Thou shalt not suffer thy Holy One. This place was likewise cited by Peter in the first sermon, set down by Luke in the second chapter, (Acts 2:27,) where I expounded the same; therefore, let the readers repair thither. Only I will touch this briefly, that David putteth two Hebrew words for the grave, as he useth repetitions commonly; the former whereof is derived of desiring or lusting, because the grave devoureth all things as an insatiable gulf; and the other of corruption. According to this etymology David's meaning is faithfully expressed in Greek; for the quality of the grave is noted, when as it receiveth the corpse, and doth, as it were, swallow it up, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that he was free and saved from corruption; for though his body was laid in the grave, corruption had, notwithstanding, no title to it, seeing that it lay there whole, as in a bed, until the day of the resurrection.

Wherefore - Διὸ Dio. To the same intent or end. In proof of the same thing - that he must rise and live forever.
He saith - God says by David, or David spake the promises made by God.
In another psalm - Psalm 16:10.
Thou wilt not suffer - See this explained in the notes on Acts 2:27.

(14) Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.
(14) The Lord was in the grace in such a way that he experienced no corruption.

Wherefore he saith also in another psalm,.... Psalm 16:10 or "in another place", as the Syriac version supplies; or "in another section", as the Arabic version; or "elsewhere", as Beza's most ancient copy, the Vulgate Latin and Ethiopic versions, read:
thou shalt not suffer thine Holy One to see corruption; which cannot be understood of David: the term "Holy One", is not so applicable to him, who was a man subject to infirmities; at least not in such sense as to Christ, who was holy in his nature, and without sin in his life and conversation; besides, David was laid in his grave, and saw corruption, as the apostle afterwards proves: the former part of this passage is not cited, "thou wilt not leave my soul in hell"; which was not absolutely necessary to be mentioned, it being clearly implied in what is produced; for if he should not be suffered to see corruption, then he could not be left in the grave: moreover, the apostle cites that which he intended to reason upon, as he afterwards does, and by it makes it manifestly appear that the words do not belong to David, but the Messiah, and are a clear and pertinent proof of his resurrection from the dead. The Jew (p) objects to the apostle's version of these words, rendering by "corruption", whereas he says it signifies a "pit"; but it ought to be observed, that the word in its first proper, and literal sense, signifies "corruption"; and a pit or grave is only called by this name, because dead bodies, or carcasses, are therein corrupted; and instances may be given, wherein the word cannot be understood in another sense than in that of corruption, as in Leviticus 22:25. See Gill on Acts 2:27.
(p) R. Isaac, Chizzuk Emuna, par. 2. c. 69. p. 456.

He saith - David in the name of the Messiah. Psalm 16:10.