Exegetical and Hermeneutical Commentary of Psalms 16:10
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
10. Once more the translation must be revised;
For thou wilt not abandon my soul to Sheol;
Neither wilt thou suffer thy beloved one to see the pit.
Jehovah will not surrender him to the unseen world, which is like some monster gaping for its prey. He can plead, as one of Jehovah’s beloved ones ( chasd, see on Psa 4:3, and Appendix, Note I) for the exercise of His lovingkindness (Psa 17:7). The text ( Kthbh) has thy loved ones (plur.), but the traditional reading ( Qr) thy loved one (sing.) is supported by all the versions and required by the context.
The word shachath, rendered corruption by LXX, Vulg., and Jerome, probably means the pit (R.V. marg.) i. e. the grave. ‘Pit’ must be its meaning in many passages (e.g. Psa 7:15; Psa 30:9; Pro 26:27), and may be its meaning always. Shachath might be derived from a root meaning to destray (not properly to decay), but it is unnecessary to assume that the same form has two derivations and senses. ‘To see the pit’ (Psa 49:9) = ‘to see (i. e. experience) death,’ Psa 89:48.
Fuente: The Cambridge Bible for Schools and Colleges
For thou will not leave – The language used here implies, of course, that what is here called the soul would be in the abode to which the name hell is given, but how long it would be there is not intimated. The thought simply is, that it would not be left there; it would not be suffered to remain there. Whether it would be restored to life again in a few days, or after a longer period, is not implied in the term used. It would be fulfilled, though, as in the case of the Lord Jesus, the resurrection should occur in three days; or though, as in the case of David, it would occur only after many ages; or though, as Abraham believed of Isaac if he was offered as a sacrifice Heb 11:19, he should be restored to life at once. In other words, there is no allusion in this language to time. It is only to the fact that there would be a restoration to life.
My soul – DeWette renders this, my life. The Hebrew word – nephesh – which occurs very frequently in the Scriptures, means properly breath; then, the vital spirit, life; then, the rational soul, the mind; then, an animal, or animated thing – that which lives; then, oneself. Which of these senses is the true one here must be determined from the connection, and the meaning could probably be determined by a mans asking himself what he would think of if he used similar language of himself – I am about to die; my flesh will go down to the grave, and will rest in hope – the hope of a resurrection; my breath – my soul – will depart, and I shall be dead; but that life, that soul, will not be extinct: it will not be left in the grave, the abode of the dead; it will live again, live on forever. It seems to me, therefore, that the language here would embrace the immortal part – that which is distinct from the body; and that the word here employed may be properly understood of the soul as we understand that word. The psalmist probably understood by it that part of his nature which was not mortal or decaying; that which properly constituted his life.
In hell – – lishe‘ol, to Sheol. See Psa 6:5, note; Isa 5:14, note. This word does not necessarily mean hell in the sense in which that term is now commonly employed, as denoting the abode of the wicked in the future world, or the place of punishment; but it means the region or abode of the dead, to which the grave was regarded as the door or entrance – the under-world. The idea is, that the soul would not be suffered to remain in that under-world – that dull, gloomy abode (compare the notes at Job 10:21-22), but would rise again to light and life. This language, however, gives no sanction to the words used in the creed, he descended into hell, nor to the opinion that Christ went down personally to preach to the spirits in prison – the souls that are lost (compare the notes at 1Pe 3:19); but it is language derived from the prevailing opinion that the soul, through the grave, descended to the under-world – to the abodes where the dead were supposed still to reside. See the notes at Isa 14:9. As a matter of fact, the soul of the Saviour at his death entered into paradise. See the notes at Luk 23:43.
Neither wilt thou suffer – literally, thou wilt not give; that is, he would not give him over to corruption, or would not suffer him to return to corruption.
Thine Holy One – See the notes at Act 2:27. The reading here in the text is in the plural form, thy holy ones; the marginal reading in the Hebrew, or the Qeri, is in the singular, thine Holy One. The singular form is followed by the Aramaic Paraphrase, the Latin Vulgate, the Septuagint, the Arabic, and in the New Testament, Act 2:27. The Masoretes have also pointed the text as if it were in the singular. Many manuscripts and earlier editions of the Bible, and all the ancient versions, read it in the same manner. It is probable, therefore, that this is the true reading. The Hebrew word rendered holy one – chasyd – means properly kind, benevolent, liberal, good, merciful, gracious, pious. Gesenius, Lexicon. It would be applicable to any persons who are pious or religious, but it is here restricted to the one whom the psalmist had in his eye – if the psalm referred to himself, then to himself; if to the Messiah, then to him. The term is several times given to the Saviour as being especially adapted to him. See Mar 1:24; Luk 4:34; Act 3:14; compare Luk 1:35. It is applied to him as being eminently holy, or as being one whom God regarded as especially his own. As the passage here is expressly applied to him in the Acts of the Apostles Act 2:27, there can be no doubt that it was intended by the Spirit of inspiration to designate him in this place, whatever reference it may have had primarily to David himself.
To see – That is, to experience; to be acquainted with. The word is used often to denote perceiving, learning, or understanding anything by experience. Thus, to see life, Ecc 9:9; to see death, Psa 89:48; to see sleep, Ecc 8:16; to see famine, Jer 5:12; to see good, Psa 34:12; to see affliction, Lam 3:1; to see evil, Pro 27:12. Here it means that he would not experience corruption; or would not return to corruption.
Corruption – – shachath. This word is frequently used in the Scriptures. It is translated ditch in Job 9:31; Psa 7:15; corruption (as here), in Job 17:14; Psa 49:9; Jon 2:6; pit, in Job 33:18, Job 33:24, Job 33:28, Job 33:30; Psa 9:15; Psa 30:9; Psa 35:7; Pro 26:27; Isa 38:17; Isa 51:14; Eze 19:4; Eze 28:8; grave, in Job 33:22; and destruction, in Psa 55:23. The common idea, therefore, according to our translators, is the grave, or a pit. The derivation seems not to be certain. Gesenius supposes that it is derived from shuach – to sink or settle down; hence, a pit or the grave. Others derive it from shachath, not used in Qal, to destroy. The verb is used in various forms frequently; meaning to destroy, to ruin, to lay waste. It is translated here by the Latin Vulgate, corruptionem; by the Septuagint, diaphthoran, corruption; by the Arabic in the same way.
The same word which is employed by the Septuagint is employed also in quoting the passage in the New Testament, where the argument of Peter Act 2:27, and of Paul Act 13:35-37, is founded on the supposition that such is the sense of the word here; that it does not mean merely the pit, or the grave; that the idea in the psalm is not that the person referred to would not go down to the grave, or would not die, but that he would not moulder back to dust in the grave, or that the change would not occur to him in the grave which does to those who lie long in the tomb. Peter and Paul both regard this as a distinct prophecy that the Messiah would be raised from the grave without returning to corruption, and they argue from the fact that David did return to corruption in the grave like other men, that the passage could not have referred mainly to himself, but that it had a proper fulfillment, and its highest fulfillment, in the resurrection of the Lord Jesus Christ. This interpretation the believer in the inspiration of Peter and Paul is bound to defend, and in reference to this it may be remarked,
(1) that it cannot be demonstrated that this is not the meaning of the word. The word may be as fairly derived from the verb to corrupt, as from the verb to sink down, and, indeed, more naturally and more obviously. The grammatical form would rather suggest this derivation than the other.
(2) It is a fair construction of the original word. It is such a construction as may be put upon it without any forced application, or any design to defend a theory or an opinion. In other words, it is not a mere catch, or a grasp at a possible meaning of the word, but it is a rendering which, on every principle of grammatical construction, may be regarded as a fair interpretation. Whatever may have been the exact idea in the mind of David, whether he understood this as referring only to himself, and to the belief that he would not always remain in the grave, and under the power of corruption; or whether he understood it as referring primarily to himself, and ultimately and mainly to the Messiah; or whether he understood it; as referring solely to the Messiah; or whether he did not at all understand the language which the Holy Spirit led him to employ (compare the notes at 1Pe 1:11-12), it is equally true that the sense which the apostles put on the words, in their application of the passage to the Messiah, is a suitable one.
(3) The ancient versions, as has been seen above, confirm this. Without an exception they give the sense of corruption – the very sense which has been given to the word by Peter and Paul. The authors of these versions had no theory to defend, and it may be presumed that they had a just knowledge of the true meaning of the Hebrew word.
(4) It may be added that this interpretation accords with the connection in which the word occurs. Though it may be admitted that the connection would not necessarily lead to this view, yet this interpretation is in entire harmony with the statements in the previous verses, and in the following verse. Thus, in the previous verse, the psalmist had said that his flesh would rest in hope, – a sentiment which accords with either the idea that he would at some future period be raised from the grave, and would not perish forever, though the period of the resurrection might be remote; or with the idea of being raised up so soon that the body would not return to corruption, that is, before the change consequent on death would take place. The sentiment in the following verse also agrees with this view. That sentiment is, that there is a path to life; that in the presence of God there is fulness of joy; that at his right hand there are pleasures forevermore – a sentiment, in this connection, founded on the belief of the resurrection from the dead, and equally true whether the dead should be raised immediately or at some remote period. I infer, therefore, that the apostles Peter and Paul made a legitimate use of this passage; that the argument which they urged was derived from a proper interpretation of the language; that the fair construction of the psalm, and the fact that David had returned to corruption, fully justified them in the application which they made of the passage; and that, therefore, it was the design of the Holy Spirit to convey the idea that the Messiah would be raised from the dead without undergoing the change which others undergo in the grave; and that it was thus predicted in the Old Testament, that be would be raised from the dead in the manner in which he was.
Fuente: Albert Barnes’ Notes on the Bible
Psa 16:10
Thou wilt not leave my soul in hell.
Christs descent into hell
The afflictions and calamities which fall upon many men in this present state are such that, were it not for the hope which they have in God, their only comfort would be that expectation of death which Job expresses (Job 3:17). But true religion affords virtuous and good men a very different prospect; and teaches them to expect, that if God does not think fit to deliver them out of their troubles here, yet even the grave puts not an end to His power of redeeming them. They may look upon death itself, not barely as a putting an end to their present afflictions, but as a passage to a glorious and immortal state. In its real and most proper sense the text is not applicable to the Psalmist himself, but to Him of whom David was both a prophet and a type. The word hell now signifies the state of the damned, but David was not condemned to that place of torment, nor did Jesus descend there. Hell frequently means the state of the dead (Psa 89:1-52; Pro 27:20; Pro 30:15). In the New Testament it means the same, but at times, also, the place appointed for the punishment of the wicked. But this ambiguity is in our own language only, and not in the original. There the place of torment is always Gehenna. The Scriptures nowhere teach that Christ ever entered the place of the damned. Nor is there any reason why He should. The satisfaction of Christ does not depend on the sameness of His sufferings with ours, but on the good pleasure of God. If He had entered the place of the damned, Christ could not have known the sting of their punishment, the worm that never dies, the endless despair of the favour of God. Some say Christ went there to rescue those who were there. Others say He went in order to triumph over Satan in his own kingdom. But our Lord triumphs over him by converting men from their sins and debaucheries, from their unrighteousness and iniquities, which are the works of the devil; to the practice of virtue, justice, goodness, temperance, charity, and truth, which are the establishment of the Kingdom of God upon earth. Upon the whole, therefore, there is no sufficient foundation, either in the reason of the thing or in the declarations of Scripture, to suppose that our Lord ever descended at all into the place of torment, into the place appointed for the final punishment of the wicked. But the full meaning of the text is, that our Lord continued in the state of the dead, in the invisible state of departed souls, during the time appointed; but that, it not being possible for Him to be holden of death, He was raised again without seeing corruption. (Samuel Parker, D. D.)
He descended into hell
Our Lord had not only a human body, but likewise a human soul. His body was laid in the grave, but His soul departed from the body. What is meant by descending into hell? Some say hell signifies the place of spirits and eternal woe. Others think it does not signify a place of torment, but the place of departed souls; that unseen world into which the spirits of the dead are received when released from the body. Some suppose that there was a great object in the salvation of mankind, which our Lord wrought in going down to hell, or the place of the departed; that He there preached to the dead. And no doubt His souls departing into hell was for our sakes, to carry even there, also, an atonement for us; to carry with Him some inconceivable blessing and benefit for us into that place also. As everything that our Lord underwent for our sakes appears to have been set forth, and typified beforehand, in His law, so also was this descent into hell. Illustration: Scapegoat of the day of atonement. The departure of the soul from the body into the unknown land of spirits is, of itself, so awful a thought, even to the goodman, that this article of the creed may be a point of great consolation to him. For a Christian to die, even before the day of judgment, is to be with Christ, and to be released from life as from a burden, and to be in joy. It is the great day of judgment which the Bible is ever setting before us. Yet the little that is told us of the state of our souls before the day of judgment, and immediately when they depart from the body, is of itself very deeply affecting, awful, and concerning. It may be profitable to dwell upon these two, what are called intermediate, states: our condition between death and judgment; the states in which our friends are now, and we shall soon be. When work is done, then is the time for contemplation and reflection; and then, when our labours are all over and we are waiting for our judge to pronounce sentence upon them, we shall no doubt form a far more correct judgment of them than now we do. Even if we had been told nothing of the state of the departed, we might have supposed that to be waiting for the judgment, and to be removed from all things here in which the soul can take delight, must be awful beyond all description. We may see how much of mercy and goodness, and how much benefit to us, may be contained in this one article of the creed, that Christ descended into the place of the dead. By going there Himself, after tasting of the bitterness of death, He seems to say to His faithful followers, Come, My people, enter thou into thy chambers (Isa 26:20-21). It is good for us that we should think often of the spirits of the dead, of just men made perfect, of them who are released from the burden of the flesh, and are waiting in awful and blissful silence for the revelation of the great day. By His descent into hell Jesus has sanctified and blessed the place of our souls. (Plain Sermons by Contributors to Tracts for the Times. )
Our Lord in the intermediate state
Stress is laid on the fact that our Lords blessed body saw no corruption. It lay not long enough in the grave for that change to have taken place in it which we know to be the lot of all human bodies when they have been any while dead. He had not been dead more than thirty-six hours. There seems a special propriety in its being ordered that the only body which was never stained by sin should also be the only one exempt, though not from the pains, yet from the loathsomeness of death. It was a way of giving the whole world, angels and men, clearly to understand that, although God had laid on Him the punishment due to sinful men, yet He never ceased for a moment to be the only beloved of His Father.
1. This text proves the truth of our Saviours human soul and body; proves that He took on Himself, really and truly, the substance of our nature in the womb of the blessed Virgin, and lived and died in all respects a man, sin only and sinful infirmity excepted; so also, in the unseen state, He continued to be a man among men. Here is a token and earnest that our merciful God sympathises with our natural care and anxiety as to what shall become both of our friends and ourselves during that awful interval which is to come between death and resurrection. Souls departed and bodies in the grave are within the merciful care of Him who is both God and man.
2. Observe the difference between the language of the Old Testament, even the most evangelical portions of it, where they speak of the state of the dead, and the language of the blessed Gospel itself relating to the same subject.
3. How happy and comfortable soever the Paradise of the dead may be, it is not a place of final perfection, but a place of waiting for something better; a region not of full enjoyment, but of assured peace and hope. So much is hinted, in that God is thanked and glorified for not leaving our Saviours soul in that place. Here is something very apt to raise in us high and noble thoughts of that which, in one way or another, we are shamefully used to undervalue–the mortal body of man.
4. What does the prophet teach concerning our Saviours body? Our Saviours Person was holy because of His most high Godhead. And the same name, Holy One, is ascribed to His sacred body as it lay in the grave, three days and three nights, separate from His soul. It was still holy, still united in a mysterious but real manner to the Eternal Word.
5. Seeing that, even in the grave, the Godhead of the Lord Christ still abode with His blessed body, seeing that body was still Gods Holy One, it could not be suffered to see corruption. And to whomsoever He has given power to become adopted sons of God He gives something glorious and immortal, a seed of a heavenly life which can never decay. Living or dying, nothing shall separate them from the love of God, which is in Christ Jesus our Lord, nothing but their own wilful unworthiness. (Plain Sermons by Contributors to Tracts for the Times. )
On the descent of our Lord Jesus Christ into hell
Doctrine: Our Lord Jesus Christ, the blessed and Holy One of God, was deeply humbled by His entrance into, and continuing in, the state of the dead for a time.
I. Premise some things.
1. That our Lord Jesus Christ not only endured, in His last passion, most painful sufferings in His body, but also most grievous torments immediately in His soul. Many great divines understand by the words, He descended into hell, these soul sufferings of Jesus.
2. The Son of God willingly laid down His life; yielded to the power of death.
3. Though death made a separation of HIS soul from His body, yet His soul and body retained their union with the Divine nature, subsisting in the Person of the son of God.
II. How Jesus was humbled by being in the state of the dead for a time. Death exercised its dominion over Him, as far as it could in law.
1. Death continued its power and dominion over Him for a time.
2. While in the state of the dead He was cut off from the comforts of this life.
3. Men took occasion to give Him over for lost, and to judge Him as one totally vanquished by death, and without any help or hope.
4. He was further humbled by His soul entering into heaven as the soul of a dead man.
5. In regard that His blessed body was buried and laid in the grave.
6. In regard that His dead body was in the power of His enemies for a time.
III. How long did our Saviour continue in the state of the dead? Three incomplete days and nights in the territories of death, and land of darkness and forgetfulness.
IV. Why did the Lord Jesus continue in the state of the dead for a time? That He might conquer death and the grave in their own territories. Use for consolation. Against all challenges for guilt from the law and justice of God, from Satan, or your own consciences. Use for exhortation. Labour to have an interest in the death of Christ. (James Robe, M. A.)
Neither wilt Thou suffer Thine Holy One to see corruption.
The devout heart defying death
I. The ground of this triumphant confidence. The text begins with a therefore, and that sends us back to what has preceded. The realisation by faith of the presence of God, and of the calm blessedness and stability of continual communion with Him. The religious experiences of the devout life are of such a nature as to bring with them the calm, sweet assurance of their own immortality. The capacity for communion with God surely bears witness that the man who has it is not born for death. Though we have the objective proof of a future life, in the fact of the resurrection and ascension of Jesus Christ, and though that historical fact is the illuminating fact which brings life and immortality to light, there is needed for the conversion of intellectual belief into living confidence the witness of our own personal enjoyment of God and His sweetness, here and now, which will bring to us, as nothing else will, the calm assurance wherein our hearts may be glad, our spirits may rejoice, and our very flesh may rest safely. If you would be sure of a blessed future, make sure of a God-filled present.
II. The contents of the psalmists triumphant confidence. The expression leave in should be leave to; it does not express the notion of a permission to descend for a time into Sheol, then to be recalled thence, but it expresses the idea of not being delivered at all to the power of that dark world. The Psalmist is not thinking about any resurrection of the body, but is thinking that for him, by reason of his communion with God, death has really been abolished and become non-existent. The threatening shadow is swept clean out of his path. Could any man, knowing the facts of human life, ever cherish such an expectation as that? The answer is to be found in distinguishing between essence and form. The essence of the Psalmists conviction was, that his communion with God was unbroken and unbreakable, and in the light of that great hope the grim figure that stood before him thinned itself away to a film, through which the hope shone like a star through the cloud. Whatsoever may have been the obscurity that lay over his conceptions of his own future, this was clear to him,–and this was the all-sufficient thing,–that the content, the stability, the immobility which he enjoyed in his communion with God had nothing in them that death could touch, and would run on unbroken for evermore. The text does not contemplate resurrection as an article of belief, but resurrection is a logical result of the Psalmists way of thinking. For, says he, My flesh also shall rest secure. The over-strained spiritualism which pays no attention to the body, except as the clog and prison house of the soul, has no footing in Scripture representations. The perfection of humanity is to be found in the rising up of a perfected spirit, and the investing of it with a body of glory,–its fitting instrument, its joyous friend. Turn to the positive side of this triumphant confidence. Thou wilt show me the path of life. That means a road which is life all the way along, and leads to a more perfect and ultimate form thereof. The Psalmist is sure that when the path dips down into any valley of the shadow of death it is still a path to life. Mark the other portions of this triumphant positive confidence. Communion of earth, imperfect as it is, yields analogies, by the heightening and purifying of which we may construct for ourselves some dim, indeed, but reliable, visions of the blessedness of heaven. The enlargement and perfecting of this earthly experience is to be looked for in two directions. The fulness of joy is in Thy presence. And at Thy right hand there are pleasures for evermore.
III. The fulfilment of this triumphant confidence. The Psalmist died. The essence of his hope was fulfilled; the form was not. The words point to an ideal which the Psalmist strained after, and did not realist. In Christ alone was realised, in its completeness, that life of communion which delivers from,, death. Though there still remains the physical fact, all that makes it death is gone for him who trusts in Jesus Christ. (A. Maclaren, D. D.)
Joy in Christs resurrection
We are warranted in taking this Psalm to ourselves, inasmuch as the first verses of it plainly belong to David as well as to Christ. Every part of the Psalm may be applied to David in some sense, except that one clause m which our Lord only can be meant, Thou wilt not suffer Thine Holy One to see corruption. See what consolation devout persons had, even under the Old Testament: they did, as it were, keep a kind of Easter beforehand. Observe what use the man after Gods own heart made of his nightly pain and sickness. As he lay awake he practised himself in heavenly contemplations. In what he says he could not mean less than this: that he had a fair and reasonable hope of being somehow delivered from the power of death, and made partaker of heavenly joys in the more immediate presence of God. Yet even the greatest of the old fathers only saw through a glass darkly the things which Christians see face to face. Such as desire to offer to God thanksgivings worthy of His Gospel will find it no small help to know that their unworthy thanksgivings are very far from being single and alone. The saints before Christ partake of our devout joy and hope of immortality.
1. See what kind of persons may reasonably hope to persevere in well-doing and in Gods favour; namely, those who make it a rule to live always as in Gods especial presence. If you want to have a cheerful and rational dependence on your continuance in well-doing, this one thing you must do, you must set God always before you. You must never act as if you were alone in the world. This is the only assurance of salvation that can be reasonably depended on by any man in his own case; namely, the sober yet cheerful hope which arises from a pure conscience, from long-continued habits of real piety and goodness. All assurance besides this is more or less fanciful and dangerous. If a man is endeavouring to keep on this safe ground of assurance he may, without presumption, look for the other comforts mentioned in the Psalm. He may indulge in a calm and reverential joy of heart. The Psalmist notices, as another, the greatest of all fruits of holy trust in the Almighty, that it causes our very flesh, that is, our mortal body, to rest in hope; it makes sleep quiet and secure, and it takes out the sting of death. The chiefest of all privileges is to have hope in the grave; hope that through Him, to whom alone these sacred promises belong of right, our souls shall not be left in hell,–in that dark, unknown condition to which, before the coming of Christ, the name of Hell was usually given. There need not now to be anything forlorn or desolate in our meditations on our departed friends, or on the condition to which we are ourselves approaching. The unseen region where the soul is to lodge is the place where once the Spirit of our Saviour abode, and is therefore under His especial protection, even more than any church or place that is most sacred on earth. (Plain Sermons by Contributors to Tracts for the Times.)
Christ contemplating His future blessedness
We must consider these words as our blessed Masters own words, as much so as though they came from His own lips. They describe the feelings of His human soul while dwelling in a human body in our world. And this gives them a very high interest. We have here some of the outpourings of His soul before His Father.
I. The title He applies to Himself.
1. He calls Himself Gods Holy One. It tells how eminently, conspicuously holy He was.
2. His application of this title to Himself shows us that He deemed it an honourable title. He delights in it, more than in anything besides.
II. His prospect of His resurrection. We learn–
1. That our holy Lord was, as we are, made up of both body and soul. He speaks of both: My soul, and of His body in referring to the corruption, which it should not see.
2. At His crucifixion these two parts of Him were separated. A real dissolution took place. The flesh and the spirit were rent now comes something peculiar to Him.
3. His human frame was saved from corruption. The least taint never touched it. We are familiar with death, and therefore the corruption of death does not make us shudder. But if we saw it for the first time we should abhor it, we should look on it as a token of Gods disgust with us, a fixed purpose on His part to degrade and punish us to the utmost for our transgressions.
4. The resurrection of Christ consisted mainly in a reunion of His body and soul. It is implied in the words, Thou wilt show me the path of life. And here comes out that wonderful truth, the eternal manhood of the Divine Saviour. Death made no essential change in Him. He is not a stranger to us. He is not ashamed to call us brethren. Wonderful condescension!
III. The view He had of His heavenly blessedness. Heaven is meant, we cannot doubt, in the last verse of this Psalm. And we observe–
1. How our Lord tells of nothing in it peculiar to Himself. He places Himself on a level with His people.
2. See the nature of this blessedness. It is joy, and not one only, but pleasures.
3. And perfect, for it is fulness of joy.
4. And permanent, for evermore.
5. And the source of it–God. It is at Gods right hand. St. Peter, quotes the passage thus: Thou shalt make me full of joy with Thy countenance.
6. We and our blessed Lord shall be sharers together in the same happiness in His kingdom.
IV. The effects which His anticipation of this blessedness produced in Him.
1. Joy, gladness of heart. True, He was the Man of sorrows, but they were not unmingled. Many a gleam of light pierced through the darkness. And His joy burst forth in exultation and praise. Luke (chap. 10) tells us how He rejoiced in spirit. And He left the world with something like a conquerors shout.
2. Hope. It reconciled Him to death. It was but as a sleep to Him. (C. Bradley.)
Christs being the Holy One of God
Jesus Christ is that Holy One of God, as–
1. All the holiness of God is in Him.
2. In the special peculiar relation in which He stands to God.
3. He has more of the holiness of God communicated to Him than all other creatures.
4. The holiness of God is more manifested in and by Him than in any other way.
5. He is set apart in a peculiar manner for the bringing about Gods great design of glorifying Himself, in putting an end to sin, and malting an elect world of mankind sinners holy. (James Robe, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Thine Holy One] This is in the plural number, chasideycha, thy Holy Ones; but none of the versions translate it in the plural; and as it is in the singular number, chasidecha, in several ancient editions, among which is the Complutensian Polyglot, and no less than two hundred and sixty-four of Kennicott’s and De Rossi’s MSS., and in the quotation by St. Peter, in Ac 2:27; Ac 13:35, we may take it for granted that the present reading is a corruption; or that is an emphatic singular.
As to leaving the soul in hell, it can only mean permitting the life of the Messiah to continue under the power of death; for sheol signifies a pit, a ditch, the grave, or state of the dead. See Clarke on Ac 2:25, &c.
See corruption.] All human beings see corruption, because born in sin, and liable to the curse. The human body of Jesus Christ, as being without sin, saw no corruption.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
My soul, i.e. my person, as this word is every where used by a synecdoche of the part, and then the person by another synecdoche of the whole is put for the body. The soul is oft put for the body; either for the living body, as Psa 35:3 105:18, or for the carcass or dead body, as it is taken Lev 19:28; 21:1; Num 5:2; 6:6,9,11; 9:10; 19:11,13; and so it is interpreted in this very place, as it is produced, Act 2:29, &c.; Act 13:36,37.
In hell, i.e. in the grave or state of the dead, as appears,
1. From the Hebrew word scheol, which is very frequently so understood, as is undeniably evident from Gen 42:38; Num 16:30; Job 14:13; compared with Job 17:13; Psa 18:5; 30:3; 141:7; Ecc 9:10; Eze 32:21,27; Jon 2:2, and many other places.
2. From the following clause of this verse.
3. From Ac 2; 13;, where it is so expounded and applied. Thine Holy One, i.e. me thy holy Son, whom thou hast sanctified and sent into the world: It is peculiar to Christ to be called the Holy One of God, Mar 1:24; Luk 4:34. To see corruption, or rottenness, i.e. to be corrupted or putrefied in the grave, as the bodies of others are. Seeing is oft put for perceiving by experience; in which sense men are said to see good, Psa 34:12, and to see death, or the grave, Psa 89:48; Luk 2:26; Joh 8:51, and to see sleep, Ecc 8:16. And the Hebrew word shochath, though sometimes by a metonymy it signifies the pit or place of corruption, yet properly and generally it signifies corruption or perdition, as Job 17:14; 33:18,30; Psa 35:7; 55:23; Jon 2:6, and is so rendered by the seventy Jewish interpreters, Psa 107:20; Pro 28:10; Jer 13:4; 15:3; Lam 4:20; Eze 19:4; 21:31. And so it must be understood here, although some of the Jews, to avoid the force of this argument, render it the pit. But in that sense it is not true; for whether it be meant of David, as they say, or of Christ, it is confessed that both of them did see the pit, i.e. were laid in the grave. And therefore it must necessarily be taken in the other sense now mentioned; and so it is properly and literally true in Christ alone, although it may in a lower and metaphorical sense be applied to David, who had a just and well-grounded confidence, that although God might bring him into great dangers and distresses, which are called the sorrows of death, and the pains of hell, Psa 116:3; yet God would not leave him to perish in or by them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. soulor, “self.”This use of “soul” for the person is frequent (Gen 12:5;Gen 46:26; Psa 3:2;Psa 7:2; Psa 11:1),even when the body may be the part chiefly affected, as in Psa 35:13;Psa 105:18. Some cases are cited,as Lev 22:4; Num 6:6;Num 9:6; Num 9:10;Num 19:13; Hag 2:13,c., which seem to justify assigning the meaning of body, ordead body but it will be found that the latter sense is given by someadjunct expressed or implied. In those cases person is theproper sense.
wilt not leave . . .hellabandon to the power of (Job 39:14;Psa 49:10). Hell as (Gen 42:38;Psa 6:5; Jon 2:2)the state or region of death, and so frequentlyor the graveitself (Job 14:13; Job 17:13;Ecc 9:10, c.). So the GreekHades (compare Act 2:27Act 2:31). The context alone cansettle whether the state mentioned is one of suffering and place ofthe damned (compare Psa 9:17;Pro 5:5; Pro 7:27).
wilt . . . sufferliterally,”give” or “appoint.”
Holy One (Ps4:3), one who is the object of God’s favor, and so a recipient ofdivine grace which he exhibitspious.
to seeor,”experience”undergo (Lu2:26).
corruptionSome renderthe word, the pit, which is possible, but for the obvioussense which the apostle’s exposition (Act 2:27;Act 13:36; Act 13:37)gives. The sense of the whole passage is clearly this: by the use offlesh and soul, the disembodied state produced by deathis indicated; but, on the other hand, no more than the state ofdeath is intended; for the last clause of Ps16:10 is strictly parallel with the first, and Holy Onecorresponds to soul, and corruption to hell. AsHoly One, or David (Act 13:36;Act 13:37), which denotes theperson, including soul and body, is used for body, ofwhich only corruption can be predicated (compare Ac2:31); so, on the contrary, soul, which literally meansthe immaterial part, is used for the person. The language may be thusparaphrased, “In death I shall hope for resurrection; for Ishall not be left under its dominion and within its bounds, or besubject to the corruption which ordinarily ensues.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For thou wilt not leave my soul in hell,…. Meaning, not in the place of the damned, where Christ never went, nor was; for at his death his soul was committed to his Father, and was the same day in paradise: but rather, “sheol” here, as “hades” in the Near Testament, signifies the state of the dead, the separate state of souls after death, the invisible world of souls, where Christ’s soul was; though it was not left there, nor did it continue, but on the third day returned to its body again; though it seems best of all to interpret it of the grave, as the word is rendered in Ge 42:38; and then by his “soul” must be meant, not the more noble part of his human nature, the soul, in distinction from the body; for as it died not, but went to God, it was not laid in the grave; but either he himself, in which sense the word “soul” is sometimes used, even for a man’s self, Ps 3:2. For it might be truly said of him, God’s Holy One, that he was laid in the grave, though not left there; or rather his dead body, for so the word “nephesh” is rendered in Nu 9:6; so “anima” is used in Latin authors u: this was laid in the grave; for Joseph having begged it of Pilate, took it down from the cross, and laid it in his own new tomb; though it was the will of God it should not be left there, but be raised from the dead, as it was on the third day, before it was corrupted, as follows:
neither wilt thou suffer thine Holy One to see corruption; that is, to lie so long in the grave as to putrefy and be corrupted; wherefore he was raised from the dead on the third day, according to the Scriptures, before the time bodies begin to be corrupted; see Joh 11:39; and this was owing not to the care of Joseph or Nicodemus, in providing spices to preserve it, but of God who raised him from the dead, and gave him glory; and who would not suffer his body to be corrupted, because he was holy, and because he was his Holy One; that so as there was no moral corruption in him, there should be no natural corruption in him; so the Jewish Midrash w interprets it, that
“no worm or maggot should have power over him;”
which is not true of David, nor of any but the Messiah. This character of “Holy One” eminently belongs to Christ above angels and men, yea, it is often used of the divine Being, and it agrees with Christ in his divine nature, and is true of him as man; he is the holy thing, the holy child Jesus; his nature is pure and spotless, free from the taint of original sin; his life and conversation were holy and harmless, he did no sin, nor knew any, nor could any be found in him by men or devils; his doctrines were holy, and tended to promote holiness of life; all his works are holy, and such is the work of redemption, which is wrought out in consistence with and to the glory of the holiness and righteousness of God; Christ is holy in all his offices, and is the fountain of holiness to his people; and he is God’s Holy One, he has property in him as his Son, and as Mediator, and even as an Holy One; for he was sanctified and sent into the world by him, being anointed with the holy oil of his Spirit without measure. The word may be rendered, a “merciful” x or “liberal” and “beneficent one”: for Christ is all this; he is a merciful as well as a faithful high priest, and he generously distributes grace and glory to his people.
u “–animamque sepulchro coudimus–“. Virgil. Aeneid. 3. v. 67. w Apud Kimchi in v. 9. x “misericordem tuum”, Pagninus, Montanus; “beneficus tuus”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
The Psalmist goes on to explain still more fully the preceding doctrine, by declaring that as he is not afraid of death, there is nothing wanting which is requisite to the completion of his joy. Whence it follows, that no one truly trusts in God but he who takes such hold of the salvation which God has promised him as to despise death. Moreover, it is to be observed, that David’s language is not to be limited to some particular kind of deliverance, as in Psa 49:15, where he says, “God hath redeemed my soul from the power of the grave,” and in other similar passages; but he entertains the undoubted assurance of eternal salvation, which freed him from all anxiety and fear. It is as if he had said, There will always be ready for me a way of escape from the grave, that I may not remain in corruption. God, in delivering his people from any danger, prolongs their life only for a short time; but how slender and how empty a consolation would it be to obtain some brief respite, and to take breath for a short time, until death, coming at last, should terminate the course of our life, (333) and swallow us up without any hope of deliverance? Hence it appears that when David spake thus, he raised his mind above the common lot of mankind. As the sentence has been pronounced upon all the children of Adam, “Dust thou art, and unto dust shalt thou return,” (Gen 3:19,) the same condition in this respect awaits them all without exception. If, therefore, Christ, who is the first-fruits of those who rise again, does not come forth from the grave, they will remain for ever under the bondage of corruption. From this Peter justly concludes, (Act 2:30,) that David could not have gloried in this manner but by the spirit of prophecy; and unless he had had a special respect to the Author of life, who was promised to him, who alone was to be honored with this privilege in its fullest sense. This, however, did not prevent David from assuring himself of exemption from the dominion of death by right, seeing Christ, by his rising from the dead, obtained immortality not for himself individually, but for us all. As to the point, that Peter (Act 2:30) and Paul (Act 13:33) contend that this prophecy was fulfilled in the person of Christ alone, (334) the sense in which we must understand them is this, that he was wholly and perfectly exempted from the corruption of the grave, that he might call his members into his fellowship, and make them partakers of this blessing, (335) although by degrees, and each according to his measure. As the body of David, after death, was, in the course of time, reduced to dust, the apostles justly conclude that he was not exempted from corruption. It is the same with respect to all the faithful, not one of whom becomes a partaker of incorruptible life without being first subjected to corruption. From this it follows that the fullness of life which resides in the head alone, namely, in Christ, falls down upon the members only in drops, or in small portions. The question, however, may be asked, as Christ descended into the grave, was not he also subject to corruption? The answer is easy. The etymology or derivation of the two words here used to express the grave should be carefully attended to. The grave is called שאול, sheol, being as it were an insatiable gulf, which devours and consumes all things, and the pit is called שחת, shachath, which signifies corruption. These words, therefore, here denote not so much the place as the quality and condition of the place, as if it had been said, The life of Christ will be exempted from the dominion of the grave, inasmuch as his body, even when dead, will not be subject to corruption. Besides, we know that the grave of Christ was filled, and as it were embalmed with the life-giving perfume of his Spirit, that it might be to him the gate to immortal glory. Both the Greek and Latin Fathers, I confess, have strained these words to a meaning wholly different, referring them to the bringing back of the soul of Christ from hell. But it is better to adhere to the natural simplicity of the interpretation which I have given, that we may not make ourselves objects of ridicule, to the Jews; and farther, that one subtilty, by engendering many others, may not involve us in a labyrinth. In the second clause mention is without doubt made of the body; and we know it to be a mode of speaking very common with David intentionally to repeat the same thing twice, making a slight variation as to words. It is true, we translate נפש, nephesh, by soul, but in Hebrew it only signifies the vital breath, or life itself
(333) “ Jusqu’a ce que la mort finalement venant, rompist le cours de nos jours.” — Fr.
(334) Thus we have the authority of two apostles for understanding the concluding part of this psalm as a prophecy of Christ’s resurrection from the dead.
(335) “ Et les faire venir a la participation de ce bien.” — Fr.
Fuente: Calvin’s Complete Commentary
(10) Leave.Rather, commit, or give up.
In hell.Better, to the unseen world (Shel), as in Psa. 6:5, where see Note.
Holy One.Better, thy chosen, or favoured, or beloved One. Heb., chasd, which, starting from the idea of one standing in a state of covenant favour with Jehovah, gathers naturally, to this passive sense, an active one of living conformably to such a state; gracious as well as graced, blessing as well as blessed; and so generally as in Authorised Version, saint, holy (see Psa. 4:3; Psa. 145:17, and especially Psa. 1:5, My saints, those who have made a covenant with me by sacrifice.) The received Heb. text has the word in the plural, but with the marginal note that the sign of the plural is superfluous. The weight of MS. authority of all the ancient versions, and of the quotations Act. 2:27; Act. 13:35, is for the singular.
Corruption.Heb., shachath, a pit (from root, meaning to sink in), as in Psa. 7:15, where LXX. rightly abyss, though here and generally destruction (not corruption), as if from shakhath, to destroy. Even in Job. 17:14 the pit would give as good a parallelism to worm as corruption. The meaning of the passage is clearly that Jehovah will not abandon His beloved to death. To be left to Shel and to see the pit are synonyms for to die, just as to see life (Ecc. 9:9, Authorised Version, live joyfully) is to be alive; or, as in next clause, to make to see the path of life. At the same time we discern here the first faint scintillation of that light of immortality which we see struggling to break through the darkness in all the later literature of Israel; the veil over the future of the individual, if not lifted, is stirred by the morning breath of a larger faith, and so the use is justified which is made of this passage in the New Testament (Act. 2:25). (See New Testament Commentary.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Thou wilt not leave my soul in hell “Hell” is here used in its old English sense, in which it is the fittest English word for the Hebrew , ( sheol,) and its corresponding Greek, , ( hades,) both signifying, pit, grave, under world, unseen world, region of the dead, especially the place of departed spirits, whether good or bad. Our English translators have rendered sheol by grave thirty times out of the sixty-four times it occurs. It sometimes means the place of future punishment, never the region of the blessed; the context always determining its specific sense in a given place. The text in the original simply reads, “Thou wilt not abandon my soul to sheol,” that is, to the dominion of death. But , ( to sheol,) might be rendered in sheol, the preposition denoting rest in a place, as well as motion to it. It is not that he should not taste death, but that his body should rest in hope of deliverance, and not be left or abandoned to the grave. See note on Psa 6:5. So convinced were the ancient Jews that the language applied to one literally dead, that they had a tradition that the body of David never decayed.
Neither wilt thou suffer thine Holy One to see corruption “This forms, in our text, an essential member in the progress of thought, and an important declaration and revelation respecting the resurrection of the body.” Moll. It is the gist of the Messianic application of the psalm, so literally and forcibly applied by Peter and Paul, Act 2:27; Act 13:35.
Holy One Saint. The word , is, in our present Hebrew Bibles, plural holy ones, saints. which completely evades the Messianic application of the passage; and it has been charged that the Jews, in the Masoretic, or common Hebrew, text, have changed the word for this purpose from its original singular form. But this is improbable; for besides that they have given the singular pointing to the word in the text, ( , for ,) they have, in Keri, or margin, marked the plural yod ( ) as redundant. It is certain that the present reading is an error.
The Septuagint, Vulgate, and Syriac, give the singular, indicating that that was anciently the true reading, with which the weight of testimony from the MSS. accords. Dr. Kennicott, ( “Dissertations,” etc.,) out of thirty-two manuscripts, found twenty-eight of the oldest and best which had the singular. Modern critical authority amply concedes this point. Indeed, it would be enough to say that a plural signification simply contradicts all fact, for the saints do die and see corruption. Only in its prophetic designation of some one particular person can it be true, and this person both Peter and Paul directly affirm to be Jesus. Act 2:27 and Act 13:35.
Corruption Whether the Hebrew word denotes “corruption” in the sense of putrescence, decomposition, or only pit, grave, involving the simple idea of death, depends upon its derivation. The Septuagint, , ( corruption,) is derived from , ( shahath,) to reduce to ruins, crush, corrupt. So, also, the ancient versions generally, and so Peter and Paul used it. Act 2:27. This is allowable by competent critics, (Gesenius, Winer, Moll, Furst, etc.,) and so ought to settle the question. Others derive it from , ( shoohhah,) pit, grave, as Jer 18:20; Jer 18:22. The difference is, that the former has the idea of remaining in the grave till decomposition: the latter of simply dying and being buried: as if the psalmist had said, “Thou wilt not suffer me to see the pit or grave,” that is, Thou wilt not suffer me to die and be buried the flatness of which, as seen in Psa 16:9, is its own refutation. Besides, “to see the pit,” is admitted on all hands to have the sense of “to succumb to the dominion of death,” and denotes a permanent state, opposed to the phrase, “To see life.” Psa 16:11; Psa 49:9; Joh 3:36. The word “suffer,” also, means to give, to give up, to deliver up, and answers to “leave,” or forsake, in the previous hemistich. The idea, then, in both lines of the distich is, that of abandonment to sheol, or the grave, which involves decomposition or corruption, which the psalmist asserts God will not do.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 16:10. Thou wilt not leave my soul in hell, &c. In Sheol, the place of departed souls. See the note on Psa 9:17. Bishop Pearson on the Creed, and Peters on Job, p. 320. Thine Holy One, means “Him whom thou hast sanctified and consecrated to be the Messiah, (Joh 10:36. Isa 54:5.) and who hath exactly observed whatever in that quality thou hast committed to his charge.” Thou wilt shew me the path of life, in the next verse, signifies, “Thou wilt raise me on the third day, in order to exalt me to thine everlasting kingdom.” It may be thought an omission in us, not to observe, that in our printed Hebrew copies the word rendered Holy One is plural, chasidika: But the best expositor of the text, St. Peter, renders it in the singular, Act 2:27; Act 13:35 as several manuscripts read it in the singular; and the Masoretes themselves have ordered it to be so read. However, as much has been said upon the subject, by the Doctors Kennicott, Rutherford, &c. we beg leave to refer our readers to them.
REFLECTIONS.1st,
1. This psalm opens with the prayer of faith. Preserve me, O God: for in thee do I put my trust; as David professes to do, in opposition to all his enemies; and as the Lord Jesus did, when in the days of his flesh he offered up supplications and prayers, and was heard, in that he feared, and trusted in God, Heb 5:7. Note; The prayer of faith is ever effectual.
2. He solemnly devotes himself to God. O my soul, thou hast said unto the Lord, Thou art my Lord; and therefore, as such, there was a sure foundation for faith: as our God, we may ever safely trust him with all the concerns of body and soul. This may be well applied to the Redeemer; who, as possessing a human soul, as well as flesh, is in that respect inferior to the Father; and therefore, as Mediator, avouches the Lord for his God.
3. He expresses his humble sense of his own goodness; it extendeth not to thee, to make God his debtor, or to add to his happiness; but to the saints that are in the earth, who felt the exercise of it; and to the excellent, in whom is all my delight; and, therefore, I am desirous to serve them in every good word and work. Of Christ this may also be said, whose obedience and sufferings, however infinitely extensive in their blessed influence on the sons of men, added nothing to the self-sufficient God, to whom the righteousness of his Son brought no gain; nor could our everlasting ruin have occasioned any loss. And though, in the mediatorial transactions, there is a glorious display made of the wisdom, grace, and righteousness of God; yet, had they never appeared in this way, they would, notwithstanding, have eternally existed the same in him; the good-will is wholly to us, whom his grace sanctifies, and in whom he is pleased to express his delight.
4. He cleaves to God as his happy and enduring portion. The Lord is the portion of mine inheritance, and of my cup: his love is my richest treasure, his favour my sweetest enjoyment. Thou maintainest my lot, makest it abiding, so that the world cannot take it away. Which is also most applicable to the Redeemer, whose meat and drink it was to do the Father’s will; happy in constant communion with him, and able to bring to eternal glory his faithful people, in whom he should be everlastingly satisfied. Note; (1.) The love of God is the best portion; compared with that, all things beside are dung and loss. (2.) They who live by faith, find consolations in their cup more cheering than wine. (3.) The present comfort that God bestows, is an earnest of the everlasting bliss which he has in store for the faithful.
5. He ascribes the praise of all to God. I will bless the Lord, who hath given me counsel, to choose this happy portion; my reins also instruct me in the night seasons. His inmost thoughts, under the Divine influence, when on his bed, muse upon God; both instructing him in the blessing that he possessed, and the obligations thence arising to love and serve so gracious a master: on Jesus the Spirit of Counsel (Isa 11:2.) rested, and whole nights he spent in meditation and prayer to God. May the same Spirit of wisdom and counsel rest on my soul; and, taught by this, day and night may I be led in the way which the Lord would have me to go!
2nd, If it be asked concerning this psalm, as the eunuch did on another occasion, of whom speaketh the prophet this, of himself, or of some other man? we have an express answer, Act 2:25; Act 2:47 where the last four verses are particularly applied to our divine Redeemer. These verses,
1. Express his confidence in God, and the support derived from him to go through the arduous talk assigned him; I have set the Lord always before me; his power and faithfulness: because he is at my right hand to strengthen me, I shall not be moved, notwithstanding all the snares of my enemies, the torments before me, at which humanity shudders, and the pains of hell which seize my soul, while my body agonizes on the tree. Though Jesus prayed that the cup might pass from him, he was content to drink it, and triumphantly cried, “It is finished,” when he gave up the ghost.
2. They declare his joy in the God of his salvation, under the most dark and dismal dispensation; when his soul was exceeding sorrowful, even unto death, and his body laid low in the grave, there was reviving hope in the end; therefore my heart is glad, and my glory (my tongue, Act 2:26.) rejoiceth in hope, in sure and certain hope of God’s glory being displayed, and his faithful people’s salvation accomplished by these sufferings in their stead. My flesh also shall rest in hope, even when my body is lying in the dust, and my enemies triumphant, as if they had completed their conquest; still I shall rest, and find the clods of the valley sweet unto me, in expectation of the glory which shall follow. Two chief causes of this joy are here assigned. [1.] His victory over death by a speedy and glorious resurrection. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. The body of Christ being pure as his soul, and joined inseparably with the divine person of the Son, was a holy thing; nor was it suffered, as our sinful bodies, to putrify in the dust; for, on the morning of the third day, he broke the bands of death, by which it was impossible that he should be holden, and rose the conqueror of death and hell, to the confusion of his amazed foes, and to the comfort of his dejected disciples. [2.] His ascension into heaven, and reigning in glory everlasting. Thou wilt shew me the path of life; not only raise me from death temporal, but exalt me also to life eternal: that life in glory, where in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. Consolations unutterable, and dignity transcendent, reward the sufferings of the glorified Jesus. Note; (1.) Where Jesus found support in his sufferings, there may we also; for every member of his body mystical can say, Thy God is my God. (2.) When we are putting off our bodies in the dust, the resurrection of Jesus is the support and comfort of the dying believer; for if we have been planted with him in the likeness of his death, we shall be also in the likeness of his resurrection: and as members of his body, because he lives, we shall live also. (3.) The lively prospects of approaching glory may well make us sit loose to all the joys of sense, and reconcile us to all the sufferings that we may be called unto: our light afflictions are but for a moment; but a far more exceeding and eternal weight of glory approaches: earthly joys are poor and transitory; but the pleasures at God’s right hand are pure without alloy, and perpetual as the everlasting spring from whence they flow. Be these my happy portion!
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 16:10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Ver. 10. For thou wilt not leave my soul in hell ] That is, my body in the grave ( animamque sepulchro condimus – Virg, de Polydori funere. Aeneid. iii.), or in the state of the dead, Gen 37:35 . That soul is sometimes put for a carcase or dead corpse, see Job 14:22 ; Lev 19:28 ; Lev 21:1 ; Lev 21:11; Num 5:2 ; Num 6:6 ; Num 19:13 , which place is expounded, Eze 44:25 . David can confidently write upon his grave, Resurgam, I shall rise again. This many heathens had no hope of, 1Th 4:13 (Horat. lib. iv. Oba 1:7 ).
Cum semel occideris,
Non Torquate, tuum genus, aut facundia, non te
Restituet pietas, &c.
Yet some heathens believed both the immortality of the soul, and therefore durst die ( – animaeque capaces mortis
Neither wilt thou suffer thine holy one, &c. That is, the Messiah that is to come out of my loins, and who saith to me and all his members as Isa 26:19 in effect, “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust,” &c. See Trapp on the title Michtam “ Psa 16:1 “ The former part of this verse seems to be spoken of David, the latter of Christ; like as Job 35:15 , the former part is of God, the latter of Job. See the margin. Christ’s resurrection is a cause, pledge, and surety of the saint’s resurrection to glory; for joy whereof David’s heart leaped within him. Christ’s body, though laid in the corrupting pit, could not see, that is, feel, corruption, it was therefore a pious error in those good women who brought their sweet odours to embalm his dead body, Luk 24:1 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thou wilt not leave, &c. Refers to the Resurrection.
my soul = me. Hebrew. nephesh. App-13.
hell = the grave. Hebrew Sheol. App-35.
suffer = give, or allow.
Holy One, or Thy beloved: i.e. Christ the Messiah (Act 2:27). See note on Psa 52:9.
see = experience, or know.
corruption. [decay] Showing that it is the body that is referred to.
Fuente: Companion Bible Notes, Appendices and Graphics
hell
Heb. “Sheol,” (See Scofield “Hab 2:5”).
Fuente: Scofield Reference Bible Notes
my: Psa 9:17, Psa 49:15, *marg. Psa 139:8, Lev 19:28, Num 6:6, Deu 32:22, Job 11:8, Pro 15:11, Pro 27:20, Isa 5:14, Isa 14:9, Amo 9:2, Luk 16:23, Act 3:15, 1Co 15:55, Rev 1:18, Rev 20:13
hell: The word hell, from the Saxon hillan or helan, to hide, or from holl, a cavern, though now used only for the place of torment, anciently denoted the concealed or unseen place of the dead in general; corresponding to the Greek , i.e., , the invisible place and the Hebrew sheol, from shaal, to ask, seek, the place and state of those who are out of the way, and to be sought for.
neither: Act 2:27-31, Act 13:35-38, 1Co 15:42, 1Co 15:50-54
thine: Dan 9:24, Luk 1:35, Luk 4:34, Act 3:14
Reciprocal: Gen 35:18 – her soul Lev 1:17 – shall not Num 6:20 – and after Deu 33:8 – with thy Job 17:14 – corruption Psa 21:4 – asked Psa 30:3 – brought Psa 49:9 – see Psa 69:15 – pit Psa 71:20 – shalt bring Psa 86:13 – and thou Hos 13:14 – ransom Jon 2:2 – hell Jon 2:6 – yet Mat 17:23 – the third Mat 25:21 – enter Mat 25:46 – the righteous Mar 1:24 – the Holy One Mar 10:34 – and the Luk 2:17 – General Luk 24:27 – and all Joh 20:9 – that Act 2:31 – spake Phi 1:23 – far 1Jo 2:20 – the Holy Rev 3:7 – he that is holy
Fuente: The Treasury of Scripture Knowledge
Psa 16:10. Thou wilt not leave my soul in hell Hebrew, , lesheol, rendered, , by the LXX., and , in hades, Act 2:27, which word generally means the invisible world, or the state of separate spirits; not a place of torment, which the word , hades, seldom means, and into which Christs soul certainly did not go after it left the body, but into paradise, Luk 23:43-46. See Bishop Pearson on the Creed, and Rev 20:14, where death and hell (in the original hades) are said to be cast into the lake of fire, which shows that hades is a different place, or state, from the lake of fire, or what we call hell. The meaning of which passage is evidently, that then, the dead being raised, the state of separate spirits shall no longer have any existence, but mens souls and bodies, being again united, the wicked shall have their place in the lake of fire, or in hell, properly so called, and the righteous in the third heaven, the everlasting kingdom of our Lord and Saviour, evidently distinguished from paradise, the place of holy souls, 2Co 12:2; 2Co 12:4; neither wilt suffer thy Holy One Me, thy holy Son, whom thou hast sanctified and sent into the world; (for it is peculiar to Christ to be called the Holy One of God, Mar 1:24; Luk 4:34;) to see corruption To be corrupted in the grave as the bodies of others are. Perhaps we ought to observe here that, in our printed Hebrew copies, the word rendered Holy One is plural, , chesideika: but as the best expositor of the text, St. Peter, (with the LXX.,) renders it in the singular, , Act 2:27; Act 13:35, and as several Hebrew manuscripts read it in the singular, and as the Masorites themselves have ordered it to be so read, we may be satisfied it is the true reading.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:10 For thou {i} wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
(i) This is chiefly meant by Christ, by whose resurrection all his members have immortality.