and Ascension, as effect and cause, and as establishing beyond all
doubt that Jesus is the Christ of prophecy, and the Lord on whom Joel
had declared that whoever called should be saved. We now begin with
the last verse of the second part of the address.

Observe the significant alternation of the names of 'Christ' and
'Jesus' in verses 31 and 32. The former verse establishes that
prophecy had foretold the Resurrection of the Messiah, whoever he
might be; the latter asserts that 'this Jesus' has fulfilled the
prophetic conditions. That is not a thing to be argued about, but to
be attested by competent witnesses. It was presented to the multitude
on Pentecost, as it is to us, as a plain matter of fact, on which the
whole fabric of Christianity is built, and which itself securely
rests on the concordant testimony of those who knew Him alive, saw
Him dead, and were familiar with Him risen.

There is a noble ring of certitude in Peter's affirmation, and of
confidence that the testimony producible was overwhelming. Unless
Jesus had risen, there would neither have been a Pentecost nor a
Church to receive the gift. The simple fact which Peter alleged in
that first sermon, 'whereof we all are witnesses,' is still too
strong for the deniers of the Resurrection, as their many devices to
get over it prove.

But, a listener might ask, what has this witness of yours to do with
Joel's prophecy, or with this speaking with tongues? The answer
follows in the last part of the sermon. The risen Jesus has ascended
up; that is inseparable from the fact of resurrection, and is part of
our testimony. He is 'exalted by,' or, perhaps, at, 'the right hand
of God.' And that exaltation is to us the token that there He has