Acts 2:35 Commentary: The Footstool of Christ's Victory

Peter's sermon on Pentecost stands at a hinge in redemptive history. The outpouring of the Holy Spirit, prophesied by Joel, has just occurred (Acts 2:17-21). Now Peter must explain what this means. His answer is astonishing: the crucified Jesus of Nazareth has been raised from the dead and exalted to God's right hand (v.33). To prove this, he reaches for Psalm 110:1, the most frequently cited Old Testament passage in the New Testament.

In first-century Judaism, Psalm 110 was already understood as a messianic psalm. Jesus himself used it to confound the Pharisees, asking how David's son could be David's Lord (Matthew 22:42-46). The footstool image is rooted in ancient Near Eastern warfare. As Clarke and the Cambridge Bible note, conquerors would literally place their feet on the necks of captured kings, signifying that all resistance had been crushed. Joshua did this to the five Amorite kings (Joshua 10:24-25), and the prophet's words echo: 'Don't be afraid ... for Yahweh will do this to all your enemies against whom you fight.'

By quoting this verse, Peter draws a direct line from that ancient practice to the exalted Christ. But there is a crucial difference: Christ's enemies are not yet visibly subdued. The verb 'until' (Greek heōs) sets a timeframe, not that Christ's reign will end when enemies are conquered, but that his session at the right hand continues until that final victory is achieved. Peter's hearers, many of whom had called for Jesus' crucifixion, are now confronted with the reality that they stand on the wrong side of God's King. The sermon's conclusion (v.36) leaves no room for neutrality: 'God has made him both Lord and Christ, this Jesus whom you crucified.'

This cultural and literary background transforms the verse from a simple quotation into a courtroom summons. The one they rejected now sits on heaven's throne, and the footstool awaits.

The consulted sources note no significant textual variants for Acts 2:35. The quotation follows the Septuagint of Psalm 110:1 (109:1 LXX) closely. The Greek construction 'ἕως ἂν θῶ' mirrors the Hebrew 'ad-ashit' (until I make).

This verse has been central to Christian teaching on Christ's ascension and session. Early church fathers like Justin Martyr and Irenaeus cited it against Jewish interlocutors to prove Jesus' deity and kingship. The image of Christ seated at God's right hand until enemies are subdued became a standard part of catechesis and creedal formulations (e.g., the Nicene Creed: 'He ascended into heaven and sits at the right hand of the Father'). Throughout church history, the footstool metaphor has been used in hymns and art to convey Christ's final triumph. The Reformation era saw it emphasized in polemics against those who denied Christ's full divinity. In modern preaching, it remains a key text for Christian hope, assuring believers that evil will not have the last word.

Three-point outline

1. The King Enthroned: Jesus sits at God's right hand, a position of supreme authority and honor. This is the foundation of our confidence.
2. The Foes Subjected: Every enemy, sin, death, Satan, human opposition, will be made a footstool. The victory is certain even if not yet fully visible.
3. The Gospel Applied: Peter's hearers were 'cut to the heart' (v.37) and asked what to do. The response is repentance and baptism, receiving forgiveness and the Spirit.

Five-point outline

1. Unexpected Lord: Jesus, whom they crucified, is now exalted. God reversed human judgment.
2. David's witness: The psalmist himself spoke of a superior 'Lord', the Messiah, not himself.
3. Divine dialogue: The Father speaks to the Son: 'Sit at my right hand.' This affirms Jesus' deity and unique relationship with the Father.
4. Unfinished but sure: 'Until' implies a process yet unfolding. Christ reigns now, but his enemies still rebel. The footstool is a promise, not yet fully realized.
5. Urgent invitation: The sermon calls for decision. Those who oppose Christ must repent; those who believe receive the Spirit and become part of his people.

Illustration hooks

• A football player planting his foot on the ball after scoring a touchdown, a symbol of dominance, but the game isn't over. The victory is assured, yet the opposition still plays.
• A judge entering a courtroom. Everyone stands. The gavel falls. Authority is recognized even before the verdict is announced. Christ's session at the right hand is that gavel, God's verdict that Jesus is Lord, long before the final sentence is carried out.
• An old photograph of a soldier standing with his boot on a defeated enemy's equipment. The battle ended, but the peace still had to be enforced. Christ's footstool is the promise that the war is over, and the peace will be fully enjoyed.

Questions your congregation is asking

• If Christ has already won, why does the world still look so chaotic and opposed to him?
• What does it mean for me personally that Jesus is 'Lord', not just in general, but over my life?
• How do I respond if I realize I have been opposing Christ, even unintentionally? (The answer from the sermon: repent and be baptized.)

This verse sits at the climax of Peter's first gospel sermon. Before you discuss, take a moment to read Acts 2:22-36 aloud. Notice how Peter builds his case: from miracles to crucifixion to resurrection to exaltation, all supported by Scripture. The quote in verse 35 is the final piece of evidence, and it carries heavy weight. What does it mean for Christ to have enemies, and what does the footstool image tell us about the nature of his victory?

Discussion questions

1. Observation: What words or images stand out to you in Acts 2:35? How does the original setting (a conqueror's footstool) help you understand the verse?
2. Context: Why does Peter quote Psalm 110 at this particular point in his sermon? How does the surrounding passage (v.33-36) explain the meaning of the quotation?
3. Old Testament background: Read Joshua 10:24-25. How does that scene shape your understanding of the footstool metaphor? What does it say about God's power to deliver?
4. Interpretation: Peter distinguishes between David and Jesus (v.34). Why is it important that David did not ascend to heaven? What does that imply about Jesus' identity?
5. Interpretation: The word 'until' (Greek heōs) sets a timeframe. Does this mean Christ's reign is incomplete now? How do you reconcile the 'already' of his exaltation with the 'not yet' of enemy subjection?
6. Application: Peter's hearers were 'cut to the heart' (v.37). If we truly believed that Jesus is Lord over all and that all opposition will be crushed, how would it change the way we pray, live, and share our faith?
7. Application: This verse is a promise of ultimate victory. But it also contains a warning for those who oppose Christ. How can we hold both the comfort of the gospel and the seriousness of judgment in our own hearts?