Hechos 2:36

Peter wanted every Israelite to consider the evidence he had just presented because it proved "for certain" that Jesus of Nazareth (cf. Acts 2:22) was God’s sovereign ruler (Lord) and anointed Messiah (Christ). It is clear from the context that by "Lord" Peter was speaking of Jesus as the Father’s co-regent. He referred to the same "Lord" he had mentioned in Acts 2:21.

"This title of ’Lord’ was a more important title than Messiah, for it pictured Jesus’ total authority and His ability and right to serve as an equal with God the Father." [Note: Bock, "A Theology . . .," p. 104. See Witherington’s excursus on Luke’s Christology, pp. 147-53.]

Normative dispensationalists (both classical and revised, to use Blaising’s labels) hold that Peter only meant that Jesus of Nazareth was the Davidic Messiah. Progressive dispensationalists, along with covenant theologians (i.e., non-dispensationalists), believe that Peter meant that Jesus not only was the Davidic Messiah but that He was also reigning as the Davidic Messiah then. Thus the Davidic messianic kingdom had begun. Its present (already) phase is with Jesus on the Davidic throne ruling from heaven, and its future (not yet) phase will be when Jesus returns to earth to rule on earth.

Progressive dispensationalists (and covenant theologians) also believe that Jesus’ reign as Messiah began during his earthly ministry. [Note: Blaising, Progressive Dispensationalism, p. 248.] They see the church as the present stage in the progressive unfolding of the messianic kingdom (hence the name "progressive dispensationalism"). [Note: Ibid., p. 49.] Normative dispensationalists interpret the Davidic kingdom as entirely earthly and say that Jesus has not yet begun His messianic reign. He now sits on the Father’s throne in heaven ruling sovereignly, not on David’s throne fulfilling Old Testament prophecies concerning the Davidic king’s future reign (cf. Revelation 3:21).

Peter again mentioned his hearers’ responsibility for crucifying Jesus to convict them of their sin and to make them feel guilty (cf. Acts 2:23). [Note: See Darrell L. Bock, "Jesus as Lord in Acts and in the Gospel Message," Bibliotheca Sacra 143:570 (April-June 1986):147-48.]

"Peter did not present the cross as the place where the Sinless Substitute died for the world, but where Israel killed her own Messiah!" [Note: Wiersbe, 1:410.]

"Peter’s preaching, then, in Acts 2:14 ff. must be seen as essentially a message to the Jews of the world, not to the whole world." [Note: Witherington, pp. 140-41.]

"The beginning and ending of the main body of the speech emphasize the function of disclosure. Peter begins, ’Let this be known to you,’ and concludes, ’Therefore, let the whole house of Israel know assuredly . . .,’ forming an inclusion (Acts 2:14; Acts 2:36). In the context this is a new disclosure, for it is the first public proclamation of Jesus’ resurrection and its significance. Acts 2:22-36 is a compact, carefully constructed argument leading to the conclusion in Acts 2:36: ’God made him both Lord and Christ, this Jesus whom you crucified.’ Peter not only proclaims Jesus’ authority but also reveals the intolerable situation of the audience, who share responsibility for Jesus’ crucifixion. The Pentecost speech is part of a recognition scene, where, in the manner of tragedy, persons who have acted blindly against their own best interests suddenly recognize their error." [Note: Tannehill, 2:35.]

"The Pentecost speech is primarily the disclosure to its audience of God’s surprising reversal of their intentions, for their rejection has ironically resulted in Jesus’ exaltation as Messiah, Spirit-giver, and source of repentance and forgiveness." [Note: Ibid., 2:37.]

God bestowed His Spirit on the believers on Pentecost (and subsequently) for the same reason He poured out His Spirit on Jesus Christ when He began His earthly ministry. He did so to empower them to proclaim the gospel of God’s grace (cf. Acts 1:8). Luke recorded both outpourings (Luke 3:21-22; Acts 2:2-4; cf. Acts 4:27; Acts 10:28). This fact is further evidence that Luke wanted his readers to view their own ministries as the extension of Jesus’ ministry (Acts 1:1-2).

"Luke’s specific emphasis (and contribution) to NT pneumatology is that the Holy Spirit was poured out on the church not just to incorporate each believer into the body of Christ or provide the greater new covenant intimacy with him, but also to consecrate the church to the task of worldwide prophetic ministry as defined in Luke 4:16-30." [Note: Russell, p. 63.]

Peter mentioned that Jesus was now at the right hand of God in heaven four times in this part of his speech (Acts 2:25; Acts 2:30; Acts 2:33-34). This had particular relevance for "all the house of Israel" (cf. Acts 2:14; Acts 2:22; Acts 2:29).

"Apparently, therefore, the messiahship of Jesus was the distinctive feature of the church’s witness within Jewish circles, signifying, as it does, his fulfillment of Israel’s hopes and his culmination of God’s redemptive purposes.

"The title ’Lord’ was also proclaimed christologically in Jewish circles, with evident intent to apply to Jesus all that was said of God in the OT . . . . But ’Lord’ came to have particular relevance to the church’s witness to Gentiles just as ’Messiah’ was more relevant to the Jewish world. So in Acts Luke reports the proclamation of Jesus ’the Christ’ before Jewish audiences both in Palestine and among the Diaspora, whereas Paul in his letters to Gentile churches generally uses Christ as a proper name and proclaims Christ Jesus ’the Lord.’" [Note: Longenecker, p. 281.]