The resurrection, [1] which was both declared and witnessed by certain and evident testimonies, and which might also have been gathered out of the continual doctrine of the prophets, was to be proved to the Jews as some new and strange thing. And no marvel. For we see that although Christ had oftentimes beat [2] the same into his disciples' heads, yet did they profit but a little. And yet did they retain certain principles of true doctrine, which might have made a way for them unto the knowledge of Christ, as we shall see by and by. Therefore, because the gift of the Spirit was a fruit of the resurrection of Christ, he proveth by the testimony of David that Christ must needs have risen again, that the Jews may thereby know that he was the author of the gift. For he taketh it as a thing which all men grant, that he was raised up from death, that he may live not for himself, but for his. Now we see Peter's drift; that that ought to seem no strange thing which was foretold so long before; and that Jesus is also Christ, because David did prophecy of him, as of the tied of the Church. First of all, we must see whether this place ought altogether to be understood of Christ, as Peter affirmeth; that done, if there be any thing in the words worth noting, we will in order discuss it. Peter denieth that that agreeth with David which is said in this place: "Thou shalt not suffer thine Holy One to see corruption," (Psalm 16:10,) because David's carcass was corrupt in the grave. It seemeth at the first blush to be but a light argument. For a man might easily object, that the word is not to be urged, forasmuch as David meant nothing else, save only to exempt himself from destruction. Therefore, howsoever corruption did touch him, yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof, because he knew that the Lord would deliver him. Yea, it seemeth to be a repetition of the former sentence, according to the common custom of the Hebrew tongue. Which if it be so, the sense shall be plain, that God will not suffer him to be oppressed with death, or that death should consume him. And this interpretation is confirmed by that where we read hell, it is in Hebrew sl, (seol;) where we read corruption, there it is scht, (shachat;) both these words do signify the grave. By this means David should say twice, that he shall be delivered from death by the grace of God. Finally, he saith the same thing in this place, which he saith, (Psalm 49:15,) "God shall redeem my soul from the hand of hell." Like as, on the other side, when he speaketh of the reprobates, he is wont to take "going down into the grave" for destruction. I answer briefly, that there is some greater thing expressed in this place than the common redemption or deliverance of the godly. David, indeed, doth promise that God will be his eternal deliverer, as well in life as in death. Neither had he been much better for this, to have been once delivered from one danger, unless he had hoped that he should be safe even unto the end through God's protection; but he speaketh of such safety as is not common. [3] And surely the words do sound that he speaketh of some new and singular privilege. Admit I grant that it is a repetition, and that there is all one thing uttered in these two members, "Thou shalt not leave my soul in hell;" and, "Thou shalt not suffer me to see corruption;" yet do I deny that it is simply to be understood that God will deliver his Holy One from eternal destruction; for freedom from corruption is promised by name. Neither do I pass for this, that scht (shachat) doth signify the grave, as sl, (seol,) which is put in the former member. For although I do not stand nor contend about the words, yet must we respect the etymology. Therefore, forasmuch as the grave is called scht, (shachat) because it doth corrupt man's body with rottenness, it is not to be doubted but that David meant to note that quality. Therefore, the place is not so much expressed by this word, as the condition of rotting. So that the sense is, that God will not suffer him of whom the Psalm speaketh "to rot or corrupt in the grave." And forasmuch as David was not free from this necessity, it followeth that the prophecy was neither truly nor perfectly fulfilled in him. And that the Psalm ought altogether to be expounded of Christ, the thing itself doth prove. For seeing that David was one of the sons of Adam, he could not escape that universal condition and estate of mankind, "Dust thou art, and unto dust thou shalt return," (Genesis 3:19;) the grave standeth open (I say) for all the children of Adam, that it may swallow them up, and consume them; so that no man can exempt himself from corruption. So that, beholding ourselves apart from Christ, we see the grave prepared for us, which threateneth to us corruption. Wherefore, if David be separated from Christ, that shall not belong to him which is here said, that he shall be preserved from the grave. Therefore, when he boasteth that he shall be free from the grave, as touching corruption, without all doubt he placeth himself in the body of Christ, wherein death was overcome, and the kingdom thereof abolished. But and if David do promise himself exempting from the grave in another respect, save only so far forth as he is a member of Christ, hereby it appeareth that this freedom must begin at Christ as at the head. What man soever shall be of sound judgment shall easily know that this is a good argument. God did put all mankind under corruption; therefore, David, inasmuch as he was of the number of men, could not be free from the same. Neither is it to be doubted, but that the Jews, before whom this sermon was made, forasmuch as without question that maxim was of force amongst them, that they were to hope for the restoring of things at the hands of Christ alone, did the more readily stay themselves upon [4] the words of Peter; because they saw that that could no otherwise be which the words do import, unless they should apply it to the Messias. For they were not come to that point of impudence, at least those of whom mention is made here, that they durst cavil in matters which were evident; for God had then offered unto his disciples those which were godly hearers, and apt to be taught. They sought the Messias in the Old Testament. They knew that David was a figure of him. There was amongst them some religion and reverence of the Scriptures then; but now the impudency of all the whole nation almost is desperate. Howsoever they be urged, they wrench themselves out one way or other. [5] Where there is no way to escape, yet they break through; although they be overcome, yet will they not yield; neither is it to be doubted but that this their shameless forwardness is a punishment for their ungodliness. But let us return unto Peter's sermon. Seeing that David doth not only affirm that God also shall be his deliverer, but doth express a singular way and means; namely, that he shall not be subject to the corruption of the grave, Peter doth for good causes gather, that that doth not properly appertain unto him, for that his body was corrupt in the grave. And now, because this had been somewhat hard to be spoken among the Jews, he mollifieth the hardness with a circumlocution. For he doth not flatly deny in one word that that was fulfilled indeed in David, but doth only by the way [6] signify so much unto them, because he lieth consumed in the grave after the common custom of other men. And David did so prophesy of Christ, that he did both apply this consolation unto himself privately, and' also extend the same unto the whole body of the Church. For that which is sound and perfect in the head is spread abroad, being afterward poured out into all the members. Neither is it to be denied but that David spoke of himself in this place; yet only so far forth as he beheld himself in Christ, as in the mirror of life. First, he hath respect unto Christ; after that he turneth his eyes toward himself, and others the faithful. So that we have a general doctrine prescribed unto us in this plate, concerning the nature of faith, the spiritual joy of conscience: and the hope of eternal deliverance. I saw We must hold this principle. If we will have God present with us, we must set him before our eyes; and that before he do appear; for the prospect of faith pierceth far further than unto the present experience. Therefore faith hath this property, to set God always before it as a guide in all dangers and confused matters. For there is nothing that doth so much hold us up, as when we know that God is present with us; as the opinion of his absence doth often cast us down, and at length quite discourage us. David addeth, That he took not heed in vain unto the direction of God. "He is (saith he) at my right hand;" whereby he doth signify that we need not to fear lest we be deceived, [7] when as we set him before us at present; for we shall always feel his help most ready. Faith, in hoping for the help of God, ought to prevent and overgo [8] all experience, and whatsoever is perceived by the sense; but so soon as it shall give this glory to God, that it doth behold him in his Word, although he be absent, and so, consequently, invisible, it shall be overcome with the effect of the thing. For the measure of faith is not able to comprehend the infinite greatness of the power and goodness of God. He draweth a similitude from those which, when they will underprop the weak, or strengthen the fearful, do join themselves unto their side. Not to be moved, is not to be thrown down from their degree, but to remain firm in their estate; like as also Psalm 46:5, God is in the midst of it, therefore shall it not be moved. For although it come to pass sometimes that the godly be sore shaken, yet because they come to themselves again, they are said to continue firm. Therefore, there is no cause why they should be afraid of falling, who are upholden by the help of God. Like as, on the other side, those which place their strength anywhere else save only in God, they shall be like to fall at every blast of wind, but at any mean wind of temptation they shall fall to the ground.

Footnotes

1 - "Christi," of Christ.

2 - "Inculcasset," inculcated.

3 - "Superiorem communi sorte," superior to the common lot.

4 - "Acquieverint," acquiesced in.

5 - "Eludunt," they evade, practice evasion.

6 - "Oblique," indirectly.

7 - "Non esse periculum ne unquam nos ac fidem nostram frustratur," there is no danger of his deceiving us or our faith.

8 - "Antevertere," outstrip.

For Daniel speaketh - This doctrine that the Messiah must rise from the dead Peter proceeds to prove by a quotation from the Old Testament. This passage is taken from Psalm 16:8-11. It is made from the Greek version of the Septuagint, with only one slight and unimportant change. Nor is there any material change, as will be seen, from the Hebrew. In what sense this Psalm can be applied to Christ will be seen after we have examined the expressions which Peter alleges.
I foresaw the Lord - This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it may be a literal translation of the passage. The word means "to foresee," and then "to see before us," that is, "as present with us, to regard as being near." It thus implies "to put confidence in one; to rely on him, or expect assistance from him." This is its meaning here. The Hebrew is, "I expected, or waited for." It thus expresses the petition of one who is helpless and dependent, who waits for help from God. It is often thus used in the Old Testament.
Always before my face - As being always present to help me, and to deliver me out of all my troubles.
He is on my right hand - To be at hand is to be near to afford help. The right hand is mentioned because that was the place of dignity and honor. David did not design simply to say that he was near to help him, but that he had the place of honor, the highest place in his affections, Psalm 109:31. In our dependence on God we should exalt him. We should not merely regard him as our help, but should at the same time give him the highest place in our affections.
That I should not be moved - That is, that no great evil or calamity should happen to me; that I may stand firm. The phrase denotes "to sink into calamities, or to fall into the power of enemies," Psalm 62:2, Psalm 62:6; Psalm 46:6. This expresses the confidence of one who is in danger of great calamities, and who puts his trust in the help of God alone.

For David speaketh concerning him - The quotation here is made from Psalm 16:8-11 (note), which contains a most remarkable prophecy concerning Christ, every word of which applies to him, and to him exclusively. See the notes there.

For David speaketh concerning him,.... The Messiah, the Lord Jesus Christ, in Psalm 16:8. The whole psalm belongs to the Messiah, and everything concerning the person in it agrees with him; such as his trust in God, Psalm 16:1 as he was man and Mediator; his very great regard to the saints, and delight in them, Psalm 16:2 his disregard to others who were hastening after another God, or another Saviour, whose sacrifices, as an high priest, he would not offer up, nor make intercession for them, Psalm 16:4 his exceeding great satisfaction in having the God of Israel for his portion, and in having his lot cast among his peculiar people, who were a delightful inheritance to him, Psalm 16:5 his thankfulness for advice and direction in the time of his sorrows and sufferings; and his dependence on the almighty power of God to support and protect him, Psalm 16:7 and the joy and comfort he was filled with in the view of his resurrection from the dead, and his enjoyment of the heavenly glory, Psalm 16:9,
I foresaw the Lord always before my face; Christ always had Jehovah in view throughout the whole of his life; and in his last moments he had respect unto the glory of his perfections, as the ultimate end of his obedience and sufferings; and to his purposes, council, and covenant, which were to be accomplished by him; and to his will and command in preaching the Gospel, working miracles, going about to do good, in obeying the precept, and bearing the penalty of the law; as well as to his promises, and his power to assist, support, and preserve him, as man and Mediator:
for he is on my right hand; which expresses his nearness to him, his presence with him, his readiness to assist him, and his protection of him; as if he was his second that stood by him, to take his part, and, if need be, to take up his cause, and defend him from his enemies; see Psalm 109:31.
that I should not be moved; from his station, place, and duty; from the cause he was engaged in, so as to relinquish it; or with the fear of men, or fury of devils, or wrath of God, whilst he was doing and suffering, according to the will of God.

David speaketh. Psalm 16:8-11.
Not leave my soul in hell. In hades, the unseen abode of the dead. The meaning is that he would not remain under the power of death. David did not speak this of himself, but of the Son of David. See Acts 2:29.
Thy Holy One. The Lord Jesus. The promised Messiah.

Psalm 16:8.