Acts 13:35

Act 13:35. Ἐν ἑτέρῳ) in another, viz. Psalm, or rather, passage; for in the preceding ver. Isaiah is quoted.—λέγει, saith) David, in the name (character) of the Messiah.—οὐ δώσεις, Thou shalt not give) See note on ch. Act 2:27.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_13:35. Διό] therefore, namely, because the Messiah, according to Act_13:34, after His resurrection will not again die, but live for ever.

ἐν ἑτέρῳ] sc. ψαλμῷ, which is still present to the mind of the speaker from the quotation in Act_13:33.

λέγει] the subject is necessarily that of εἴρηκεν, Act_13:34, and so neither David (Bengel, Heinrichs, and others) nor the Scripture (Heumann), but God, although Psa_16:10 contains Davids words addressed to God. But David is considered as interpreter of God, who has put the prayer into his mouth. Comp. on Mat_19:5. As to the passage quoted, see on Act_2:25-27. Calvin correctly says: Quod ejus corpus in sepulcro fuit conditum, nihil propterea juris habuit in ipsum corruptio, quum illic integrum non secus atque in lecto jacuerit usque ad diem resurrectionis.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

The Lord was so in grave, that he felt no corruption.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

35. 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(35) Thou shalt not suffer thine Holy One to see corruption.—See Notes on the prophecy so cited in Act_2:25-31.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35. Wherefore he saith] Better, “Because he saith.” These words of Psalms 16 which David was inspired to utter cannot refer to David, and this St Paul proceeds to shew. Cp. Act_2:29-31 notes.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Be it known unto you, therefore, men and brethren,.... The apostle having discoursed concerning the incarnation of Christ, his death and resurrection, proceeds to take notice of some particular benefits and blessings of grace arising from thence, which are published and made known to the sons of men in the everlasting Gospel, as were now to the Jews by Paul and Barnabas; such as forgiveness of sins through the blood of Christ, and justification by his righteousness; the former of them is mentioned in this verse, the latter in the next:

that through this man is preached unto you the forgiveness of sins; forgiveness of sins, which is sometimes expressed by a non-imputation of them, a non-remembrance of them, a covering and putting them away, and a blotting them out, is an act of free grace and mercy, and yet is through the blood of Christ; through that believers have it; Christ is exalted as a Prince and a Saviour to give it, having by his blood procured it; and this is a principal doctrine of the Gospel, which is published in his name, and which the light of nature and law of Moses know nothing of, and cannot ascertain; the prophets bear testimony to this truth, that everyone that believes in Christ shall receive the remission of sins, of all his sins. That there is a God is known by the light of nature, and that sin is an offence unto him; but by it is not known in what way offended Deity is appeased; nor does it, nor can it assure any that God will forgive sin on any account whatever; not on account of mercy in him, nor on account of good works, or of repentance in them; God, as the God of nature, does not forgive sin, but as the God of grace: and though the law of Moses declares what is good, and gives knowledge of evil, yet admits not of repentance as a satisfaction for sin committed; nor does it represent God as merciful, but as just, and so accuses, condemns, and kills: the doctrine of forgiveness is a pure doctrine of the Gospel; and when it is preached aright, it is preached through Christ, not through the works of the law, not through repentance, nor through faith, nor through the absolute mercy of God, but through Christ, through the blood of Christ, which was shed to obtain it in a way consistent with the justice of God; and through his hands it is given. When Christ is called a "man", it must not be thought that he is a mere man; he is God as well as man; had he been a mere man, forgiveness of sin could not have been by his blood, or through his name, or for his sake; it is because he is God, truly and properly God, that there is a virtue in his blood to take away sin, and cleanse from it; see Jo1 1:7 Besides, the word "man" is not in the original text, it is only "through this is preached to you"; that is, through this glorious and divine person, who, though he died as man, and was buried, yet saw no corruption, and is now raised from the dead, and is at the right hand of God. Some copies read , because of this, or for this reason; seeing he is raised from the dead, therefore the doctrine of the remission of sins is preached; for if he had died, and had not risen again, there could have been no pardon by his blood, nor justification by his righteousness; see Rom 4:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

Ver. 35. {See Trapp on "Act 2:31"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 - Psa 16:10.

Thou wilt not suffer ... - See this explained in the notes on Act 2:27.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In another place also he saith, (Psalm xv. 10.) thou wilt not suffer thy holy one to see corruption. That is, Christ’s body to be corrupted in the grave. See the words of St. Peter, Acts chap. ii. 27. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

These words are quoted out of Psa 16:10,11; see Act 2:27.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. Holy One… corruption—Paul here uses the same argument with Peter in Act_2:25-31, yet in words and connexion so different as to show them to be independent arguments.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Because for wherefore, A.V. and T.R.; thou wilt not give for thou shalt not suffer, A.V.; (see Act_2:27, note) thy for thine, A.V. It is remarkable that St. Peter and St. Paul should both quote this sixteenth psalm, and use precisely the same argument.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He saith - David in the name of the Messiah. Psalm xvi, 10.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes one verse 34

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

This is why he also says in another Psalm

Paul's audience would have understood that this Psalm refers to the Messiah. AT: "In another Psalm of David, he also says about the Messiah" (See: Assumed Knowledge and Implicit Information)

he also says

"David also says." David is the author of Psalm 16 from which this quotation is taken.

You will not allow your Holy One to see decay

The phrase "see decay" is a metonym for "decay." AT: "You will not allow the body of your Holy One to rot" (See: Metonymy)

You will not allow

David is speaking to God here.

in his own generation

"during his lifetime"

served the desires of God

"did what God wanted him to do" or "did what pleased God"

he fell asleep

This was a polite way to refer to death. AT: "he died" (See: Euphemism)

was laid with his fathers

"was buried with his ancestors who had died"

experienced decay

The phrase "experienced decay" is a metonym for "his body decayed." AT: "his body rotted" (See: Metonymy)

But he whom

"but Jesus whom"

God raised up

Here to raise up is an idiom for causing someone who has died to become alive again. AT: "God caused to live again" (See: Idiom)

experienced no decay

The phrase "experienced no decay" is a way to say "his body did not decay." AT: "did not rot" (See: Metonymy)

translationWords

psalm

Holy One

David

generation

ancestor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

35. διότι καὶ ἐν ἑτέρῳ λέγει, because He saith also in another place. These words of Psalms 16, which David was inspired to utter, cannot refer to David himself, and this St Paul now proceeds to shew. Cf. on the whole passage Act 2:29-31 notes.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35. διότι καί] wherefore also,—correspondent to which purpose, of His Christ not seeing corruption.

ἑτέρῳ] viz. ψαλμῷ, referring to ver. 33.

λέγει] viz. ὁ θεός, not David: the subject is continued from vv. 32 and 34, and fixed by εἴρηκεν and δώσω just preceding. δώσεις and ὅσιον accurately correspond to δώσω and ὅσια before. See on ch. 2:27.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Suffer [δωσεις] . Lit., give.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.