Jesus was without decay in the tomb

JESUS WAS WITHOUT DECAY IN THE TOMB
EDITED BY GLENN PEASE
Acts 2:31 31Seeingwhat was to come, he spokeof the
resurrectionof the Messiah, that he was not
abandonedto the realm of the dead, nor did his body
see decay.
BIBLEHUB RESOURCES
COMMENTARIES
Ellicott's Commentary for English Readers
(31) He seeing this before. . . .—In the vision of the future which St. Peter thus
ascribes to David, the king had been led, as he interprets the words, not only
or chiefly to speak out his ownhopes, but to utter that which receivedits
fulfilment in the fact of the resurrection. What was conspicuouslynot true of
the historicalDavid was found to be true of the Sonof David according to the
flesh.
Matthew Henry's Concise Commentary
2:22-36 From this gift of the Holy Ghost, Peter preaches unto them Jesus:and
here is the history of Christ. Here is an accountof his death and sufferings,
which they witnessedbut a few weeks before. His death is consideredas God's

act; and of wonderful grace and wisdom. Thus Divine justice must be
satisfied, God and man brought togetheragain, and Christ himself glorified,
according to an eternal counsel, which could not be altered. And as the
people's act; in them it was an act of awful sin and folly. Christ's resurrection
did awaythe reproach of his death; Peterspeaks largelyupon this. Christ was
God's Holy One, sanctifiedand set apart to his service in the work of
redemption. His death and sufferings should be, not to him only, but to all his,
the entrance to a blessedlife for evermore. This event had takenplace as
foretold, and the apostles were witnesses.Nordid the resurrectionrest upon
this alone;Christ had poured upon his disciples the miraculous gifts and
Divine influences, of which they witnessedthe effects. Through the Saviour,
the ways of life are made known; and we are encouragedto expect God's
presence, and his favour for evermore. All this springs from assuredbelief
that Jesus is the Lord, and the anointed Saviour.
Barnes'Notes on the Bible
He, seeing this before ... - By the spirit of prophecy. From this it appears that
David had distinct views of the greatdoctrines pertaining to the Messiah.
Spake ... - See Psalm16:1-11.
That his soul... - See the notes on Acts 2:27.
Jamieson-Fausset-BrownBible Commentary
29-36. David… is … dead and buried, &c.—Peter, full of the Holy Ghost, sees
in this sixteenth Psalm, one Holy Man, whose life of high devotedness and
lofty spirituality is crownedwith the assurance, that though He taste of death,
He shall rise againwithout seeing corruption, and be admitted to the bliss of
God's immediate presence. Now as this was palpably untrue of David, it could
be meant only of One other, even of Him whom David was taught to expect as
the final Occupantof the throne of Israel. (Those, therefore, and they are
many, who take David himself to be the subject of this Psalm, and the words

quoted to refer to Christ only in a more eminent sense, nullify the whole
argument of the apostle). The Psalmis then affirmed to have had its only
proper fulfilment in Jesus, of whose resurrectionand ascensionthey were
witnesses,while the glorious effusion of the Spirit by the hand of the ascended
One, setting an infallible sealupon all, was eventhen witnessedby the
thousands who stoodlistening to Him. A further illustration of Messiah's
ascensionand sessionatGod's right hand is drawn from Ps 110:1, in which
David cannot be thought to speak ofhimself, seeing he is still in his grave.
Matthew Poole's Commentary
He seeing this before;by a prophetical eye, unto which any thing that was
revealedwas as certain and manifest, as aught could be to the eye of the body.
By the same prophetical Spirit, and with the same certainty, which he space of
the incarnation, he
spake also ofthe resurrectionof Christ. Of the rest, see Acts 2:27.
Gill's Exposition of the Entire Bible
He seeing this before,.... Orby a spirit of prophecy foreseeing it, that
according to God's promise and oath, the Messiahwould be raisedup, and
spring from his seed;and also by the same Spirit foresaw that he would suffer
and die, and be laid in the grave, the pit of corruption:
spake of the resurrectionof Christ; from the dead, to the sense of the
following words, in Psalm16:10.
that his soul was not left in hell: neither his separate soulin Hades, nor his
body in the grave,
neither his flesh did see corruption; or his body, or his "carcass",as the
Syriac version renders it, did not lie so long in the grave as to rot and putrefy.

Geneva Study Bible
He seeing this before spake of the resurrectionof Christ, that his soul was not
left in hell, neither his flesh did see corruption.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Acts 2:31. προϊδών, cf. Galatians 3:8. The word ascribes prophetic
consciousnessto David in the compositionof the Psalm, but, as we learn from
St. Peterhimself, that prophetic consciousnessdid not involve a distinct
knowledge ofthe events foretold (1 Peter1:10-12); that which the Holy Ghost
presignified was only in part clearto the prophets, both as to the date of
fulfilment and also as to historicalshaping (Schmid, Biblische Theol. des N.
T., p. 395, and Alford, in loco).—ὅτι:introducing the words which follow as a
fuller explanation, or simply as expressing a well-knownfact.—ἐγκατελείφθη
… εἶδεν: aorists, not futures, because from St. Peter’s standpoint the
prophecy had been already fulfilled (Felten, Wendt). With this verse we
naturally compare the mention of Christ’s descentinto Hades and His agency
in the realms of the dead in St. Peter’s First Epistle, Acts 3:19 (cf. Php 2:10,
Ephesians 4:9, Romans 10:7; Zahn, Das Apost. Symbolum, pp. 71–74;but see
also Schmid, ubi supra, p. 414). Thus while the words bore, as we have seen, a
primary and lowerreference to David himself, St. Peter was led by the Holy
Ghostto see their higher and grander fulfilment in Christ.—εἰς ᾅδου:on the
constructionsee above on Acts 2:27, and on the Jewishview of Sheolor Hades
in the time of our Lord as an intermediate state, see Charles, BookofEnoch,
p. 168 and p. 94, and compare also the interesting although indirect parallel to
1 Peter3:19, which he finds in The Book ofthe Secrets ofEnoch, p. 45. ff.;
Weber, Jüdische Theologie, pp. 163, 341.
Cambridge Bible for Schools andColleges
31. spake of the resurrectionof Christ] Better, of the resurrectionof the
Christ, i.e. the Messiah, the anointed of Jehovah.

that his soul was not left in hell, &c.]The words for his soul are not found in
the bestMSS. Read, that neither was he left in hell nor did his flesh, &c. This
is an example of a kind of variation from the earliestMSS. which is very
common and can be most easilyunderstood and explained. On the margin of
some early copy the words for his soul were written as an explanation of the
shorter expressionusedin this verse by the more full language of the Psalm in
Acts 2:27, and by some later scribe the words were brought into the text.
Bengel's Gnomen
Acts 2:31. Προΐδων, seeing before)in prophetical vision.—ἐλάλησε, he spake)
in that 16th Psalm.—τοῦ Χριστοῦ, ofChrist) Peterthus reasons:David did
not speak ofhimself, as the fact shows;therefore he must have spokenof
Christ, as being about to rise againfrom the dead. But how is the resurrection
inferred from the promise concerning the kingdom? Answer—BecauseChrist
had not heretofore entered upon the kingdom, and because the future
kingdom was an eternal one. Therefore David recognisedthe inner nature
(character)of the kingdom of Messiah.—ἡψυχὴ αὐτοῦ, His soul) The Latin
Vulg. omits this. For it has “neque derelictus estin inferno;” where the
masculine derelictus shows that the translatorhas purposely written it so (and
not by an oversight). Other very ancient authorities accordwith this. More
modern authorities have supplied it from Acts 2:27.[15]
[15] Thence both, in this passage, the margin of Ed. 2, to which the Gnomon
along with the Vers. Germ. corresponds, has advancedthe briefer reading,
which in the larger Ed. is rated at a lower estimate, to the mark β.—E. B.
Ee support ἡ ψυχὴ αὐτοῦ, with the Rec. Text. But ABC corrected, D Vulg.
Memph. Theb. Syr. and Iren. omit the words.—E. andT.
Pulpit Commentary

Verse 31. - Foreseeing this for seeing this before, A.V.; neither was he left in
Hades for his soulwas not left in hell, A.V. and T.R.;nor did his flesh for
neither his flesh did, A.V.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
That his soulwas not left in hell - The words ἡ ψυχη αυτου, his soul, are
omitted by ABCD, Syriac, Coptic, Ethiopic, and Vulgate. Griesbachhas left
them out of the text, and ProfessorWhite says again, certissime delenda. The
passagemay be thus read: "He spake of the resurrectionof Christ, that he
was not left in hades, neither did his flesh see corruption." For the various
readings in this and the preceding verse, see Griesbach.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Acts 2:31". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/acts-
2.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
He, seeing this before … - By the spirit of prophecy. From this it appears that
David had distinct views of the greatdoctrines pertaining to the Messiah.
Spake … - See Psalm16:1-11.
That his soul… - See the notes on Acts 2:27.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Acts 2:31". "Barnes'Notes onthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/acts-2.html. 1870.
John Gill's Exposition of the Whole Bible
He seeing this before,.... Orby a spirit of prophecy foreseeing it, that
according to God's promise and oath, the Messiahwould be raisedup, and
spring from his seed;and also by the same Spirit foresaw that he would suffer
and die, and be laid in the grave, the pit of corruption:
spake of the resurrectionof Christ; from the dead, to the sense of the
following words, in Psalm16:10.

that his soul was not left in hell: neither his separate soulin Hades, nor his
body in the grave,
neither his flesh did see corruption; or his body, or his "carcass",as the
Syriac version renders it, did not lie so long in the grave as to rot and putrefy.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Acts 2:31". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/acts-
2.html. 1999.
Robertson's WordPictures in the New Testament
Foreseeing (προιδων— proidōn). Secondaoristactive participle. Did it as a
prophet.
Of the Christ (του Χριστου — tou Christou). Of the Messiah. Seeunder Acts
2:32. This is a definite statementby Peter that David knew that in Psalm16:1-
11 he was describing the resurrectionof the Messiah.

Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Acts 2:31". "Robertson's WordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/acts-2.html. Broadman
Press 1932,33. Renewal1960.
Abbott's Illustrated New Testament
His soul; that is, Christ's soul.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Acts 2:31". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/acts-2.html. 1878.
Scofield's ReferenceNotes

hell
Hades. (See Scofield"Luke 16:23").
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Acts 2:31". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/acts-2.html. 1917.
John Trapp Complete Commentary
31 He seeing this before spake of the resurrectionof Christ, that his soulwas
not left in hell, neither his flesh did see corruption.
Ver. 31. Neither his flesh] It was a pious error in those goodwomen that
embalmed his body to preserve it from corruption.
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Trapp, John. "Commentary on Acts 2:31". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/acts-2.html.
1865-1868.
Greek TestamentCriticalExegeticalCommentary
31.]The word προϊδών distinctly asserts the prophetic consciousnessofDavid
in the compositionof this Psalm. But of what sort that prophetic consciousness
was, may be gatheredfrom this same Apostle, 1 Peter1:10-12; that it was not
a distinct knowledge ofthe events which they foretold, but only a conscious
reference in their minds to the greatpromises of the covenant, in the
expressionof which they were guided by the Holy Spirit of prophecy to say
things pregnant with meaning not patent to themselves but to us.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Acts 2:31". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/acts-2.html. 1863-1878.

Johann Albrecht Bengel's Gnomonof the New Testament
Acts 2:31. προΐδων, seeing before)in prophetical vision.— ἐλάλησε, he spake)
in that 16th Psalm.— τοῦ χριστοῦ, of Christ) Peterthus reasons:David did
not speak ofhimself, as the fact shows;therefore he must have spokenof
Christ, as being about to rise againfrom the dead. But how is the resurrection
inferred from the promise concerning the kingdom? Answer—BecauseChrist
had not heretofore entered upon the kingdom, and because the future
kingdom was an eternal one. Therefore David recognisedthe inner nature
(character)of the kingdom of Messiah.— ἡ ψυχὴ αὐτοῦ, His soul) The Latin
Vulg. omits this. For it has “neque derelictus estin inferno;” where the
masculine derelictus shows that the translatorhas purposely written it so (and
not by an oversight). Other very ancient authorities accordwith this. More
modern authorities have supplied it from Acts 2:27.(15)
Ee support ἡ ψυχὴ αὐτοῦ, with the Rec. Text. But ABC corrected, D Vulg.
Memph. Theb. Syr. and Iren. omit the words.—E. andT.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Acts 2:31". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/acts-2.html. 1897.

Matthew Poole's EnglishAnnotations on the Holy Bible
He seeing this before;by a prophetical eye, unto which any thing that was
revealedwas as certain and manifest, as aught could be to the eye of the body.
By the same prophetical Spirit, and with the same certainty, which he space of
the incarnation, he
spake also ofthe resurrectionof Christ. Of the rest, see Acts 2:27.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Acts 2:31". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/acts-2.html. 1685.
Justin Edwards' Family Bible New Testament
David in the Psalms often spoke of himself in language whichapplied also to
Jesus Christ; the Holy Ghostthus spoke by him, and made known what
should take place in future times. Psalms 22:1-31;Psalms 110:1-7.
Copyright Statement

Bibliography
Edwards, Justin. "Commentary on Acts 2:31". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/acts-2.html.
American Tract Society. 1851.
Cambridge Greek Testamentfor Schools andColleges
31. περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ, of the resurrectionof the Christ, i.e.
the Messiah, Jehovah’s Anointed.
ὅτι οὔτε ἐγκατελείφθη,that neither was He left in Hades nor did His flesh, &c.
The ἡ ψυχὴ αὐτοῦ ofthe Text, recept. has been introduced to make this
application accordmore exactlywith the words of the prophecy quoted in
Acts 2:27. At first perhaps the addition was innocently placedas a note on the
margin, but the next copyist incorporated it.
Copyright Statement
Bibliography
"Commentary on Acts 2:31". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/acts-2.html.
1896.

Whedon's Commentary on the Bible
31. Spake of the resurrectionof Christ—The word Christ signifies Messiah,
and it is worth while to note how Peterchanges from Christ or Messiahto
Jesus in the next verse. His meaning is that Messiahwas predicted as having a
resurrection;that this Jesus had a resurrectionwe know, and, therefore, a
presumption, in the surrounding circumstances, thatthis Jesus is Messiah.
For his soul was not left in hell, a reading more probable would be, he was not
left in hell. The copyist probably borrowed the word soul from Acts 2:27.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Acts 2:31". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/acts-2.html.
1874-1909.
Schaff's Popular Commentary on the New Testament
Acts 2:31. He seeing this before spake ofthe resurrectionof Christ, that his
soul was not left in hell, neither did his flesh see corruption. David as a seer
looking ( παίδων) into the far future, wrote of this greatDescendantofhis—of
whom the prophet Nathan had spokenas establishing the throne of his

kingdom for ever—as One who should die and yet should not see corruption,
for He should be raisedfrom the dead.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Acts 2:31". "Schaff's Popular Commentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/acts-2.html. 1879-90.
The Expositor's Greek Testament
T., p. 395, and Alford, in loco).— ὅτι:introducing the words which follow as a
fuller explanation, or simply as expressing a well-knownfact.— ἐγκατελείφθη
in the realms of the dead in St. Peter’s First Epistle, Acts 3:19 (cf. Philippians
2:10, Ephesians 4:9, Romans 10:7; Zahn, Das Apost. Symbolum, pp. 71–74;
but see also Schmid, ubi supra, p. 414). Thus while the words bore, as we have
seen, a primary and lower reference to David himself, St. Peterwas led by the

Holy Ghostto see their higher and grander fulfilment in Christ.— εἰς ᾅδου:
on the constructionsee above on Acts 2:27, and on the Jewishview of Sheolor
Hades in the time of our Lord as an intermediate state, see Charles, Book of
Enoch, p. 168 and p. 94, and compare also the interesting although indirect
parallel to 1 Peter3:19, which he finds in The Book ofthe Secrets ofEnoch, p.
45. ff.; Weber, Jüdische Theologie, pp. 163, 341.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Acts 2:31". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/acts-2.html. 1897-1910.
George Haydock's Catholic Bible Commentary
Foreseeing he (David) spoke of the resurrectionof Christ. St. Petershews
them that the propheticalwords of the Psalm, agree not to David in person, he
being dead, and his body having remained in the grave, without rising from
the dead. (Witham)
Copyright Statement

Bibliography
Haydock, George Leo. "Commentaryon Acts 2:31". "George Haydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/acts-2.html. 1859.
Mark Dunagan Commentary on the Bible
Acts 2:31 he foreseeing {this} spake of the resurrection of the Christ, that
neither was he left unto Hades, nor did his flesh see corruption.
"FORESEEING THIS"-i.e. the fulfillment of God"s solemnoath, that one of
his descendants wouldsit upon his (David"s) throne.
"SPAKE OF THE RESURRECTIONOF THE CHRIST"-Atthe resurrection
and ascensionJesus was raisedto sit and reign from David"s throne.
Points to Note:
Jesus has been reigning since the ascension(Ephesians 1:20-23). McGarvey
notes, "It also correctedtheir conceptionof an earthly reign of the Christ, and
showedthem that he was to sit on David"s throne AFTER HIS
RESURRECTION, and not before his death." (p. 33)
This verse also demonstrates that "David"s throne", isn"t to be viewed as the
literal throne (physical chair) that David saton when he ruled.

In addition, this verse tells us that Jesus know reigns from heaven. Hence, the
kingdom that He rules over must be a spiritual kingdom (Ephesians 1:22-23).
Since Jesus is now on His throne, the following O.T. passageshave been
fulfilled (Daniel 7:13-14;Zechariah6:12-13). And if Jesus now rules, then the
Kingdom of God must be in existence (Daniel7:14; Daniel 2:44-45).
The readershould note that the expression"David"s throne" in the O.T.
referred to God"s throne, i.e. the position of authority and rule over the
people of God (1 Kings 2:12; 1 Chronicles 29:23)
The sectionof Scripture creates a number of problems for the theory of
Premillennialism. One writer notes, "Butconsider what the premillennialists
say will happen. Christ will return from heavenwith the rapture saints, raise
the righteous dead, and rule on David"s throne in the Millennium. If David
returns in the rapture or if he is raised with the righteous dead, HE WILL
NOT BE ASLEEP when Christ reigns!! Although the prophet says that he
will be asleepwhen Christ reigns--read2 Samuel 7:12)." 1
Copyright Statement
Bibliography
Dunagan, Mark. "Commentary on Acts 2:31". "Mark Dunagan
Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/acts-2.html. 1999-2014.

E.W. Bullinger's Companion Bible Notes
seeing this before = fore-seeing(it). Greek. proeidon. Here and Galatians 1:3,
Galatians 1:8.
resurrection. Greek. anastasis.App-178.
Christ = the Christ. App-98.
His soul. Texts read "He".
left. Greek. kataleipo, but the texts read enkataleipo, as in Acts 2:27.
did see = saw.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Acts 2:31". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/acts-2.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
He seeing this before spake of the resurrectionof Christ, that his soul was not
left in hell, neither his flesh did see corruption. He, seeing this before, spake of
the resurrectionof Christ - not that Petermeans to saythat David was
conscious ofnot speaking in this psalm of Christ's resurrectionand not his
own; but that the prophetic spirit in David, knowing all that was to come to
pass, so directed the thoughts and shaped the language ofDavid, that in point
of fact he "spake ofthe resurrectionof Christ,"
That his soulwas not left , [not kateleifthee (Greek #2641), as in the Received
Text, which has next to no support, but engkateleifthee (Greek#1459)and
oute (Greek #3777)... oute (Greek #3777)]in hell (or the disembodied state),
Neither his flesh did see corruption (in the grave).
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
2:31". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/acts-2.html.
1871-8.

The Bible Study New Testament
So he spoke about. . . the Messiah. Peteragainemphasizes that David spoke
of the Lord Jesus.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Acts 2:31". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/acts-2.html.
College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(31) He seeing this before. . . .—In the vision of the future which St. Peter thus
ascribes to David, the king had been led, as he interprets the words, not only
or chiefly to speak out his ownhopes, but to utter that which receivedits
fulfilment in the fact of the resurrection. What was conspicuouslynot true of
the historicalDavid was found to be true of the Sonof David according to the
flesh.
PRECEPTAUSTIN RESOURCES

BRUCE HURT MD
Acts 2:31 he lookedaheadand spoke of the resurrectionof the Christ, that HE
WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER
DECAY.
KJV Acts 2:31 He seeing this before spake of the resurrectionof Christ, that
his soulwas not left in hell, neither his flesh did see corruption.
he lookedahead 1 Peter1:11,12
and spoke ofthe resurrectionof the Christ Acts 2:27; 13:35; Ps 16:10
Acts 2 Resources -Multiple Sermons and Commentaries
In Acts 2:25-36 Peterpresents five (some say four) proofs for the resurrection
of the Christ, the Messiah:
The prophecy of David (Acts 2:25–28 quoting Ps 16:8-11).
The testimony of Peter (Acts 2:29–31 alluding to Ps 132:11 and 2 Sa 7:12-13).
The eye-witnesses (Acts 2:32).
The supernatural events of Pentecost(Acts 2:33)
The exaltationand ascensionof Jesus, David's "greaterSon" (Acts 2:34–35 -
quoting Ps 110:1).
PETER'S FIRST MENTIONOF THE
NAME "CHRIST" OR "MESSIAH"

He lookedahead- He of course refers to David the king of Israel, who was
also a prophet of Israeland spoke by divine revelation and inspiration.
And spoke ofthe resurrectionof the Christ - Peter's logic is "air tight" -- The
resurrectionof Jesus is basedon the covenantpromise that God
unconditionally swore to David (2 Samuel 7:11-16 = Davidic covenant) alluded
to in the previous passage. An eternal kingdom demands an eternal King, not
a dead one! David is dead! Christ is alive forevermore! Hallelujah! Amen!
Robertson- This is a definite statement by Peter that David knew that in
Psalm16 he was describing the resurrectionof the Messiah.(ED:While that
might be true Petertells us that many of the prophets did not fully understand
what they were saying (1 Pe 1:10-12), but that is immaterial, because Peter
knew of Whom David had prophesied). (Word Pictures in the New Testament
- Acts 2)
Stott adds "We need not therefore assertthat David was making a deliberate
and conscious prophecyof the resurrection of Jesus whichwas fully
intelligible to himself. It is enoughto saythat, caughtup by the Spirit of
prophecy, he was led to write words about the conquest of death and the
fulness of life and joy in the presence ofGod, which would be finally fulfilled
not in his own experience but in that of his illustrious descendant.”
Christ (Messiah)(5547)(Christos from chrio = to rub or anoint, consecrateto
an office) means one who has been anointed, symbolizing appointment to a
task. Christ is equivalent to the term Messiah. While the Greek word for
Messiahoccurs onlytwice in the NT (Jn 1:41, Jn 4:25). The NAS translates
Christos as Christ (516x), Christ's (11x) and Messiah(4x - Mt 1:1, 16, 17, 2:4).
The NIV and ESV never translate Christos as Messiah. The Holman Christian
Standard Bible has an interesting approach and translates Christos as
Messiahmany times (e.g., Mt 16:16HCSB, Lk 2:11HCSB, etc)depending on

the context(see explanatory note) The NLT paraphrase translates Christos as
Messiahover80 times.
Here are the HCSB and NLT translations of Acts 2:31:
David was looking into the future and speaking ofthe Messiah'sresurrection.
He was saying that God would not leave him among the dead or allow his
body to rot in the grave. (Act 2:31NLT)
Seeing this in advance, he spoke concerning the resurrection of the Messiah:
He was not left in Hades, and His flesh did not experience decay. (Act
2:31HCSB)
RelatedResource:
Messiah- Anointed One
Word study on Messiah(3323)messias
NET Note on Christos - The term (christos) was originally an adjective
("anointed"), developing in LXX into a substantive ("an anointed one"), then
developing still further into a technicalgeneric term ("the anointed one"). In
the intertestamentalperiod it developedfurther into a technicalterm
referring to the hoped-for anointed one, that is, a specific individual. In the
NT the development starts there (technical-specific), is so used in the gospels,
and then develops in Paul's letters to mean virtually Jesus'lastname.
He was neither abandoned to Hades nor did His flesh suffer decay - Peteris
repeating the truth of Ps 16:10.

John MacArthur - Peter's argument from Psalm 16 can be summarized as
follows:The psalm speaks ofa resurrection. Since David, however, was not
resurrected, it cannotspeak of him. Thus, David speaks inthe psalm of the
Messiah. Hence, Messiahwill rise from the dead. Peternow delivers his
powerful conclusion:This Jesus Godraised up again, to which we are all
witnesses.The argument is conclusive:Jesus of Nazarethis the Messiah.
(MacArthur New TestamentCommentary – Acts)
MATTHEW HENRY
The comment upon this text, especiallyso much of it as relates to the
resurrectionof Christ. He addresses himselfto them with a title of respect,
Men and brethren, Acts 2:29. "You are men, and therefore should be ruled by
reasonyou are brethren, and therefore should take kindly what is said to you
by one who, being nearly related to you, is heartily concernedfor you, and
wishes you well. Now, give me leave freely to speak to you concerning the
patriarch David, and let it be no offence to you if I tell you that David cannot
be understood here as speaking of himself, but of the Christ to come." David
is here calleda patriarch, because he was the father of the royal family, and a
man of greatnote and eminency in his generation, and whose name and
memory were justly very precious. Now when we read that psalm of his, we
must consider, 1. That he could not saythat of himself, for he died, and was
buried, and his sepulchre remained in Jerusalemtill now, when Peter spoke
this, and his bones and ashes in it. Nobody ever pretended that he had risen,
and therefore he could never say of himself that he should not see corruption
for it was plain he did see corruption. St. Paul urges this, Acts 13:35-37.
Though he was a man after God's own heart, yet he went the wayof all the
earth, as he saith himself (1 Kings 2:2), both in death and burial. 2. Therefore
certainly he spoke it as a prophet, with an eye to the Messiah, whose

sufferings the prophets testified beforehand, and with them the glory that
should follow so did David in that psalm, as Peterhere plainly shows. (1.)
David knew that the Messiahshould descendfrom his loins (Acts 2:30), that
God had swornto him, that of the fruit of his loins, according to the flesh, he
would raise up Christ to sit on his throne. He promised him a Son, the throne
of whose kingdom should be establishedfor ever, 2 Samuel 7:12. And it is said
(Psalm 132:11), Godswore it in truth unto David. When our Lord Jesus was
born, it was promised that the Lord God would give him the throne of his
father David, Luke 1:32. And all Israelknew that the Messiahwas to be the
Son of David, that is, that, according to the flesh, he should be so by his
human nature for otherwise, according to the spirit, and by his divine nature,
he was to be David's Lord, not his son. God having sworn to David that the
Messiah, promisedto his fathers, should be his sonand successor, the fruit of
his loins, and heir to his throne, he kept this in view, in penning his psalms.
(2.) Christ being the fruit of his loins, and consequentlyin his loins when he
penned that psalm (as Levi is saidto be in Abraham's loins when he paid
tithes to Melchizedek), if what he says, as in his own person, be not applicable
to himself (as it is plain that it is not), we must conclude it points to that sonof
his that was then in his loins, in whom his family and kingdom were to have
their perfection and perpetuity and therefore, when he says that his soul
should not be left in its separate state, norhis flesh see corruption, without
doubt he must be understood to speak of the resurrection of Christ, Acts 2:31.
And as Christ died, so he rose again, according to the scriptures and that he
did so we are witnesses.(3.)Here is a glance at his ascensiontoo. As David did
not rise from the dead, so neither did he ascendinto the heavens, bodily, as
Christ did, Acts 2:34. And further, to prove that when he spoke ofthe
resurrectionhe meant it of Christ, he observes that when in another psalm he
speaks ofthe next step of his exaltationhe plainly shows that he spoke of
another person, and such another as was his Lord (Psalm110:1): "The Lord
said unto my Lord, when he had raisedhim from the dead, Sit thou at my
right hand, in the highestdignity and dominion there be thou entrusted with
the administration of the kingdom both of providence and grace sit there as
king, until I make thy foes either thy friends or thy footstool,"Acts 2:35.
Christ rose from the grave to rise higher, and therefore it must be of his
resurrectionthat David spoke, and not his own, in the 16th Psalmfor there

was no occasionfor him to rise out of his grave who was not to ascendto
heaven.
DR. S. LEWIS JOHNSON
So we read then, “Therefore being a prophet, knowing that God had sworn
with an oath, that of the fruit of his loins, according to the flesh, he would
raise up Christ to sit on his throne. He seeing this before, spake ofthe
resurrectionof Christ, that his soul was not left in hell, neither his flesh did
see corruption.” And then in Verse 32 he adds further testimony to the Word
of God. Petersays, “This Jesus hath God raisedup, whereofwe all are
witnesses.” In other words, the Davidic Promise of the Word of God is
confirmed occularly;that is, by the testimony of the eyes of individuals who
have seenthe risen Christ. So we have not simply the Word of God, though
that should be sufficient, but we have also seenhim raised from the dead.
That Peterclaims. Thus, he is the Messiah.
R J KNOWLING
Verse 31
T., p. 395, and Alford, in loco).— ὅτι:introducing the words which follow as a
fuller explanation, or simply as expressing a well-knownfact.— ἐγκατελείφθη

in the realms of the dead in St. Peter’s First Epistle, Acts 3:19 (cf. Philippians
2:10, Ephesians 4:9, Romans 10:7; Zahn, Das Apost. Symbolum, pp. 71–74;
but see also Schmid, ubi supra, p. 414). Thus while the words bore, as we have
seen, a primary and lower reference to David himself, St. Peterwas led by the
Holy Ghostto see their higher and grander fulfilment in Christ.— εἰς ᾅδου:
on the constructionsee above on Acts 2:27, and on the Jewishview of Sheolor
Hades in the time of our Lord as an intermediate state, see Charles, Book of
Enoch, p. 168 and p. 94, and compare also the interesting although indirect
parallel to 1 Peter3:19, which he finds in The Book ofthe Secrets ofEnoch, p.
45. ff.; Weber, Jüdische Theologie, pp. 163, 341.
DAVID THOMPSON
The Davidic prophecies . 2:30-31
David was a prophet who spoke not of Himself but of Jesus Christ. Every
prophecy David
ever made was focusedon the Holy One who would be raised from the dead in
body and soul.
His body would not decayand His soulwould not remain in eternity. This is a
critical keyto
showing us that Jesus Christ is God, Savior, Messiah. Daviddid believe that
anyone else who
died had a body that would decayand a soul that would be in eternity forever.

RAY STEDMAN
One of the cleverarguments of skeptics aboutthe resurrectionis to say that
these predictive psalms, such as Psalm 16 and Psalm22 and others that point
forward to Christ, are really not predictions at all, that they only reflectsome
personalexperience that the Psalmistwas going through, and that it is quite
wrong to read them as pointing forward to Jesus Christ. But you see how
Peterrefutes that argument. He says, "You can't say that about the sixteenth
Psalm, because it is talking about a man who is not abandoned to Hades, and
whose body does not rot in the grave. That couldn't be David, because David
died and was buried, and he remains dead. If you don't believe it, there's his
tomb'" And the tomb of David is still pointed out in the city of Jerusalem
today. Petersays that is the proof that it is not David who is reflectedhere; it
is Another. And that Other is the Messiah, Jesus the Christ.
His third point in this movement is that death had no effectwhatsoeverupon
Jesus Christ. His soul did not go into Hades, and his body did not rot in the
tomb. Deathhad no power over him at all. Now, there is a strange theory
which has been held by many Christians for a long time. It is that when Jesus
died, his soul went to hell -- his body went into the grave, but his soul went to
hell -- and that there he preachedto the spirits that were in Hades and led
some of them captive up into heaven. I do not understand how that theory
became so widely accepted, because there is no support for it in the Scriptures
at all. There are certain passageswhich, read rather superficially, seem to
suggestsomething like this. But examined fully they provide no support for
this at all. Jesus did not go to Hades. When he died, his last words were:
"Father, into thy hands I commend my spirit." And his body was put into the
grave, but it saw no corruption. The argument of the apostle is that death had
no power over him, none at all. It could not touch him -- either as to his soul
or as to his body

PHIL NEWTON
David's testimony
Peterquotes David speaking as God's prophet concerning what he had to say
of Jesus Christ's resurrection from the dead. Psalm16:8-11 expresses the
Psalmist's hope for eternity that is made certain by the resurrectionof the
Messiah:
I saw the Lord always in my presence;for He is at my right hand, so that I
will not be shaken. Therefore my heart was glad and my tongue exulted;
moreovermy flesh also will live in hope; because You will not abandon my
soul to Hades, nor allow Your Holy One to undergo decay. You have made
known to me the ways of life; You will make me full of gladness with Your
presence."
David's confidence and joy was not in his deeds but in the certainty of life
after death because Godwould not allow His Son "to undergo decay" in the
grave. Charles Spurgeonexpressedit well in his exposition of Psalm 16.
Among the departed and disembodied Jesus was notleft; he had believed in
the resurrection, and he receivedit on the confidence, "neitherwilt though
suffer thine Holy One to see corruption." Into the outer prison of the grave his
body might go, but into the inner prison of corruption he could not enter. He
who in soul and body was pre-eminently God's "Holy One," was loosedfrom

the pains of death, because it was not possible that he should be holden of it.
This is noble encouragementto all the saints;die they must, but rise they
shall, and though in their case they shall see corruption, yet they shall rise to
everlasting life. Christ's resurrectionis the cause, the earnest, the guarantee,
and the emblem of the rising of all his people [The Treasure of David, vol. 1,
197].
Treasuryof David by
Charles H. Spurgeon
Psalm16
Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
Other Works
TITLE. MICHTAM OF DAVID. This is usually understood to mean THE
GOLDEN PSALM, and such a title is most appropriate, for the matter is as
the most fine gold. Ainsworth calls it "David's jewel, or notable song." Dr.
Hawker, who is always alive to passagesfull of savour, devoutly cries, "Some
have rendered it precious, others golden, and others, precious jewel;and as
the Holy Ghost, by the apostles Peterand Paul, hath shown us that it is all
about the Lord Jesus Christ, what is here saidof him is precious, is golden, is
a jewelindeed!" We have not met with the term Michtam before, but if

spared to write upon Psalms 56, 57, 58, 59, and 60, we shall see it again, and
shall observe that like the present these psalms, although they begin with
prayer, and imply trouble, abound in holy confidence and close with songs of
assurance as to ultimate safetyand joy. Dr. Alexander, whose notes are
peculiarly valuable, thinks that the word is most probably a simple derivative
of a word signifying to hide, and signifies a secretormystery, and indicates
the depth of doctrinal and spiritual import in these sacredcompositions. If
this be the true interpretation it well accords with the other, and when the two
are put together, they make up a name which every reader will remember,
and which will bring the precious subject at once to mind. THE PSALM OF
THE PRECIOUS SECRET.
SUBJECT. We are not left to human interpreters for the key to this golden
mystery, for, speaking by the Holy Ghost, Petertells us, "David speaketh
concerning HIM." (Acts 2:25.) Further on in his memorable sermon he said,
"Menand brethren, let me freely speak unto you of the patriarch David, that
he is both dead and buried, and his sepulchre is with us unto this day.
Therefore being a prophet, and knowing that God had swornwith an oath to
him, that of the fruit of his loins, according to the flesh, he would raise up
Christ to sit on his throne; he seeing this before spake ofthe resurrectionof
Christ, that his soulwas not left in hell, neither his flesh did see corruption."
(Acts 2:29-31.)Nor is this our only guide, for the apostle Paul, led by the same
infallible inspiration, quotes from this psalm, and testifies that David wrote of
the man through whom is preachedunto us the forgiveness of sins. (Acts
13:35-38.)It has been the usual plan of commentators to apply the psalm both
to David, to the saints, and to the Lord Jesus, but we will venture to believe
that in it "Christ is all;" since in the ninth and tenth verses, like the apostles
on the mount, we cansee "no man but Jesus only."
DIVISION. The whole is so compactthat it is difficult to draw sharp lines of
division. It may suffice to note our Lord's prayer of faith, verse 1, avowalof
faith in Jehovahalone, 2, 3, 4, 5, the contentment of his faith in the present, 6,
7, and the joyous confidence of his faith for the future (8, 11).

EXPOSITION
Verse 1. "Preserve me," keep, orsave me, or as Horsley thinks, "guard me,"
even as bodyguards surround their monarch, or as shepherds protect their
flocks. Temptedin all points like as we are, the manhood of Jesus neededto be
preservedfrom the power of evil; and though in itself pure, the Lord Jesus did
not confide in that purity of nature, but as an example to his followers, looked
to the Lord, his God, for preservation. One of the greatnames of God is "the
Preserverof men," (Job 7:20,)and this gracious office the Fatherexercised
towards our Mediatorand Representative. It had been promised to the Lord
Jesus in express words, that he should be preserved, Isaiah49:7, 8. "Thus
saith the Lord, the Redeemerof Israeland his Holy One, to him whom man
despiseth, to him whom the nation abhorreth, I will preserve thee, and give
thee for a covenant of the people." This promise was to the letter fulfilled,
both by providential deliverance and sustaining power, in the case ofour
Lord. Being preserved himself, he is able to restore the preservedof Israel, for
we are "preservedin Christ Jesus and called." As one with him, the electwere
preservedin his preservation, and we may view this mediatorial supplication
as the petition of the GreatHigh Priestfor all those who are in him. The
intercessionrecordedin John 17 is but an amplification of this cry, "Holy
Father, keepthrough thine own name those whom thou hast given me, that
they may be one, as we are." When he says, "preserve me," he means his
members, his mystical body, himself, and all in him. But while we rejoice in
the factthat the Lord Jesus usedthis prayer for his members, we must not
forgetthat he employed it most surely for himself; he had so emptied himself,
and so truly takenupon him the form of a servant, that as man he needed
divine keeping even as we do, and often cried unto the strong for strength.
Frequently on the mountain-top he breathed forth this desire, and on one
occasionin almost the same words, he publicly prayed, "Father, save me from
this hour." (John 12:27.)If Jesus lookedout of himself for protection, how
much more must we, his erring followers, do so!

"O God." The word for God here used is EL (Heb.), by which name the
Lord Jesus, whenunder a sense ofgreatweakness, as forinstance when upon
the cross, waswontto address the Mighty God, the Omnipotent Helper of his
people. We, too, may turn to El, the Omnipotent One, in all hours of peril,
with the confidence that he who heard the strong crying and tears of our
faithful High Priest, is both able and willing to bless us in him. It is well to
study the name and characterofGod, so that in our straits we may know how
and by what title to address our Fatherwho is in heaven.
"Forin thee do I put my trust," or, I have taken shelterin thee. As chickens
run beneath the hen, so do I betake myself to thee. Thou art my great
overshadowing Protector, and I have takenrefuge beneath thy strength. This
is a potent argument in pleading, and our Lord knew not only how to use it
with God, but how to yield to its powerwhen wielded by others upon himself.
"According to thy faith be it done unto thee," is a great rule of heavenin
dispensing favour, and when we can sincerelydeclare that we exercise faith in
the Mighty God with regard to the mercy which we seek, we may rest assured
that our plea will prevail. Faith, like the swordof Saul, never returns empty;
it overcomes heavenwhen held in the hand of prayer. As the Saviour prayed,
so let us pray, and as he became more than a conqueror, so shall we also
through him; let us when buffeted by storms right bravely cry to the Lord as
he did, "in thee do I put my trust."
Verse 2. "O my soul, thou hastsaid unto the Lord, Thou art my Lord." In his
inmost heart the Lord Jesus bowedhimself to do service to his Heavenly
Father, and before the throne of Jehovahhis soul vowed allegiance to the
Lord for our sakes. We are like him when our soul, truly and constantly in the
presence ofthe heart-searching God, declares herfull consentto the rule and
government of the Infinite Jehovah, saying, "Thouart my Lord." To avow
this with the lip is little, but for the soul to say it, especiallyin times of trial, is
a gracious evidence ofspiritual health; to profess it before men is a small
matter, but to declare it before Jehovah himself is of far more consequence.
This sentence may also be viewed as the utterance of appropriating faith,
laying hold upon the Lord by personalcovenantand enjoyment; in this sense
may it be our daily song in the house of our pilgrimage.

"My goodnessextendethnot to thee." The work of our Lord Jesus was not
needful on accountof any necessityin the Divine Being. Jehovahwould have
been inconceivably glorious had the human race perished, and had no
atonement been offered. Although the life-work and death-agonyof the Son
did reflectunparalleled lustre upon every attribute of God, yet the Most
Blessedand Infinitely Happy God stoodin no need of the obedience and death
of his Son; it was for our sakesthat the work of redemption was undertaken,
and not because of any lack or want on the part of the MostHigh. How
modestly does the Saviour here estimate his own goodness!What
overwhelming reasons have we for imitating his humility! "If thou be
righteous, what givestthou him? or what receivethhe of thine hand?" (Job
35:7.)
Verse 3. "But to the saints that are in the earth." These sanctifiedones,
although still upon the earth, partake of the results of Jesus'mediatorial
work, and by his goodnessare made what they are. The peculiar people,
zealous for goodworks, and hallowed to sacredservice, are arrayedin the
Saviour's righteousness and washedin his blood, and so receive of the
goodness treasuredup in him; these are the persons who are profited by the
work of the man Christ Jesus;but that work added nothing to the nature,
virtue, or happiness of God, who is blessedfor evermore. How much more
forcibly is this true of us, poor unworthy servants not fit to be mentioned in
comparisonwith the faithful Son of God! Our hope must everbe that haply
some poor child of God may be servedby us, for the GreatFather cannever
need our aid. Well may we sing the verses ofDr. Watts:
"Oft have my heart and tongue confess'd
How empty and how poor I am;
My praise can never make thee blest,
Nor add new glories to thy name.

Yet, Lord, thy saints on earth may reap
Some profit by the goodwe do;
These are the company I keep,
These are the choicestfriends I know."
Poorbelievers are God's receivers, and have a warrant from the Crown to
receive the revenue of our offerings in the King's name. Saints departed we
cannot bless;even prayer for them is of no service;but while they are here we
should practicallyprove our love to them, even as our Masterdid, for they are
the excellentof the earth. Despite their infirmities, their Lord thinks highly of
them, and reckons them to be as nobles among men. The title of "His
Excellency" more properly belongs to the meanestsaint than to the greatest
governor. The true aristocracyare believers in Jesus. They are the only Right
Honourables. Stars and garters are poor distinctions compared with the
graces ofthe Spirit. He who knows them best says of them, "in whom is all my
delight." They are his Hephzibah and his land Beulah, and before all worlds
his delights were with these chosensons ofmen. Their own opinion of
themselves is far other than their Beloved's opinion of them; they count
themselves to be less than nothing, yet he makes much of them, and sets his
heart towards them. What wonders the eyes of Divine Love cansee where the
Hands of Infinite Powerhave been graciouslyat work. It was this
quicksightedaffection which led Jesus to see in us a recompense for all his
agony, and sustainedhim under all his sufferings by the joy of redeeming us
from going down into the pit.
Verse 4. The same loving heart which opens towards the chosenpeople is fast
closedagainstthose who continue in their rebellion againstGod. Jesus hates
all wickedness,and especiallythe high crime of idolatry. The text while it
shows our Lord's abhorrence of sin, shows also the sinner's greediness afterit.
Professedbelievers are often slow towards the true Lord, but sinners "hasten
after another god." They run like madmen where we creep like snails. Let
their zeal rebuke our tardiness. Yet theirs is a case in which the more they

haste the worse they speed, for their sorrows are multiplied by their diligence
in multiplying their sins. Matthew Henry pithily says, "Theythat multiply
gods multiply griefs to themselves;for whosoeverthinks one god too little, will
find two too many, and yet hundreds not enough." The cruelties and
hardships which men endure for their false gods is wonderful to contemplate;
our missionary reports are a noteworthy comment on this passage;but
perhaps our own experience is an equally vivid exposition; for when we have
given our heart to idols, sooneror later we have had to smart for it. Nearthe
roots of our self-love all our sorrows lie, and when that idol is overthrown, the
sting is gone from grief. Moses broke the golden calf and ground it to powder,
and castit into the waterof which he made Israelto drink, and so shall our
cherishedidols become bitter portions for us, unless we at once forsake them.
Our Lord had no selfishness;he served but one Lord, and servedhim only. As
for those who turn aside from Jehovah, he was separate from them, bearing
their reproachwithout the camp. Sin and the Saviour had no communion. He
came to destroy, not to patronize or be allied with the works of the devil.
Hence he refused the testimony of unclean spirits as to his divinity, for in
nothing would he have fellowshipwith darkness. We should be careful above
measure not to connectourselves in the remotestdegree with falsehoodin
religion; even the most solemnof Popishrites we must abhor. "Theirdrink
offerings of blood will I not offer." The old proverb says, "It is not safe to eat
at the devil's mess, though the spoon be never so long." The mere mentioning
of ill names it were well to avoid,—"nortake up their names into my lips." If
we allow poisonupon the lip, it may ere long penetrate to the inwards, and it
is well to keepout of the mouth that which we would shut out from the heart.
If the church would enjoy union with Christ, she must break all the bonds of
impiety, and keepherself pure from all the pollutions of carnalwill-worship,
which now pollute the service ofGod. Some professors are guilty of greatsin
in remaining in the communion of Popish churches, where God is as much
dishonoured as in Rome herself, only in a more crafty manner.
Verse 5. "The Lord is the portion of mine inheritance and of my cup." With
what confidence and bounding joy does Jesus turn to Jehovah, whom his soul
possessedand delighted in! Content beyond measure with his portion in the

Lord his God, he had not a single desire with which to hunt after other gods;
his cup was full, and his heart was full too; even in his sorestsorrowshe still
laid hold with both his hands upon his Father, crying, "My God, my God;" he
had not so much as a thought of falling down to worship the prince of this
world, although tempted with an "allthese will I give thee." We, too, can
make our boastin the Lord; he is the meat and the drink of our souls. He is
our portion, supplying all our necessities,and our cup yielding royal luxuries;
our cup in this life, and our inheritance in the life to come. As children of the
Father who is in heaven, we inherit, by virtue of our joint heirship with Jesus,
all the riches of the covenantof grace;and the portion which falls to us sets
upon our table the bread of heaven and the new wine of the kingdom. Who
would not be satisfiedwith such dainty diet? Our shallow cup of sorrow we
may well drain with resignation, since the deep cup of love stands side by side
with it, and will never be empty. "Thou maintainest my lot." Some tenants
have a covenantin their leasesthat they themselves shallmaintain and
uphold, but in our case Jehovahhimself maintains our lot. Our Lord Jesus
delighted in this truth, that the Fatherwas on his side, and would maintain his
right againstall the wrongs of men. He knew that his electwould be reserved
for him, and that almighty powerwould preserve them as his lot and reward
for ever. Let us also be glad, because the Judge of all the earth will vindicate
our righteous cause.
Verse 6. Jesus found the way of obedience to lead into "pleasantplaces."
Notwithstanding all the sorrows which marred his countenance, he exclaimed,
"Lo, I come; in the volume of the book it is written of me, I delight to do thy
will, O my God: yea, thy law is within my heart." It may seemstrange, but
while no other man was everso thoroughly acquaintedwith grief, it is our
belief that no other man everexperienced so much joy and delight in service,
for no other served so faithfully and with such greatresults in view as his
recompense ofreward. The joy which was set before him must have sent some
of its beams of splendour a-down the rugged places where he endured the
cross, despising the shame, and must have made them in some respects
pleasantplaces to the generous heart of the Redeemer. At any rate, we know
that Jesus was wellcontentwith the blood-bought portion which the lines of

electing love marked off as his spoil with the strong and his portion with the
great. Therein he solacedhimself on earth, and delights himself in heaven;
and he asks no more "GOODLYHERITAGE" than that his own beloved
may be with him where he is and behold his glory. All the saints can use the
language ofthis verse, and the more thoroughly they can enter into its
contented, grateful, joyful spirit the better for themselves, and the more
glorious to their God. Our Lord was poorerthan we are, for he had not where
to lay his head, and yet when he mentioned his poverty he never used a word
of murmuring; discontented spirits are as unlike Jesus as the croaking raven
is unlike the cooing dove. Martyrs have been happy in dungeons. "From the
delectable orchard of the Leonine prison the Italian martyr dated his letter,
and the presence of God made the gridiron of Laurence pleasantto him." Mr.
Greenham was bold enough to say, "Theynever felt God's love, or tasted
forgiveness ofsin, who are discontented." Some divines think that discontent
was the first sin, the rock which wreckedour race in paradise; certainly there
can be no paradise where this evil spirit has power, its slime will poisonall the
flowers of the garden.
Verse 7. "I will bless the Lord, who hath given me counsel." Praise as wellas
prayer was presentedto the Fatherby our Lord Jesus, and we are not truly
his followers unless our resolve be, "I will bless the Lord." Jesus is called
Wonderful, Counsellor, but as man he spake not of himself, but as his Father
had taught him. Readin confirmation of this, John 7:16; 8:28; and 12:49, 50;
and the prophecy concerning him in Isaiah11:2, 3. It was our Redeemer's
wont to repair to his Fatherfor direction, and having receivedit, he blessed
him for giving him counsel. It would be well for us if we would follow his
example of lowliness, cease fromtrusting in our own understanding, and seek
to be guided by the Spirit of God. "My reins also instruct me in the night
seasons."Bythe reins understand the inner man, the affections and feelings.
The communion of the soul with God brings to it an inner spiritual wisdom
which in still seasons is revealedto itself. Our Redeemerspent many nights
alone upon the mountain, and we may readily conceive that togetherwith his
fellowship with heaven, he carried on a profitable commerce with himself;
reviewing his experience, forecasting his work, and considering his position.

Greatgenerals fight their battles in their own mind long before the trumpet
sounds, and so did our Lord win our battle on his knees before he gainedit on
the cross. It is a gracious habit after taking counselfrom above to take counsel
within. Wise men see more with their eyes shut by night than fools can see by
day with their eyes open. He who learns from God and so gets the seed, will
soonfind wisdom within himself growing in the garden of his soul; "Thine
ears shall hear a voice behind thee, saying, This is the way, walk ye in it, when
ye turn to the right hand and when ye turn to the left." The night season
which the sinner chooses forhis sins is the hallowedhour of quiet when
believers hear the softstill voices of heaven, and of the heavenly life within
themselves.
Verse 8. The fear of death at one time castits dark shadow over the soul of the
Redeemer, and we read that, "he was heard in that he feared." There
appearedunto him an angel, strengthening him; perhaps the heavenly
messengerreassuredhim of his glorious resurrectionas his people's surety,
and of the eternaljoy into which he should admit the flock redeemedby
blood. Then hope shone full upon our Lord's soul, and, as recordedin these
verses, he surveyed the future with holy confidence because he had a
continued eye to Jehovah, and enjoyed his perpetual presence. He felt that,
thus sustained, he could never be driven from his life's grand design; nor was
he, for he stayednot his hand till he could say, "It is finished." What an
infinite mercy was this for us! In this immovableness, causedby simple faith
in the divine help, Jesus is to be viewedas our exemplar; to recognize the
presence ofthe Lord is the duty of every believer; "I have setthe Lord always
before me;" and to trust the Lord as our champion and guard is the privilege
of every saint; "becausehe is at my right hand, I shall not be moved." The
apostle translates this passage, "Iforesaw the Lord always before my face;"
Acts 2:25; the eye of Jesus'faith could discern beforehand the continuance of
divine support to his suffering Son, in such a degree that he should never be
moved from the accomplishment of his purpose of redeeming his people. By
the powerof God at his right hand he foresaw thathe should smite through all
who rose up againsthim, and on that power he placed the firmest reliance.

Verse 9. He clearly foresaw that he must die, for he speaks ofhis flesh resting,
and of his soulin the abode of separate spirits; death was full before his face,
or he would not have mentioned corruption; but such was his devout reliance
upon his God, that he sang over the tomb, and rejoicedin vision of the
sepulchre. He knew that the visit of his soul to Sheol, or the invisible world of
disembodied spirits, would be a very short one, and that his body in a very
brief space would leave the grave, uninjured by its sojourn there; all this
made him say, "my heart is glad," and moved his tongue, the glory of his
frame, to rejoice in God, the strength of his salvation. Oh, for such holy faith
in the prospectof trial and of death! It is the work of faith, not merely to
create a peace which passethall understanding, but to fill the heart full of
gladness until the tongue, which, as the organof an intelligent creature, is our
glory, bursts forth in notes of harmonious praise. Faith gives us living joy, and
bestows dying rest. "My flesh also shallrest in hope."
Verse 10. Our Lord Jesus was not disappointed in his hope. He declaredhis
Father's faithfulness in the words, "thou wilt not leave my soul in hell," and
that faithfulness was proven on the resurrectionmorning. Among the
departed and disembodied Jesus was not left; he had believed in the
resurrection, and he receivedit on the third day, when his body rose in
glorious life, according as he had said in joyous confidence, "neitherwilt thou
suffer thine Holy One to see corruption." Into the outer prison of the grave his
body might go, but into the inner prison of corruption he could not enter. He
who in soul and body was pre-eminently God's "Holy One," was loosedfrom
the pains of death, because it was not possible that he should be holden of it.
This is noble encouragementto all the saints;die they must, but rise they
shall, and though in their case they shall see corruption, yet they shall rise to
everlasting life. Christ's resurrectionis the cause, the earnest, the guarantee,
and the emblem of the rising of all his people. Let them, therefore, go to their
graves as to their beds, resting their flesh among the clods as they now do
upon their couches.

"Since Jesus is mine, I'll not fear undressing,
But gladly put off these garments of clay;
To die in the Lord is a covenantblessing,
Since Jesus to glory through death led the way."
Wretchedwill that man be who, when the Philistines of death invade his
soul, shall find that, like Saul, he is forsakenofGod; but blessedis he who has
the Lord at his right hand, for he shall fear no ill, but shall look forward to an
eternity of bliss.
Verse 11. "Thou wilt shew me the path of life." To Jesus first this way was
shown, for he is the first begottenfrom the dead, the first-born of every
creature. He himself opened up the way through his own flesh, and then trod
it as the forerunner of his own redeemed. The thought of being made the path
of life to his people, gladdenedthe soul of Jesus. "In thy presence is fulness of
joy." Christ being raised from the dead ascendedinto glory, to dwell in
constantnearness to God, where joy is at its full for ever: the foresightof this
urged him onward in his glorious but grievous toil. To bring his chosento
eternal happiness was the high ambition which inspired him, and made him
wade through a sea of blood. O God, when a worldling's mirth has all expired,
for everwith Jesus may we dwell "at thy right hand," where "there are
pleasures for evermore;" and meanwhile, may we have an earnestby tasting
thy love below. Trapp's note on the heavenly verse which closes the Psalmis a
sweetmorsel, which may serve for a contemplation, and yield a foretaste of
our inheritance. He writes, "Here is as much said as can be, but words are too
weak to utter it. For quality there is in heaven joy and pleasures;for quantity,
a fulness, a torrent whereatthey drink without let or loathing; for constancy,
it is at God's right hand, who is strongerthan all, neither canany take us out
of his hand; it is a constanthappiness without intermission: and for perpetuity
it is for evermore. Heaven's joys are without measure, mixture, or end."

EXPLANATORY NOTES AND QUAINT SAYINGS
Title. There is a diversity of opinion as to the meaning of the title of this
Psalm. It is called "Michtamof David," but Michtam is the Hebrew word
untranslated—the Hebrew word in English letters—andits significationis
involved in obscurity. According to some, it is derived from a verb which
means to hide, and denotes a mystery or secret. Those who adopt this view,
regard the title as indicating a depth of doctrinal and spiritual import in the
Psalm, which neither the writer nor any of his contemporaries had fathomed.
According to others, it is derived from a verb which means to cut, to grave, to
write, and denotes simply a writing of David. With this view agree the
Chaldee and Septuagint versions, the former translating it, "a straight
sculpture of David:" and the latter, "an inscription upon a pillar to David."
Others again, look upon "Michtam," as being derived from a noun which
means gold, and they understand it as denoting a golden Psalm—a Psalmof
surpassing excellence,and worthy of being written in letters of gold. This was
the opinion of our translators, and hence they have rendered it on the
margin—"A golden Psalmof David." The works ofthe most excellent
Arabian poets were called golden, because they were written in letters of gold;
and this goldensong may have been written and hung up in some conspicuous
part of the Temple. Many other interpretations have been given of this term,
but at this distance of time, we can only regardit as representing some
unassignable peculiarity of the composition.—James Frame, 1858.
Title. Such are the riches of this Psalm, that some have been led to think the
obscure title, "Michtam," has been prefixed to it on accountof its golden
stores. For(Heb.) is used of the "goldof Ophir" (e.g., Psalm45:9), and (Heb.)
might be a derivative from that root. But as there is a group of five other
Psalms (namely, 56, 57, 58, 59, 60), that bear this title, whose subjectmatter is
various, but which all end in a tone of triumph, it has been suggestedthat the
Septuagint may be nearly right in their Sphlografia, as if "A Psalmto be hung
up or inscribed on a pillar to commemorate victory." It is, however, more
likely still that the term "Michtam" (like "Maschil"), is a musical term, whose
real meaning and use we have lost, and may recoveronly when the ransomed

house of Israelreturn home with songs. Meanwhile,the subjectmatter of this
Psalmitself is very clearlythis—the righteous one's satisfactionwith his lot.—
Andrew A. Bonar.
Whole Psalm. Allow that in verse ten it is clearthat our Lord is in this Psalm,
yet the application of every verse to Jesus in Gethsemane appears to be
farfetched, and inaccurate. How verse nine could suit the agonyand bloody
sweat, it is hard to conceive, and equally so it is with regard to verse six. The
"cup" of verse five is so direct a contrastto that cup concerning which Jesus
prayed in anguish of spirit, that it cannot be a reference to it. Yet we think it
right to add, that Mr. James Frame has written a very valuable work on this
Psalm, entitled "Christ in Gethsemane," andhe has supported his theory by
the opinion of many of the ancients. He says, "All the distinguished
interpreters of ancient days, such as Eusebius, Jerome, and Augustine, explain
the Psalmas referring to the Messiah, in his passionand his victory over
death and the grave, including his subsequent exaltation to the right hand of
God;" and, in a foot note he gives the following quotations: Jerome.—"The
Psalmpertains to Christ, who speaks in it. . . . . It is the voice of our King,
which he utters in the human nature that he had assumed, but without
detracting from his divine nature. . . . . The Psalmpertains to his passion."
Augustine.—"Our King speaks inthis Psalm in the person of the human
nature that he assumed, at the time of his passion, the royal title inscribed will
show itself conspicuous."—C. H. S.
Whole Psalm. The present Psalm is connectedin thought and language with
the foregoing, andlinked on to the following Psalm by catchwords. It is
entitled in the Syriac and Arabic versions, a Psalm on the Electionof the
Church, and on the Resurrectionof Christ."—ChristopherWordsworth,
D.D., 1868.

Verse 1. "Preserve me, O God." Here David desireth not deliverance from
any specialtrouble, but generally prayeth to be fenced and defended
continually by the providence of God, wishing that the Lord would continue
his mercy towards him unto the end; whereby he foresaw it was as needfull
for him to be safeguardedby God, his protection in the end, as at the time
present; as also how he made no less accountof it in his prosperity than in
adversity. So that the man of God still fearedhis infirmity, and therefore
acknowledgethhimself ever to stand in need of God his help. And here is a
sure and undoubted mark of the child of God, when a man shall have as great
a care to continue and grow in well-doing, as to begin; and this praying for the
gift of final perseverance is a specialnote of the child of God. This holy
jealousyof the man of God made him so desire to be preserved at all times, in
all estates, both in soul and body.—Richard Greenham, 1531-1591.
Verse 1. "Forin thee do I put my trust." Here the prophet setteth down the
cause why he prayeth to God; whereby he declareth, that none can truly call
upon God unless they believe. Romans 10:14. "How shall they call on him in
whom they have not believed?" In regard whereofas he prayeth to God to be
his Saviour, so he is fully assuredthat Godwill be his Saviour. If, then,
without faith we cannot truly call upon God, the men of this world rather
prate like parrots than pray like Christians, at what time they utter these
words; for that they trust not in God they declare both by neglecting the
lawful means, and also in using unlawful means. Some we see trust in friends;
some shoulder out, as they think, the cross with their goods;some fence
themselves with authority; others bathe and baste themselves in pleasure to
put the evil day far from them; others make flesh their arm; and others make
the wedge ofgold their confidence;and these men when they seek for help at
the Lord, mean in their hearts to find it in their friends, goodauthority and
pleasure, howsoeverforfear, they dare not say this outwardly. Again, here we
are to observe under what shelter we may harbour ourselves in the showers of
adversity, even under the protection of the Almighty. And why? "Whoso
dwelleth in the secretofthe MostHigh, shall abide in the shadow of the
Almighty." And here in effectis showed, that whosoeverputteth his trust in
God shall be preserved; otherwise the prophet's reasonhere had not been

good. Besides, we see he pleadeth not by merit, but sueth by faith, teaching us
that if we come with like faith, we may obtain the like deliverance.—Richard
Greenham.
Verse 2. "O my soul, thou hastsaid unto the Lord, Thou art my Lord." I wish
I could have heard what you said to yourself when these words were first
mentioned. I believe I could guess the language ofsome of you. When you
heard me repeatthese words, "O my soul, thou hast said unto the Lord, Thou
art my Lord," you thought, "I have never said anything to the Lord, unless
when I cried out, Departfrom me, for I desire not the knowledge ofthy
ways." Has not something like this passedin your minds? I will try again.
When I first mentioned the text, "Let me consider," you secretlysaid, "I
believe that I did once say to the Lord, Thou art my Lord; but it was so long
ago, that I had almostforgotten it; but I suppose that it must have been at
such a time when I was in trouble. I had met with disappointments in the
world; and then, perhaps, I cried, Thou art my portion, O Lord. Or, perhaps,
when I was under serious impressions, in the hurry of my spirits, I might look
up to God and say, Thou art my Lord. But, whateverI could or did formerly
say, I am certainthat I cannot sayit at present." Have none of you thought in
this manner? I will hazard one conjecture more; and I doubt not but in this
case I shall guess rightly. When I repeatedthese words, "O my soul, thou hast
said unto the Lord, Thou art my Lord;" "So have I," thought one; "So have
I," thought another; I have said it often, but I said it with peculiar solemnity
and pleasure, when, in an act of humble devotion, I lately threw my ransomed,
rescued, gratefulsoul at his feet and cried, "O Lord, truly I am thy servant; I
am thy servant; thou hast loosedmy bonds." The very recollectionofit is
pleasant;and I shall now have an opportunity of renewing my vows, and hope
to recoversomething of the divine serenity and joy which I at that time
experienced."—SamuelLavington's Sermons, 1810.
Verse 2. "Thou art my Lord." He acknowledgeththe Lord Jehovah;but he
seethhim not as it were then afar off, but drawing near unto him, he sweetly

embraceth him; which thing is proper unto faith, and to that particular
applying which we say to be in faith.—Robert Rollock, 1600.
Verse 2. "My goodness extendethnot to thee." I think the words should be
understood of what the Messiahwas doing for men. My goodness, (Heb.)
tobhathi, "my bounty" is not to thee. What I am doing can add nothing to thy
divinity; thou art not providing this astonishing sacrifice because thoucanst
derive any excellence from it; but this bounty extends to the saints—to all the
spirits of just men made perfect, whose bodies are still in the earth; and to the
excellent, (Heb.) addirey, "the noble or super-eminent ones," those who
through faith and patience inherit the promises. The saints and illustrious
ones not only taste of my goodness, but enjoy my salvation. Perhaps angels
themselves may be intended; they are not uninterested in the incarnation,
passion, death, and resurrectionof our Lord. They desire to look into these
things; and the victories of the cross in the conversionof sinners cause joy
among the angels of God.—Adam Clarke.
Verse 2. "My goodness extendethnot to thee;" "My well-doing extendeth not
to thee." Oh, what shall I render unto thee, my God, for all thy benefits
towards me? what shall I repay? Alas! I cando thee no good, for mine
imperfect goodness cannotpleasure thee who art most perfectand goodness
itself; my well-doing cando thee no good, my wickednesscando thee no
harm. I receive all goodfrom thee, but no goodcanI return to thee;
wherefore I acknowledgethee to be most rich, and myself to be most
beggardly; so far off is it that thou standestin any need of me. Wherefore I
will join myself to thy people, that whatsoeverI have they may profit by it;
and whatsoeverthey have I may profit by it, seeing the things that I have
receivedmust be put out to loan, to gain some comfort to others. Whatsoever
others have, they have not for their own private use, but that by them, as by
pipes and conduits, they liberally should be conveyedunto me also. Wherefore
in this strain we are taught, that if we be the children of God, we must join
ourselves in a holy league to his people, and by mutual participation of the

gifts of God, we must testify eachto other, that we be of the number and
communion of saints; and this is an undoubted badge and cognizance ofhim
that loveth God, if he also loveth them that are begottenof God. Wherefore, if
we so profess ourselves to be of Godand to worship him, then we must join
ourselves to the church of God which with us doth worship God. And this
must we do of necessity, for it is a branch of our belief that there is a
communion of saints in the church; and if we believe that there is a God, we
must also believe that there is a remnant of people, unto whom God revealeth
himself, and communicateth his mercies, in whom we must have all our
delight, to whom we must communicate according to the measure of grace
given unto every one of us.—RichardGreenham.
Verse 2. "My goodness extendethnot to thee." Oh, how greatis God's
goodness to you! He calls upon others for the same things, and conscience
stands as Pharaoh's taskmasters, requiring the tale of bricks but not allowing
straw;it impels and presseth, but gives no enlargementof heart, and buffets
and wounds them for neglect:as the hard creditor that, taking the poor
debtor by the throat, saith, "Pay me that thou owestme," but yields him no
powerto do it; thus God might dealwith you also, for he oweth not assistance
to us; but we owe obedience to him. Remember, we had power, and it is just to
demand what we cannotdo, because the weaknessthat is in us is of ourselves:
we have impoverished ourselves. Therefore, whenin much mercy he puts
forth his hand into the work with thee, be very thankful. If the work be not
done, he is no loser;if done, and well done, he is no gainer. Job 22:2; 35:6-8.
But the gain is all to thee; all the goodthat comes by it is to thyself.—Joseph
Symonds, 1639.
Verse 2 (last clause). It is a greaterglory to us that we are allowedto serve
God, than it is to him that we offer him that service. He is not rendered happy
by us; but we are made happy by him. He cando without such earthly
servants;but we cannot do without such a heavenly Master.—WilliamSecker.

Verse 2 (last clause). There is nothing added to God; he is so perfect, that no
sin canhurt him; and so righteous, that no righteousness canbenefit him. O
Lord, my righteousness extendethnot to thee! thou hast no need of my
righteousness. Acts 17:24, 25. Godhath no need of anything.—Richard Stock,
1641.
Verse 2. As Christ is the head of man, so is God the head of Christ (1
Corinthians 11:3); and as man is subjectunto Christ, so is Christ subject to
God; not in regard of the divine nature, wherein there is an equality, and
consequentlyno dominion or jurisdiction; nor only in his human nature, but
in the economyof a Redeemer, consideredas one designed, and consenting to
be incarnate, and take our flesh; so that after this agreement, Godhad a
sovereignright to dispose of him according to the articles consentedto. In
regard of his undertaking and the advantage he was to bring to the electof
God upon earth, he calls God by the solemn title of "his Lord." "O my soul,
thou hast said unto the Lord, Thou art my Lord: my goodness extendethnot
to thee; but to the saints that are in the earth." It seems to be the speechof
Christ in heaven, mentioning the saints on earth as at a distance from him. I
can add nothing to the glory of thy majesty, but the whole fruit of my
mediation and suffering will redound to the saints on earth.—Stephen
Charnock.
Verses 2, 3. "My goodness extendethnot to thee; but to the saints." God's
goodness to us should make us merciful to others. It were strange indeed a
soul should come out of his tender bosom with a hard uncharitable heart.
Some children do not indeed take after their earthly parents, as Cicero's son,
who had nothing of his father but his name; but God's children all partake of
their heavenly Father's nature. Philosophytells us, that there is no reaction
from the earth to the heavens;they indeed shed their influences upon the
lowerworld, which quicken and fructify it, but the earth returns none back to
make the sun shine the better. David knew that his goodness extendednot
unto God, but this made him reachit forth to his brethren. Indeed, God hath

left his poor saints to receive the rents we owe unto him for his mercies. An
ingenuous guest, though his friend will take nothing for his entertainment, yet,
to show his thankfulness, will give something to his servants.—William
Gurnall.
Verse 3. "But to the saints that are in the earth, and to the excellent, in whom
is all my delight." My brethren, look upon saintship as the greatestexcellency
to love it. So did Christ. His eye was "upon the excellentones in the earth;"
that is, upon the saints, who were excellentto him; yea, also even when not
saints, because Godloved them. Isaiah43:4. It is strange to hear how men by
their speeches willundervalue a saint as such, if without some other outward
excellency. Forwhilst they acknowledgea man a saint, yet in other respects,
they will contemn him; "He is a holy man," they will say, "but he is weak,"
etc. But is he a saint? And canthere be any such other imperfection or
weakness found as shall lay him low in thy thoughts in comparisonof other
carnalmen more excellent? Hath not Christ loved him, bought him, redeemed
him?—Thomas Goodwin.
Verse 3. "But to the saints." I understand that a man then evinces affection
towards God, and towards those who love God, when his soulyearns after
them—when he obliges himself to love them by practicallyserving and
benefiting them—acting towards them as he would act towards God himself
were he to see him in need of his service, as David says he did.—Juan de
Valdes, 1550.
Verse 3. "The saints." The Papists could abide no saints but those which are
in heaven; which argueththat they live in a kingdom of darkness, anderr, not
knowing the Scriptures, nor the power of God; for if they were but meanly
conversantin the Scriptures, in the holy epistles, they should find almost in
every epistle mention made of the saints who are thereunto calledin Jesus
Christ, through whom they are sanctified by the Holy Ghost. And mark, he

calleth them "excellent." Some think rich men to be excellent, some think
learned men to be excellent, some count men in authority so to be, but here we
are taught that those men are excellentwho are sanctified by God's graces.—
Richard Greenham.
Verse 3. By David's language, there were many singular saints in his day: "To
the saints that are in the earth, and to the excellent, in whom is all my
delight." Was it so then, and should it not be so now? We know the New
Testamentoutshines the Old as much as the sun outshines the moon. If we
then live in a more glorious dispensation, should we not maintain a more
glorious conversation?. . . . "The excellent." Were the sun to give no more
delight than a star, you could not believe he was the regent of the day; were he
to transmit no more heat than a glow-worm, you would question his being the
source of elementary heat. Were God to do no more than a creature, where
would his Godheadbe? Were a man to do no more than a brute, where would
his manhood be? Were not a saint to excela sinner, where would his sanctity
be?—William Secker.
Verse 3. Ingo, an ancient king of the Draves, who making a statelyfeast,
appointed his nobles, at that time Pagans, to sit in the hall below, and
commanded certain poor Christians to be brought up into his presence-
chamber, to sit with him at his table, to eatand drink of his kingly cheer, at
which many wondering, he said, he accountedChristians, though never so
poor, a greaterornament to his table, and more worthy of his company than
the greatestpeers unconvertedto the Christian faith; for when these might be
thrust down to hell, those might be his comforts and fellow princes in heaven.
Although you see the stars sometimes by reflections in a puddle, in the bottom
of a well, or in a stinking ditch, yet the stars have their situation in heaven. So,
although you see a godly man in a poor, miserable, low, despisedcondition,
for the things of this world, yet he is fixed in heaven, in the region of heaven:
"Who hath raised us up," saith the apostle, "and made us sit togetherin

heavenly places in Christ Jesus."—CharlesBradbury's "Cabinetof Jewels,"
1785.
Verse 3. To sum up all, we must know that we neither do nor canlove the
godly so wellas we should do; but all is well if we would love them better, and
do like ourselves the less because we do love them no more, and that this is
common or usual with me, then I am right: so that we are to love the godly
first because Godcommands it, because they are good;and in these cases our
faith doth work by our love to goodmen. Next, when I am at the worst, like a
sick sheep, I care not for the company of other sheep, but do mope in a corner
by myself; but yet I do not delight in the societyof goats ordogs, it proves that
I have some goodblood left in me; it is because for the present I take little or
no delight in myself or in my God, that I delight no better in the godly: yet as I
love myself for all that, so I may be said to love them for all this. Man indeed
is a sociable creature, a company-keeperby nature when he is himself; and if
we not associate ourselveswith the ungodly, though for the present, and care
not much to show ourselves amongstthe godly, the matter is not much, it is a
sin of infirmity, not a fruit of iniquity. The disciples went from Christ, but
they turned not to the other side as Judas did, who did forsake his Master,
and joined himself to his Master's enemies, but they got together. Some say
that Demas did repent (which I think to be the truth), and then he did
"embrace this present world," but for the present fit: put case he did forsake
Paul; so did better men than he. Indeed as long as a man hath his delights
about him, he will embrace the delights of this present world, or the delights
which belong to the world to come; join with Paul, or cleave to the world. In
this temptation our stay is, first, that we care not for the company of goats;
next, that as we should, so we would, and desire that we may take delight in
the company of sheep, to count them the only excellentmen in the world, in
whom is all our delight. The conclusionis, that to love the saints as saints, is a
sound proof of faith; the reasonis, for that we cannotmaster our affections by
love, but first we must masterour understandings by faith,—Richard Capel,
1586-1656.

Verse 4. "Drink offerings of blood." The Gentiles used to offer, and sometimes
drink part of the blood of their sacrifices, whetherof beasts or of men, as
either of them were sacrificed.—MatthewPoole.
Verse 4. "Drink offerings of blood." It is uncertain whether this expressionis
to be understood literally to be blood, which the heathen actually mixed in
their libations when they bound themselves to the commissionof some
dreadful deed, or whether their libations are figuratively calledofferings of
blood to denote the horror with which the writer regardedthem.—George R.
Noyes, in loc. 1846.
Verse 4 (last clause). A sin rolled under the tongue becomes softand supple,
and the throat is so short and slippery a passage, that insensibly it may slide
down from the mouth into the stomach;and contemplative wantonness
quickly turns into practicaluncleanness.—ThomasFuller.
Verse 5. "The Lord is the portion of mine inheritance." If the Lord be thy
portion, then thou mayest conclude, omnipotentcy is my portion, immensity,
all-sufficiency, etc. Say not, If so, then I should be omnipotent, etc. There is a
vast difference betwixt identity and interest, betwixt conveying of a title, and
transmutation of nature. A friend gives thee an invaluable treasure, and all
the securities ofit that thou canstdesire; wilt thou deny it is thine because
thou art not changedinto its nature? The attributes are thine, as thy
inheritance, as thy lands are thine; not because thou art changedinto their
nature, but because the title is conveyed to thee, it is given thee, and improved
for thy benefit. If another manage it, who can do it with greateradvantage to
thee than to thyself, it is no infringement of thy title. . . . . The Lord is our
portion, and this is incomparably more than if we had heaven and earth; for
all the earth is but as a point compared with the vastness of the heavens, and
the heavens themselves are but a point comparedwith God. What a large
possessionhave we then! There is no confiscationof it, no banishment from it.

Our portion fills heaven and earth, and is infinitely above heaven and below
earth, and beyond both. Poormen boastand pride themselves of a kingdom,
but we have more than all the kingdoms of the world and the glory thereof.
Christ has given us more than the devil could offer him.—David Clarkson.
Verse 5. "Portionof mine inheritance and of my cup," may containan
allusion to the daily supply of food, and also to the inheritance of Levi.
Deuteronomy 18:1, 2.—"Criticaland Explanatory PocketBible." ByA. R.
Faussetand B. M. Smith, 1867.
Verses 5, 6. "The Lord is the portion of mine inheritance: the lines are fallen
unto me in pleasantplaces;yea, I have a goodlyheritage." "Blessedare the
people that are in such a case;yea, blessedare the people whose Godis the
Lord." No greatermercy can be bestowedupon any people, family, or person
than this, for God to dwell among them. If we value this mercy according to
the excellenceand worth of that which is bestowed, it is the greatest;if we
value it according to the goodwill of him that gives it, it will appear likewise
to be the greatestfavour. The greatness ofthe goodwill of God in giving
himself to be our acquaintance, is evident in the nature of the gift. A man may
give his estate to them to whom his love is not very large, but he never gives
himself but upon strong affection. God gives abundantly to all the works of his
hands; he causeththe sun to shine upon the evil and upon the good, and the
rain to descendupon the just and the unjust; but it cannot be conceivedthat
he should give himself to be a portion, a friend, father, husband, but in
abundance of love. Whosoevertherefore shall refuse acquaintance with God,
slighteth the greatestfavourthat ever God did bestow upon man. Now,
considerwhat a high charge this is; to abuse such a kindness from God is an
act of the greatestvileness. Davidwas never so provoked as when the king of
Ammon abused his kindness, in his ambassadors,afterhis father's death. And
God is highly provokedwhen his greatestmercies,bestowedin the greatest
love, are rejectedand castaway. What could God give more and better than
himself?. . . . . Ask David what he thinks of God; he was well acquaintedwith

him, he dwelt in his house, and by his goodwill would never be out of his more
immediate presence and company; enquire, I pray, what he found amiss in
him. That you may know his mind the better, he hath left it upon recordin
more than one or two places, whata friend he hath had of God. "The lines are
fallen unto me in pleasantplaces;yea, I have a goodly heritage." Why, what is
that you boastof so much, O David? Have not others had kingdoms as well as
you? No, that's not the thing; a crown is one of the leastjewels in my cabinet:
"The Lord is the portion of mine inheritance and of my cup."—James
Janeway.
Verses 5, 6. Take notice not only of the mercies of God, but of God in the
mercies. Mercies are neverso savoury as when they savour of a Saviour.—
Ralph Venning, 1620-1673.
Verse 6. "The lines are fallen unto me in pleasantplaces;yea, I have a goodly
heritage." Bitterherbs will go down very well, when a man has such delicious
"meats which the world knows not of." The sense of our Father's love is like
honey at the end of every rod; it turns stones into bread, and waterinto wine,
and the valley of trouble into a door of hope; it makes the biggestevils seemas
if they were none, or better than none; for it makes our deserts like the garden
of the Lord, and when we are upon the cross for Christ, as if we were in
paradise with Christ. Who would quit his duty for the sake ofsuffering, that
hath such a relief under it? Who would not rather walk in truth, when he hath
such a cordial to support him, than by the conduct of fleshly wisdom, to take
any indirect or irregular method for his own deliverance?—TimothyCruso.
Verse 6. "The lines." Probably alluding to the division of the land by lot, and
the measuring of it off by ropes and lines. David believed in an overruling
destiny which fixed the bounds of his abode, and his possessions;he did more,
he was satisfiedwith all the appointment of the predestinating God.—C. H. S.

Verse 7. "I will bless the Lord, who hath given me counsel." The Holy Ghost
is a spirit of counsel, powerfully instructing and convincingly teaching how to
act and walk, for he directs us to setright steps, and to walk with a right foot,
and thereby prevents us of many a sin, by seasonable instruction seton upon
our hearts with a strong hand; as Isaiah 8:11. For, as the same prophet says
(Isaiah 11:2), he is the spirit of counseland of might. Of counselto direct; of
might, to strengthen the inner man. Such he was to Christ the Head, of whom
it is there spoken. Forinstance, in the agony(on the determination of which
our salvationdepended), and conflict in the garden, when he prayed, "Let this
cup pass," it was this goodSpirit that counselledhim to die; and he blessed
God for it: "I bless the Lord that hath given me counsel." It was that counsel
that in that case causedhis heart to say, "Notmy will, but thine."—Thomas
Goodwin.
Verse 7. "My reins." Common experience shows that the workings of the
mind, particularly the passions ofjoy, grief, and fear, have a very remarkable
effectof the reins or kidneys, and from their retired situation in the body, and
their being hid in fat, they are often used in Scripture to denote the most
secretworking of the soul and affections.—JohnParkhurst.
Verse 7. "My reins also instruct me in the night seasons."This shows that
God, who, he says, was always presentto him, had given him some admonition
in his dreams, or at leasthis waking thoughts by night, from whence he
gathereda certain assurance ofhis recovery;possibly he might be directed to
some remedy. Antonine thanks the gods for directing him in his sleep to
remedies.—Z. Mudge, in loc, 1744.
Verse 7. "My reins also instruct me in the night seasons."We have a saying
among ourselves, that"the pillow is the bestcounsellor;" and there is much
truth in the saying, especiallyif we have first committed ourselves in prayer to
God, and taken a prayerful spirit with us to our bed. In the quiet of its silent

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