by wicked hands have crucified and slain : 24 Whom God hath raised up, having loosed the pains of death: no intention to fulfil the divine purpos-ministered, not long after they had thus Messiah, by proving to them that he 26 Therefore did my heart re 25 For David speaketh concern ing him, I foresaw the Lord always joice, and my tongue was glad : before my face; for he is on my right moreover also, my flesh shall rest hand, that I should not be moved: in hope: bands, instead of pains. The idea is, ness, the absolute presence of God, inthat the power of death was overcome, dicated by being on the right hand, was death being personified; that the bands a sufficient reason why no real or perby which he held the body of Jesus in- manent evil need be apprehended. animate were broken, and life was re- "Whoso trusteth in the Lord, happy is stored. Because it was not possible, he." Prov. xvi. 20. This idea is very &c. Probably, there was no natural beautifully expressed in the fortieth impossibility in the case; for a body Psalm. Any child of God, who can subject to death might also be subject thus realize his heavenly Father's preto the natural consequences of death, sence, may meet with calm fortitude namely, decomposition. But the apos- all the trials of life, confidently trusttle explained his meaning. He referred ing that all will be over-ruled for his to a moral impossibility. The predic- highest spiritual good. tions which he immediately cited, | 26. Therefore did my heart rejoice. manifestly showed that it was not con- Heart is often put for person, in the sistent with the purposes of God, that figurative language of the East; and Jesus should remain under the power indeed a similar use of the word is not of death. It was therefore just as im- unusual at the present time. The possible that death should hold domin- meaning is, a sense of the divine presion over him, as it was that the determin-ence fills me with joy. It was this ate purpose of God should be defeated. 25. For David speaketh, &c. The passage quoted in this and the following three verses is Ps. xvi. 8-11, and is according to the Septuagint, with a single slight variation. ¶ Concerning him. That is, concerning Jesus. The apostle argues, ver. 29-31, that David could not have spoken thus concerning himself, and that his language had direct reference to that same Jesus whom the Jews had crucified. I foresaw the Lord always before my face, &c. "This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it may be a literal translation of the passage. The word means to foresee, and then to see before us, that is, as present with us, to regard as being near. It thus implies, to put confidence in one; to rely on him, or expect assistance from him. This is its meaning here.". Barnes. "Rather, I saw the Lord always before my face; that is, I have set the Lord always before me."Pearce. "I set the Lord before me at all times."-Noyes. Either of these versions expresses with sufficient distinctness the idea of confidence inspired by a realizing sense of the divine presence and protection. He is on my right hand, &c. After the manner of Hebrew parallels, the same idea is repeated, in different terms. The near confidence in the presence of his Father which enabled Jesus to endure the trials and persecutions, the bitter mockeries, and even the pains of death, which he encountered at the hands of his adversaries. It enabled him to triumph, even in his hour of most bitter agony, and to say, with a full heart, "Not my will, but thine, be done." Luke xxii. 42. The same sustaining power, enabling him to rejoice even in tribulation, may be enjoyed by every disciple of Christ, in proportion to the faithfulness with which he copies the example of his Master, and realizes the presence and kindness of his heavenly Father. My tongue was glad. "Hebrew, My glory or my honor exults."Barnes. "My spirit rejoiceth."-Noyes. This is another instance of the Hebrew parallel. The joy of the heart and the gladness of the tongue are but different forms of speech, expressive of the same general idea; namely, that state of mind which the apostle describes as resulting from faith in the Lord Jesus Christ; in whom believing, we "rejoice with joy unspeakable, and full of glory." 1 Pet. i. 8. Such joy our Master experienced, through a consciousness of his Father's presence and love; and such joy becomes the portion of his disciples, when they can fully realize the same blessed truth. ¶ Moreover, also, &c. In addition to all such joy. 27 Because thou wilt not leave | suffer thine Holy One to see cormy soul in hell, neither wilt thou ruption. My flesh shall rest in hope. The whole person: but it cannot mean the body is here personified, and represent- spiritual part of man, in distinction ed as lying down in the grave, with from the body; for this is not committed confident hope of a resurrection, as is to the grave, and is in no danger of demanifest from what follows. This composition or corruption. There is phrase has the same figurative charac- no clear instance in which it is applied ter as the preceding. As joy is ascribed to the soul in its separate state, or disto the heart, and gladness to the tongue, joined from the body."-Barnes. ¶ In. so is hope ascribed to the body. The hell. This word has unhappily acquirevident meaning is, I will rejoice in the ed a signification altogether different presence of God while I live, and meet from its original meaning; and the the trials of life unmoved; and more- same is true in regard to the Greek over, in addition to this, when death hades (ädns), from which it is here comes, I will resign my body to the translated. See note on Matt. xi. 23. grave, in cheerful and confident hope The Hebrew Sheol, answering to the of a resurrection. Such, the evange- Greek Hades, usually denoted the state list assures us, was the state of mind of the dead, without special reference cherished by our Lord. However to place, or to the condition of the demuch his sensitive spirit might shrink parted, whether happy or miserable. from the anguish which he knew It is possible, that in this place the awaited him, he never doubted that phrase may mean, Thou wilt not leave God would raise him from the dead, my body in the grave; but, as before before decomposition should take place remarked, this is a very unusual signiin his body, as is expressed in ver. 27. fication of the word psuche, or soul; Uniformly, when he forewarned his and, it may be added, sheol, or hades, disciples that he must be put to death as used in the Old Testament, seldom if at Jerusalem, he assured them he ever, is applied exclusively to the grave, should be raised again on the third day. or sepulchre. The idea of the grave The confidence which the Psalmist was naturally associated with the prophetically expressed in his name state of the dead, for there the dead was fully enjoyed and exemplified by body was deposited; yet the Jews seem Christ, when he appeared in his own per- to have designated by the word sheol the son. Although his disciples may not ex-state of the dead, rather than the place pect their bodies to be in like manner preserved from corruption, yet they may cherish the most unwavering hope of a resurrection to immortal life. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." 1 Thess. iv. 14. where the body rested. Hence, a more probable interpretation of this passage is, Thou wilt not leave me in the state of the dead; in other words, Thou wilt restore my life. The general idea undoubtedly is that of a resurrection from death to life; and the succeeding words indicate that this resurrection should 27. Because thou wilt not leave my speedily follow death. This was acsoul, &c. This is the reason why our complished in our Lord, who was raised Lord was able to surrender his life on the third day, having tenanted the he was confident it would be restored. sepulchre not much longer than thirty He knew in whom he trusted; and he hours; namely, about six hours at the did not hesitate to commit himself unto close of the sixth day, the twenty-four God. The word psuche (vxǹ), here hours of the seventh day, and but a translated soul, has various significa- very short time after the commencetions. See note on Matt. xvi. 26. In ment of the first day, of the week. this case, it may mean the body alone, See note on Matt. xxvii. 64. ¶ Neiththough this is a very unusual significa-er wilt thou suffer. Or, permit. tion of the term; * or it may mean the T Thine Holy One. The word here The only instances in the Old Testament, be observed, it means a dead body. Leviti1 believe, where the Hebrew Nephish or the cus xix. 28; xxi. 1, 11; xxii. 4; Numbers Greek Psuche is applied to the body exclu- v. 2; vi. 6, 11; ix. 6, 7, 10; xix. 13; Hagsively, are the following; in all which, it will gai ii. 13. 28 Thou hast made known to me 29 Men and brethren, let me the ways of life; thou shalt make freely speak unto you of the pame full of joy with thy countenance. triarch David, that he is both dead used indicates one who is set apart for more." Ps. xvi. 11. This joy was exa holy use, or one who is free from the perienced in full measure by our Lord, contamination of sin. In either sense, when, having endured the cross, deor in both, it is applicable to our Lord spising the shame, he rose again, and Jesus Christ, who was specially desig- ascended, and sat down at the right nated and sent as the Messenger of God hand of the throne of God. Heb. xii. 2. and the Saviour of the world, and who To this, I suppose, Peter intended was "holy, harmless, undefiled, separ- expressly to apply the prediction. ate from sinners, and made higher than And we may hope to be partakers of the heavens." Heb. vii. 26. See that joy hereafter, when we shall be corruption. That is, become corrupted raised in his image, and shall be made or decomposed. This form of expres- like him. 1 Cor. xv. 49; 1 John iii. 2. sion is common in the Hebrew writings. 29 Men and brethren. In commencThus, to see death, or to taste of death, ing his interpretation and application is to die; to see good, is to be prosper- of the prophecy he had quoted, Peter ous and happy; to see life, is to live, or respectfully called the attention of his to enjoy life, either temporal or spirit- hearers to his argument. He did not ual, as the case may be. So to see cor- return railing for railing; but notwithruption is to become corrupted; name-standing they had persecuted and slain ly, by putrefaction in the grave. This his Master, and had just accused him verse furnishes another instance of the and his associates of being intoxicated, Hebrew parallel. The same idea, sub- he called them brethren, and manifeststantially, is expressed in both mem-ed his good-will to them in the manner bers; except that the latter implies the as well as the matter of his address. speedy accomplishment of what is de-¶ Freely speak. Or, speak with boldclared in general terms in the former; ness, plainness, or directness. See note that is, that not only should a resur- on Acts iv. 13, where the same word rection be granted, but it should be ac-occurs. He claimed the right to speak complished before the body was decom- freely and plainly concerning the anposed or corrupted. All this had its literal fulfilment in our Lord. cient predictions, and those by whom they were uttered. The character of 28. Thou hast made known to me the David was highly regarded by the Jews, ways of life. Or, as the passage is and with good reason; for, in his reign, translated, in the Old Testament, from the nation attained the summit of its the Hebrew, "Thou wilt show me the power and glory. Probably many of path of life." Ps. xvi. 11. As the them supposed he wrote the sixteenth former part of the prediction has refer- Psalm concerning himself. Yet Peter ence to the death of Christ, this proba- claimed the right to show, that, howbly refers to his resurrection, and is ever exalted was his character, as a equivalent to, Thou wilt bestow life on temporal ruler, he could not have desme. Thou shalt make me full of joy cribed his own case in this Psalm, but with thy countenance. That is, with must have referred to a more exalted thy face or thy presence. This prob- personage. Patriarch. This word ably refers to the joy of our Lord, when literally signifies the common ancestor he ascended from the earth to the more of a family, or the founder of a race. immediate presence of God. In a very In the scriptures, it is most frequently important sense, God is everywhere applied to Abraham, Isaac, Jacob, and present; yet Jesus taught that his pre- the heads of the twelve tribes of Israel. sence is more sensibly manifested and but occasionally to other eminent and realized in heaven than on earth. See note on John xiv. 2, 3. To this peculiar presence, and the joy it affords, reference seems here made. The original passage indicates the same fact: "In thy presence is fulness of joy; at thy right hand are pleasures for ever highly distinguished individuals. It is applied here as a term of honor, and perhaps with reference to the fact, that Jesus himself was of the family of David, according to the flesh. The same title, in the Greek, is applied to the heads of the principal families of and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn themselves; for their bodies were buried under the earth so artfully, that they did not appear even to those that entered into their monuments."-Jew. Antiq. b. VII. ch. xv. § 3. 30. Therefore. Here we have a legitimate conclusion of the argument. As David was confessedly dead and buried, and it was not pretended that he had risen again, it followed, of course, that he did not speak concerning himself in the prediction quoted, but must have intended or personated some other individual. Who that individual was, Peter proceeds to show. ¶ Being a prophet. The word prophet here evidently indicates one who foretells future events. The Jews acknowledged David to be such a prophet, and Peter was at this time interpreting one of his predictions. ¶ Knowing. Having received a divine assurance. God had so revealed his will to David, that he felt a perfect certainty in his mind, and left a record of that certainty, as appears by what follows. Israel, 1 Chron. xxiv. 31; and to the twelve sons of Jacob, Acts vii. 8, 9. THis sepulchre is with us, &c. An appeal was thus made to the Jews, that David could not have referred to himself in the prediction before quoted; because they had not the slightest doubt of his death and burial, nor the most remote suspicion that his body was ever removed from his sepulchre by a resurrection from the dead. It was the custom of the Jews, as well as of other eastern nations, to bury their dead outside the walls of their cities. Their kings, and a few other very eminent persons, had their sepulchres within the walls. Thus David was buried on Mount Zion, within the city, as appears from 1 Kings ii. 10, and from the testimony of Josephus. His sepulchre was well known to the Jews; and, by the high estimation in which it was held, it was manifest that they supposed it contained whatever remained of his body. They had never pretended that he was raised from the dead. Unto this day. That God had sworn with an oath to Josephus, the Jewish historian, who him.. "I have made a covenant with my lived in the apostolic age, distinctly chosen, I have sworn unto David my seraffirms the continued existence of this vant, Thy seed will I establish for ever, sepulchre in Jerusalem. After noticing and build up thy throne to all generathe death of the patriarch David, he tions." "Once have I sworn by my holisays: "He was buried by his son Sol-ness that I will not lie unto David. His omon, in Jerusalem, with great mag- seed shall endure for ever, and his throne nificence, and with all the other funeral as the sun before me." Ps. lxxxix. 3, pomp which kings used to be buried 4, 35, 36. See also Ps. cxxxii. 11. with. Moreover he had great and im- Fruit of his loins. His posterity. mense wealth buried with him; the vastness of which may be easily conjectured at by what I shall now say; for a thousand and three hundred years afterward, Hyrcanus the high priest, when he was besieged by Antiochus, that was called the pious, the son of Demetrius, and was desirous of giving him money to get him to raise the siege and draw off his army, and having no other method of compassing the money, opened one room of David's sepulchre, and took out three thousand talents, and gave part of that sum to Antiochus, and by this means caused the siege to be raised, as we have informed the reader elsewhere. Nay, after him, and that many years, Herod the king opened another room, and took away a great deal of money; and yet neither of them came at the coffins of the kings This, in connection with the argument, is a direct assertion that Jesus descended from David, as to the flesh; of course, that his mother Mary was of that family; for Joseph was only the reputed father of Jesus. According to the flesh, he would raise up Christ. This phrase is rejected as spurious by Griesbach and Knapp; and, as it would seem, for good reason; for it is certain the original promise did not contain it. Pearce says, these words are omitted in several MSS. and in the Vulgate, Syriac, Coptic, Armenian, and Ethiopic versions; they are also omitted by some of the ancient Fathers, and in two of the first printed editions of the New Testament, namely, those of Erasmus and Aldus. "This omission is, I think, a right one; and the whole passage may be translated after the following |