John Calvin Commentary Acts 2:34

"For David ascended not into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand," — Acts 2:34 (ASV)

For doubtless David—although they could easily gather from the very effect they saw with their own eyes that the principality was granted and given to Christ, yet so that His glory might carry greater credibility, he proves by David's testimony that God had appointed in times past that Christ should be lifted up to the highest degree of honor.

For these words, to sit at the right hand of God, signify holding the chief rule, as we will later declare more fully. Yet before he recites the prophecy, he says that it applies only to Christ. Therefore, so that the meaning may be clearer, the sentence must be understood as follows.

David pronounces that it was decreed by God that a king should sit at His right hand. But this does not pertain to David, who was never exalted to so great a dignity. Therefore, he speaks this of Christ. Furthermore, that which was foretold by the oracle of the Holy Ghost ought not to have seemed strange to the Jews.

By this it appears in what sense Peter denies that David ascended into heaven. He is not dealing here with David's soul—whether it was received into blessed rest and the heavenly dwelling or not—but ascending into heaven includes those things which Paul teaches in the Epistle to the Ephesians (Ephesians 4:9), where he places Christ above all heavens, so that He might fulfill all things.

Therefore, the discussion concerning the state of the dead is altogether superfluous here. For Peter aims to prove only this: that the prophecy concerning sitting at the right hand of God was not fulfilled in David, and that, therefore, its truth must be sought elsewhere.

And since it can be found nowhere else except in Jesus Christ, it remains that the Jews should know that what was foretold to them so long before is shown to them in Christ.

It is true, indeed, that David reigned, God being the author of this, and, in some respect, he was God’s vicegerent; yet not in such a way that he might be above all creatures. Therefore, this sitting applies to no one, unless he excels and is above the entire world.

The Lord said unto my Lord. This is the most lawful manner of ruling, when the king (or by whatever other title he may be called) knows that he is ordained by God. Therefore David pronounces that the commandment to reign was given to Christ by name (Psalms 110:1). As if he were to say, He did not take the honor to Himself rashly, but only obeyed God when He commanded Him (Hebrews 5:5). Now we must see whether Peter’s reason is sound enough or not.

He gathers that the words concern Christ, because sitting at the right hand of God does not apply to David. It seems that this may be refuted, because David did reign by the special commandment, name, and help of God, which is to sit at the right hand of God.

But Peter takes for granted something that all acknowledge, which is true, and which I have already touched upon: that a greater and more royal government is spoken of here than that which David enjoyed. For although he was God’s vicegerent and did, as it were, represent His person in reigning, yet this power is far inferior to that of sitting even at the right side of God.

For this is attributed to Christ, because He is placed above all principality, and above every name that is named, both in this world, and in the world to come (Ephesians 1:21). Since David is far inferior to the angels, he does not possess such a place that he should be counted next to God.

For one must ascend far above all heavens to come to the right hand of God. Therefore, no one is said to sit there, rightly and properly, except He who surpasses all creatures in degree of honor. As for one who resides among the creatures, although he may be reckoned in the order of angels, yet he is far from that highness. Again, we must not seek the right hand of God among the creatures, for it also surpasses all heavenly principalities.

Furthermore, there is great weight even in the verse itself. The king is commanded to hold the supreme rule, until God have put all his enemies under his feet.

Surely, although I grant that the name of such an honorable sitting may be applied to earthly lordship, yet I deny that David reigned until such time as all his enemies were subdued.

For by this we gather that the kingdom of Christ is eternal. But the kingdom of David was not only temporary, but also frail, and of short duration.

Moreover, when David died, he left many enemies alive. Although he gained many notable victories, he was far from subduing all his enemies. He made many of the peoples who were around him tributaries to him; some he put to flight and destroyed. But what is all this compared to subduing all enemies?

Finally, we may prove by the whole text of the Psalm that nothing else can be understood by it except the kingdom of Christ. To pass over other things, that which is spoken here concerning the eternal priesthood is too inconsistent with David’s person. I know that the Jews prattle that kings’ sons are called elsewhere cohenim. But he treats here of the priesthood as it is ascribed by Moses to King Melchizedek.

And a new kind of priesthood is established there by a solemn oath. Therefore, we must not imagine here anything common or ordinary. But it would have been wickedness for David to thrust himself into any part of the priest’s office. How then could he be called cohen, greater than Aaron, and consecrated by God forever?

But because I do not intend at present to expound the whole Psalm, let this reason which Peter brings suffice: that He who sits at the right hand of God is made Lord of heaven and earth. Regarding the second member of the verse, read those things which I have noted on the fifteenth chapter of the first Epistle to the Corinthians (1 Corinthians 15:25), concerning the putting of His enemies under His feet.