Jesus was raised with no decay

JESUS WAS RAISED WITH NO DECAY
EDITED BY GLENN PEASE
Acts 2:27 27 because you will not abandonme to the
realm of the dead, you will not let your holy one see
decay.
Acts 2:31 31 Seeing what was to come, he spoke of the
resurrectionof the Messiah, that he was not
abandonedto the realm of the dead, nor did his body
see decay.
BIBLEHUB 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. Acts 2:31
STUDYLIGHTRESOURCES
ON ACTS 2:27
Adam Clarke Commentary
Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of
separate spirits, or the state of the dead. Hades was a generalterm among the
Greek writers, by which they expressedthis state;and this Hades was
Tartarus to the wicked, and Elysium to the good. See the explanation of the
word in the note on Matthew 11:23;(note).
To see corruption - Dust thou art, and unto dust thou shalt return, was a
sentence pronouncedon man after the fall: therefore this sentence couldbe

executedon none but those who were fallen; but Jesus, being conceived
without sin, neither partook of human corruption, nor was involved in the
condemnation of fallen human nature; consequently, it was impossible for his
body to see corruption; and it could not have undergone the temporary death,
to which it was not naturally liable, had it not been for the purpose of making
an atonement. It was therefore impossible that the human nature of our Lord
could be subjectto corruption: for though it was possible that the soul and it
might be separatedfor a time, yet, as it had not sinned, it was not liable to
dissolution; and its immortality was the necessaryconsequence ofits being
pure from transgression.
Copyright Statement
These files are public domain.
BibliographicalInformation
Clarke, Adam. "Commentary on Acts 2:27". "The Adam Clarke
Commentary". https://www.studylight.org/commentaries/acc/acts-2.html.
1832.
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Albert Barnes'Notes onthe Whole Bible
Thou wilt not leave my soul - The word “soul,” with us, means “the thinking,
the immortal part of man,” and is applied to it whether existing in connection
with the body or separate from it. The Hebrew word translated “soul” here,
‫ׁשפנ‬ nepheshhowever, may mean “spirit, mind, life,” and may denote here
nothing more than “me” or “myself.” It means, properly, “breath”;then
“life,” or “the vital principle, a living being”; then “the soul, the spirit, the
thinking part.” Instances where it is put for the individual himself, meaning
“me” or “myself” may be seenin Psalm 11:1; Psalm35:3, Psalm35:7; Job
9:21. There is no clear instance in which it is applied to the soul in its separate
state, or disjoined from the body. In this place it must be explained in part by
the meaning of the word hell. If that means grave, then this word probably

means “me”;thou wilt not leave me in the grave. The meaning probably is,
“Thou wilt not leave me in Sheol, neither,” etc. The word “leave” here means,
“Thou wilt not resignme to, or wilt not give me over to it, to be held under its
power.”
In hell - - εἰς ᾅδου eis HadouThe word “hell,” in English, now commonly
denotes “the place of the future eternal punishment of the wicked.” This sense
it has acquired by long usage. It is a Saxonword, derived from helan, “to
cover,” and denotes literally “a coveredor deep place” (Webster); then “the
dark and dismal abode of departed spirits”; and then “the place of torment.”
As the word is used now by us, it by no means expresses the force of the
original; and if with this idea we read a passagelike the one before us, it
would convey an erroneous meaning altogether, although formerly the
English word perhaps expressedno more than the original. The Greek word
“Hades” means literally “a place devoid of light; a dark, obscure abode”;and
in Greek writers was applied to the dark and obscure regions where
disembodied spirits were supposedto dwell. It occurs only eleventimes in the
New Testament. In this place it is the translation of the Hebrew ‫נואׁש‬ Sheowl
Revelation20:13-14, it is connectedwith death: “And death and hell (Hades)
delivered up the dead which were in them”; “And death and hell (Hades) were
castinto the lake of fire.” See also Revelation6:8; Revelation1:18, “I have the
keys of hell and death.” In 1 Corinthians 15:55 it means the grave:“O grave
(Hades), where is thy victory?” In Matthew 11:23 it means a deep, profound
place, opposedto an exaltedone; a condition of calamity and degradation,
opposedto former greatprosperity: “Thou, Capernaum, which art exalted to
heaven, shalt be thrust down to hell” (Hades). In Luke 16:23 it is applied to
the place where the rich man was after death, in a state of punishment: “In
hell (Hades) he lifted up his eyes, being in torments.” In this place it is
connectedwith the idea of suffering, and undoubtedly denotes a place of
punishment. The Septuaginthas used this word commonly to translate the
word ‫נואׁש‬ Shèowlitis used as a translation of the phrase “the stones of the
pit” Isaiah14:19; twice to express silence, particularly the silence of the grave
Psalm94:17; Psalm115:17;once to express the Hebrew for “the shadow of
death” Job38:17; and sixty times to translate the word Sheol. It is remarkable

that it is never used in the Old Testamentto denote the word ‫רבק‬ qeberwhich
properly denotes “a grave or sepulchre.” The idea which was conveyed by the
word Sheol, or Hades, was not properly a grave or sepulchre, but that dark,
unknown state, including the grave, which constituted the dominions of the
dead. What idea the Hebrews had of the future world it is now difficult to
explain, and is not necessaryin the case before us. The word originally
denoting simply “the state of the dead, the insatiable demands of the grave,”
came at last to be extended in its meaning, in proportion as they receivednew
revelations or formed new opinions about the future world. Perhaps the
following may be the process ofthought by which the word came to have the
specialmeanings which it is found to have in the Old Testament:
(1) The word “death” and the grave ‫רבק‬ qeberwould express the abode of a
deceasedbody in the earth.
(2) man has a soul, a thinking principle, and the inquiry must arise, What will
be its state? Will it die also? The Hebrews never appear to have believed that.
Will it ascendto heaven at once? On that subject they had at first no
knowledge. Willit go at once to a place of happiness or of torment? Of that,
also, they had no information at first Yet they supposed it would live; and the
word ‫נואׁש‬ Sheowlexpressedjust this state - the dark, unknown regions of the
dead; the abode of spirits, whether goodor bad; the residence ofdeparted
people, whether fixed in a permanent habitation, or whether wandering
about. As they were ignorant of the size and sphericalstructure of the earth,
they seemto have supposed this region to be situated in the earth, far below
us, and hence, it is put in opposition to heaven, Psalm 139:8, “If I ascendup
into heaven, thou art there; if I make my bed in hell (Sheol), behold, thou art
there”; Amos 9:2. The most common use of the word is, therefore, to express
those dark regions, the lowerworld, the region of ghosts, etc. Instances ofthis,
almost without number, might be given. See a most striking and sublime
instance of this in Isaiah 14:9; “Hell from beneath is moved to meet thee,”

etc.;where the assembleddead are representedas being agitatedin all their
vast regions at the death of the King of Babylon.
(3) the inquiry could not but arise whether all these beings were happy. This
point revelation decided; and it was decidedin the O d Testament. Yet this
word would better express the state of the wickeddead than the righteous. It
conveyedthe idea of darkness, gloom, wandering;the idea of a sadand
unfixed abode, unlike heaven. Hence, the word sometimes expressesthe idea
of a place of punishment: Psalm9:17, “The wickedshall be turned into hell,”
etc.;Proverbs 15:11;Proverbs 23:14; Proverbs 27:20; Job26:6. While,
therefore, the word does not mean properly a grave or a sepulchre, it does
mean often “the state of the dead,” without designating whether in happiness
or woe, but implying the continued existence ofthe soul. In this sense it is
often used in the Old Testament, where the Hebrew word is Sheol, and the
Greek Hades:Genesis 37:35, “Iwill go down into the grave, unto my son,
mourning” I will go down to the dead, to death, to my son, still there existing;
Genesis 42:38;Genesis 44:29, “He shall bring down my gray hairs with
sorrow to the grave; Numbers 16:30, Numbers 16:33;1 Kings 2:6, 1 Kings
2:9; etc. etc. in the place before us, therefore, the meaning is simply, thou wilt
not leave me among the dead. This conveys all the idea. It does not mean
literally the grave or the sepulchre;that relates only to the body. This
expressionrefers to the deceasedMessiah. Thouwilt not leave him among the
dead; thou wilt raise him up. It is from this passage, perhaps, aided by two
others (Romans 10:7, and 1 Peter3:19), that the doctrine originated that
Christ “descended,” as it is expressedin the Creed, “into hell”; and many
have invented strange opinions about his going among lost spirits. The
doctrine of the Roman Catholic Church has been that he went to purgatory,
to deliver the spirits confined there. But if the interpretation now given be
correct, then it will follow:

(1)That nothing is affirmed here about the destination of the human soul of
Christ after his death. That he went to the region of the dead is implied, but
nothing further.
(2)It may be remarked that the Scriptures affirm nothing about the state of
his soulin that time which intervened between his death and resurrection. The
only intimation which occurs on the subject is such as to leave us to suppose
that he was in a state of happiness. To the dying thief he said, “This day shalt
thou be with me in paradise.” When Jesus died, he said, “It is finished”; and
he doubtless meant by that that his sufferings and toils for man‘s redemption
were at an end. All suppositions of any toils or pains after his death are fables,
and without the slightestwarrant in the New Testament.
Thine Holy One - The word in the Hebrew which is translated here “Holy
One” properly denotes “One who is tenderly and piously devoted to another,”
and corresponds to the expressionusedin the New Testament, “my beloved
Son.” It is also used, as it is here by the Septuagint and by Peter, to denote
“One that is holy, that is setapart to God.” In this sense it is applied to Christ,
either as being setapart to this office, or as so pure as to make it proper to
designate him by wayof eminence the Holy One, or the Holy One of God. It is
severaltimes used as the wellknowndesignationof the Messiah:Mark 1:24, “I
know thee who thou art, the Holy One of God”;Luke 4:34; Acts 3:14, “But ye
denied the Holy One, and the just,” etc. See also Luke 1:35, “That holy thing
that is born of thee shall be called the Son of God.”
To see corruption - To see corruption is to experience it, to be made partakers
of it. The Hebrews often expressedthe idea of experiencing anything by the
use of words pertaining to the senses,as, to taste of death, to see death, etc.
Corruption here means putrefaction in the grave. The word which is used in
the Psalm, ‫נחׁש‬ shachathis thus used in Job 17:14, “I have said to corruption,
thou art my father,” etc. The Greek word used here properly denotes this.

Thus, it is used in Acts 13:34-37. This meaning would be properly suggested
by the Hebrew word, and thus the ancient versions understood it. The
meaning implied in the expressionis, that he of whom the Psalmwas written
should be restoredto life again;and this meaning Peterproceeds to show that
the words must have.
Copyright Statement
Barnes, Albert. "Commentaryon Acts 2:27". "Barnes'Notes onthe Whole
Bible". https://www.studylight.org/commentaries/bnb/acts-2.html. 1870.
William Godbey's Commentary on the New Testament
27. “Because thouwilt not leave my soul in Hades neither wilt thou suffer thy
Holy One to see corruption.” We have two words used by the Holy Ghost and
translated “Hell” in E. V., i. e., “Hades,” which in R. V. is not translated, but
transferred very correctlyto our language, while the other word Gehenna in
R. V. is constantlyand correctly“Hell.” The difference betweenthe two is
simply that of genus and species,Hades being a generic word simply meaning
the “unseenworld,” from Alpha, “not,” and aidoo to “see.” Hence Hades, the
unseen, includes both heaven and hell. We have this illustrated in Luke 16,
where the rich man and Lazarus are in the same world, actually enjoying
conversationalproximity. But Dives is tormented by the flame of fire. Hence
he is in hell properly so called;while Lazarus is in that intermediate Paradise
calledAbraham’s bosom, because it was the receptacle ofall the spiritual
children of Abraham, i. e., the Old Testamentsaints, savedin the Abrahamic
covenantand there detained in a state of felicitous captivity (Ephesians 4:8)
till the Abrahamic covenantwas sealedand ratified by the blood of Christ The
dying thief went to this paradise the very day of the crucifixion, (Luke 23:43),
notwithstanding certain wickedheretics have had the audacity to even change

the punctuation of the Greek in this passagein order to sustainthe most
senseless ofall heresies whicheven brutalizes you by taking awayyour
immortal soul. As our Savior assuredthe women in the gardenthat He had
not yet ascendedinto heaven, though He had already, pursuant to His
prediction on the cross, metthe savedthief in paradise, i. e., in Abraham’s
bosom (Luke 16), the intermediate paradise of the old dispensation, where the
saints enjoyed unmingled bliss, awaiting the great redemption on Calvary,
and their risen and glorified Lord to lead them all into heaven, throwing wide
the pearly portals evermore to stand ajarwhile angels welcome everysaint
into the New Jerusalem, the city of God, the home of the angels and glorified
saints.
1 Peter3:19 : “Being put to death in the flesh and quickened in the spirit, by
which going, he proclaimed to the spirits in prison.”
This is the pillar of popery and modern theories of a secondprobation for
sinners after they die in sin. It is radically and literally untrue as manipulated
by those heretics. The capital S in “Spirit” in E. V. was put there by the
translators, because theythought it meant the Holy Spirit, which is incorrect,
as this constructionwould break up the antithesis with “flesh.” The simple
meaning is that while our Savior’s body was put to death, His human spirit,
not the Holy Ghost, was quickened by the Holy Ghost, so that His human
spirit leaving His dead body on the cross [poorsoul- sleepers evendeny that
Jesus had a soul] went down to the intermediate world and proclaimed to the
lost millions of hell. The E. V. erroneouslytranslates ekeeruxen, which simply
means “proclaimas a herald,” “preach,” thus leading the people to believe
that Jesus preachedthe gospelto the disembodied sinners in hell. The word
which means to preach the gospelis not in this passage,but it simply means to
proclaim as a royal herald. What did our Saviorproclaim to the inmates of
Hades? He proclaimed His own victory, gloriously and eternally wonon the
cross ofCalvary. The devil had been after Him to kill Him all His life, vainly
congratulating himself that if he could kill the man Jesus, the final victory

would perch on his black banner, and he would have nothing to do but add
this world to hell and reign forever without a rival. While the devil is
paradoxically intellectual, his spirit is black as the midnight of hell, uncheered
by a solitary ray. Hence he leaped to the conclusionthat if he could kill the
man Jesus, the last battle was fought and the final victory won. Therefore hell
roared with shouts over the arrestof Jesus in Gethsemane, cheeredand
enthused more and more by the successive reports of His condemnation by
Caiaphas, Herod and Pilate, meanwhile the black couriers constantly arrive
from Calvary, reporting the bloody culmination of their hellish enterprise.
Finally, Satan, sitting on his ebon throne in the center of the pandemonium,
has ordered ten thousand tall demons to subscribe in glowing capitals,
“Victory,” on the black walls all round the palace of damnation. Demoniacal
hands have half written the word. Suddenly thunderclaps and lightnings flash
from the opening portals of the pandemonium appalling all the inmates of the
bottomless pit. Lo! Hark! Who comes there? It is none other than the human
soul of Jesus. He has left His dead body on the cross and now walks into hell,
the herald of his own victory won on Calvary. He proclaims in the face of all
devils hell’s eternaldefeat and the redemption of the world. With the tread of
a conqueror He walks round the pandemonium, with His Own hands pulling
down the trophies of four thousand years of successfulwarfare and treading
them beneath His triumphant feet. The tall peers of the pit wail on all sides,
acknowledge Him conqueror and beg Him to depart. He now approaches
Satan, the King of Darkness,sitting on his ebon throne in the centerof the
pandemonium; seizing him by the throat and dragging him down, puts His
foot upon his neck, thus verifying the first promise made by Jehovahto Adam
and Eve in fallen Paradise:“The seedof the woman shall bruise the serpent’s
head.” Having proclaimed His victory in hell, He now crossesthat abyss
impassable to finite beings, but not to Him, intervening betweenthe flaming
hell of Dives and the Abraham’s bosom of Lazarus (Luke 16:26), and there,
pursuant to His promise on the cross, meets the thief before midnight, while it
is yet Friday, the Crucifixion Day. As the thief died under the old
dispensation, he went to that intermediate paradise, i. e., Abraham’s bosom,
the jubilant rendezvous of all the souls savedunder the Abrahamic covenant
in the former dispensation, there in joyful anticipation to awaitthe
verification of the covenantby the blood of Calvary. The thief runs to meet

Him with a tremendous shout, Father Abraham, Isaac, Jacob, Job, Jeremiah,
Isaiah, Ezekiel, Daniel, the Hebrew children and all the mighty hosts of Old
Testamentsaints rend the firmament with triumphant shouts congratulating
King Jesus on the victory won. Now the goodold JewishSabbathsets in, the
most wonderful they had seenin four thousand years. Oh! what an ovation!
Golden harps are impoverished in the attempted proclamation. The first day
of the week supervenes atmidnight, eternally commemoratedby the
abolishment of the intermediate paradise, the emancipationof all the captives
(Ephesians 4:8), and the resurrectionof our glorious Lord. Here begins that
wonderful ascension(Ephesians 4:9), when our Lord “descendedinto the
lowerparts of the earth” [which never did mean the grave], the Saviorleading
the waywith the patriarchs and prophets on His right and on His left,
followedby the mighty hosts of Old Testamentsaints, jubilant and ecstatic,
reaching the sepulcherat day- dawn, calling His body into life and re-entering
it; meanwhile the sacramentalhost, all invisible because they are disembodied
spirits, accompanying our risen Lord the forty days of His abiding with His
disciples, and ascending with Him from Mt. Olivet, constituting the mighty
trophy of His victory, whom He leads into the heavenly metropolis and
presents before the Father. David’s prophetic eye in Psalms 24 caughta
glimpse of this wonderful scene, while our Lord, accompaniedby the mighty
hosts of Old Testamentsaints, sweeps through tracklessether, passing rolling
worlds, glowing suns, wheeling spheres, and flaming comets, finally draws
nigh the celestialgates, salutedby seraphic voices:
“Lift up your heads, O ye gates;and be ye lifted up, ye everlasting doors, and
let the King of Glory come in.” “Who is this King of Glory?” “he Lord,
mighty to save and strong to deliver.”
The pearly gates fly high and swing wide, multiplied millions of celestial
seraphs shout long and loud, “Welcome home, welcome home, welcome home,
O King of Glory, Conquerorof Mt. Calvary. Heaven is stirred with such an
ovation as archangels neverknew, infinitely eclipsing the tremendous shout of

the sons of God at creation’s birth. Amid the jubilant congratulations of
angelic millions, the triumphal procession, ledby King Jesus, moves through
the city and halts before the greatwhite throne, “Father, here am I, and the
children thou hast given me.” Now Abraham mounts a celestialpinnacle and
testifies, followedby the thrilling witnessesto the wonders of redeeming grace,
while multiplied millions of unfallen angels listen spell bound. Since our Lord
has led the way, heaven is now accessible to every disembodied saint, nothing
to do but die, and sweepwith a shout into glory.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Godbey, William. "Commentary on Acts 2:27". "William Godbey's
Commentary on the New Testament".
https://www.studylight.org/commentaries/ges/acts-2.html.
John Gill's Exposition of the Whole Bible
Becausethou wilt not leave my soul in hell,.... This is an apostrophe, or an
address to his Father, who he believed would not leave his soul, as separate
from his body, in Hades, in the invisible world of souls, in the place where the
souls of departed saints are, but would quickly return it to its body, and
reunite them; or else, that he would not leave his dead body, for so ‫שפׁש‬
sometimes signifies;see Leviticus 19:28 in the grave;which is no unusual
sense of‫;ׁשאוש‬ see Genesis42:38 that is, so long asto be corrupted and putrefy,
as the next clause shows:

neither wilt thou suffer thine Holy One to see corruption. The characterofan
"Holy One" wellagrees with Christ, both as God, or with respectto his divine
nature, holiness being a perfection in it, and in which he is glorious;and as
man, he being holy in his nature, harmless in his life and conversation:all his
doctrines were pure and holy, and so were all his works;and all his
administrations in the discharge of every of his office;and he is the efficient
cause and lain of all the holiness of his people;they are sanctifiedin him, and
by him, and have all their sanctificationfrom him. The word may be
rendered, "thy merciful", or "bountiful one";and such Christ is, a merciful,
as well as faithful high priest; and who has shown greatcompassionboth to
the bodies and souls of men, and has been very beneficent and liberal in the
distributions of his grace and goodness.Now, thoughhe died, and was laid in
the grave, and buried, yet God would not suffer him to lie there so long as to
be corrupted and putrefied, which is the sense ofseeing corruption: and so the
Jews themselves explain the last clause ofthe preceding verse, in connection
with this, "my flesh shall rest in hope", that no worm or maggotshould have
powerover it, or corrupt it,
"Sevenfathers (they sayF24)dwellin eternal glory, and there is no ‫המר‬ ‫,העׁשאׁשא‬
"worm or maggot", rules over them; and these are they, Abraham, Isaac, and
Jacob, and Moses,and Aaron, and Amram their father; and there are that say
also David, as it is said, Psalm16:1, "therefore my heart is glad, and my glory
rejoiceth, my flesh also shall rest in hope".
And which sense also is mentioned by one of their commentators of noteF25,
who thus paraphrases the words:
"whilst I am alive it shall rest safely, for thou wilt deliver me from all hurt;
and in the mystical sense, oraccording to the Midrash, after death;
intimating, that no maggotor worm should have powerover him;

which was not true of David, but is of the Messiah,
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights 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
Gill, John. "Commentary on Acts 2:27". "The New John Gill Exposition of
the Entire Bible". https://www.studylight.org/commentaries/geb/acts-2.html.
1999.
Geneva Study Bible
Becausethou wilt not t leave my soul in hell, neither wilt thou suffer thine
Holy One to see corruption.
(t) You will not allow me to remain in the grave.
Copyright Statement
Beza, Theodore. "Commentaryon Acts 2:27". "The 1599 Geneva Study
Bible". https://www.studylight.org/commentaries/gsb/acts-2.html. 1599-1645.
Commentary Critical and Explanatory on the Whole Bible

wilt not leave my soul in hell — in its disembodied state (see on Luke 16:23).
neither … suffer thine Holy One to see corruption — in the grave.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
2:27". "Commentary Critical and Explanatory on the Whole Bible".
https://www.studylight.org/commentaries/jfb/acts-2.html. 1871-8.
Robertson's WordPictures in the New Testament
In Hades (εις αιδην — eis Hāidēn). Hades is the unseen world, Hebrew Sheol,
but here it is viewedas death itself “consideredas a rapacious destroyer”
(Hackett). It does not mean the place of punishment, though both heaven and
the place of torment are in Hades (Luke 16:23). “Deathand Hades are strictly
parallel terms: he who is dead is in Hades” (Page). The use of εις — eis
here=εν — en is common enough. The Textus Receptus here reads εις αιδου
— eis Hāidou (genitive case)like the Attic idiom with δομον— domon (abode)
understood. “Hades” in English is not translation, but transliteration. The
phrase in the Apostles‘ Creed, “descendedinto hell” is from this passagein
Acts (Hades, not Gehenna). The English word “hell” is Anglo-Saxon from
ελαν — helan to hide, and was used in the Authorized Version to translate
both Hades as here and Gehenna as in Matthew 5:22.

Thy Holy One (τον οσιον σου — ton hosion sou). Peterapplies these words to
the Messiah.
Corruption (διαπτοραν — diaphthoran). The word can mean destruction or
putrefaction from διαπτειρω — diaphtheirō old word, but in N.T. only here
and Acts 13:34-37. The Hebrew word in Psalm16:1-11 can mean also the pit
or the deep.
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)
Robertson, A.T. "Commentary on Acts 2:27". "Robertson's WordPictures of
the New Testament". https://www.studylight.org/commentaries/rwp/acts-
2.html. BroadmanPress 1932,33. Renewal1960.
Vincent's Word Studies
Leave ( ἐγκαταλείψεις )
Lit., leave behind.
Suffer ( δώσεις )
Lit., give.
Copyright Statement

The text of this work is public domain.
Vincent, Marvin R. DD. "Commentaryon Acts 2:27". "Vincent's Word
Studies in the New Testament".
https://www.studylight.org/commentaries/vnt/acts-2.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Becausethou wilt not leave my soul in hell, neither wilt thou suffer thine Holy
One to see corruption.
Thou wilt not leave my soul in hades — The invisible world. But it does not
appear, that ever our Lord went into hell. His soul, when it was separated
from the body, did not go thither, but to paradise, Luke 23:43. The meaning
is, Thou wilt not leave my soul in its separate state, norsuffer my body to be
corrupted.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Wesley, John. "Commentary on Acts 2:27". "John Wesley's Explanatory
Notes on the Whole Bible".
https://www.studylight.org/commentaries/wen/acts-2.html. 1765.
Abbott's Illustrated New Testament

In hell. The word hell is used here, as in many other passages,to mean simply
death, or the grave.
Copyright Statement
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Acts 2:27". "Abbott's
Illustrated New Testament".
https://www.studylight.org/commentaries/ain/acts-2.html. 1878.
Calvin's Commentary on the Bible
Ибо Ты не оставишь. Оставить душу в аде означаетпопустить ей
погибнуть. Приводятсядва слова, обана еврейском языке означающие
могилу. Посколькуshaalзначит «просить», думаю, что смерть названа
sheolиз-за своей ненасытности. Отсюдаи перевод:расширил ад душу
свою. А также: расширил как преисподняяуста свои. Посколькуже
второе слово shachatпроизводитсяоттленияи истребления, это
качество надорассматривать в том смысле, вкаком его воспринимал
Давид. Некоторые видятв этом месте сошествие Христа в ад, но по
моемумнению напрасно. Это далекоотсмысла и цели пророческихслов.
Ведь душа означаетне столько бессмертной сущности дух, сколько саму
жизнь.. Когда умерший человек лежитво гробе, говорится, что могила
господствуетнад его жизнью. Там, где греки переводят:«святому», по-
еврейски стоитchasid, что в собственном смыслеозначаетпослушного.
Но Лука пропускаетэто, как не относящеесяк его основной цели. Далее,
человеческаяприрода часто восхваляетсяв верующих потому, что им
всегда надлежитподражать своемуОтцу.

Copyright Statement
Calvin, John. "Commentary on Acts 2:27". "Calvin's Commentary on the
Bible". https://www.studylight.org/commentaries/cal/acts-2.html. 1840-57.
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.
Scofield, C. I. "ScofieldReferenceNoteson Acts 2:27". "ScofieldReference
Notes (1917 Edition)". https://www.studylight.org/commentaries/srn/acts-
2.html. 1917.

John Trapp Complete Commentary
27 Because thouwilt not leave my soul in hell, neither wilt thou suffer thine
Holy One to see corruption.
Ver. 27. My soul in hell] That is, my body in the grave. So Revelation20:13.
Deathand hell, i.e. the grave, are castinto the burning lake. To the three
degrees ofour Saviour’s humiliation, are answerable the three degrees ofhis
exaltation: to his death, his resurrection;to his burial, his ascension;to his
abode a while in the grave, his sitting at the right hand of his heavenly Father.
Copyright Statement
Trapp, John. "Commentary on Acts 2:27". John Trapp Complete
Commentary. https://www.studylight.org/commentaries/jtc/acts-2.html. 1865-
1868.
Greek TestamentCriticalExegeticalCommentary
27. διαφθοράν] Heb. ‫ׁש‬ ַׁ‫ח‬ ַׁ‫,נ‬ ‘corruption,’ from ‫ׁש‬ ַׁ‫ח‬ ַ‫,נ‬ corrupit,—or ‘the pit,’
from ַׁ‫ח‬ ‫,נ‬ subsidere. De Wette maintains the last to be the only right
rendering: but the Lexicons give both, as above, and Meyerand Stier defend
the other.
Copyright Statement

Alford, Henry. "Commentary on Acts 2:27". Greek TestamentCritical
ExegeticalCommentary. https://www.studylight.org/commentaries/hac/acts-
2.html. 1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Acts 2:27. What now the Psalmistfurther says according to the historical
sense:For Thou wilt not leave my soul to Hades (i.e. Thou wilt not suffer me
to die in my presentlife-peril), and wilt not give Thy Holy One (according to
the Ketîbh of the original: Thy holy ones, the plural of category, comp.
Hupfeld in loc.) to see corruption—is by Peter, as spokenεἰς χριστόν, takenin
accordancewith the prophetical meaning historically fulfilled in Him: Thou
wilt not forsake my soul in Hades (after it shall have come thither; see
Kühner, § 622;Buttm. neut. Gr. p. 287 [E. T. 333]), but by the resurrection
wilt againdeliver it,(130)and wilt not suffer Thy Holy One (the Messiah)to
share corruption, i.e. according to the connectionof the sense as fulfilled,
putrefaction (comp. Acts 13:34 ff.).(131)Insteadof διαφθοράν, the original
has ‫ׁש‬ ַׁ‫ח‬ ַׁ‫,נ‬ a pit, which, however, Peter, with the LXX., understood as
διαφθορά, andaccordinglyhas derived it not from ַׁ‫ח‬ ‫,נ‬ but from ‫ׁש‬ ַׁ‫ח‬ ַ‫,נ‬
διαφθείρω;comp. Job17:14.
On δώσεις, comp. Acts 10:40. The meaning is: Thou wilt not cause, that, etc.
Often so also in classicalwriters from Homer onward. As to ἰδεῖν in the sense
of experiencing, comp. on Luke 2:26.
Copyright Statement

Meyer, Heinrich. "Commentary on Acts 2:27". Heinrich Meyer's Critical and
ExegeticalCommentaryon the New Testament.
https://www.studylight.org/commentaries/hmc/acts-2.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Acts 2:27. τὴν ψυχήν μου, My soul) i.e. Myself, as regards the soul. The
subsequent sentence refers to the body.— εἰς ᾄδου)viz. τόπον: ᾅδης is as it
were the sepulchre of souls. ‫ׁשאושׁש‬ LXX. translate εἰς ᾅδην:‫בזע‬ with ‫ׁש‬ occurs
in Leviticus 19:10, Psalms 49:11, Job39:14. He was in Hades: he was not left
in Hades.— τὸν ὃσιόν σου, Thy Holy One) The Hebrew has, Thy Gracious
One. Christ is the One in whom all the Father’s goodpleasure rests.
Copyright Statement
Bengel, JohannAlbrecht. "Commentary on Acts 2:27". Johann Albrecht
Bengel's Gnomonof the New Testament.
https://www.studylight.org/commentaries/jab/acts-2.html. 1897.
Matthew Poole's EnglishAnnotations
on the Holy Bible
My soul; that is, me: the soulis put for the person, as Romans 13:1, Let every
soul be subject; and sometimes for a dead body, as Leviticus 19:28 Numbers
5:2, and in divers other places, vpg that signifies a soul, is so used.

In hell; the word adhv is put either for the grave, or for the place of the
damned. Being these words are allegedas a proof of Christ’s resurrection,
and that our Saviour’s soul was certainly in paradise, where he promised to
the penitent thief that he should be with him, it seems rather to be meant of
the grave, which, according to this prophecy, could not hold our blessed
Saviour’s body so long as that it should corrupt in it. If David by his soul here
did mean our Saviour, because he was as it were the soul of his soul, and life of
his life, it shows how he did, and how we ought to value him.
Thine Holy One; as being anointed, sanctified, and sent by God.
Copyright Statement
Poole, Matthew, "Commentaryon Acts 2:27". Matthew Poole's English
Annotations on the Holy Bible.
https://www.studylight.org/commentaries/mpc/acts-2.html. 1685.
Alexander MacLaren's Expositions ofHoly Scripture
в аде Ср. ст. 31;см. пояснение к Лк. 16:23. Новозаветный эквивалентдля
ветхозаветного гробаили преисподней. Хотяобычно ад означаетместо
вечного мучения(Мф. 11:23), здесь говоритсяоб общем лоне для
мертвых.
Copyright Statement

MacLaren, Alexander. "Commentary on Acts 2:27". Alexander MacLaren's
Expositions of Holy Scripture.
https://www.studylight.org/commentaries/mac/acts-2.html.
Justin Edwards' Family Bible New Testament
Hell; this word here does not mean, as it often does, the place of endless
torment; but the place or state of the dead.
Thy Holy One; Jesus Christ.
Copyright Statement
Edwards, Justin. "Commentary on Acts 2:27". "Family Bible New
Testament". https://www.studylight.org/commentaries/fam/acts-2.html.
American Tract Society. 1851.
Whedon's Commentary on the Bible
27.Hell—The place ofdeparted spirits, Hades. (See notes on Luke 16:23,)

Thine Holy One—A term which David under inspiration would hardly apply
to himself simply.
Corruption—Rationalists have denied that the Hebrew word used by David
signifies corruption; but they are refuted on this point by Hengstenberg. As he
well remarks, corruption refers to the body, as Hades refers to the soul. Good
proof that in both David’s and Peter’s theologybody and soulare different
things, and may exist apart.
Copyright Statement
Whedon, Daniel. "Commentary on Acts 2:27". "Whedon's Commentary on
the Bible". https://www.studylight.org/commentaries/whe/acts-2.html. 1874-
1909.
Expository Notes ofDr. Thomas Constable
David said he would not go to Hades (the place of departed spirits, Old
TestamentSheol), and his body would not suffer decay. This was a poetic way
of expressing his belief that Godwould not allow him to experience ultimate
humiliation. David referred to himself as God"s devout one. Petersaw this
fulfilled literally in Jesus" resurrectionfrom the grave after only three days.
Jesus was the supremely devout one.

Copyright Statement
Constable, Thomas. DD. "Commentaryon Acts 2:27". "Expository Notes of
Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/acts-
2.html. 2012.
Schaff's Popular Commentary on the New Testament
Acts 2:27. Becausethouwilt not leave my soulin hell. This was the
Redeemer’s sure confidence during the days of His earthly life. It may, if we
will, be ours too;for after a little while the joyful resurrectionof the Lord, of
body as well as soul, will be the inheritance of all holy and humble men of
heart. His soulwas not to remain in the realm of the dead. Hell, the well-
known English translationof ᾃδή;, the Hebrew <sub>‫/<נ‬sub> ‫ואׁש‬ ‫ל‬, is
singularly unfortunate, as the word (Greek and Hebrew) simply means ‘the
abode where the souls of the dead dwell’ after body and soul are separatedby
death. In this realm will remain until the resurrection morning, the souls both
of the righteous and the wickedthough widely separate—the one, however,
dwelling in the regions of the blessed;the other, in those of the unhappy lost
ones, waiting in fearfor judgment.
Neither wilt thou suffer thine Holy One to see corruption. The BelovedOne of
God was not to moulder in the grave, was not to share in that part of the curse
of Adam which told man he should return to dust.
Copyright Statement

Schaff, Philip. "Commentary on Acts 2:27". "Schaff's Popular Commentary
on the New Testament". https://www.studylight.org/commentaries/scn/acts-
2.html. 1879-90.
The Expositor's Greek Testament
Acts 2:27. In LXX and N.T. rightly . W.H[127];cf. also Briggs, Messianic
Prophecies, p. 24; although in T.R. as usually in Attic, , sc., . Blass regards as
simply usurping in the common dialectthe place of , but we canscarcely
explain the force of the preposition here in this way. used of utter
abandonment, cf.Psalms 22:1 (cf.2 Timothy 4:10; 2 Timothy 4:16).— : whilst
it is true that the Psalmist “says nothing about what shall happen to him after
death” (Perowne), he expresses his conviction that his soul would not be given
up to the land of gloom and forgetfulness, the abode of the dead, dark and
cheerless,with which the Psalmistcannot associatethe thought of life and
light (see also on Acts 2:31).— : in R.V. (O.T.) the word “suffer” is retained,
but in R.V. (N.T.)we find “thou wilt not give,” the Hebrew being used in this
sense to permit, to suffer, to let, like and dare, Viteau, Le Grec du N. T., p. 156
(1893).— : the Hebrew Châsîd which is thus sometimes translated in the LXX
(Vulgate, Sanctus)is often rendered “thy beloved one,” and the word denotes
not only one who is godly and pious, but also one who is the objectof
Jehovah’s loving-kindness. The word might well be used of Him, Who was not
only the Holy One of God, but , “the beloved Son”. On the word Châsîd see
Kirkpatrick, Psalms, Appendix, p. 221.— : “corruption” or “the pit,” margin
R.V. (O.T.), but in the N.T. simply “corruption” (A. and R.V.), Vulgate,
corruptio. In the LXX the Hebrew is often rendered , “corruption,” as if
derived from , “to corrupt”; not, however, in the sense ofcorruption,
putridity, but of destruction. The derivation howeveris probably from , to
sink down, hence it means a pit, and sometimes a sepulchre, a grave, Psalms
30:10;Psalm 55:24, so here “to see the grave,” i.e., to die and be buried,
cf.Psalms 49:10 (see Robinson’s Gesenius, p. 1053, note, twenty-sixth edition).

Dr. RobertsonSmith maintains that there are two Hebrew words the same in
form but different in origin, one masculine = putrefaction or corruption, the
other feminine = the deep or the pit. So far he agreeswith the note in
Gesenius, u. s., that the word should here be rendered by the latter, the pit,
but he takes the rendering, the deep or the pit, as an epithet not of the grave
but of Sheolor Hades (see Expositor, p. 354, 1876, the whole paper on “The
Sixteenth Psalm,” by Dr. R. Smith, should be consulted, and p. 354 compared
with the note in Gesenius), and this view certainly seems to fit in better with
the parallelism.
[127]Westcottand Hort’s The New Testamentin Greek:Critical Text and
Notes.
Copyright Statement
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Acts 2:27". The
Expositor's Greek Testament.
https://www.studylight.org/commentaries/egt/acts-2.html. 1897-1910.
George Haydock's Catholic Bible Commentary
===============================

[BIBLIOGRAPHY]
My soulin hell. Animam meam in Inferno, Greek:ten psuchen mou eis adou.
====================
Copyright Statement
Haydock, George Leo. "Commentaryon Acts 2:27". "George Haydock's
Catholic Bible Commentary".
https://www.studylight.org/commentaries/hcc/acts-2.html. 1859.
Mark Dunagan Commentary on the Bible
Acts 2:27 Becausethou wilt not leave my soul unto Hades, Neither wilt thou
give thy Holy One to see corruption.
"BECAUSE"-Thisis the reasonfor the hope, confidence and gladness
expressedin the previous verse.
"MY SOUL"-Carefully note that these verses admit that man possessesa dual
nature (Matthew 10:28). This also infers that Jesus simply had one "spirit" or
soul, i.e. His own eternalspirit.

"HADES"-86. haides {hah"-dace};from 1 (as negative particle) and 1492;
properly, unseen, i.e. "Hades" orthe place (state)of departed souls: -grave,
hell.
Point to Note:
The KJV translation of "hell" instead of "hades" has unfortunately given
people the idea that Jesus wentto hell after He died and gave those in hell a
secondchance to be saved. We should note that hades is not hell, for hades is
viewed as the dwelling place of ALL the dead, including the righteous dead
(Luke 16:23). In addition, Jesus told the repentant thief, that "paradise" was
His (Jesus")destinationafter death and not torment (Luke 23:43). Carefully
note that 1 Peter3:18-20 is talking about Jesus preaching through Noahprior
to the flood, to the people who are "now" in prison. They weren"tin hell
when Jesus in the spirit preached to them.
Unfortunately, for the Englishreader of the KJV, the KJV translators
rendered three different Greek words (Gehenna, Haides and Tartarus), by
one single English word (hell).
"THY HOLY ONE"-This Psalmwas speaking ofthe resurrection of a single
individual. "my soul".
"SEE"-experience.
"CORRUPTION"-1312. diaphthora {dee-af-thor-ah"}; from 1311;decay: -
corruption.

-His body would be raisedbefore any decay setin.
Copyright Statement
Dunagan, Mark. "Commentary on Acts 2:27". "Mark Dunagan
Commentaries on the Bible".
https://www.studylight.org/commentaries/dun/acts-2.html. 1999-2014.
E.W. Bullinger's Companion Bible Notes
leave = forsake, orabandon. Greek. enkataleipo.Occurs nine times. Always
translated "forsake", excepthere and Romans 9:29.
my soul= me. App-110.
in = into. App-104.
hell. App-131.
neither. Greek. oude.
suffer = give.

Holy One. Greek. hosios.Here;Acts 13:34, Acts 13:35;1 Timothy 2:8. Titus
1:8. Hebrews 7:26. Revelation15:4; Revelation16:5. Over thirty times in
Septuagint, of which twenty-five are in Psalms. Mostlyas rendering of
Hebrew. ha id = grace, orfavour. See Deuteronomy33:8. Psalms 16:10;
Psalms 52:9.
see. App-133.
corruption. Greek. diaphthora. Only here; Acts 2:31; Acts 13:34-37.
Copyright Statement
Bullinger, Ethelbert William. "Commentary on Acts 2:27". "E.W. Bullinger's
Companion bible Notes". https://www.studylight.org/commentaries/bul/acts-
2.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
Becausethou wilt not leave my soul in hell - [ eis (Greek #1519)hadeen(Greek
#86), according to the much better supported reading, and as in the
Septuagint; not hadou (Greek #86), as in the ReceivedText]. Though the old

English word "hell" did not necessarilydenote the 'place of future torment'-
the word for which in the New Testamentis quite different [ geenna (Greek
#1067)] - it irresistibly suggests thatto the modern reader; and as this is
certainly not meant here, the original and now pretty familiar word, 'Hades'
[= Sh
Copyright Statement
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
2:27". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https://www.studylight.org/commentaries/jfu/acts-2.html. 1871-
8.
Ellicott's Commentary for English Readers
(27) Thou wilt not leave my soul in hell.—Literally, in Hades. (See Note on
Matthew 11:23.)As interpreted by St. Peter’s words in his Epistle (1 Peter
3:19), the words conveyedto his mind the thought which has been embodied
in the article of the “Descentinto Hell,” or Hades, in the Apostle’s Creed. The
death of Christ was an actual death, and while the body was laid in the grave,
the soulpassedinto the world of the dead, the Sheolof the Hebrews, the
Hades of the Greeks, to carry on there the redemptive work which had been
begun on earth. (Comp. Acts 13:34-37, and Ephesians 4:9.) Here againwe
have an interesting coincidence with St. Peter’s language (1 Peter3:19), as to
the work of Christ in preaching to the “spirits in prison.”
Neither wilt thou suffer thine Holy One to see corruption.—The word for
“holy” is different from that commonly so rendered, and conveys the idea of

personalpiety and godliness rather than consecration. As the Psalmistused
the words, we may think of them as expressing the confidence that he himself,
as loving, and beloved of, God, would be delivered from destruction, both now
and hereafter. St. Peterhad learnt to interpret the words as having receiveda
higher fulfilment. Christ was, in this sense, as wellas in that expressedby the
other word, “the Holy One” of God (Mark 1:24; Luke 4:34). In Hebrews 7:26;
Revelation15:4; Revelation16:5, this very word is applied to Christ. The
Hebrew text of Psalms 16:10 presents the various reading of “the holy ones,”
as if referring to the “saints that are upon the earth,” of Acts 2:3. The LXX.,
which St. Peter follows, gives the singular, which is indeed essentialto his
argument, and this is also the reading of the Masoretic text. The Greek word
for “corruption” ranges in its meaning from “decay” to “destruction.” The
Hebrew to which it answers is primarily the “pit” of the grave, and not
“corruption,” or “wasting away.”
Copyright Statement
Ellicott, Charles John. "Commentary on Acts 2:27". "Ellicott's Commentary
for EnglishReaders". https://www.studylight.org/commentaries/ebc/acts-
2.html. 1905.
Treasuryof Scripture Knowledge
leave
Psalms 49:15;86:13; 116:3;Luke 16:23; 1 Corinthians 15:55;Revelation1:18;
20:13

thine
3:14; 4:27; Psalms 89:19;Mark 1:24; Luke 1:35; 4:34; 1 John 2:20;
Revelation3:7
to see
31; 13:27-37;Job 19:25-27;Jonah2:6; John 11:39; 1 Corinthians 15:52
Reciprocal:Job 17:14 - corruption; Psalm 16:10 - neither; Psalm40:2 -
brought; Psalm49:9 - see; Psalm89:48 - shall; Jonah2:2 - hell; John 11:17
- four; Acts 13:35 - in; 1 Corinthians 15:42 - in corruption
Copyright Statement
Torrey, R. A. "Commentary on Acts 2:27". "The Treasury of Scripture
Knowledge". https://www.studylight.org/commentaries/tsk/acts-2.html.
Calvin's Commentary on the Bible
27.Because thoushalt not leave To leave the soul in hell is to suffer the same to
be oppressedwith destruction. There be two words used in this place, both
which do signify the grave amongstthe Hebricians. Because ‫,ׁשאוש‬ doth signify
to require, I suppose it is called‫,ׁשאס‬ because deathis insatiable; whence also
cometh that translation, Hell hath enlargedher soul. Again, they set open
their mouth like hell. And because the latter ‫,ׁשחש‬ is derived and set for
corruption, or consumption, that quality is to be considered, as David meant
to note the same. Those things which are disputed in this place by divers,
concerning the descending of Christ into hell, are in my judgment
superfluous; because they are far from the intent and purpose of the prophet.
For the word anima, or soul, doth not so much signify the spirit being of an
immortal essenceas the life itself. For when a man is dead, and lieth in the

grave, the grave is said to rule over his life. Whereas the Grecians translate it
holy, it is in Hebrew ‫,ׁשסח‬ which doth properly signify meek, or gentle, but
Luke did not much regardthis, because it doth not much appertain unto the
present purpose. Furthermore, gentlenessand meekness is so often
commended in the faithful, because it behoveth them to imitate and resemble
the nature of their Father.
ON VERSE ACTS 2:31
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.
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.
The Expositor's Greek Testament
Acts 2:31. , cf.Galatians 3:8. The word ascribes prophetic consciousnessto
David in the compositionof the Psalm, but, as we learn from St. Peter himself,
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).— : introducing the words which follow as a fuller explanation, or
simply as expressing a well-knownfact.— ’ : 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 agencyin 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 lowerreference to David himself,
St. Peterwas led by the Holy Ghost to see their higher and grander fulfilment
in Christ.— : on the constructionsee above on Acts 2:27, and on the Jewish
view of Sheolor Hades in the time of our Lord as an intermediate state, see
Charles, Book ofEnoch, 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.

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
PRECEPTAUSTIN RESOURCES
ACTS 2:27 BRUCE HURT MD
Acts 2:27 BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES,
NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY.
KJV Acts 2:27 Becausethou wilt not leave my soul in hell, neither wilt thou
suffer thine Holy One to see corruption.

BecauseYou will not abandon My soul to Hades Ps 49:15;86:13; 116:3;Luke
16:23;1 Cor 15:55; Rev1:18; 20:13
Nor allow Your Holy One Acts 3:14; 4:27; Ps 89:19; Mark 1:24; Luke 1:35;
4:34; 1 John 2:20; Rev 3:7
to undergo decay Acts 2:31; 13:27-37;Job 19:25-27;Jonah 2:6; John 11:39; 1
Cor 15:52
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).
JESUS'BODY WOULD
NOT UNDERGO DECAY
Here are David's words from Psalm16...
Ps 16:10 ForYou will not abandon my soul to Sheol (Lxx = hades; Hebrew =
she'ol), ; Nor will You allow Your Holy One to undergo decay.

Because- Another term of explanation, in this context one that is very
strategic. Whatis he explaining? What had Peterjust quoted regarding the
Messiah? The quotation expressedthe Messiah's confidencethat His body
would "rest" (implying a sojourn, not a permanent state)in the grave and
would do so basedupon hope. Now Peter explains the hope based on the truth
of God's Word.
Lenski explains "This hope of David’s (MESSIAH'S) has solid reality under it
and thus cannotend in disappointment as do the hopes of the ungodly which
have no other foundation than the desires of the ungodly themselves. Jehovah,
who has everbeen at David’s (MESSIAH'S)right to keephim from being
shakenby doubt and by fear, will never forsake him at the time of death. His
hope is sure: “Becausethou wilt not abandon my soul unto Hades.”...the
abandonment here denied is not merely one which leaves a person in a terrible
place after he has fallen there, but one which never even permits him to get
into such a place."
You will not abandon My soul to Hades - The word for "not" is the stronger
Greek word (ou/ouk) signifying absolute negation. This is the centralpoint,
the absolute promise that God would not abandon Messiahto Hades (Greek =
hades; Hebrew = she'ol), the place of the dead, the place of punishment of the
wicked.
Will (not) abandon (desert, forsake, leave)(1459)(egkataleipo fromen = in +
kataleipo = forsake,desert)means literally to leave down in. It conveys the
sense ofdeserting someone in a set of circumstances thatare againstthem.
The idea is to let one down, to desert, abandon, leave in the lurch, leave one
helpless. The Father will not forsake His Son. The idiomatic phrase leave in a
lurch means "to not do for someone whatyou had promised you would do."
The Fatherwas true to His promise (Ps 16:10) for "Godraised Him up on the
third day." (Acts 10:40, cf 1 Cor 15:4).

Here is a horrible (but true) thought regarding abandon - A soul canbe
utterly forsakenand abandoned, doomed forever in hell. But Christ was
absolutely sure that His soul would not be left and abandoned in hell.
Let's apply this truth of the Father's unfailing faithfulness to ourselves as
believers, for in the book of Hebrews we read that God "Himself has said “I
WILL NEVER DESERTYOU, NOR WILL I EVER FORSAKE
(egkataleipo)YOU,” (Heb 13:5+ - Note:Greek sentence has FIVE
negatives!!!). Why is this true? Becausewe are in Christ Jesus!We are in
eternal covenantwith Him (Heb 13:20+)!And therefore absolutely nothing
"will be able to separate us from the love of God, which is in Christ Jesus our
Lord." (Ro 8:39+)
Soul (5590)(psuche from psucho = to breathe, blow, English = psychology
"study of the soul") is the breath, then that which breathes, the individual,
animated creature.
Hades (86)(hades)is the transliteration of the Greek wordHades (from a =
negative + eido = to see)literally means "not seen" or"unseen" and literally
means "the unseen place." Hades in the presentcontext seems to be a more
generalreference to the abode of the dead, not the temporary underworld
prison where souls of the ungodly awaittheir final judgment (Lk 16:23+).
Darrell Bock - Hades is the Greek equivalent of Gehenna or Sheol, the place
where the dead are gatheredfor judgment . . . Being in hades stands in
contrasthere to being in God’s presence and expresses the threat that death
represents.

Nor allow Your Holy One to undergo decay - As noted above, even though
David wrote this, his body did decay when he was buried. The body of
Messiahhoweverdid not undergo decay. And the title Holy One is a messianic
title. The Jews for the most part did not recognize Jesusas the Holy One, but
the demons did! (Mk 1:24, Lk 4:34). When most of the "disciples" ofJesus
departed after His "hard" teaching on the Breadof Life (Jn 6:66), Peter,
speaking for the other 11, declared"Lord, to whom shall we go? You have
words of eternallife. We (EXCEPT JUDAS) have believed and have come to
know that You are the Holy One of God.” (Jn 6:68, 69).
Jesus was in the tomb three days and yet experiencedno decay.
David Guzik - In quoting and applying this passagefrom Psalm16 to the
death, burial, and resurrectionof Jesus, Petershoweda remarkably
sophisticatedunderstanding of the work of Jesus on the cross. He understood
that because Jesusbore our sin without becoming a sinner, He remained the
Holy One, even in His death. Since it is incomprehensible that God’s Holy One
should be bound by death, the resurrection was absolutelyinevitable. As Peter
said: It was not possible that He should be held by death (Acts 2:24). The fact
that Jesus remainedGod’s Holy One despite the ordeal of the cross
demonstrates that Jesus bore the penalty of human sin without becoming a
sinner Himself. It also shows that this payment of sins was perfect and
complete, they only type of payment a Holy One could make. In these ways (as
Peterunderstood), the resurrectionproves the perfectionof Jesus’work on
the cross. We might imagine Jesus taking this promise to Himself in the agony
before and during the crucifixion, and even afterwards. “It was as though our
Lord had stayedhis soul upon these words as He left this world and entered
the unseen. . . . He sang, as He went, this hymn of immortal hope.” (Meyer)
(Acts 2 Commentary)
John Phillips - Many a time the Old Testamentsaints must have puzzled over
Psalm16 with its reference to death and preservationfrom corruption in the
grave. How could "the Holy One" of the psalm, the BelovedOne, the Messiah,

possibly die, and how could He possibly escape the inevitable corruption of the
grave if He did? As with so many other prophecies, suddenly all was clear.
Holy One (3741)(hósios)pertains to being without fault relative to deity,
devout, pious, pleasing to God, holy. In the Septuaginthosios frequently refers
to godly ones (Ps 30:4, 31:23, 32:6, 37:28, 50:5, 52:9, 79:2, 85:8, 86:2, etc). It
describes a person who lives right before God and so is described as devout,
dedicatedor holy. The Holy One refers to Jesus in Acts 2:27, Acts 13:35 and
Rev 16:5+.
Constable - David referred to himself as God's devout (hosios)one. Peter saw
this fulfilled literally in Jesus'resurrectionfrom the grave after only three
days. Jesus was the supremely devout One. (Acts 2 Commentary)
Decay(corruption)(1312)(diaphthora from diaphtheiro = to corrupt, destroy,
perish) refers to the decayor decompositionof the physical body. It is used
only in Acts and always in reference to bodily decayafter death (Acts 2:27;
Acts 2:31; Acts 13:34;Acts 13:35; Acts 13:36;Acts 13:37). All of these uses in
Acts are in the context of the a description of the resurrectionof Christ. In the
Septuagint diaphthora often translates the Hebrew word for pit (shachath)
(Ps 9:15, 30:9, "destructions" in Ps 107:20)or another word for pit (beer Ps
55:23)
Zodhiates points out that diaphthora "It does not refer to extinction but to the
change of the present constitution of the body or the change of the moral
makeup of a person." (Complete Word Study Dictionary – New Testament)
Diaphthora - 23x in 23v in the Septuagint -

Job 33:28;Ps. 9:15; Ps. 16:10; Ps. 30:9; Ps. 35:7; Ps. 55:23; Ps. 107:20;Ps.
140:11;Prov. 28:10;Jer. 13:14; Jer. 15:3; Jer. 51:8; Lam. 4:20; Ezek. 19:4;
Ezek. 19:8; Ezek. 21:31;Dan. 3:25; Dan. 6:23; Dan. 10:8; Hos. 11:4; Hos.
13:9; Zeph. 3:6;
Wayne Grudem discussesthe phrase in the Apostle's Creed "“[He]was
crucified, died, and was buried. He descendedinto hell. The third day He
arose againfrom the dead.”" He writes that "Support for the idea that Christ
descendedinto hell has been found primarily in five passages:Acts 2:27;
Romans 10:6–7;Ephesians 4:8–9;1 Peter3:18–20;and 1 Peter4:6. (A few
other passages have beenappealed to, but less convincingly.) On closer
inspection, do any of those passagesclearlyestablishthis teaching?
(GRUDEM DOES NOT THINK SO)Acts 2:27. This is part of Peter’s sermon
on the Day of Pentecost,where he is quoting Psalm16:10. In the King James
Version the verse reads:“because thouwilt not leave my soul in hell neither
wilt thou suffer thine Holy One to see corruption.” Does this mean that Christ
entered hell after he died? Not necessarily, because anothersense is certainly
possible for these verses. The word “hell” here represents a New Testament
Greek term (Hades) and an Old TestamentHebrew term (‫אׁש‬‫וא‬ ‫ל‬‫,נ‬ H8619,
popularly translatedas Sheol) that canmean simply “the grave” or “death”
(the state of being dead). Thus, the NIV translates:“Becauseyouwill not
abandon me to the grave nor will you let your Holy One see decay” (Acts
2:27). This sense is preferable because the context emphasizes that Christ’s
body rose from the grave, unlike David’s, which remained in the grave. The
reasoning is: “My body also will live in hope” (v. 26), “becauseyou will not
abandon me to the grave” (v. 27). Peteris using David’s psalm to show that
Christ’s body did not decay—he is therefore unlike David, who “died and was
buried, and his tomb is here to this day” (v. 29 NIV). Therefore this passage
about Christ’s resurrection from the grave does not convincingly support the
idea that Christ descendedinto hell.
RelatedResource:These resourceshave slightly different answers.

Did Jesus go to hell betweenHis death and resurrection? - Gotquestions.org
What does the Apostles'Creed mean when it says that Jesus descendedinto
hell? - Ligonier Ministry
Did Jesus SpendSaturday in Hell? - John Piper
ACTS 2:31 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 of the 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, consecrate to
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)
WILLIAM BARCLAY
Acts is out to prove that the sufferings and death of Christ were the
fulfillment of prophecy. The earliestpreachers had to do that. To the Jew the
idea of a crucified Messiahwas incredible. Their law said, "A hanged man is
accursedby God" (Deuteronomy 21:23). To the orthodox Jew the Cross made
it completely impossible that Jesus could be the Messiah. The earlypreachers
answered, "If you would only read your scriptures rightly you would see that
all was foretold."

(iv) Acts stresses the resurrectionas the final proof that Jesus was indeed
God's ChosenOne. Acts has been called The Gospelofthe Resurrection. To
the early Church the resurrectionwas all-important. We must remember this-
-without the resurrectionthere would have been no Christian Church at all.
When the disciples preachedthe centrality of the resurrectionthey were
arguing from experience. After the Cross they were bewildered, broken men,
with their dream gone and their lives shattered. It was the resurrectionwhich
changedall that and turned them from cowards into heroes. It is one of the
tragedies of the Church that so often the preaching of the resurrectionis
confined to Eastertime. Every Sunday is the Lord's Day and every Lord's
Day should be kept as resurrectionday. In the EasternChurch on Easterday,
when two people meet, one says, "The Lord is risen"; and the other answers,
"He is risen indeed!" A Christian should never forgetthat he lives and walks
with a RisenLord.
ALBERT BARNES
Verse 27
Thou wilt not leave my soul - The word “soul,” with us, means “the thinking,
the immortal part of man,” and is applied to it whether existing in connection
with the body or separate from it. The Hebrew word translated “soul” here,
‫ׁשפנ‬ nepheshhowever, may mean “spirit, mind, life,” and may denote here
nothing more than “me” or “myself.” It means, properly, “breath”;then
“life,” or “the vital principle, a living being”; then “the soul, the spirit, the
thinking part.” Instances where it is put for the individual himself, meaning
“me” or “myself” may be seenin Psalm 11:1; Psalm35:3, Psalm35:7; Job
9:21. There is no clear instance in which it is applied to the soul in its separate
state, or disjoined from the body. In this place it must be explained in part by
the meaning of the word hell. If that means grave, then this word probably

Thus, it is used in Acts 13:34-37. This meaning would be properly suggested
by the Hebrew word, and thus the ancient versions understood it. The
meaning implied in the expressionis, that he of whom the Psalmwas written
should be restoredto life again;and this meaning Peterproceeds to show that
the words must have.
JIM BOMKAMP
Petersays that it was impossible for Jesus to be held in the power of death, for
though He bore the sins of the world upon the cross and died there at Calvary,
He was holy and had never sinned Himself, and thus He could not suffer for
eternity the penalty of sin but rather must be raisedfrom the dead
6.2. Peterthen quotes David in Messianic Psalm16 speaking with
reference to the ‘Holy One’, or the Messiah, whomDavid writes that He will
never ‘undergo decay’
6.2.1. Davidknew that because the Messiahwould never undergo decayafter
death, that God would also not abandon his own soul to Hades, for the One
who would not and could not undergo decaywould therefore live for eternity,
and in living would make sure that David’s soulwould not end up staying in
Hades after he passedfrom this life

6.2.2. Petermakesthe point that this One who is called by David the Holy
One, the Messiah, whomother scripture indicates would be a direct
descendantof David’s, He was exalted by God and thus would never undergo
decaythough He should die momentarily in the flesh
6.2.2.1.Inother words, David was referring to a descendantof his, yet One
who was unlike all men who had come before, one who was totally holy and
righteous (being God the Son, the perfect blend of Godand man, very God
and very man)
6.2.2.1.1.Thus says Peter, Davidmust have been writing prophetically about
Jesus Christ in this Psalm
6.2.2.1.2.David’s grave was among them, howeverthis descendantof David’s
would never die or suffer decayfor He was totally holy and righteous

6.2.2.1.3.This descendantofDavid’s must have been more than a mere man,
for being David’s descendanthe could only have superiority and lordship over
David if He be One who is totally God and totally man, as was the case with
the Lord Jesus Christ
CALVIN
Verse 27
27.Because thoushalt not leave To leave the soul in hell is to suffer the same to
be oppressedwith destruction. There be two words used in this place, both
which do signify the grave amongstthe Hebricians. Because ‫,ׁשאוש‬ doth signify
to require, I suppose it is called‫,ׁשאס‬ because deathis insatiable; whence also
cometh that translation, Hell hath enlargedher soul. Again, they set open
their mouth like hell. And because the latter ‫,ׁשחש‬ is derived and set for
corruption, or consumption, that quality is to be considered, as David meant
to note the same. Those things which are disputed in this place by divers,
concerning the descending of Christ into hell, are in my judgment
superfluous; because they are far from the intent and purpose of the prophet.
For the word anima, or soul, doth not so much signify the spirit being of an
immortal essenceas the life itself. For when a man is dead, and lieth in the
grave, the grave is said to rule over his life. Whereas the Grecians translate it
holy, it is in Hebrew ‫,ׁשסח‬ which doth properly signify meek, or gentle, but
Luke did not much regard this, because it doth not much appertain unto the
present purpose. Furthermore, gentlenessand meekness is so often
commended in the faithful, because it behoveth them to imitate and resemble
the nature of their Father.

ADAM CLARKE
Verse 27
Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of
separate spirits, or the state of the dead. Hades was a generalterm among the
Greek writers, by which they expressedthis state;and this Hades was
Tartarus to the wicked, and Elysium to the good. See the explanation of the
word in the note on Matthew 11:23;(note).
To see corruption - Dust thou art, and unto dust thou shalt return, was a
sentence pronouncedon man after the fall: therefore this sentence couldbe
executedon none but those who were fallen; but Jesus, being conceived
without sin, neither partook of human corruption, nor was involved in the
condemnation of fallen human nature; consequently, it was impossible for his
body to see corruption; and it could not have undergone the temporary death,
to which it was not naturally liable, had it not been for the purpose of making
an atonement. It was therefore impossible that the human nature of our Lord
could be subjectto corruption: for though it was possible that the soul and it
might be separatedfor a time, yet, as it had not sinned, it was not liable to
dissolution; and its immortality was the necessaryconsequence ofits being
pure from transgression.
BOB DEFFINBAUGH
This psalm is one of David’s dual-layer psalms. On the one hand, it expresses
his hope and assurance ofeternal life.9 On the other hand, it goes beyond
David, to someone greaterthan he, namely his Son, the Messiah. Verse 27 goes
beyond anything David can claim for himself. He dare not refer to himself as

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