownnature, clearing the guilty when He saysHe cannot do such a thing, andacquitting the wicked when He says Hewill “not at all” do this. There must be a

way found in which God can remit sinswithout violating His own nature. PraiseGod, a way was found, and theresurrection of Christ proves it.

Romans 3:25The salvation of man, while being

a revelation of the love of God, is actuallyfounded upon the righteousness of God.We are not left to conjecture about thismatter. In a remarkable statement of thecause behind the remission of sins theSpirit affirms, “Being justified freely byHis grace through the redemption that isin Christ Jesus: Whom God hath setforth to be a propitiation through faith inHis blood, to declare His righteousnessfor the remission of sins that are past,through the forbearance of God” (Rom3:24-25). Other versions read, “todemonstrate His righteousness,” NKJV “todemonstrate His justice,” NIV “to show Hisrighteousness,” NRSV “to make clear Hisrighteousness,” BBE “the manifestation ofHis righteousness,” MRD and “to prove Hisrighteousness.” NAB

In this passage the Spirit remindsus of the sins that were committed in thepast – by the people of God – “sins thatare past.” On the surface, it appeared asthough God has passed over them,clearing the guilty and acquitting thewicked. If this is the case, then God hasviolated His own nature, or deniedHimself – and that is something He“cannot” do (2 Tim 2:13). The point isthat God viewed the sins of the ancientsin the prospect of His Son taking sinaway. When Jesus died, the effectivenessof His death reached backward, severingsin’s association with those, who weretrusting in God, upon the basis of theirfaith. The Spirit states it this way: “Andfor this cause He is the mediator of thenew testament, that by means of death,for the redemption of the transgressionsthat were under the first testament, theywhich are called might receive thepromise of eternal inheritance” (Heb

9:15).

The remission of sins – even thesins of believers before Christ – was adisplay of God’s righteousness. He wasrighteous in being forbearing, and notcutting the people off, and He wasrighteous in finally clearing their recordupon the basis of the redemption that isin Christ Jesus.

Romans 8:3The judgment of sin took place in

the body of Jesus. The Spirit states thecase this way: “For what the law couldnot do, in that it was weak through theflesh, God sending His own Son in thelikeness of sinful flesh, and for sin,condemned sin in the flesh” (Rom 8:3).That is, God condemned sin in the fleshof His Son Jesus. The New InternationalVersion thoroughly misrepresents thecase here reading, “condemned sin insinful man.” Another version alsocorrupts the text: “That way Godcondemned sin in our corrupt nature.”GWN The thought declared by the Spirit isthat God condemned, or judged, sin inChrist’s body, for it was “in His body onthe tree” that Jesus bore our sins (1 Pet2:24). The sin that was found in men wascondemned in a Man – “THE MANChrist Jesus.”

Jesus was “made sin for us,” andwas also “made a curse for us” (2 Cor5:21; Gal 3:13). Thus God dealt with sinjustly, which allowed Him to be “the justand the Justifier of him that believeth inJesus” (Rom 3:26). An unjust salvation isno salvation at all. It was not enough forGod to justify fallen humanity. He had todo it in a just and righteous manner, forHe “cannot deny Himself” (2 Tim 2:13).Following Jesus’ death, no one must beable to condemn or lay anything to thecharge of God’s elect (Rom 8:33-34). Ifthere is anything unjust about salvation,it will not be able to stand. If there issome characteristic of God that is blurred

CONTENTS# DAVID SPEAKS CONCERNING

CHRIST (2:25)# HEART, TONGUE, AND FLESH

(2:26)# SOUL AND BODY (2:27)# KNOWLEDGE AND JOY (2:28)# DAVID WAS NOT SPEAKING

ABOUT HIMSELF (2:29)# THE PROPHET SPOKE ABOUT

CHRIST (2:30)# THE RESURRECTION AND

ENTHRONEMENT (2:31)# WE ALL ARE WITNESSES (2:32)# CONCLUSION

An unjust salvation is no salvation at all. It was notenough for God to justify fallen humanity. He had todo it in a just and righteous manner, for He “cannotdeny Himself”



or violated by the death of Christ, then itwill not be effective.

This is why the resurrection ofChrist is integral to the FOUNDATIONof our salvation. In His resurrection thedeath of Christ is validated, and HisSonship is confirmed. In it the deeds ofthe men who crucified and killed Jesusare shown to be unrighteous, their heartsimpure and hard, the their eyes blinded.Also, the NEED for salvation issubstantiated by the resurrection of theLord Jesus from the dead. And over andabove all of this, God was shown to beimpeccably and uncompromisinglyrighteous in His “great salvation.” It isno wonder that those who neglect thissalvation are offered no way of escapefrom the judgment of the Almighty (Heb2:3). A salvation of this magnitude andeffectiveness cannot be treated casually.A God that has gone to this extent to“save His people from their sins” cannotbe afforded a secondary, or even lesser,place in the lives of men. Those whoallow “other things” (Mk 4:19) to upstagetheir commitment to the Lord do so atthe expense of their own salvation. Theyare exchanging their souls for somethingthat is worthless (Matt 16:26).

In Christ’s death, the Son of Goddealt effectively with sin. He removed itin its totality, taking it away from theface of God. This opened the way for theremission of sins and the cleansing of theconscience. It also cleared the path forjustification, in which a person is “maderighteous” through the judicious and holyact of Divine imputation (Rom 5:19; 4:22-25). In His death Jesus also destroyedthe devil, thereby removing the power ofsin. Now, men could be freed fromenslavement to sin (Rom 6:17,18).

In Christ’s burial, it wasconfirmed that Jesus really did die. He

“made His grave with the wicked, andwith the rich in His death” (Isa 53:9),there He was thoroughly identified withfallen humanity. The curse of God hadbeen effectively administered (Gal 3:13),and the soul of Jesus was separated fromHis body. Preceding His burial, the spiritof Jesus separated from His body, leavingit lifeless, “for the body without the spiritis dead” (James 2:26). This too was anvoluntary act of Jesus, as on the cross Hecommitted His spirit to the Father (Lk23:46). In His burial the fact that He wasnot destroyed was confirmed in theunseen world where He “preached theGospel also to them that are dead” (1 Pet3:18; 4:6).

CHRIST’S RESURRECTIONThe resurrection of Jesus

confirmed that God was satisfied withHis death, and would require no more“sacrifice for sins” (Isa 53:11). It alsodeclared that Jesus was not only the Sonof God, but that He was “the Son of Godwith power” (Rom 1:4). For this, andother reasons Peter will elaborate onJesus being raised from the dead. He willproclaim that the people before him haveto do with a living Jesus – one who hasbeen exalted to the right hand of God.

The people standing before Peterconsidered Jesus to be dead – even as Hisdisciples once thought, prior to His

appearances to them. Very early on thefirst day of the week, women came to thetomb to anoint the body of Jesus thinkingHe was dead (Mk 16:2). Mary Magdalenecame early to the tomb, and she thoughtJesus was dead. When she saw that Hisbody was no longer there, she thoughtsomeone had taken it away (John 20:15).Cleopas and his companion pondered thehappenings related to Christ’s death, andconcluded that He was still dead, and allof their hopes had been dashed to theground (Lk 24:19-21). Even “the eleven”apostles thought Jesus was dead, and didnot believe the testimony of the womenwho said He was alive (Mk 16:14; Lk13:9-11). You might say they believed ina “historical Jesus.”

THE HISTORICAL JESUSIt is true that some make much of

“the historical Jesus.” By this they meanthat He was a real person in real time,and that what He did upon the earth wasreal, not metaphorical. Although “Jesusof Nazareth” was, from this point of view,a historical person, we are not saved bysuch a Christ. It is wrong to presentJesus as though He was not presentlyactive. The Lord Himself revealed, “I amhe that liveth, and was dead; and,behold, I am alive for evermore, Amen;and have the keys of hell and of death”(Rev 1:18).

It is a living Christ that ispresently seated at the right hand of God(Mk 16:19). He who lives is mediating theNew Covenant (Heb 8:6; 9:15; 12:24). Weare not being shepherded by a record ofJesus, but by the “Good Shepherd”Himself (John 10:11,14). One who is aliveintercedes for us (Heb 7:25). A livingSavior sends us grace and peace (Rom1:71 Tim 1:2). The One who is teachingus is alive (Eph 4:20-21; 1 John 5:20).

The resurrection of Christ is the



link between His effective death and theadministration of the New Covenant.There could be no “day of salvation” or“accepted time” without a risen Savior.The One who laid down His life had totake it up again, else His death was invain, as well as all of His earthlyministry, gracious words, and marvelousworks.

Although I desire to be graciouson this matter, the nature and direction

of modern preaching does not confirm thenecessity of a risen Savior. It does notappear that this has been burned into theconscience of men. There is far too muchtalk about men, and too little aboutJesus. When the love of God ismentioned, it is often wholly unrelated tothe righteousness of God and theconfirming resurrection of Christ. But Iwill not linger on this morose thought.Instead, let us consider how the HolySpirit moved a holy man to speak about

Christ’s resurrection. He will anchor hiswords in the firm ground of Scripture,and will show us unseen things aboutJesus being raised from the dead. Prior tothis Peter had affirmed of Jesus, “WhomGod hath raised up, having loosed thepains of death: because it was notpossible that He should be holden of it”(Acts 2:24). Now Peter will expound thatglorious reality. As we should expect, hisexposition will be with great power andeffectiveness.

DAVID SPEAKS CONCERNING CHRIST

“ 2:25For David speakethconcerning Him, I foresaw the Lordalways before my face, for He is on myright hand, that I should not be moved.”

Prior to this day, Peter hadassociated the events related to Christ’s

death with Scripture. At that time he hadreferred to statements made by David,nearly eight hundred years before Jesus(Acts 1:16 [PROPHECIES Psa 41:9; 55:12-15];Acts 1:18 [PROPHECIES Matt 27:9-10; Zech11:12-13]; Acts 1:20 [PROPHECIES Psa 69:25;109:8-15].

Now Peter again turns to theScriptures to support what he is saying.There is not a valid word pertaining tothe salvation of God that is not stated inScripture, or “contained in the Scripture” (1 Pet 2:6). While this may seem to bevery obvious, it is staggering to considerhow many statements are made by menconcerning some aspect of redemptionthat are not affirmed in Scripture. A brief

rehearsal of a few of them will serve tosubstantiate this point.

- “God loves everyone the same.”

- “God’s love is unconditional.”

- “Nothing you do can affect what Godthinks of you.”

- “Born again Christian.”

- “Carnal Christian.”

- “New Testament Church.”

- “New Testament Christian.”

- “Eternal security.”

- “Seven year tribulation.”

- “Pre-tribulation”

- “Post-tribulation”

- “Mid-tribulation”- “The baptism of the Holy Ghost.”

- “Full gospel.”

- “Healing is in the atonement.”

- “God wants to bless everyone.”

- “Praise and worship.”

- “Soul sleeping.”

- “Jesus will come again to reign.”

- “The thousand year reign of Christ.”

- “Christ will reign a thousand yearsin Jerusalem.”

- “Once saved, always saved.”

- “The plan of salvation.”

- “Believer’s baptism.”

- “Water baptism.”

- “The free will of man.”

- “The sinner’s prayer.”

- “The Lordship of Christ.”

- “Make Jesus the Lord of your life.”

These are only representative of ahost of expressions that are nearlybeyond number. They all represent vastbodies of theological thought – thoughtthat is related to the salvation of God and

There is not a valid word pertaining to the salvation ofGod that is not stated in Scripture, or “contained in theScripture” (1 Pet 2:6). While this may seem to be veryobvious, it is staggering to consider how manystatements are made by men concerning some aspectof redemption that are not affirmed in Scripture.



its appropriation. Some may affirm thatthere are aspects of truth in some ofthese sayings, and that it is good to usethem as long we tell the people what wemean. Is this really true? Does itrepresent a pattern of thought that hasbeen revealed by the Spirit of God? Iwould rather say that they are allnothing more than theological bags “withholes” (Hag 1:6). They are like “brokencisterns that can hold no eater” (Jer2:13). The truth of God is too large to fitinto them. If someone imagines that theyhave, after all, stuffed the truth of Godinto such sayings, they will find it is like“new wine” that will cause these frailtheological “bottles” to break (Lk 5:37).

Who is the person willing toaffirm that God has left it up to men toformulate statements that depict HisChrist and His salvation? Is it possiblethat the truth of God is in any sensenothing more than a conclusion of men –for that is precisely the nature of all ofthe statements I have placed before you.

I will proceed no further in thismatter, for we have an actual example ofthe nature of “acceptable words” in thetext before us. Peter will resort to theScriptures in his exposition ofresurrection of the Lord Jesus Christ.

DAVID SPOKE CONCERNINGCHRIST

“For David speaketh concerningHim . . . ” Other versions read, “ForDavid says of Him,” NASB “This is whatDavid meant when he said about Jesus,”GWN “For David says about Him,” NET

“King David said this about Him,” NLT

“For David saith in regard to Him,” YLT

“King David quoted Jesus as saying,”LIVING “This is what David said aboutJesus,” IE “For David says in reference toHim,” WEYMOUTH and, “When David speaksabout Him he says.” PHILLIPS

Here is an excellent example of“the testimony of Jesus” being “the spiritof prophecy” (Rev 19:10). It clarifies thesaying of Jesus Himself, “Search thescriptures; for in them ye think ye haveeternal life: and they are they whichtestify of Me” (John 5:39). Peter alsoreferred to the encapsulation of Scripturewhen he wrote, “Of which salvation theprophets have inquired and searcheddiligently, who prophesied of the grace

that should come unto you: searchingwhat, or what manner of time the Spiritof Christ which was in them did signify,when it testified beforehand thesufferings of Christ, and the glory thatshould follow” (1 Pet 1:10-11). ChristJesus Himself is the Sum and Substanceof Scripture. He is the Theme ofScripture, and the Life-line that holds itall together. The day Jesus Christ is seenin Scripture is the day it comes alive toits reader.

Peter attributes the 16th Psalm toDavid. Paul does the same (Acts 13:35-36). The idea here is that Davidprophesied what Jesus would say. He is,from one point of view, quoting Jesuseight hundred years before He came untothe world. He is expressing “the mind ofChrist” – how Jesus thought. The wordsof this section of the Psalm are declaredby Peter to have been said by JesusHimself. Whether they were audibly said,

or were expressed in the heart and mindalone is not the point.

The Holy Spirit had revealed thisto David because David was “a man afterHis own heart” (1 Sam 13:14). The Lordcould entrust gems of redemptive truth toDavid, knowing he would declare themfor succeeding generations. In this regardDavid was much like Abraham, thefather of all who believe (Rom 4:11). Godsaid of father Abraham, “For I know him,that he will command his children andhis household after him, and they shallkeep the way of the LORD, to do justiceand judgment; that the LORD may bringupon Abraham that which he hathspoken of him” (Gen 18:19).

The text of reference is Psalm16:8-11. It may appear on the surface asthough David is speaking only of himself.

However, Peter, being moved by the HolySpirit, says he was really speaking aboutJesus. That is, these are wordsattributed to Jesus. The words “Davidspeaketh concerning Him,” do not meanthat David was talking ABOUT Jesuslike a sort of commentator, but that theSpirit, speaking through David, wasdivulging what the Lord Jesus would say.While David may have experienced somemeasure of the fulfillment of these words,it was very small. Strictly speaking, thePsalm was not intended to be a testimonyof David (although some of the thingswere no doubt experienced by him), buta prophecy of Christ. This prophecyrefers to the resurrection of Christ, asPeter will strongly affirm.

I FORESAW THE LORD ALWAYS“ . . . I foresaw the Lord always

before my face . . . ” Other versions read,“I was always beholding the Lord in mypresence,” NASB “I saw the Lord always

before me,” NIV “I beheld the Lord alwaysbefore my face,” ASV “I saw the Lord beforemy face at all times,” BBE “I foresaw theLord continually before me,” DARBY “Ialways see the Lord in front of me,” GWN “Iwas always beholding the Lord in mypresence,” NAS “I kept the Lord before mysight always,” NJB “I see the Lord isalways with me,” NLT “I know the Lord isalways with me,” LIVING “I constantly fixedmy eyes upon the Lord,” WEYMOUTH and “Ialways kept my eyes upon the Lord.”WILLIAMS

The word “foresaw” does not mean“saw ahead of time.” Here the idea is tokeep in one’s own constant view – as in“foremost.” That is, Christ’s view of Godwas His primary, foremost, andpreeminent view. Even while upon theearth, He walked within a constantawareness of God.

The idea here is that David prophesied what Jesuswould say. He is, from one point of view, quotingJesus eight hundred years before He came unto theworld. He is expressing “the mind of Christ” – howJesus thought.



To what period of time does thisPsalm refer? There is doubtless a sensein which it referred to the life andministry of Jesus who said, “And He thatsent Me is with Me: the Father hath notleft Me alone; for I do always those thingsthat please Him” (John 8:29). However, isthat the experience of which this Psalmspeaks?

HE IS ON MY RIGHT HAND“ . . . for He is on My right hand,

that I should not be moved.” Otherversions read, “for he is at My righthand, that I should not be shaken,” NASB “Icannot be moved because He is by Myside,” GWN “with Him at My right hand Ishall not be disturbed,” NAB “God’s mightypower supports Me,” LIVING “because He isat My right hand to keep Me secure,” IE

and “for He is at My right hand that I

may not be shaken or overthrown or castdown [from My secure and happy state].”AMPLIFIED

The idea here is that of Divinefellowship. The Son is speaking of thecloseness of the Father to Him, and of thesustaining power of that Presence. Thisphraseology is used elsewhere in thePsalms to denote the keen awareness ofthe Lord’s presence. “Nevertheless I amcontinually with Thee: thou hast holdenme by my right hand” (Psa 73:23). “Myflesh and my heart faileth: but God is thestrength of my heart, and my portion forever” (Psa 73:26). “The LORD is thykeeper: the LORD is thy shade upon thyright hand” (Psa 121:5).

Jesus is not here speaking of Histime with the Father “before the world

was” (John 17:5), for there was no needfor the Lord to be sustained at that time,nor was He in any danger of being movedor shaken. Nor does this refer to Christ’searthly ministry when God was, indeed,with Him. As He acknowledged on theeve of His betrayal, “the Father is withMe” (John 16:32).

I am going to affirm, andestablish, that this is referring to theexperience of Jesus after He died andbefore He rose from the dead.

This text establishes theabsurdity of the soul-sleeping doctrine,and confirms Christ’s anticipation of Hisresurrection after He died, awaiting “thethird day.” It is one of those rareglimpses into the netherworld, andsolicits our attention.

HEART, TONGUE, AND FLESH

“ 26 Therefore did My heartrejoice, and My tongue was glad;moreover also My flesh shall rest inhope.”

This is the language ofconsciousness after death, and it is verydetailed. It speaks of awareness,rejoicing, gladness, and anticipation.

Peter affirms that all of this has to dowith the resurrection of Jesus from thedead. As we should expect, this will be asort of optimum view, for it is speaking ofthe experience of the Lord of glory.

THEREFORE DID MY HEARTREJOICE

“Therefore did My heart rejoice .. . ” Other versions read, “Therefore Myheart rejoiced,” NKJV “Therefore My heartwas glad,” NASB “Therefore My heart dothrejoice,” MRD “Therefore My heart hasbeen glad,” NAB “No wonder My heart isglad,” NLT “because of this My heartcheered,” YLT “No wonder My heart is

filled with joy,” LIVING “For this reason Myheart is glad,” WEYMOUTH “That is why myheart is glad,” ISV and “So my heart isglad.” WILLIAMS

This is the result of the LordJesus keeping God always before Hisface. As He considered the Father, Hisheart began to rejoice, because, as it isalso written 16th Psalm, “Thou wilt show

Me the path of life: in Thy presence isfulness of joy; at Thy right hand thereare pleasures for evermore” (Psa 16:11).

Here is a view of death that wasnot enjoyed by the ancients. Prior toChrist, death was largely associated withinactivity and hopelessness. This weread, “For in death there is noremembrance of thee: in the grave whoshall give thee thanks?” (Psa 6:5). Andagain, “Whatsoever thy hand findeth todo, do it with thy might; for there is nowork, nor device, nor knowledge, norwisdom, in the grave, whither thou goest”(Eccl 9:10). And yet again, “Wilt thoushow wonders to the dead? shall the deadarise and praise thee? Selah. Shall thylovingkindness be declared in the grave?or thy faithfulness in destruction? Shallthy wonders be known in the dark? andthy righteousness in the land offorgetfulness?” (Psa 88:10-12). Isaiahwrote, “For the grave cannot praise thee,death can not celebrate Thee: they thatgo down into the pit cannot hope for Thytruth. The living, the living, he shallpraise Thee, as I do this day: the fatherto the children shall make known Thytruth” (Isa 38:18-19).

However, these expressions are

Here is a view of death that was not enjoyedby the ancients. Prior to Christ, death waslargely associated with inactivity andhopelessness.



not the ultimate view of death. They arethe apparent view, and teach us that ifwe are to live for the Lord, we must do sonow. However, they are not the ultimateview, for Christ has “hath brought lifeand immortality to light through thegospel” (2 Tim 1:10). Now, more is knownabout human experience after death,even though some mystery remainsconcerning it.

What does it mean for one’s heartto rejoice? This is rejoicing in its mostprecise expression. It is a rejoicing thatproceeds from perception andunderstanding. It is connected with theknowledge of what the Lord will do.

MY TONGUE WAS GLAD“ . . . and My tongue was glad . . .

” Other versions read, “my tongueexulted,” NASB “my tongue rejoices,” NIV

“my tongue rejoiced,” NRSV my tongue fullof joy,” BBE “and my glory exult,” MRD “mytongue delighted,” NJB “my tongue shoutsHis praises,” LIVING “my mouth spoke withjoy,” IE and “my tongue exultedexceedingly.” AMPLIFIED

Here is the expression of a spiritthat has been separated from the body.That spirit is not content to remainwithout a body. Paul expressed thisframe of mind, ascribing it to all of theelect, who prefer being “absent from theand present with the Lord.” Speaking ofthat period after death and prior toresurrection he writes, “For we that arein this tabernacle do groan, beingburdened: not for that we would beunclothed, but clothed upon, thatmortality might be swallowed up of life”(2 Cor 5:4). Prior to the resurrection,death had not yet been “swallowed up invictory” (1 Cor 15:54). However, while thebody of Jesus was buried, His tongue was“glad,” rejoicing in the prospect of beingraised from the dead. His spirit wouldnot remain in Hades, and His body wouldnot remain in the grave. The thought ofthis set the Lord’s Christ to rejoicing!

By saying “My tongue,” the textdoes not suggest that Jesus, while Hisbody remained in the tomb, wasoccupying a body as He did upon theearth. This is language thataccommodates itself to the frailty ofhuman understanding. The idea is thatJesus’ joy was expressed – put into words

and addressed to God Himself.

Whatever Jesus employed topreach “unto the spirits in prison” (1 Pet3:19) – “them that are dead” (1 Pet 4:6) –was also employed in this expression ofgladness.

MY FLESH SHALL REST IN HOPE“ . . . moreover also My flesh shall

rest in hope.” Other versions read,“moreover My flesh also will abide inhope,” NASB “My body also will live inhope,” NIV “moreover My flesh will live inhope,” NRSV “moreover My flesh will dwellin hope,” RSV ‘My body also rests securely,”

GWN “I know all will be well with Me indeath,” LIVING “Yes even My body will livein hope,” IE “even My body still restssecure in hope,” ISV “My very body alsoshall pitch its tent in hope,” MONTGOMERY

and “My flesh also will dwell in hope [willencamp, pitch its tent, and dwell in hopein anticipation of the resurrection].”AMPLIFIED

Here Jesus is depicted ascontemplating the resurrection of Hisbody from the grave. Remember, Peter isassociating this passage with Christ’sresurrection, not with His thoughts whileHe remained in the body on the earth.

Prior to Christ, some sensitivesouls were made aware of the comingresurrection.

The Reasoning of JobAlthough there was no Scripture

at the time of Job, he thought upon a treethat had been cut down, yet sproutedagain “at the scent of water.” In amarvelous display of holy reasoning hesaid, “For there is hope of a tree, if it be

cut down, that it will sprout again, andthat the tender branch thereof will notcease. Though the root thereof wax old inthe earth, and the stock thereof die in theground; Yet through the scent of water itwill bud, and bring forth boughs like aplant” (Job 14:7-9). Later he reasonedfurther on the matter. “And though aftermy skin worms destroy this body, yet inmy flesh shall I see God: Whom I shallsee for myself, and mine eyes shallbehold, and not another; though my reinsbe consumed within me” (Job 19:26-27).

From the standpoint of God’speople, our flesh resting in hope is

another way of saying, “the hope andresurrection of the dead” (Acts 23:6).Again it is written, “And have hopetoward God, which they themselves alsoallow, that there shall be a resurrectionof the dead, both of the just and unjust”(Acts 24:15).Seeing this matter veryfaintly, Solomon was still able to makeout the rough outline of the resurrection:“The wicked is driven away in hiswickedness: but the righteous hath hopein his death” (Prov 14:32). With the eagleeye of faith, Isaiah foresaw theresurrection of the dead. “Thy dead menshall live, together with my dead bodyshall they arise. Awake and sing, ye thatdwell in dust: for thy dew is as the dew ofherbs, and the earth shall cast out thedead” (Isa 26:19).

However, in our text, Jesus is notanticipating the general resurrection ofthe dead. He is looking forward to Hisown resurrection, which was a pledge ofthe general resurrection that would takeplace when He comes “the second time,”at “the last trump” (1 Cor 15:52). In Hisresurrection, Jesus was the “firstfruits of

However, in our text, Jesus is not anticipating thegeneral resurrection of the dead. He is lookingforward to His own resurrection, which was apledge of the general resurrection that would takeplace when He comes “the second time,” at “thelast trump”



them that slept” (1 Cor 15:20). Christwas raised first, and “afterward they thatare Christ's at His coming” (1 Cor 15:23).

Thus Jesus is portrayed as sayingHis flesh would “rest in hope,” knowingthat He would be raised from the dead,because it was not possible that Heshould be held within the grasp of death(Acts 2:24).

Glimpses of Life After DeathScripture provides us several

examples of personalities of personalitiesafter they left this world.

- Abraham: (1) Knew of the status ofsome men living long after he haddied. (2) Was aware of circumstancesattending life out of the body. (3)Knew of Moses and the Prophets,who lives more than five centuriesafter he died. (4 Had understandingabout what was required to convincemen of the necessity of repentance(Luke 16:24-31).

- Samuel: (1) Knew the Lord haddeparted from Saul. (2) Knew thekingdom of Israel had been given toDavid. (3) Knew why the Lord hadtaken the kingdom from Saul. (4)Knew the Lord would deliver Saulinto the hand of the Philistines. (5)Knew the Lord would deliver the

Israelites into the hands of thePhilistines (1 Sam 28:11-19).

- Lazarus: (1) Was in the bosom ofAbraham. (2) Was seen by someonein the fires of torment. (3) Was beingcomforted (Lk 16:23-25).

- A certain rich man: (1) Lifted up hiseyes in Hades, being in torment. (2)

Saw Abraham, and Lazarus in hisbosom. (3) Asked for some relief fromhis suffering. (4) Was aware of thoseremaining alive in the earth. (5)Petitioned Abraham to send amessenger to his five brothers, lestthey also come to the place oftorment (Lk 16:23-28).

- Moses: (1) Appeared in glory withJ e s u s o n t h e m o u n t o ftransfiguration. (2) Talked withJesus about the death He wouldaccomplish in Jerusalem (Lk 9:30-31).

- Elijah: (1) Appeared in glory withJ e s u s o n t h e m o u n t o ftransfiguration. (2) Talked withJesus about the death He wouldaccomplish in Jerusalem (Lk 9:30-31).

- Paul: He did not know whether hewas dead or alive when these things

took place. That confirmsconsciousness and alertness existafter death, else he could not havespoken in this manner. (1) Wascaught up into paradise. (2) Heardunspeakable words that are notlawful for a man to utter. (3)Recalled the experience when Godraised him up (1 Cor 12:3-4).

- Departed Spirits from Noah’s day:(1) Had the capacity to hear wordsfrom Jesus, who preached to them (1Pet 3:19-20; 4:6).

- Martyrs: (1) Were seen under theheavenly altar. (2) They had somesense of things happening on theearth. (3) Asked how long it would beuntil their blood was avenged onthem dwelling on the earth. (4)White robes were given to them. (5)They were told to rest for a while.

CONCLUSIONThus David spoke of Jesus’

experience after He died and before Herose again from the dead. During thatthree-day interim the following tookplace.

- He saw the Lord before His face atall times.

- He was aware that He would not bemoved.

- His heart rejoiced.

- His tongue was glad.

- His flesh rested in hope.

Peter will now explain WHY theseconditions existed, confirming that weare speaking about things related to Hisdeath – not His life.

SOUL AND BODY

“ 27 Because Thou wilt not leaveMy soul in hell, neither wilt thou sufferThine Holy One to see corruption.”

With the care that comes from

being led by the Holy Spirit, Peter opensup why Jesus spoke as He did – rejoicingin his heart and articulating it with Histongue, or in words.

THOU WILT NOT LEAVE MY SOULIN HELL

“Because Thou wilt not leave Mysoul in hell . . . ” Other versions read,“For you will not leave my soul in

Thus David spoke of Jesus’ experience afterHe died and before He rose again from thedead. During that three-day interim thefollowing took place.



Hades,” NKJV Because Thou wilt notabandon My soul to Hades,” NASB “becauseyou will not abandon me to the grave,” NIV

“Because Thou wilt not leave my soulunto Hades,”ASV “For you will not let mysoul be in hell,” BBE “because you will notabandon my soul to the netherworld,” NAB

“For you will not leave my soul amongthe dead,” NLT “because You won’tabandon my soul in death,” IE “Thou wiltnot leave me un the Unseen Worldforsaken,” WEYMOUTH and “For You will notabandon my soul, leaving it helpless inHades (the state of departed spirits).”AMPLIFIED

We are now entering a subjectconcerning which we have only limitedinformation. However, enough has beenrevealed for us to have an intelligentgrasp of the general facts in the case.

Did Jesus Go to the Lake of FireOur first task is to define what is

meant by “hell” – “Thou wilt not leave Mysoul in hell.” There are some who affirmthat Jesus went to the “hell” into whichthe devil and his angels have been cast.It is averred that Jesus went there to getthe keys of death and hell from the devil.However, there is nothing in Scripturethat even suggests such a thing. Thedoctrine of men that brings this teachingto us states that “the keys” originallybelonged to Adam – although nothing inScripture associates Adam with these“keys.” When he sinned, they say, Adamgave the keys to Satan, who retainedthem in his grasp until Jesus came. It isaffirmed that this is what is meant bythe words stating that Satan “had thepower of death” (Heb 2:14). Although“keys” are not mentioned here, this man-made doctrine says that Jesus wrestedthem from the hand of the devil, keepingthem for Himself. These are the “keys,”they say, to which the glorified Christreferred when He said, “I am he thatliveth, and was dead; and, behold, I amalive for evermore, Amen; and have thekeys of hell and of death” (Rev 1:18).

The flaw in the reasoning is foundin the fact that Jesus not only raised thedead during His earthly ministry (Matt11:5; Mk 5:41; Lk 7:13-15; John 11;43-44), He also gave power to His disciplesto raise the dead (Matt 10:8). This alltook place before He died, and suggeststhat He already had the keys, being able

to loose death from whomsoever Hewilled. There was no need for Jesus to “goto hell” to obtain these keys.

Secondly, Jesus is not said tohave tasted hell for every man. It israther pointedly stated, “But we seeJesus, who was made a little lower thanthe angels for the suffering of death,crowned with glory and honor; that He bythe grace of God should taste death forevery man” (Heb 2:9). Here death refers

to being separated from God – cut offfrom Him. This took place when He wasforsaken by God upon the cross, andconstituted the bitterness of the cup thatHe was given to drink (Matt 27:46). Thisis when Jesus was “cursed” (Gal 3:13),“smitten of God,” “wounded,” “bruised,”and chastised for the sins of the world(Isa 53:4-5). That was His ultimatesuffering. It did, indeed, foreshadow theagonies of hell, but was not the domainfor which Satan is known.

The absurdity of the doctrine isalso highlighted by the fact that Jesussaid where He was going when He died –and it was not hell. He said to thepenitent thief, “Verily, I say unto thee, Today shalt thou be with Me in paradise”(Lk 23:43). If Jesus went to the lake-of-fire “hell,” He would have to pass theuncrossable gulf between the place ofcomfort and the place of suffering. Hewould either have had to do this en routeto “paradise,” taking the thief with Him,or leave the thief in “paradise,” and thencross over into “hell” to get the keys.Such thinking requires an extraordinaryamount of imagination – the kind thatneeds to be cast down (2 Cor 10:4-5).

Those who embrace the soul-sleeping nonsense argue that the

punctuation in this verse is wrong. Theysay Jesus had a mind to the distantfuture, and did not mean the day Hedied. Thus they read, “I say to thee today,Thou shalt be with Me in paradise” –that is, will eventually be with Jesus inparadise. In the day Jesus spoke,therefore, they say that both Jesus andthe thief fell asleep, entering anunconscious and idle state. Jesus wasraised three days later, and the thief isstill asleep, his spirit remaining in his

lifeless body until the day of theresurrection. Perhaps there is someremote chance that Jesus also raised thethief at that time, although that wouldmean that He alone was not the“firstfruits of them that slept” (1 Cor15:20). The penitent thief would alsohave been raised at that time. Indeed,false doctrines do tie all kinds of knotsthat ravel rather than unravel the truth.

Soul In HellThe Authorized Version often

uses the word “hell” as a synonym for“hades,” or the abode of the dead. InMoses and the Prophets, “hell” is oftentranslated from the word “Sheol” –“hades or the world of the dead” (2 Sam22:6; Psa 18:5; 116:3).

Referring to the abode of thedead, Jesus said the “gates of hell” wouldnot prevail against the fact andfoundation of His Sonship (Matt 16:18).It would not keep Jesus within theconfines of its “gates.” Other versionsproperly render the word “hell” as“hades.” This does not refer to the lake offire, or the present base of operation forthe devil. It is the same use of the wordemployed by David: “For Thou wilt notleave my soul in hell” (Psa 16:10). Thisrefers to the resurrection from the abode

Christ’s meaning is not that the gates of hell, or hades,will not prevail against the church – although they willnot – but that they will not prevail against theFoundation. That is, He would rise from the dead, for“the gates of hell,” or “hades,” refer to the ability ofdeath to keep its victims within its grasp.



of the dead, as confirmed by Peter’sexposition of this verse (Acts 2:27-32).

Christ’s meaning is not that thegates of hell, or hades, will not prevailagainst the church – although they willnot – but that they will not prevailagainst the Foundation. That is, Hewould rise from the dead, for “the gatesof hell,” or “hades,” refer to the ability ofdeath to keep its victims within its grasp.Death, however, could not keep its holdon Christ Jesus – the Jesus Peter hadjust confessed (Acts 2:24). Christ isaffirming He will rise from the dead tobuild His church. In a secondary sense,this also applies to the church, which willalso be raised from the dead to assumethe stewardship of “the greatness of thekingdom under the whole heaven” (Dan7:27).

In this sense, Revelation alsoassociates “hell” with death, notpunishment. “And I looked, and behold apale horse: and his name that sat on himwas Death, and Hell (Hades) followedwith him. And power was given untothem over the fourth part of the earth, tokill with sword, and with hunger, andwith death, and with the beasts of theearth” (Rev 6:8).

Because man is a complex being,death is a complex experience. Man is atripartite being, having three parts:spirit, soul, and body (1 Thess 5:23). Thespirit and the soul are the unseen part ofman, and are most difficult to distinguishfrom one another. However, the Word ofGod is able to probe the inward parts of

man, “even to the dividing asunder ofsoul and spirit” (Heb 4:12).

The process, or experience, ofdying is often referred to as “death.” Itis even personified in Revelation 6:8:“And I looked, and behold a pale horse:and his name that sat on him was Death,and Hell followed with him. And powerwas given unto them over the fourth partof the earth, to kill with sword, and withhunger, and with death, and with thebeasts of the earth.” Notice that “Hell”followed “Death.” The word used here is“Hades,” and is so translated in otherversions. In the experience of death,there is a separation of the seen andunseen parts of man. The unseen part issometimes referred to as the “spirit” (Lk23:46; Lk 8:55), and sometimes as the“soul” (Gen 35:18; 1 Kgs 17:22). At“death,” this unseen part leaves the body,or is separated from it. The grave is theresidence for the body, and “hades,” orthe “hell” of our text, is the abode for theunseen part of man.

Because there are no exactEnglish words for these domains, it isdifficult to translate them. “Hades,” forexample, is a transliteration of the Greekword a[|dhj (Ha-des). It is not atranslation, for there is no preciseEnglish word that parallels this Greekword.

Hades is a domain in which bothrighteous and wicked spirits remain untilthe resurrection of the dead. At thattime, both the graves and Hades willyield up their dead. This is the meaningof the phrase, “And the sea gave up thedead which were in it; and death and helldelivered up the dead which were inthem: and they were judged every manaccording to their works” (Rev 20:13). Itis at this point that there will be a

uniting of the body and spirit at theresurrection.

Jesus provided us with a pictureof Hades, the abode of the departedspirits, in his account of the death of therich man and Lazarus. It was in “Hades”that the rich men lifted up his eyes andsaw Abraham “afar off.” Abraham wasalso in “Hades,” but was not suffering. Hewas on the other side of a vast anduncrossable gulf (Lk 16:26).

There is one other wordtranslated “hell,” and it refers to theplace where the fallen angels arepresently reserved. The text referring tothis reads, “For if God spared not theangels that sinned, but cast them downto hell, and delivered them into chains ofdarkness, to be reserved unto judgment”(2 Pet 2:4). Here, the word “Hell” is nottaken from “Hades,” nor is it taken fromthe word “Gehenna,” which is the lake offire. The Greek word used here is quitedifferent; it is tartarw,saj (tar-tar-oos-as).Some versions read, “threw them downinto Tartarus,” CSB “the infernal regions,”MRD “the chains of Tartarus,” NAB “theunderworld,” NJB “having cast them downinto Tartarus,” YLT “hurling them downinto Tartarus,” WEYMOUTH/WILLIAMS and “castthem down to Tartarus.” MONTGOMERY

Lexically, the word “Tartarus”means, “the name of a subterranean region, dolefuland dark, regarded by the ancient Greeks as the abodeof the wicked dead,” THAYER “regarded by the Greeks asa place of torment and punishment below Hades,”FRIBERG and “thought of as a place of divinepunishment lower than Hades.” GINGRICH Again,there is no appropriate English word intowhich this can be translated. The closestEnglish word is “Hell.”

The point here is that theseunseen abodes are all characterized by

THE PROCESS OF DYING1. Shadow of “death” (Matt 4:16).2. Deliver to “death” (Matt 10:21).3. The “death” of Christ (Rom 5:10).4. “Death” entered the world” (Rom 5:12).5. The second “death” (Rev 21:8).

ABODE FOR RIGHTEOUS SPIRITS1. Abraham’s bosom (Lk 16:22)2. Paradise (Lk 23:43; 2 Cor 12:4)3. Under the altar (Rev 6:9)4. Present with the Lord (2 Cor 5:8)

ABODE FOR UNRIGHTEOUS SPIRITS1. Hell KJV (Lk 16:23; 2 Pet 2:4)2. Hades NKJV (Lk 16:23)3. Tartarus GREEK (2 Pet 2:4)



consciousness. They are not a place ofcalm repose. In the case of wicked angels,they have no bodies as men do, but arespirits.

When Jesus said, “Thou wilt notleave my soul in hell,” He was saying Hewould not remain in the abode of thedead. This was part of the experience ofHim “tasting death,” but was neverintended to be an extended period (Heb2:9). The “Prince of life” cannot remain inthe abode of the dead! It is not that Hewas suffering or in pain at that time.That is not the portion of His “cup” thatHe dreaded (Matt 26:39; John 18:11). Hissufferings occurred while He was dying,not after He was dead!

Just as the Throne room of God

(Rev 4:2-9) is superior to the abode of thedead, so Jesus anticipated beingdelivered from the lower realms andelevated to the high ones. It was not thecontemplation of His return to Hisdisciples that brought Him joy, but theprospect of ascending “up where He wasbefore” (John 6:62), and enjoying “theglory” He had with the Father “before theworld was” (John 17:5).

The “gates of hell,” or “the gates ofhades,” would swing open for the LordJesus, and He Himself would rise fromthe dead. David told of the Savior’s joyfulanticipation of that event.

THOU WILT NOT SUFFER THINEHOLY ONE TO SEE CORRUPTION

“ . . . neither wilt thou sufferThine Holy One to see corruption.” Otherversions read, “nor allow Thy Holy One toundergo decay,” NASB “nor will You letYour Holy One see decay,” NIV “or let YourHoly One experience corruption,” NRSV

“Neither wilt thou give Thy Holy One tosee corruption,” ASV “and you will not giveup Your Holy One to destruction,” BBE

“nor wilt thou give Thy gracious one tosee corruption,” DARBY “or allow your HolyOne to rot in the grave,” NLT “or let thebody of Your Holy Son to decay,” LIVING

“You will not allow the body of Your HolyOne to decay in the grave,” WEYMOUTH and“nor let Your Holy One know decay or seedestruction [of the body after death].”AMPLIFIED

This is a technical point with God,but it is necessary for us to see it. Thereare some aspects of death that Jesus didnot “taste.” They were not necessary tothe accomplishment of our reconciliationto God and deliverance from sin. Theputting away of sin did not require them.Two of them are listed here. (1) He wasnot left in Hades until the generalresurrection. (2) His body did notexperience decay, or corruption. Thislatter point is the subject of this phrase.

When Lazarus died, his bodydecayed, and putrefaction set in – eventhough he would be raised from the dead

(John 11:39). Joseph’s body rotted in thegrave, leaving only his “bones” (Ex13:19). The holy prophet Elisha died andwas buried. His body also decomposed,leaving only his “bones” (2 Kgs 13:21).But no decay touched the body of Jesus.Although a consequence of sin, it was notnecessary for the body of Jesus toexperience decay.

There is a reason behind this. Theresurrection is not a mere rejuvenation offlesh, but the putting on of incorruption(1 Cor 15:53-54). Although the new bodywill emerge from the graves, it will be adifferent kind of body, not subject tocorruption (1 Cor 15:35-44). Thiscircumstance did not require that Jesus’body pass through the stages ofcorruption. Redemption depended moreupon what happened to His body “on thetree” than in the grave (1 Pet 2:24). TheDivine cursing that Jesus experienceddid not take place after He died, in thegrave, or in the abode of the dead. It tookplace on the cross. Thus, it is written,“Christ hath redeemed us from the curseof the law, being made a curse for us: forit is written, Cursed is every one thathangeth on a tree” (Gal 3:13). Jesus wascursed while He was on the cross, whenHe was bearing our sins in His body “onthe tree” (1 Pet 2:24). To say Jesus “wentto Hell” would require that He be cursedafter He died and after peace was made(Col 1:20). This is another reason whythose who say Jesus went to the place ofpunishment – “Hell” – are wrong. Such aview betrays a fundamental ignorance ofwhat was required to save man, thenature of the Divine curse, and theextent to which Jesus tasted of death.Such views ought to be zealouslydiscarded, for they misrepresent God,Christ, and the salvation that is “witheternal glory.” They are like cloudswithout water and trees without fruit.They obscure the truth, blind the eyes,and tend toward spiritual bondage.

KNOWLEDGE AND JOY

“ 28 Thou hast made known to Methe ways of life; thou shalt make Me fullof joy with Thy countenance.”

Remember, this Psalm providessome insight into the experience of Jesusafter He died and before He was raised.If the soul-sleeping theory is right, then

Jesus was separated from the Father forthree days. God forsook Him for threedays, and there was no communionbetween Them. I consider such a

This is a technical point with God, but it is necessary for usto see it. There are some aspects of death that Jesus didnot “taste.” They were not necessary to theaccomplishment of our reconciliation to God anddeliverance from sin.



postulate impossible to prove. Thejudgment of God upon Christ wasassociated with His death, not Hisburial! WHILE He was upon the cross,there was a period of three hours – fromthe sixth to the ninth hour (12:00 PM -3:00 PM). It is written, “And it was aboutthe sixth hour, and there was a darknessover all the earth until the ninth hour”(Luke 23:44). It was around the ninthhour that Jesus cried out concerningbeing forsaken by God. “And about theninth hour Jesus cried with a loud voice,saying, Eli, Eli, lama sabachthani? thatis to say, My God, My God, why hastThou forsaken Me?” (Matt 27:46). Jesuswas “made sin” on the cross (2 Cor 5:21).He was “cursed” on the cross (Gal 3:13).That is where He bore our sins (1 Pet2:24). There is where the reconciliationoccurred (Eph 2:16). There is where thepeace was made (Col 1:20). There iswhere the record against us was takenout of the way (Col 2:14). Not in thetomb, but on the cross! Later, after Hewas raised from the dead, Jesus wouldenter into heaven “by His own blood . . .having obtained eternal redemption forus” (Heb 9:7).

THOU HAST MADE KNOWN TOME THE WAYS OF LIFE

“Thou hast made known to Me theways of life . . .” Other versions read,“You have made known to Me the paths

of life,” NIV “You have made Me see theways of life,” BBE “You have revealed thepaths of life to Me,” DARBY “You make thepath of life known to Me,” GENEVA “Youhave taught Me the way of life,” NJB “Youwill give Me back My life,” LIVING and “Youtaught Me how to live.” IE

“The ways of life” are the waysleading to life – the way from death tolife. Again, Peter confirms that the Psalmis a depiction of the resurrection ofChrist. In particular, it is a behind-the-scenes view of the Savior’s frame of mindwhile He was “absent from the body” inHades. Never before had any personblazed a trail from death to life. Therehad been some few people who had beenraised from the dead, but they, throughthe power of God, were called back bysomeone outside of themselves. We havea record of several resurrections.

- The son of the widow of Zarephath (1Kgs 17:17-23).

- The Shunnamite’s son (2 Kgs 4:32-37).

- A dead young man who, when hewas cast into a sepulcher, touchedElisha’s bones (2 Kgs 13:21).

- The son of the widow of Nain (Luke7:12-15).

- Jairus’ daughter (Lk 8:49-55).

- Lazarus (John 11:43-44).

- Dorcas (Acts 9:37-40).

- Eutychus (Acts 20:9-12).

None of these people navigatedtheir way back to earth from the abode ofthe dead. Jesus, however, had received acommandment to take His life back (John10:17-18). How will the Savior make thetransition from death to life, and fromHades back to the world? This Psalmaffirms that the Father would show Himthe way back. Care must be taken not toassume more in this text than is obviousto faith. It does not suggest that Jesuswas ignorant or in a hopeless state. Itdoes confirm that the resurrection ofJesus from the dead involved the activityand direction of the Father. Therefore itis written that “God raised” Jesus (Acts2:32; 4:10; 10:40;13:30,37).

God did not do this by theimposition of His power, but by means ofHis fellowship and oneness with the Son.It seems to me that the work heredescribed transcends both the languageand the minds of men. Thus it is statedin a manner that is familiar to those whowalk in the light as He is in the light.Because of His holy nature, God hadforsaken Jesus when He was dying.However, He joined with Him in Hisresurrection, showing Him “the path” tolife, and doing so while He was in theregion of the dead. Jesus, then, was notasleep, and is never said to have been.

In confirmation of this, the 16th

Psalm reads, “Thou wilt show Me thepath of life: in Thy presence is fulness ofjoy; at Thy right hand there arepleasures for evermore” (Psa 16:11).

THOU SHALL MAKE ME FULL OFJOY

“ . . . thou shalt make Me full ofjoy with Thy countenance.” Otherversions read, “You will make Me full ofjoy in Your presence,” NKJV “Thou wiltmake Me full of gladness with Thypresence,” NASB “You will fill Me with joyin Your presence,” NIV “You will make Mefull of gladness with Your presence,” NRSV

“ Thou shalt make Me full of gladnesswith Thy countenance,” ASV “I will be fullof joy when I see Your face,” BBE “In Yourpresence there is complete joy,” GWN “andgive Me wonderful joy in Your presence,”LIVING “You came near Me, and I felt greatjoy,” IE “You will fill Me with delight inYour presence,” WILLIAMS and “You willenrapture Me [diffusing My soul with joy]with and in Your presence.” AMPLIFIED

This is the experience to whichPaul referred when He said “Christ wasraised up from the dead by the glory ofthe Father” (Rom 6:4). It is as though theglory of God came into that tomb like itdid into the Tabernacle and Temple.When God’s glory invaded the region ofthe dead, death lost all of its power, andpath to life was clear. The presence of theFather filled the Christ with great joy.This was the g lory that He laid aside toenter into the world. It was the glorywithheld from Him while He bore oursins in His body on the tree.

Here is the ultimate experience:coming near to the Lord, and being in



His presence, beholding His countenance.Jesus experienced the most joy when Hewas relishing the presence of the Father.That neutralized whatever was involvedin being in the region of the dead. Thatcompensated for being in a bodiless state,confined, from one point of view, to adistant condition.

We ought to learn from this that

our most debilitating circumstances aredecidedly reduced when we know theLord is with us. There are times whenwe, in measure, experience what Paul didwhen the Lord “stood by” him (Acts23:11). Somehow that compensated forthe difficulties he was experiencing at thetime when he was about o be “pulled inpieces” by a frenzied crowd of hostileJews (Acts 23:10).

The 16th Psalm says, “in Thypresence is fulness of joy; at Thy righthand there are pleasures for evermore”(Psa 16:11). It may appear as though it isspeaking only of being where the Fatheris – in His presence. In this text,however, it is speaking of the Fatherbeing where Jesus was, gladdening Himwith His countenance and refreshingHim with His presence.

DAVID WAS NOT SPEAKING ABOUT HIMSELF

“ 29 Men and brethren, let mefreely speak unto you of the patriarchDavid, that he is both dead and buried,and his sepulcher is with us unto thisday.”

Peter continues with thisseemingly technical point, insightfullyand powerfully affirming that Jesus is“risen indeed” (Lk 24:34). He will nowconfirm how unreasonable it was to thinkDavid was testifying of his ownexperience. Even though David did notsay, “I am speaking about the comingMessiah,” the people should have beenable to conclude that this is what he wassaying. Some of them had, after all,represented themselves as thinking men.They had said, “These men are full ofnew wine” (Acts 2:13). Peter has alreadyshown them how foolish they were inthinking such a thing (Acts 2:15). Now hewill move them to consider somethingthat they had not yet associated with theChrist.

LET ME SPEAK FREELY TO YOU“Men and brethren, let me freely

speak unto you of the patriarch David . .. ” Other versions read, “Brethren, I mayconfidently say to you regarding thepatriarch David,” NASB “"Fellow Israelites,I may say to you confidently of ourancestor David,” NRSV “My brothers, I maysay to you openly that David,” BBE

“Brethren, let it be allowed to speak withfreedom to you concerning the patriarchDavid,” DARBY “Men and brethren, I mayboldly speak unto you of the PatriarchDavid,” GENEVA “Men, brethren, I mayspeak to you explicitly of the patriarchDavid,” MRD “Brothers, no one can denythat the patriarch David himself,” NJB

“Dear brothers, think about this! You canbe sure that the patriarch David wasn'treferring to himself,” NLT “Men, brethren!it is permitted to speak with freedomunto you concerning the patriarchDavid,” YLT “My Jewish brothers, I can tellyou plainly about David, our ancestor,” IE“As to the patriarch David, I need hardlyremind you, brethren,” WEYMOUTH and “Menand brother-Jews, I can surely speakfreely to you about the patriarch David.”PHILLIPS

From one point, what Peter issaying is very obvious. Yet, like blindmen do, the people had not consideredwhat Peter declares is very plain. Men –particularly religious men – have atendency of “doting about questions andstrifes of words” (1 Tim 6:4), neglectingpowerful realities that are before them.Sometimes it is necessary to bring veryobvious things before the people, andcause them to look closely at them. Take,for example, the women who had come tothe tomb of Jesus to anoint His body.They were confronted with an angel whotold them not to be afraid. He remindedthem , “He is not here, for He is risen, asHe said.” As if that was not enough hecontinued, “ Come, see the place wherethe Lord lay” (Matt 28:6). From one pointof view, the facts were very clear. Jesushad said He was going to rise from thedead (Matt 16:21), and He was not there.However the classroom in which the factsare seen is not enough.

There must be a perception of thefacts before they can wield their powerupon the heart and mind. Men delight inentertainment and novelty, but God is inneither one.

The Patriarch DavidNow, it is as though Peter said,

“Let me tell you what is obvious aboutthe patriarch David.”

What is the meaning of the word“Patriarch”? Some versions read “ourancestor.” NRSV/IE Abraham is also called a“patriarch” (Heb 7:4). The twelve sons ofJacob are also called “the twelvepatriarchs” (Acts 7:8-9). The word is atransliteration of the Greek wordpatria,rcou (pat-ri-archs-ou). Lexically, it

means “founder of a tribe,progenitor,” THAYER “chief father. . . chief of a family,” FRIBERG

and “father of a nation.”G I N G R I C H T h u s , a“patriarch” is more thanan important person, ors o m e o n e w h o i spositioned in a certainlineage. This word hadto do with being the firstof a certain order.

As used here,David is seen as the onethrough whom theMessiah came. That isprecisely why theMessiah is called “theSon of David.” This wasconfessed to be trueduring Christ’s ministryamong men. It wasacknowledged by twoblind men, all thepeople, a woman ofCanaan, multuitudes,

the Pharisees, and the scribes (Matt 1:1;9:27; 12:23; 15:22; 20:30; 21:9; ; 22:42;Mk 12:35).



This particularly relates toChrist’s authority and kingship. Theprophets said He would sit on “the throneof David” (Isa 9:7). It is written that Hewould be given ”the key of the house ofDavid” (Isa 22:22). His salvation isreferred to as “the sure mercies of David”(Isa 55:3). He is “the branch” that wasraised up unto David (Jer 23:5; 33;15).The Messiah is even referred to as “Davidtheir King” (Jer 30:9; Hos 3:5), and “Myservant David” (Ezek 34:23-24). This is,then, a key association!

David was not only a type ofChrist, he was the first of a kinglylineage through which Jesus came. Asthe head of that kingly lineage, David iscalled “the patriarch.” Peter willelaborate on this more extensively as thisword continues.

HE IS BOTH DEAD AND BURIED“ . . . that he is both dead and

buried . . .” Other versions read, “that heboth died and was buried,” NASB “came tohis death, and was put in the earth,” BBE

“”he is both dead and buried,” GENEVA “hedied, and also was buried,” MRD “not onlydied and was buried,” MONTGOMERY and“There is no doubt that he died and wasburied.” PHILLIPS

The point Peter is making is this:the word David wrote in the 16th Psalmcould not have been about himself. Thereare some Psalms that have a dualapplication, the partial one being foundin the writer, and the completefulfillment in Christ Jesus (Psa 18:43;47:5-9; 65:2-4; 69:1-4; 75:2; 93:2-3;102:24; 109:25; 118:19,21). However, the

Psalm now being declared by Peter is notin that category. It applies exclusively tothe Christ, as Peter will now affirm.

HIS SEPULCHER IS WITH US“ . . . and his sepulcher is with us

unto this day.” Other versions read, “Histomb is with us to this day,” NKJV “hisresting-place is with us today,” BBE “andhis monument is amongst us unto thisday,” DARBY “his tomb is in our midst tothis day,” NAB “his tomb is still hereamong us,” NLT “His grave is still herewith us today,” IE and “we still have histomb among us.” WEYMOUTH

The point is that the body ofDavid was still in “his tomb.” Further, ifhis body was in his tomb, his spirit wasstill in Hades – the abode of the dead. He was still under the dominion ofdceath. This confirms that David couldnot possibly have been speaking abouthimself, for his present conditioncontradicted the Psalm. He had been leftin Hades, and his body did seecorruption. He had, in fact, just asJoshua and David, gone “the way of allthe earth” (Josh 23:14; 1 Kgs 2:2).

THE PROPHET SPOKE ABOUT CHRIST

“ 30 Therefore being a prophet,and knowing that God had sworn with anoath to him, that of the fruit of his loins,according to the flesh, He would raise upChrist to sit on his throne.”

Peter now affirms that David wasnot speaking as a mere man. He was notrecounting his own personal experiences.

BEING A PROPHET“Therefore being a prophet . . .”

Other versions read, “And so, because hewas a prophet,” NASB “But he was aprophet,” NIV “Since he was a prophet,”NRSV “Whereas therefore he was aprophet,” DOUAY “David was a prophet,”GWN “Therefore, seeing he was a prophet,”PNT “a prophet, therefore, being,” YLT

“Being a prophet, however,” WEYMOUTH and“But while he was alive he was aprophet.” PHILLIPS

Phillips’ translation captures a

facet of this text that is most intriguing.In the 16th Psalm we have Jesus speakingafter He died – after He had left theworld for a season. The Psalm representsJesus as speaking prophetically: “Myflesh shall rest in hope . . .Thou wilt notleave My soul in hell. . . neither wiltThou suffer Thine Holy One to seecorruption . . . Thou shalt make Me full ofjoy with Thy countenance.” David,however, only prophesied while he wasalive.

Peter leaves no doubt about thismatter. David is speaking as a prophet.He is not speaking of himself, or out fromhimself. God is, in fact, saying somethingabout the Christ through David, anddoing so far in advance of the appearanceof the Messiah.

Being a faithful prophet, Davidprophesied “according to the proportion offaith” (Rom 12:6). That is, he spoke what

he saw, or understood. He spoke “as theoracles of God” (1 Pet 4:11), uttering themind of the Lord, and doing so withunderstanding. We are again remindedthat “the testimony of Jesus is the spiritof prophecy” (Rev 19:10).

KNOWING THAT GOD HADSWORN WITH AN OATH TO HIM

“ . . . and knowing that God hadsworn with an oath to him . . .” Otherversions read, “And so, because he was aprophet, and knew that God had sworn tohim with an oath,” NASB “that God hadpromised him on oath,” NIV “and having inmind the oath which God had given tohim,” BBE “and knew that God had swornhim an oath,” NJB “and knowing that withan oath God did swear to him,” YLT “andknew God had promised with anunbreakable oath,” LIVING “God vowed toDavid,” IE “and knowing that God hadsolemnly sworn to him,” WEYMOUTH “andknowing that God had sealed to him with

David was not only a type of Christ, he was the first of akingly lineage through which Jesus came. As the headof that kingly lineage, David is called “the patriarch.”



an oath,” AMPLIFIED and “He knew that Godhad given him a most solemn promise.”PHILLIPS

David engages his mind – hismemory and his contemplative powers –as he prophesies. He prophesies“knowing” what God had promised tohim, not while in a trace.

The prophecy (a promise of God)of reference is found in the seventhchapter of Second Samuel. Because thisis such a pivotal prophecy, we will do wellto consider it in some depth.

“And as since the time that Icommanded judges to be over my peopleIsrael, and have caused thee to rest fromall thine enemies. Also the LORD telleththee that He will make thee an house.And when thy days be fulfilled, and thoushalt sleep with thy fathers, I will set upthy seed after thee, which shall proceedout of thy bowels, and I will establish hiskingdom. He shall build an house for Myname, and I will stablish the throne ofhis kingdom for ever. I will be his Father,and he shall be my son. If he commitiniquity, I will chasten him with the rodof men, and with the stripes of thechildren of men: but my mercy shall notdepart away from him, as I took it fromSaul, whom I put away before thee. Andthine house and thy kingdom shall beestablished for ever before thee: thythrone shall be established for ever” (2Sam 7:11-16).

Another account of this occasionis found in the book of First Chronicles.

“And it shall come to pass, whenthy days be expired that thou must go tobe with thy fathers, that I will raise upthy seed after thee, which shall be of thysons; and I will establish his kingdom.He shall build me an house, and I willstablish his throne for ever. I will be hisfather, and he shall be my son: and I willnot take my mercy away from him, as Itook it from him that was before thee: butI will settle him in Mine house and in Mykingdom for ever: and his throne shall beestablished for evermore. According toall these words, and according to all thisvision, so did Nathan speak unto David”(1 Chr 17:11-15).

In his Psalms, David refers to this

promise.

“I have made a covenant with mychosen, I have sworn unto David myservant, thy seed will I establish for ever,and build up thy throne to allgenerations. Selah” (Psa 89:3-4).

“Then thou spakest in vision tothy Holy One, and saidst, I have laid helpupon one that is mighty; I have exaltedone chosen out of the people. I havefound David My servant; with My holy oilhave I anointed him: With whom Myhand shall be established: Mine arm alsoshall strengthen him. The enemy shallnot exact upon him; nor the son ofwickedness afflict him. And I will beatdown his foes before his face, and plaguethem that hate him. But my faithfulnessand My mercy shall be with him: and in

My name shall his horn be exalted. I willset his hand also in the sea, and his righthand in the rivers. He shall cry unto Me,Thou art my father, my God, and therock of my salvation. Also I will makehim My firstborn, higher than the kingsof the earth. My mercy will I keep for himfor evermore, and My covenant shallstand fast with him. His seed also will Imake to endure for ever, and his throneas the days of heaven. If his childrenforsake my law, and walk not in myjudgments; If they break my statutes,and keep not my commandments; Thenwill I visit their transgression with therod, and their iniquity with stripes.Nevertheless my lovingkindness will Inot utterly take from him, nor suffer myfaithfulness to fail. My covenant will Inot break, nor alter the thing that is goneout of my lips. Once have I sworn by Myholiness that I will not lie unto David.His seed shall endure for ever, and histhrone as the sun before Me. It shall beestablished for ever as the moon, and asa faithful witness in heaven. Selah” (Psa

89:19-37).

“The LORD hath sworn in truthunto David; He will not turn from it; Ofthe fruit of thy body will I set upon thythrone. If thy children will keep mycovenant and my testimony that I shallteach them, their children shall also situpon thy throne for evermore. For theLORD hath chosen Zion; He hath desiredit for his habitation. This is My rest forever: here will I dwell; for I have desiredit. I will abundantly bless her provision:I will satisfy her poor with bread. I willalso clothe her priests with salvation: andher saints shall shout aloud for joy.There will I make the horn of David tobud: I have ordained a lamp for Mineanointed. His enemies will I clothe withshame: but upon himself shall his crownflourish” (Psa 132:11-18).

There are several key factors tonote in this prophecy.

- God would make a house for David.

- David’s seed would build a house forGod’s name.

- God would establish the throne ofDavid’s kingdom forever.

- God would be a Father to David’sseed, and the seed would be His son.

- David’s house and kingdom would beestablished forever.

- God would settle David’s seed in Hishouse and kingdom forever.

- God’s hand would be establishedwith David.

- David’s horn would be exalted.

- God would make his firstborn higher

David engages his mind – his memory andhis contemplative powers – as heprophesies. He prophesies “knowing” whatGod had promised to him, not while in a trace.



than the kings of the earth.

- God covenant would stand fast withhim.

- His seed would endure forever, andhis throne as the days of heaven.

- David’s seed would endure forever,and his throne as the sun beforeHim.

- God swore in truth and would notturn from it, that of the fruit ofDavid’s body He would raise up oneto sit on his throne.

- He would make the horn of David tobud.

- The crown of the seed would flourish.

ObservationsFirst, there is a part of this

prophecy that does not refer to Christ

Himself. “If he commit iniquity, I willchasten him with the rod of men, andwith the stripes of the children of men.”

Second, there is a sense in whichmuch of promise pertained to Solomon,who would build the Temple. “He shallbuild an house for My name.”

In the prophecy itself, there is nodirect reference to the Messiah. This isan association that comes withunderstanding. It is clear from thePsalms of David that he came to graspthe significance of the promise. In fact,Peter says it was David’s understandingof this promise that prompted the

statements of the sixteenth Psalm.Prophecy, then, was actually joined withunderstanding, and also gave birth toadditional prophecies through the powerof the Holy Spirit.

It is important to note the role ofthe mind in prophesying. Even whenprophecies were intended for latergenerations, the minds of the prophetswere involved. Peter says of those whospoke of Christ’s sufferings and glory, “Ofwhich salvation the prophets haveinquired and searched diligently, whoprophesied of the grace that should comeunto you: searching what, or whatmanner of time the Spirit of Christ whichwas in them did signify, when it testifiedbeforehand the sufferings of Christ, andthe glory that should follow” (1 Pet 1:10-11). Rather than speaking or writingwhile in some kind of subconscious trace,these prophets knew what they wereprophesying. They knew it concerned thecoming Christ. They probed what they

expressed, “trying to find out the timeand circumstances to which the Spirit ofChrist in them was pointing when Hepredicted the sufferings of Christ and theglories that would follow.” NIV What iseven more, the Lord answered theirearnest inquiries, making known that“not to themselves, but to us they wereministering the things which now havebeen reported to you through those whohave preached the gospel to you by theHoly Spirit sent from heaven; thingswhich angels desire to look into” (1 Pet1:12).

Thus, while many of theparticulars about the promised Messiahwere not made known to David, His

kingly nature was revealed, as well asthe eternal and uninterrupted nature ofHis beneficent kingdom.

OF THE FRUIT OF HIS LOINS“ . . . that of the fruit of his loins,

according to the flesh, . . .” Other versionsread, “that of the fruit of his body,according to the flesh,” NKJV “one of hisdescendants,” NASB “that of the fruit of hisbody,” BBE “one of David’s descendants,”GWN “of the fruit of thy bowels,” MRD and“one of David’s own descendants.” NLT

The coming Messiah would comefrom David’s progeny – from his naturaloffspring. Although David had severalsons, the Messianic lineage would betraced through only one of them –Solomon. All through the lineage of Jesusthis was the case. Abraham had sevensons beside Isaac: Ishmael, Zimran,Jokshan, Medan, Midian, Ishbak, andShuah (Gen 16:16; 25:2). However, theMessiah came through Isaac. Isaac beganJacob and Esau, but the Messianiclineage came through Jacob (Mal 1:2).Jacob had twelve sons, but the Christcame from only one of them – Judah (Heb7:14). Judah had five sons, but theMessiah came through Pharez (Matt 1:3).

I say these things only to pointout that David had to understand whichof his sons would provide the lineage forthe coming Christ. He understood theprophecies delivered through him to havea secondary reference to Solomon, whodid build a house for God, even as theMessiah would also do. I understand thisto be the purpose for the dual nature ofthe prophecy. Solomon was the secondaryreference, and the building of the Templewas a secondary building, in order thatthe lineage itself might be betterunderstood.

TO SIT ON HIS THRONE“ . . .He would raise up Christ to

sit on his throne.” Other versions read,“He would raise up the Christ to sit onhis throne,” NKJV “to sit . . . upon histhrone,” NASB “he would place . . . on histhrone,” NIV “He would put . . . on histhrone,” NRSV “he would set one upon histhrone,” ASV “would take his place asking,” BBE “one should sit upon histhrone,” DOUAY “I will seat [one] on thythrone,” MRD “succeed him on the throne,”NJB “that Christ . . . should sit on his

In the prophecy itself, there is no direct reference tothe Messiah. This is an association that comes withunderstanding. It is clear from the Psalms of David thathe came to grasp the significance of the promise. Infact, Peter says it was David’s understanding of thispromise that prompted the statements of the sixteenthPsalm.



seat,” PNT “would [be the Messiah and] siton David’s throne,” LIVING “would sit uponDavid’s throne,” IE and “He would set oneon his throne.” MONTGOMERY

The throne of reference was notan earthly throne, for Jesus would latermake clear that His kingdom “is not ofthis world” (John 18:36). That being thecase, its throne could not possibly beestablished in this world. Further, thepurpose for Christ’s rule was not theestablishment of a worldly empire. Ahigher purpose is being served by Jesus’kingdom than worldly prominence.

Isaiah prophesied that theMessiah would sit upon David’s throne.“For unto us a child is born, unto us a sonis given: and the government shall beupon his shoulder: and his name shall becalled Wonderful, Counselor, The mightyGod, The everlasting Father, The Princeof Peace. Of the increase of hisgovernment and peace there shall be no

end, upon the throne of David, and uponhis kingdom, to order it, and to establishit with judgment and with justice fromhenceforth even for ever. The zeal of theLORD of hosts will perform this” (Isa9:7). Thus, we have a Messiah comingfrom the seed of David, and sitting uponthe throne of David.

Peter is now going to relate all ofthis to “Jesus of Nazareth.” He hasclearly stated that David was notspeaking about himself when he wrote ofnot being left in Hades, and his body notbeing subject to corruption. He wasactually speaking of the Messiah, for thepresent circumstances confirmed hecould not have been speaking abouthimself. His body was still in the grave.

In Peter’s inspired exposition, hewill speak of Jesus sitting on David’sthrone quite differently than manyhistorical and modern self-professedtheologians. He will not speak of Christ’s

second coming. He will not speak of Jesussetting up His kingdom in Jerusalem. Hewill not speak of an earthly empire. Menhave made these associations, but theycannot associate them with Peter’sexposition.

Lest this appear to be a meregloss of the text, let me remind you thatPeter is now speaking of Jesus being“raised up to sit” on David’s “throne.”“Therefore being a prophet, and knowingthat God had sworn with an oath to him,that of the fruit of his loins, according tothe flesh, He would raise up Christ to siton his throne” (Acts 2:30). He is relatingthis to the prophecy of One not being leftin Hades, and His body not seeingcorruption. He is referring to One comingback from the dead, not to One comingback to earth from heaven!

This is highly disruptive to mucheschatology – humanly conceivedeschatology.

THE RESURRECTION AND ENTHRONEMENT

“ 31 He seeing this before spake ofthe resurrection of Christ, that His soulwas not left in hell, neither His flesh didsee corruption.”

Peter leaves no doubt concerningthe reason and focus of David’s prophecy.He will not tie that prophecy to the bookof Daniel, or to a Messianic kingdomupon earth – and he is “filled with the

Spirit.” He will not associate it with theoverthrow of the antichrist, or with amagnificent kingdom in Jerusalem. Thisword is how an inspired man speaks,

who knows the truth about Christ.HE SEEING THIS BEFORE

“He seeing this before . . .” Otherversions read, “he, forseeing this,” NKJV

“he looked ahead,” NASB “Seeing what wasahead,” NIV “he foresaw,” RSV “He, havingknowledge of the future,” BBE “Seeing thisin advance,” CSB “He knowing this before,”GENEVA “David knew,” GWN “he spoke withforeknowledge,” NJB “having foreseen,” YLT

“David was looking far into the futureand predicting,” LIVING “David knew thisbefore it took place,” IE and “withprophetic insight.” WEYMOUTH

And what is it that David sawbefore – that is, saw before it actuallycame to pass. What is the sight thatprompted him to speak as he did? It wasthe enthronement of his own Seed uponhis throne. It was the fulfillment of God’spromise to make him a house (2 Sam7:27), and to have it governed by theKing on a throne that is establishedforever (1 Chron 17:11-14). This is whatDavid saw “before.”

HE SPAKE OF CHRIST’SRESURRECTION

“ . . . spake of the resurrection ofChrist . . .” Other versions read, “spokeconcerning the resurrection of Christ,”NKJV “spoke of the resurrection of theMessiah,” NRSV “was talking of the comingagain of Christ from the dead,” BBE “thatthe Messiah would come back to life, andhe spoke about that before it everhappened,” GWN“speaking of the Messiah’sresurrection,” NLT “he did speakconcerning the rising again of theChrist,” YLT “predicting Messiah’sresurrection,” LIVING “the resurrection ofChrist and told it,” WILLIAMS “spoke [by



foreknowledge] of the resurrection of theChrist (the Messiah),” AMPLIFIED and “THEresurrection of Christ, and it is this ofwhich he is speaking.” PHILLIPS

Let me go over this once again.Here are the facts in the case.

- God would build David a house (2Sam 7:11).

- He would raise up One from David’sown lineage to sit upon his throne (2Sam 7:16).

- He would reign forever (2 Sam 7:13).

- His kingdom would have no end (2Sam 7:16).

- As a King, He would build God’shouse (1 Chron 17:12).

- God would make this King higherthan the kings of the earth (Psa89:27).

- God swore and would not repent,that He would raise up one to sit onDavid’s throne (Psa 89:3-4).

Given these facts, exactly howwould David correlate his prophecieswith the coming King? With what eventwould he associate the fulfillment ofthese prophecies? How will the HolySpirit lead him to speak? Peter leaves nodoubt on the matter. David was inspired,and Peter is also inspired. Now Peteraffirms the matter clearly, and withoutany ambiguity whatsoever. David wasmoved to speak “of the resurrection ofChrist.” He did not speak about Christ’ssecond coming, but about Hisresurrection. He did not speak of Jesusreturning to earth from heaven, but ofHim returning from the region of thedead!

Is it possible to state the casewith any more clarity? With the insightof faith and the inspiration of the HolySpirit, David saw the raising up of aKing to sit upon his throne, and it movedhim to speak of the resurrection ofChrist! He foresaw a King being raisedup to build God’s house, and he spoke ofthe resurrection of Christ. He lookedahead by faith and saw an eternal reign,and spoke of the resurrection of Christ

Some men say that Jesus iscoming back from heaven to be seated onthe throne and reign. Peter will declareHe rose from the dead to do so!

This prophecy is all the moreremarkable when you consider how veryfew references are made in Moses andthe Prophets to the resurrection of thedead in general, and to the resurrectionof Christ specifically. Job alluded to theresurrection of the dead (Job 14:12-15;19:25-27). David spoke of Christ’sresurrection (Psa 16:9-10). He gave someveiled words about the generalresurrection (Psa 17:15; 49:15). Isaiahspoke of death being swallowed up invictory (Isa 25:8), and the earth castingout her dead (Isa 26:19). Daniel spoke ofmany that sleep in the dust of the earthawakening (Dan 12:2-3). He was told bya heavenly messenger that he would“rest” and stand in his lot at the end of

his days (Dan 12:13). Hosea spoke ofGod’s people being ransomed“from thepower of the grave”, and being redeemed“from death” (Hos 13:14).

In all of this, David, being a manafter God’s own heart, spoke with thegreatest clarity on the nature theresurrection itself. It involves not beingleft in Hades, and the body coming out ofthe grave. He also is the only prophetthat spoke of Christ’s resurrection fromthe dead – and his reference needed to beinterpreted by Peter for men to see it.

Peter also affirms that David’sprophecy was prompted by what he saw.That is, through the Spirit he saw theenthronement of Jesus, and was movedby the Spirit to prophesy of Christ’sresurrection. That is an association madein heaven, not upon earth. Yet, you will

be hard pressed to find anyone speakingabout Christ being raised up to sit uponDavid’s throne that points to theresurrection of Jesus from the dead.That, however, is what Peter did as hewas moved by the Holy Spirit.

HIS SOUL AND HIS FLESH“ . . . that His soul was not left in

hell, neither His flesh did see corruption.”Other versions read, “that His soul wasnot left in Hades, nor did His flesh seecorruption,” NKJV “that He was neitherabandoned to Hades, nor did His fleshdecay,” NASB “that He was not abandonedto the grave, nor did His body see decay,”NIV “He was not abandoned to Hades, nordid his flesh experience corruption,” NRSV

“He was not left in Hades, and His fleshdid not experience decay,” CSB “thatneither has he been left in hades nor hisflesh seen corruption,” DARBY “that neitherwas he abandoned to the netherworld nor

did his flesh see corruption,” NAB “He wassaying that God would not leave himamong the dead or allow his body to rotin the grave,” NLT “He will not be left indeath. His body will not decay in thegrave,” IE “to the effect that He was notleft forsaken in the Unseen World, nordid His body undergo decay,” WEYMOUTH

“that He was not deserted [in death] andleft in Hades (the state of departedspirits), nor did His body know decay orsee destruction,” AMPLIFIED and “Christ wasnot deserted in death and His body wasnever destroyed.'Christ.” PHILLIPS

This is Peters exposition ofresurrection – Christ’s resurrection inparticular, and resurrection in general. Itinvolves a twofold deliverance: one fromHades, and one from the grave. The spiritis in Hades, and the body is in the grave.Both deliverances must occur for there to

This is Peters exposition of resurrection – Christ’sresurrection in particular, and resurrection in general.It involves a twofold deliverance: one from Hades, andone from the grave. The spirit is in Hades, and the bodyis in the grave. Both deliverances must occur for thereto be a resurrection from the dead.



be a resurrection from the dead. It hasalready occurred in Jesus, it will yet befulfilled in the resurrection when “allthat are in the graves shall hear hisvoice, and shall come forth; they thathave done good, unto the resurrection oflife; and they that have done evil, untothe resurrection of damnation” (John5:28-29).

I am chagrined at the bent ofsome translations in the direction of soul-sleeping. They translate this verse asthough it involves redundantexpressions. “He was not abandoned tothe grave, nor did His body see decay,” NIV

“He will not be left in death. His bodywill not decay in the grave,” IE “Christwas not deserted in death and His bodywas never destroyed.'Christ.” PHILLIPS “Hesaid that the Messiah wouldn't be left inthe grave and that his body wouldn'tdecay,” GWN “he was not left in the grave,neither did his body see corruption,” MRD

and “He will not be left in death. Hisbody will not decay in the grave.” IE

These are wholly inappropriatetranslations. They reflect humanpersuasion rather than Divine intent.Two parts are mentioned (“soul” and “Hisflesh”), and two locations or conditionsare mentioned (“Hell” [Hades] and“corruption.”

SOUL-SLEEPINGThe soul-sleeping heresy affirms

that both the seen and unseen parts ofthose who are dead are “asleep.” This isbase on the Scriptural references todeath as “sleep” (Deut 31:16; Job 7:21;14:12; Dan 12:2; John 11:11; Acts 7:60;13:36; 1 Cor 15:6,18).

These references pertain to thebody, and are used to confirm the realityof the coming resurrection. The use of theterm “sleep” is not intended to denoteunconsciousness, but the prospect ofbeing raised from the dead. Thus Jobspeaks of death as sleeping “in the dust”(Job 7:21), and Daniel to “sleep in thedust of the earth” (Dan 12:2).

A SeparationAt death, there is a separation of

the seen and unseen parts of men. It isnot possible, therefore, that they wouldboth remain in the same place. Rachel’sdeath is described using this kind oflanguage. “And it came to pass, as her

soul was in departing, (for she died) thatshe called his name Benoni: but hisfather called him Benjamin” (Gen 35:18).

When the son of a widow ofZarephath died, Elijah raised him fromthe dead. The prophet asked the Lord, “Ipray Thee, let this child’s soul come intohim again.” When the boy was raised, itis described in these words: “And theLORD heard the voice of Elijah; and thesoul of the child came into him again, andhe revived” (1 Kgs 17:22).

Referring to his preference ofdeath over life in the body, Paul wrote ofbeing “absent from the body” (2 Cor 5:8).

When referring to an epochalvision he received, Paul said he did notknow whether he was “in the body or outof the body” – and he was very consciousat that time (2 Cor 12:3).

When Stephen died, he is said tohave fallen “sleep” (Acts 7:60). However,before he died, he referred to theseparation of his spirit from his body. Heprayed, “Lord Jesus, receive my spirit”

(Acts 7:59). It is inconceivable that hewas referring to a period ofunconsciousness, or to the resurrection ofthe dead that would be in the future.

At death there is a separation ofthe seen and unseen part of men.

Consciousness After DeathScripture does not support

unconsciousness after death, or a lack ofawareness of the surroundings. Our textis proclaiming a prophecy that referredto Jesus having gladness in the presenceof the Lord after He died, and expectingHis appointed resurrection.

There are both teaching andtestimonies that affirm the consciousnessof those who have died. This is pertinentto the significance of our text, whichspeaks of Christ’s anticipation of His

resurrection.

Jesus preaching to thespirits. The very person who, in ourtext, was preaching on the day ofPentecost, later referred to Jesus’ activityafter He died, and before He was raised.“For Christ also hath once suffered forsins, the just for the unjust, that Hemight bring us to God, being put to deathin the flesh, but quickened by the Spirit:by which also HE went and preachedunto the spirits in prison; whichsometime were disobedient, when oncethe longsuffering of God waited in thedays of Noah, while the ark was apreparing, wherein few, that is, eightsouls were saved by water” (1 Pet 3:18-20). Those seeking to defend the soul-sleeping view, as well as several others,say that the preaching of reference wasthat of Noah, in whom, they aver, thespirit of Christ was present. However,Noah is never depicted as possessing “theSpirit of Christ,” prophesying of Christ,or preaching to “spirits.” Later Peteragain refers to this incident. “for thiscause was the gospel preached also tothem that are dead, that they might be

judged according to men in the flesh, butlive according to God in the spirit” (1 Pet4:6). Noah preached no Gospel, nor did hepreach that anyone might “live accordingto God in the spirit.” Although thisincident presents some difficulties forsurface thinkers, it is in Scripture. Ittestifies to the Lord having no pleasurein the death of the wicked. There is noreason to imagine that all of those whodied in the flood were wicked, andconsequently went to Hell. Scripture doesnot affirm this. Nor, indeed, are we tosuppose there were no children,demented, or some who did not have thefaintest notion of the existence of Noah.This text does not clarify all of the issuesof post-death myseries, but it does affirmthe activity of Jesus after His death andbefore His resurrection. Peter says ofJesus “HE went and preached to thespirits!”



Revelation while out of thebody. When Paul was caught up intothe “third heaven,” he was very aware ofwhat was happening. He “heardunspeakable words, which it is not lawfulfor a man to utter.” The experience wasso vivid that Paul gloried in theexperience (2 Cor 12:4-5). If the soul-sleeping theory is true, then Paul wasspeaking ignorantly and without dueregard for the truth. Who is the fool whowill postulate such an absurdity?

We have come to the spiritsof just men made perfect. Candidly

the Spirit affirms of all who are in ChristJesus, “But ye are come unto . . . thespirits of just men made perfect” (Heb12:22). Other versions read, “You havecome,” NKJV “you have approached,” NAB

“what you have come to is.” NJB This is adescription of where believers remaining“in the body” have come. Elsewhere thesecoming ones are referred to as “beingyourselves also in the body” (Heb 13:3).And to whom does the Spirit say we“have come?” Pertinent to thisdiscussion, He states it includes “thespirits of just men made perfect.” Theword “spirits” is translated from theGreek word pneu,masin (pnyhoo-mah-sin).This exact word is found five times inScripture, and its meaning is obvious. Itis never applied to people on earth.

- “And they were all amazed,insomuch that they questionedamong themselves, saying, Whatthing is this? what new doctrine isthis? for with authority commandethHe even the unclean spirits[neu,masin] and they do obey Him”(Mark 1:27).

- “And they were all amazed, andspake among themselves, saying,What a word is this! for withauthority and power he commandeththe unclean spirits [neu,masin], andthey come out” (Luke 4:36).

- “Now the Spirit speaketh expressly,that in the latter times some shalldepart from the faith, giving heed toseducing spirits [neu,masin], anddoctrines of devils” (1 Tim 4:1).

- “To the general assembly and churchof the firstborn, which are written in

heaven, and to God the Judge of all,and to the spirits [neu,masin] of justmen made perfect” (Heb 12:23).

- “By which also he went and preachedunto the spirits [neu,masin] in prison”(1 Pet 3:19).

In no way can any of these versesbe perceived as speaking about men inthe flesh, or in the body. We have come toan assembly of “spirits” who have beenperfected – that is, freed from theencumbrances of the flesh. That thiscould refer to unconscious beings in thegrave is an absurdity unworthy of beingembraced by intelligent men.

The rich man and Lazarus. Jesusgave the account of “a certain rich man,”and “a certain beggar named Lazarus.”Some affirm that this was really aparable, and not an actual account.However, who has ever heard of aparable that likens reality to somethingthat is nothing more than a myth. If thesoul-sleepers are right, then Jesus used alie to teach truth – and I view that as a

serious suggestion. In that case we havethe One who is “the Truth” using a fableto teach something. In the account, Jesusdid not speak like a soul-sleeper wouldspeak. In fact, no soul-sleeper could talklike this. The Lord, who is “full of graceand truth,” said Lazarus died, and wascarried by the angels to Abraham’sbosom. There he was comforted. The richman died, was buried, and lifted up hiseyes in hell, being in torment. This deadman spoke to Abraham, received ananswer from Abraham, made anotherpetition of Abraham, and was givenanother answer by Abraham. Both therich man and Abraham knew about therich man’;s brothers, and of theirspiritual condition. Abraham knew aboutMoses and the Prophets, who did not liveuntil more than 500 years after he died.Abraham also spoke of otherpersonalities who existed with both therich man and Lazarus, and how, if theydesired to do so, they could not pass fromone region to the other. That is howJesus spoke about life after death.

Souls under the altar. Johnwas given a glimpse of some of these“spirits of must men made perfect.” Hetells us who they were, where they arenow, and of their former lives on theearth. “And when he had opened the fifthseal, I saw under the altar the souls ofthem that were slain for the word of God,and for the testimony which they held”(Rev 6:9). He did not see men in the body,but “souls.” They were not men in theearth, but those who had been killedbecause of their testimony. These “souls”cried out to the Lord “a loud voice,saying, How long, O Lord, with a loudvoice, How long, O Lord, holy and true,dost thou not judge and avenge our bloodon them that dwell on the earth?” (Rev6:10).

Far from being asleep, these soulswere very conscious, both of theirsurroundings, and of their former lives.Heaven knew this was the case, so therewas an immediate response to their cry.“And white robes were given unto everyone of them; and it was said unto them,that they should rest yet for a littleseason, until their fellowservants alsoand their brethren, that should be killedas they were, should be fulfilled” (Rev6:11). Methinks if some person had toldthese “souls” of the doctrine of soul-

In no way can any of these verses be perceived asspeaking about men in the flesh, or in the body. Wehave come to an assembly of “spirits” who have beenperfected – that is, freed from the encumbrances of theflesh. That this could refer to unconscious beings inthe grave is an absurdity unworthy of being embracedby intelligent men.



sleeping, they would have laughed atthem in derision.

Moses and Elijah cameback. We have the record of two menwho left this world – one by death, andone by translation – yet came back inglory. When Jesus was transfigured,“behold, there talked with Him two men,which were Moses and Elias: Whoappeared in glory, and spake of Hisdecease which He should accomplish atJerusalem” (Luke 9:31). They both talkedwith Jesus about His appointed decease,or death – and on earth neither of themsaid so much as one syllable about

Christ’s death. They surely could nothave talked if they were asleep orunconscious – even doing so withprophetic insight.

Thus we have the record ofseveral departed souls, or spirits, and oftheir activity after they died. Whethersome of them are viewed as parables orreality, the fact of consciousness afterdeath still remains. It is unimaginablethat the premier Personality, the LordJesus Himself, would have come behind“the spirits of just men made perfect”(Abraham, Lazarus, Paul, Moses, andElijah), not being active after He died

and before He rose from the dead.

CONCLUSIONPeter has introduced the

resurrection of Christ in a mostinsightful way. He has declared thatDavid “foresaw” it, and prophesied of theSavior’s anticipation of it. That is, this issomething that was in God’s eternalpurpose – Jesus taking back His lifeagain, just as He was commissioned todo. God, therefore, alerted humanity to itmore than 800 years ahead of time. Itwas foretold by David before Jesus, andanticipated by the Savior while He yetremained in the region of the dead.

WE ALL ARE WITNESSES

“ 32 This Jesus hath God raisedup, whereof we all are witnesses.”

Peter has already stated that Godhas raised Jesus from the dead: “WhomGod hath raised up, having loosed thepains of death: because it was notpossible that He should be holden of it”(Acts 2:24). He has also declared this wassomething prophesied by David. Now Hewill affirm the truth of Christ’sresurrection once again, and buttress itwith yet another witness.

THIS JESUS“This Jesus . . . ” Other versions

read, “This man Jesus,” GWN/NJB “He wasspeaking of Jesus,” LIVING “So Jesus,” IE “Itwas this very Jesus,” ISV “I mean Jesus,”WILLIAMS and “Christ is the man Jesus.”PHILLIPS

“This Jesus” is “Jesus ofNazareth,” a man approved by God intheir presence, and over an extendedperiod. It is the Jesus they took,crucified, and killed “by wicked hands.” Itis also the One David foresaw, as well asthe One who testified to God Himselfthat He would not leave Him in Hades, orallow His body to see corruption.

The people had tried to put “thisJesus” from themselves, thereby fulfillingthe second Psalm. “The kings of the earthset themselves, and the rulers takecounsel together, against the LORD, and

against his anointed, saying, Let usbreak their bands asunder, and castaway their cords from us” (Psa 2:3). Now,they are having to face that “same Jesus”again!

GOD RAISED UP“ . . . hath God raised up . . .”

Other versions read, “God has raised up,”

NKJV “God raised up again,” NASB “God hasraised . . . to life,” NIV “God has given backto life,” BBE “God has resurrected,” CSB

“God brought . . . back to life,” GWN “Jesusrose from the dead,” LIVING and “Godraised from death.” WEYMOUTH

Like the wise man of Solomon’sreference, Peter is fastening truth in theminds of those before him. “The words of

the wise are as goads, and as nailsfastened by the masters of assemblies,which are given from one shepherd” (Eccl12:11). He once again faces them with thestark reality of God’s reversal of theirjudgment. They killed Him, God raisedHim! They rejected Him, God acceptedHim! They hated Him, God loved Him!

Twenty-one times it is stated thatGod raised Jesus from the dead (Acts2:24,32; 3:26; 5:30; 10:40; 12:7;13:22,30,33,34; 17:31; Rom 4:24; 6:4;8:11; 10:9; 1 Cor 6:14; 15:15; 2 Cor 4:14;Gal 1:1; Eph 1:20; Col 2:12; 1 Pet 1:21).By way of comparison, fourteen times itis stated that Christ “died” (Rom 5:6,8;6:10; 8:34; 14:9,15; 1 Cor 8:11; 15:3; 2 Cor5:14,15; 1Thess14; 5:10). To say thatChrist’;s resurrection is central to the

“This Jesus” is “Jesus of Nazareth,” a man approved byGod in their presence, and over an extended period. Itis the Jesus they took, crucified, and killed “by wickedhands.” It is also the One David foresaw, as well as theOne who testified to God Himself that He would notleave Him in Hades, or allow His body to seecorruption.



preaching of the Gospel is anunderstatement, to say the least. Yet,there is a great deal of purported Gospelpreaching that does not make much ofChrist’s resurrection.

WE ALL ARE WITNESSES“ . . . whereof we all are

witnesses.” Other versions read, “ofwhich we are all witnesses,” NKJV “towhich we are all witnesses of the fact,”NIV “and of that all of us are witnesses,”NRSV “We are all witnesses of this,” CSB “Weare all eye-witnesses of this!” IE “a fact towhich all of us testify,” WEYMOUTH “and ofthat all we [His disciples] are witnesses,”AMPLIFIED and “a fact of which all of us areeye-witnesses!” PHILLIPS

Jesus had told them, “But youshall receive power when the Holy Spirithas come upon you; and you shall bewitnesses to Me in Jerusalem, and in allJudea and Samaria, and to the end of theearth” NKJV (Acts 1:8). Prophetically Hehad said to them, “And ye are witnessesof these things”(Luke 24:48). Later Peter

would say it again: “But ye denied theHoly One and the Just, and desired amurderer to be granted unto you; andkilled the Prince of life, whom God hathraised from the dead; whereof we arewitnesses”(Acts 3:14-15). Again, he wouldsay, “And we are His witnesses of thesethings; and so is also the Holy Ghost,whom God hath given to them that obeyhim” (Acts 5:32).At the house ofCornelius he again testified, “And we arewitnesses of all things which He did bothin the land of the Jews, and inJerusalem; whom they slew and hangedon a tree: Him God raised up the thirdday, and showed Him openly; Not to allthe people, but unto witnesses chosenbefore of God, even to us, who did eat and

drink with him after he rose from thedead” (Acts 10:39-41).

Technically, no one actuallywitnessed the resurrection itself – noteven the soldiers who watched the tomb.They were startled by an angel , not therising of Jesus from the dead (Matt 28:2-

4). These witnesses saw Jesus after Hewas risen form the dead. In fact, He hadspent considerable with them, showingHimself “alive after His passion by manyinfallible proofs, being seen of them fortydays, and speaking of things pertainingto the Kingdom of God” (Acts 1:3).Further, His appearances were notlimited to “the twelve,” but included“above five hundred brethren” (1 Cor15:6), “James” (1 Cor 15:7), MaryMagdalene (Mk 16:9), “the women” (Matt28:9), Cleopas and his companion (Luke24:15-34), and others (Lk 24:10-11,35-36).

Some might conjecture that itwould have been better to have theactual Jesus there, and thus the peoplecould have the witness of the disciplescorroborated. However, there issomething that must not be overlooked.A faithful witness is verified to theconscience of men by the Holy Spirit.Jesus had promised that when the Spiritcame, He would “reprove,” or convict, NKJV

“the world of sin, and of righteousness,and of judgment: of sin, because theybelieve not on me; of righteousness,because I go to my Father, and ye see meno more; of judgment, because the princeof this world is judged” (John 16:8-11).

This promised work is preciselywhat will be accomplished on thismarvelous day of Pentecost – a day whenthe “door of faith” was being opened tothe sons of men. During the events ofthis Christ’s resurrection will beconfirmed.

CONCLUSION

Thus, Peter has presented theresurrection of Christ, so essential toman’s salvation. He has declared it as thework of God Himself, who raised Himfrom the dead, thereby negating thejudgment of those who took Him,crucified Him, and killed Him. He hasalso affirmed that David prophesied ofChrist’s resurrection, knowing that Godwas going to raise up a King to sit on histhrone, and that He would reign forever.He has also declared that he and those

with him are eye-witnesses of the risenChrist.

All of this confirms that salvationmust be implemented and completed bya living Savior. Spiritual life is notmaintained by rules, regulations,ceremonies, and procedures. Such thingshave a little measured value. As it iswritten, “For bodily exercise profitethlittle: but godliness is profitable unto allthings, having promise of the life that

now is, and of that which is to come” (1Tim 4:8). This is not referring to“exercise,” as ordinarily conceived. Itrather refers to disciplines of the body –religious disciplines like fasting,abstinence, celibacy, regular religiousactivities, etc. Thus, the New AmericanStandard Version reads, “for bodilydiscipline is only of little profit, butgodliness is profitable for all things, sinceit holds promise for the present life andalso for the life to come” (1 Tim 4:8).

Technically, no one actually witnessed theresurrection itself – not even the soldiers whowatched the tomb. They were startled by an angel ,not the rising of Jesus from the dead (Matt 28:2-4).These witnesses saw Jesus after He was risen formthe dead.



Our next Hungry Saints Meeting will be held on Friday, 9/1/2006. We will continue our current seriesof lessons on the book of Acts. The tenth lesson will cover verses thirty-three through thirty-sixof the second chapter: “THE PREACHING OF JESUS: HE IS LORD.” “THE PREACHING OF JESUS: HE IS LORD.” While some are teaching thatJesus will yet sit upon David’s throne, Peter will affirm that the resurrection of Christ led to thatenthronement, not His second coming. Our meeting will begin at 7:00 P.M. You are invited to bringyour family and friends for fellowship around the Word of God. Refreshments are servedafterward, with a time of extended fellowship for everyone.

A place where believers can meet, fellowship, be edified, and express themselves.

ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm

WORD OF TRUTH Website: http://wotruth.com

However valuable these things, and othersimilar activities, may appear, theycannot culture the soul, feed the spirit, orheighten spiritual sensitivity. They donot enhance Divine fellowship, causegrace to come to us in greater measures,or make our prayers more effectual.

From beginning to end, werequire a living Savior, and that is whatPeter is declaring. He is opening up the

nature of the New Covenant, whichsignificantly differs from the OldCovenant which “stood only in meats anddrinks, and divers washings, and carnalordinances, imposed on them until thetime of reformation” (Heb 9:10). Now,instead of a ceremony, men are beingcalled “into the fellowship” of God’s dearSon (1 Cor 1:9). Instead of coming to theTemple, they will be urged to “draw nighunto God” Himself by means of a “better

hope” (Heb 7:19), and to do so “with atrue heart in full assurance of faith,having our hearts sprinkled from an evilconscience, and our bodies washed withpure water” (Heb 10:22). All of thatrequires a living Savior – one who cansay, “I am He that liveth, and was dead;and, behold, I am alive for evermore,Amen; and have the keys of hell and ofdeath” (Rev 1:18). That is the Jesus thatPeter is declaring!

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva406 South Sergeant Street, Joplin, MO 64801

Telephone: (417) 782-3063, Email: Given ([email protected]) June: ([email protected])

Benjamin ([email protected]), Eva ([email protected])Adah Hutchcraft ([email protected]), Jason Hutchcraft ([email protected])

WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htmCOMMENTARY on Hebrews: http://wotruth.com/hebindex.htm

COMMENTARY on Revelation: http://wotruth.com/revelationindex.htmCOMMENTARY on First John: http://wotruth.com/1stjohnindex.htm

COMMENTARY on Romans: http://wotruth.com/Romans.htmCOMMENTARY on Daniel: http://wotruth.com/Daniel.htm

COMMENTARY on Colossians: http://wotruth.com/Colossians.htmCOMMENTARY on Second Corinthians: http://wotruth.com/2Corinthians.htm

COMMENTARY on Acts: http://wotruth.com/Acts.htm

A MINISTRY FOR HUNGRY SAINTS“Jesus of Nazareth,” a Man who was clearly and publicly approved by...

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Transcript of A MINISTRY FOR HUNGRY SAINTS“Jesus of Nazareth,” a Man who was clearly and publicly approved by...