Verse 34. And as concerning. In further proof of that. To show that he actually did it, he proceeds to quote another passage of Scripture.

No more to return to corruption. The word corruption is usually employed to denote putrefaction, or the mouldering away of a body in the grave; its returning to its native dust. But it is certain Ac 13:35; See Barnes "Ac 2:27"

that the body of Christ never in this sense saw corruption. The word is therefore used to denote death, or the grave, the cause and place of corruption, The word is thus used in the Septuagint. It means here simply that he should not again die.

He said on this wise. He said thus, outwv.

I will give you. This quotation is made from Isa 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah; nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead; but that being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Isa 55:1,4. The passage here quoted is an address to the people, an assurance to them that the promise made to David should be performed; a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David.

The sure mercies of David. The word mercies here refers to the promise made to David; the mercy or favour shown to him by promising to him a successor, that should not fail to sit on his throne, 2 Sa 7:16; Ps 89:4,6; 132:11,12.

These mercies and these promises are called "sure," as being true, or unfailing; they should certainly be accomplished. Comp.2 Co 1:20. The word David here does not refer, as many have supposed, to the Messiah, but to the king of Israel God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit for ever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. And Paul here says that that promise here is fulfilled. The only question is, how it refers to the subject on which Paul was immediately discoursing. That point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would for ever live and reign. And the argument is, that as God had promised that David should have a successor who should sit for ever on his throne; and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live, if the sure promise was fulfilled. And though he had been put to death, yet under that general promise was the certainty that he would live again. The meaning is, it was impossible that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people.

{*} "this wise" "thus" {1} ta osia or, just things; which word the Seventy, both in the

place of Isa 55:3, and in many others, use for that which in the

Hebrew, mercies