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 account of his death and sufferings, which they witnessed but a few weeks before. His death is considered as God's act; and of wonderful grace and wisdom. Thus Divine justice must be satisfied, God and man brought together again, 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 away the reproach of his death; Peter speaks largely upon this. Christ was God's Holy One, sanctified and 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 blessed life for evermore. This event had taken place as foretold, and the apostles were witnesses. Nor did the resurrection rest upon this alone; Christ had poured upon his disciples the miraculous gifts and Divine influences, of which they witnessed the effects. Through the Saviour, the ways of life are made known; and we are encouraged to expect God's presence, and his favour for evermore. All this springs from assured belief that Jesus is the Lord, and the anointed Saviour.

Verse 24. - Raised for hath raised, A.V.; pangs for pains, A.V. Pangs. St. Luke follows the LXX., who render the מָוֶת or חֶבְלֵי of Psalm 18:5, 6; Psalm 116:3, by ὠδῖνες θανάτου, as if the Hebrew word were חֵבֶל, the pains or pangs of a woman in childbirth, whereas it really is חֶבֶל, a cord, as it is rendered in the margin of Psalm 18:5, meaning the snare of the fowler. The variation is very similar to that of the "fruit of our lips" in Hebrews 13:15, compared with the "calves of our lips" of Hosea 14:2. It is manifest that "loosed" applies better to cords than to pangs. It was not possible. Why, not possible?

1. Because of the union of the Godhead and manhood in the one Person of Christ.

2. Because of God's character, which makes it impossible that one who trusts in him should be forsaken, or that God's Holy One should see corruption.

3. Because the Scripture, which cannot be broken, declared the resurrection of Christ.

Whom God raised up,.... From the dead; for though his life was taken away by men, he was raised to life again by God the Father, to whom the resurrection of Christ is generally ascribed, though not to the exclusion of Christ himself, and the blessed Spirit; and this being what the apostles were witnesses of, and the Jews endeavoured to stifle as much as they could, it being the sign Christ gave them of the truth of his Messiahship; and this being also a fundamental article of the Christian religion, the apostle enlarges upon it:

having loosed the pains of death; this may be understood either of what Christ had done for his people by dying for them; he had abolished death; he had took away its sting, and delivered them from the curse of it, having fulfilled the law, satisfied justice, and made full atonement for their sin; so that though they die, death is not a penal evil to them, nor shall they always continue under the power of it: or of what God did in raising Christ from the dead; he delivered him from the power of death, by which he was held in the grave, and which is expressed by a word which signifies pains and sorrows, even those of a woman in travail; which though he felt not now, he had gone through them; his low state in the grave was the effect of them; and these are said to be loosed when he was raised up, he being so entirely delivered from them, as that they should never come upon him more: and it is to be observed, that the same word in the Hebrew language, and so in the Chaldee and Syriac, in which Peter might speak, signifies both cords and sorrows; and we often read in Talmudic and Rabbinic (w) writings, of , "the sorrows", or "pains" of the Messiah. The death which Christ died, being the death of the cross, was a very painful one: he endured great pains in his body, smote with rods, and buffeted with the hands of men; by being scourged and whipped, and having a crown of thorns platted on his head; but the pains of the cross were still greater, his body being stretched out upon it, and fastened to it by nails drove through his hands and feet, and then reared up, and jogged in the earth, where he hung upon it in extreme agony, till he expired: and these pains he endured, not through want of love to him in his Father, who, as he does not willingly grieve and afflict the children of men, so neither would he his own Son; nor was it on account of any sin of his, for he knew none, nor did he commit any; but he was wounded, and bruised, and endured these sorrows and pains for the sins of his people: as he was their surety, it was necessary he should die, because the wages of sin is death, and the justice and veracity of God required it; and it was proper he should die the painful death of the cross, because of the types and prophecies of it, and chiefly that he might appear to be made a curse for his people: though more must be meant here than the pains he endured in the moment and article of death, since they ceased at death, and he was then freed from them; whereas the text speaks of a loosing him from them at his resurrection, which supposes that they continued on him until that time; wherefore these pains of death also signify the power and dominion death had over him, and continued to have over him in the grave; with the cords of which he was bound and held, till he was loosed by raising him from the dead. Dr. Goodwin is of opinion, that these words are to be understood, not of the resurrection of Christ's body from the pains and power of death, but at least chiefly of the recovery and revival of his soul from those spiritual agonies which attended him, and from which he was loosed and delivered before his death; and the rather, because as before observed, at death the pains of it are gone, the bitterness of it is over, and nothing is felt in the grave; besides, the word here used signifies the pains of a woman in travail, 1 Thessalonians 5:3 and seems best to agree with those inward sufferings of Christ, which are called "the travail of his soul", Isaiah 53:11 and which, like the pangs of a woman in labour, came upon him gradually: four or five days before his death he said, "now is my soul troubled", John 12:27. The night in which he was betrayed, when he came into the garden, he began to be sorrowful, and heavy, and sore amazed; and at length he breaks out, and says, "my soul is exceeding sorrowful, even unto death", Matthew 26:37 and after some time his pains increase, and being in agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood, Luke 22:44 but the sharpest pains were yet to come, and which he endured when on the cross, being forsaken by his God and Father, Matthew 27:46 and which arose partly from the sins of his people, the filth and guilt of them laid upon him, which must be very distressing to his pure and holy mind; and from the wrath of God, and curse of the law, which he sustained as the punishment for them; and it was necessary he should bear the whole punishment due to sin, the punishment of sense, or feel the wrath of God, and the strokes of divine justice, and the punishment of loss, or be deprived of the divine presence; and these sorrows of soul may be well called the pains or sorrows of death, because they were unto death, and issued in it; a corporeal death followed upon them; and when he was in the garden, and on the cross, it might be truly said, "the sorrows of death compassed him about", Psalm 18:4 but from these he was loosed just before his death, when he said, "it is finished"; the darkness was over; the light of God's countenance broke out upon him; he heard his cry, and helped him in the acceptable time, in the day of salvation; his anger, as a judge, was turned away from him, justice being entirely satisfied; and therefore it was not possible he should be held any longer with these cords and sorrows of death; for he being an infinite person, was able to bear all the wrath of God at once, which was due to sin, and therefore did not bring on him an eternal death as on the wicked, he sustaining and satisfying for all at once; and, like another Samson, broke asunder these cords like threads, and was loosed from them. But after all, though these are very great truths; yet, according to the order in which these words lie, being placed after the account of the crucifixion and death of Christ, they seem rather to respect the resurrection of his body, and the loosing it from the power and dominion of death; and in such sense as never to return to it, or any more feel the pains of it. One of Stephen's copies reads, "the pains of Hades", or the invisible state; and the Vulgate Latin version, "the pains of hell"; as in Psalm 18:5 where the grave is meant; and the Syriac version, , "the pains", or "cords of the grave": the word "cords", or "bands", best agrees with the word "loosing"; and the Ethiopic version renders it, "the bands of death",

Because it was not possible he should be holden of it: of death, and under the power of it; partly, because of the power and dignity of his person, as the Son of God, he being still the Prince of life, and who by dying abolished death, and him that had the power of it; and partly, because as the surety of his people, he had made full satisfaction for sin, and had brought in an everlasting righteousness, and therefore ought in justice to be discharged, and detained a prisoner no longer; as also because of the prophecies of the Old Testament concerning his resurrection, which must be fulfilled, as follows,

(w) T. Bab. Sabbat, fol. 118. 2. & Sanhedrin, fol. 98. 2. Alkath Rocel, l. 1. p. 1. & passim.

24. was not possible he should be holden of it—Glorious saying! It was indeed impossible that "the Living One" should remain "among the dead" (Lu 24:5); but here, the impossibility seems to refer to the prophetic assurance that He should not see corruption.

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