As we saw in the previous post on the resurrection, Peter looked at Psalm 16 and showed how Jesus’ resurrection was foretold. In Acts 2 Peter goes on to show that Jesus is now at God’s right hand, as Psalm 110 foretold. Jesus Himself had quoted from Psalm 110 and stomped His critics (see e.g. Matt. 22:41-46). And when you look at 110:1 it’s not surprising that they were stomped.
So, we see that Jesus is at God’s right hand until… Until He makes His enemies His footstool. That means that Jesus is coming back—and the New Testament repeatedly says soon—to bring judgment, and pervasive peace through that judgment.
Jesus’ death and resurrection shows that He is indeed the Lord and Messiah. As the Lord and Messiah, He is coming back soon to vanquish every foe and establish His forever reign of peace. In His second coming, He will bring the Kingdom that was expected at His first coming. Read More…
First, I encourage you to read Matthew’s account in the Gospel of Matthew. It will be helpful to read since it’s the longest (Matt. 27:24-62).
In Matthew’s account we see that Jesus dies (v. 45-56) and then Joseph of Arimathea asks Pilate for permission to bury Jesus’ body (Matt. 27:57-61). Joseph did this on the Preparation Day, that is, on Friday, the day before Saturday which is the Sabbath. It was very important that Jesus’ body not stay on the cross on the Sabbath because then the land would be defiled (Jn. 19:31). So, Jesus died on Friday because He was taken off the cross before the Sabbath.
The next day, that is on Saturday, “the chief priests and the Pharisees gathered before Pilate and said, ‘Sir, we remember how that impostor said, while He was still alive, ‘After three days I will rise’” (v. 62). And then they asked for guards and so Pilate granted their request and gave them guards.
Peter refers to this Davidic Psalm in Acts chapter 2. He said: “Fellow Israelites, I can confidently speak to you about the patriarch David: He is both dead and buried, and his tomb is with us today” (Acts 2:29). In short, David’s dead and his body rotted. David did, however, as a prophet tell us that one of his descendants would sit on his throne (v. 30). So, David seeing that in advance “spoke concerning the resurrection of the Messiah: ‘His body was not abandoned to the realm of the dead, nor did His body see decay’” (v. 31).
Paul says it a little differently. He says King “David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption” (Acts 13:36). King David saw corruption. His body decomposed. So, David is not the “Holy One” that the Psalm refers to.
Paul goes on to say, “But He whom God raised up did not see corruption” (v. 37). Ding, ding, ding! Jesus is the Holy One! He is the long-awaited Messiah and forever King!
David knew that the LORD would place one of his descendants on the throne. How did he know this? Because…
The Righteous One was not delivered. The Righteous One was afflicted and slayed. The Righteous One was condemned, condemned to die the terrible death of a criminal and slave.
Jesus was slaughtered. But it was not a senseless slaughter.
As the centurion nearby Jesus acknowledged, something more was going on behind the scenes. The centurion would have observed many deaths and many crucifixions. And so, he is in a unique position to recognize the purity and power of Jesus. The centurion said, “Certainly this man was innocent and the Son of God! (Lk. 23:47/Matt. 27:54; Mk. 15:39)
The centurion responded in that way after he saw Jesus call out and say, “It is finished. Father, into your hands I commit my spirit!” and breathe his last (Jn. 19:30/Lk. 23:46). The centurion must have been amazed by Jesus’ composure and everything else that had taken place surrounding Him. The centurion may have seen the way Jesus treated His enemies (Lk. 23:34), His promise to the criminal on the cross (v. 43), His prayer to God (v. 46), not to mention the ominous darkness (v. 44).
Jesus’ death was not senseless, but according to Scripture. The Righteous One was slain in between two criminals. Jesus was, as Isaiah says, “numbered with the transgressors.” Yet in being cursed Jesus was carrying out a rescue plan that had long since been written (Rev. 13:8). “When He was hung on the cross, He took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Gal. 3:13).
On the cross Jesus cries out and quotes from Psalm 22: “My God, my God, why have Thou forsaken me?!” This is especially pungent because Jesus, unlike all other humans, did not deserve to be forsaken.
Jesus’ forsaken cry comes at the end of three hours of darkness (Matt. 27:45). This is in great contrast to other momentous occasions in Jesus’ life. At Jesus’ birth the star led the way and angels announced His arrival (Lk. 2:8-14). At Jesus’ baptism the heavens were torn open and a voice from heaven said, “You are my beloved Son; with You I am well pleased” (Matt. 3:17). At Jesus’ transfiguration “a cloud overshadowed them, and a voice came out of the cloud, ‘This is my beloved Son; listen to Him’” (Mk. 9:7).
“But I am a worm and not a man,
scorned by mankind and despised by the people.
7All who see me mock me;
they make mouths at me; they wag their heads;
8’He trusts in the LORD; let him deliver him;
let him rescue him, for he delights in him!'”
—Ps. 22:6-8 (Matt. 27:35-44)
It is hard and painful to think of Jesus being mocked. And yet He was mocked and mocked ruthlessly. Jesus was mocked by the chief priests, the scribes, the elders (Matt. 27:41), by robbers (v. 44), and by soldiers (Lk. 23:36).
It didn’t stop there, though. The condemned would be crucified naked. The cross was an instrument of shame as well as pain. Much of the mocking that Jesus underwent occurred as He was vulnerable and stretched out on the cross.
The Righteous One becomes the Rejected One. The Great Exchange took place, the righteous for the unrighteous. Barabbas goes free and the beautiful Savior is bludgeoned. So in Barabbas’ deliverance, we see our own.
Psalm 22 has an amazing amount of parallels with Jesus’ experience on the cross on Good Friday. It says he is surrounded by rough enemies that want to harm him (v. 12), he is attacked by their words (v. 13), he is exhausted and close to death (v. 14), he experiences fatal dehydration (v. 15), his hands and feet are pierced (v. 16), his bony frame is exposed (v. 17), and his garments are divided and cast lots for (v. 18 cf. Matt. 27:35).
Reading this Psalm you almost expect David to say something close to “Father, forgive them” because the account of Jesus’ crucifixion is foreshadowed so many times (see also Ps. 69:4, 9, 21). Instead, in somewhat of a parallel passage to this Psalm and in great contrast to Jesus, David calls for God’s burning anger to overtake his enemies (69:24), he pleads that God would “add to them punishment upon punishment” (v. 27), and that they would be “blotted out of the book of the living” and “not be enrolled among the righteous” (v. 28).
Messiah Jesus instead Himself receives punishment upon punishment, His life is blotted out, and He joins the unrighteous on a cursed cross (see Is. 53:9 and Matt. 27:38) to save His enemies, those who are far from Him. Jesus is the perfect lamb of God, the lamb without blemish, that takes away the sin of the world (Jn. 1:29; 1 Pet. 1:19).