He seeing this before spoke of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
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EXPOSITORY (ENGLISH BIBLE)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 own hopes, but to utter that which received its fulfilment in the fact of the resurrection. What was conspicuously not true of the historical David was found to be true of the Son of David according to the flesh.
Spake ... - See Psalm 16:1-11.
That his soul ... - See the notes on Acts 2:27.He seeing this before; by a prophetical eye, unto which any thing that was revealed was 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 of the resurrection of Christ. Of the rest, see Acts 2:27.
spake of the resurrection of Christ; from the dead, to the sense of the following words, in Psalm 16:10.
that his soul was not left in hell: neither his separate soul in Hades, nor his body in the grave,He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
EXEGETICAL (ORIGINAL LANGUAGES)Acts 2:31. προϊδών, cf. Galatians 3:8. The word ascribes prophetic consciousness to David in the composition of the Psalm, but, as we learn from St. Peter himself, that prophetic consciousness did not involve a distinct knowledge of the events foretold (1 Peter 1:10-12); that which the Holy Ghost presignified was only in part clear to the prophets, both as to the date of fulfilment and also as to historical shaping (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-known fact.—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 descent into 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 lower reference to David himself, St. Peter was led by the Holy Ghost to see their higher and grander fulfilment in Christ.—εἰς ᾅδου: on the construction see above on Acts 2:27, and on the Jewish view of Sheol or Hades in the time of our Lord as an intermediate state, see Charles, Book of Enoch, p. 168 and p. 94, and compare also the interesting although indirect parallel to 1 Peter 3:19, which he finds in The Book of the Secrets of Enoch, p. 45. ff.; Weber, Jüdische Theologie, pp. 163, 341.31. spake of the resurrection of Christ] Better, of the resurrection of 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 best MSS. Read, that neither was he left in hell nor did his flesh, &c. This is an example of a kind of variation from the earliest MSS. which is very common and can be most easily understood and explained. On the margin of some early copy the words for his soul were written as an explanation of the shorter expression used in 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.Acts 2:31. Προΐδων, seeing before) in prophetical vision.—ἐλάλησε, he spake) in that 16th Psalm.—τοῦ Χριστοῦ, of Christ) Peter thus reasons: David did not speak of himself, as the fact shows; therefore he must have spoken of Christ, as being about to rise again from the dead. But how is the resurrection inferred from the promise concerning the kingdom? Answer—Because Christ had not heretofore entered upon the kingdom, and because the future kingdom was an eternal one. Therefore David recognised the inner nature (character) of the kingdom of Messiah.—ἡ ψυχὴ αὐτοῦ, His soul) The Latin Vulg. omits this. For it has “neque derelictus est in inferno;” where the masculine derelictus shows that the translator has purposely written it so (and not by an oversight). Other very ancient authorities accord with this. More modern authorities have supplied it from Acts 2:27.
 Thence both, in this passage, the margin of Ed. 2, to which the Gnomon along with the Vers. Germ. corresponds, has advanced the 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. and T.Verse 31. - Foreseeing this for seeing this before, A.V.; neither was he left in Hades for his soul was not left in hell, A.V. and T.R.; nor did his flesh for neither his flesh did, A.V.
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