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 27. - Hades for hell, A.V.; give thy Holy One for suffer thine Holy One, A.V., surely not so good a rendering. Hades. The "hell" of the A.V. is the exact English representative of ᾅδης. The article in the Creed, "He descended into hell," is based upon this text especially, the other two alleged in support of it (Ephesians 4:9; 1 Peter 3:18, 19) being less conclusive (see Pearson on the Creed, art. 5.). It is a pity to lose the word "hell" in its true meaning. Corruption; Greek διαφθρόραν, Hebrew שַׁחַת. The Hebrew word always means a pit (from שׁוּחַ); but the LXX. here render it διαφθορά, as if from שָׁחַת (in Pihel, to destroy, waste; in Hophal and Niphal, to be corrupted, spoilt, to rot). In the A.V. it is rendered corruption, here and in Job 17:14, where it answers to "the worms," in the parallel clause. It is very probable that the LXX. are right. Nothing is more common than for Hebrew verbs to take the meaning of verbs with similar radicals. Holy One. So the LXX. and the Keri of the Hebrew text. But the Cethib has Holy Ones in the plural. It is obvious that the singular, Holy One, agrees far better with the singulars which precede and follow it - my heart, my glory, my flesh, my soul, thou wilt show me - than the plural, which is entirely out of place. The two clauses taken together show the full liberation of Christ from the dominion of death - that of his human soul from bell, and that of his body from the grave before it saw corruption (comp. Acts 13:34-37).

Because thou 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 sometimes signifies; see Leviticus 19:28 in the grave; which is no unusual sense of see Genesis 42:38 that is, so long as to be corrupted and putrefy, as the next clause shows:

neither wilt thou suffer thine Holy One to see corruption. The character of an "Holy One" well agrees with Christ, both as God, or with respect to 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 sanctified in him, and by him, and have all their sanctification from 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 great compassion both to the bodies and souls of men, and has been very beneficent and liberal in the distributions of his grace and goodness. Now, though he 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 of seeing corruption: and so the Jews themselves explain the last clause of the preceding verse, in connection with this, "my flesh shall rest in hope", that no worm or maggot should have power over it, or corrupt it,

"Seven fathers (they say (x)) dwell in eternal glory, and there is no , "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, Psalm 16:1, "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 note (y), 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, or according to the Midrash, after death; intimating, that no maggot or worm should have power over him;

which was not true of David, but is of the Messiah,

(x) Massecheth Derech Eretz Zuta, c. 1. fol. 19. 1.((y) Kimchi in Psal. xvi. 9.

27. wilt not leave my soul in hell—in its disembodied state (see on [1938]Lu 16:23).

neither … suffer thine Holy One to see corruption—in the grave.

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