Thou wilt not leave my soul - The word "soul," with us, means "the thinking, the immortal part of man," and is applied to it whether existing in connection with the body or separate from it. The Hebrew word translated "soul" here, נפשׁ nephesh, however, may mean "spirit, mind, life," and may denote here nothing more than "me" or "myself." It means, properly, "breath"; then "life," or "the vital principle, a living being"; then "the soul, the spirit, the thinking part." Instances where it is put for the individual himself, meaning "me" or "myself" may be seen in Psalm 11:1; Psalm 35:3, Psalm 35:7; Job 9:21. There is no clear instance in which it is applied to the soul in its separate state, or disjoined from the body. In this place it must be explained in part by the meaning of the word hell. If that means grave, then this word probably means "me"; thou wilt not leave me in the grave. The meaning probably is, "Thou wilt not leave me in Sheol, neither," etc. The word "leave" here means, "Thou wilt not resign me to, or wilt not give me over to it, to be held under its power."

In hell - - εἰς ᾅδου eis Hadou. The word "hell," in English, now commonly denotes "the place of the future eternal punishment of the wicked." This sense it has acquired by long usage. It is a Saxon word, derived from helan, "to cover," and denotes literally "a covered or deep place" (Webster); then "the dark and dismal abode of departed spirits"; and then "the place of torment." As the word is used now by us, it by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether, although formerly the English word perhaps expressed no more than the original. The Greek word "Hades" means literally "a place devoid of light; a dark, obscure abode"; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs only eleven times in the New Testament. In this place it is the translation of the Hebrew שׁאול Sheowl.

In Revelation 20:13-14, it is connected with death: "And death and hell (Hades) delivered up the dead which were in them"; "And death and hell (Hades) were cast into the lake of fire." See also Revelation 6:8; Revelation 1:18, "I have the keys of hell and death." In 1 Corinthians 15:55 it means the grave: "O grave (Hades), where is thy victory?" In Matthew 11:23 it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation, opposed to former great prosperity: "Thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell" (Hades). In Luke 16:23 it is applied to the place where the rich man was after death, in a state of punishment: "In hell (Hades) he lifted up his eyes, being in torments." In this place it is connected with the idea of suffering, and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word שׁאול Shèowl.

Once it is used as a translation of the phrase "the stones of the pit" Isaiah 14:19; twice to express silence, particularly the silence of the grave Psalm 94:17; Psalm 115:17; once to express the Hebrew for "the shadow of death" Job 38:17; and sixty times to translate the word Sheol. It is remarkable that it is never used in the Old Testament to denote the word קבר qeber, which properly denotes "a grave or sepulchre." The idea which was conveyed by the word Sheol, or Hades, was not properly a grave or sepulchre, but that dark, unknown state, including the grave, which constituted the dominions of the dead. What idea the Hebrews had of the future world it is now difficult to explain, and is not necessary in the case before us. The word originally denoting simply "the state of the dead, the insatiable demands of the grave," came at last to be extended in its meaning, in proportion as they received new revelations or formed new opinions about the future world. Perhaps the following may be the process of thought by which the word came to have the special meanings which it is found to have in the Old Testament:

(1) The word "death" and the grave קבר qeber would express the abode of a deceased body in the earth.

(2) man has a soul, a thinking principle, and the inquiry must arise, What will be its state? Will it die also? The Hebrews never appear to have believed that. Will it ascend to heaven at once? On that subject they had at first no knowledge. Will it go at once to a place of happiness or of torment? Of that, also, they had no information at first Yet they supposed it would live; and the word שׁאול Sheowl expressed just this state - the dark, unknown regions of the dead; the abode of spirits, whether good or bad; the residence of departed people, whether fixed in a permanent habitation, or whether wandering about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us, and hence, it is put in opposition to heaven, Psalm 139:8, "If I ascend up into heaven, thou art there; if I make my bed in hell (Sheol), behold, thou art there"; Amos 9:2. The most common use of the word is, therefore, to express those dark regions, the lower world, the region of ghosts, etc. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isaiah 14:9; "Hell from beneath is moved to meet thee," etc.; where the assembled dead are represented as being agitated in all their vast regions at the death of the King of Babylon.

(3) the inquiry could not but arise whether all these beings were happy. This point revelation decided; and it was decided in the O d Testament. Yet this word would better express the state of the wicked dead than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence, the word sometimes expresses the idea of a place of punishment: Psalm 9:17, "The wicked shall be turned into hell," etc.; Proverbs 15:11; Proverbs 23:14; Proverbs 27:20; Job 26:6. While, therefore, the word does not mean properly a grave or a sepulchre, it does mean often "the state of the dead," without designating whether in happiness or woe, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is Sheol, and the Greek Hades: Genesis 37:35, "I will go down into the grave, unto my son, mourning" I will go down to the dead, to death, to my son, still there existing; Genesis 42:38; Genesis 44:29, "He shall bring down my gray hairs with sorrow to the grave; Numbers 16:30, Numbers 16:33; 1 Kings 2:6, 1 Kings 2:9; etc. etc. in the place before us, therefore, the meaning is simply, thou wilt not leave me among the dead. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah. Thou wilt not leave him among the dead; thou wilt raise him up. It is from this passage, perhaps, aided by two others (Romans 10:7, and 1 Peter 3:19), that the doctrine originated that Christ "descended," as it is expressed in the Creed, "into hell"; and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic Church has been that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow:

(1) That nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further.

(2) It may be remarked that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the dying thief he said, "This day shalt thou be with me in paradise." When Jesus died, he said, "It is finished"; and he doubtless meant by that that his sufferings and toils for man's redemption were at an end. All suppositions of any toils or pains after his death are fables, and without the slightest warrant in the New Testament.

Thine Holy One - The word in the Hebrew which is translated here "Holy One" properly denotes "One who is tenderly and piously devoted to another," and corresponds to the expression used in the New Testament, "my beloved Son." It is also used, as it is here by the Septuagint and by Peter, to denote "One that is holy, that is set apart to God." In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the Holy One, or the Holy One of God. It is several times used as the wellknown designation of the Messiah: Mark 1:24, "I know thee who thou art, the Holy One of God"; Luke 4:34; Acts 3:14, "But ye denied the Holy One, and the just," etc. See also Luke 1:35, "That holy thing that is born of thee shall be called the Son of God."

To see corruption - To see corruption is to experience it, to be made partakers of it. The Hebrews often expressed the idea of experiencing anything by the use of words pertaining to the senses, as, to taste of death, to see death, etc. Corruption here means putrefaction in the grave. The word which is used in the Psalm, שׁחת shachath, is thus used in Job 17:14, "I have said to corruption, thou art my father," etc. The Greek word used here properly denotes this. Thus, it is used in Acts 13:34-37. This meaning would be properly suggested by the Hebrew word, and thus the ancient versions understood it. The meaning implied in the expression is, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proceeds to show that the words must have.

Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this Hades was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on Matthew 11:23 (note).

To see corruption - Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.

Because thou wilt not leave my soul in hell,.... This is an apostrophe, or an address to his Father, who he believed would not leave his soul, as separate from his body, in Hades, in the invisible world of souls, in the place where the souls of departed saints are, but would quickly return it to its body, and reunite them; or else, that he would not leave his dead body, for so sometimes signifies; see Leviticus 19:28 in the grave; which is no unusual sense of see Genesis 42:38 that is, so long as to be corrupted and putrefy, as the next clause shows:

neither wilt thou suffer thine Holy One to see corruption. The character of an "Holy One" well agrees with Christ, both as God, or with respect to his divine nature, holiness being a perfection in it, and in which he is glorious; and as man, he being holy in his nature, harmless in his life and conversation: all his doctrines were pure and holy, and so were all his works; and all his administrations in the discharge of every of his office; and he is the efficient cause and lain of all the holiness of his people; they are sanctified in him, and by him, and have all their sanctification from him. The word may be rendered, "thy merciful", or "bountiful one"; and such Christ is, a merciful, as well as faithful high priest; and who has shown great compassion both to the bodies and souls of men, and has been very beneficent and liberal in the distributions of his grace and goodness. Now, though he died, and was laid in the grave, and buried, yet God would not suffer him to lie there so long as to be corrupted and putrefied, which is the sense of seeing corruption: and so the Jews themselves explain the last clause of the preceding verse, in connection with this, "my flesh shall rest in hope", that no worm or maggot should have power over it, or corrupt it,

"Seven fathers (they say (x)) dwell in eternal glory, and there is no , "worm or maggot", rules over them; and these are they, Abraham, Isaac, and Jacob, and Moses, and Aaron, and Amram their father; and there are that say also David, as it is said, Psalm 16:1, "therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope".

And which sense also is mentioned by one of their commentators of note (y), who thus paraphrases the words:

"whilst I am alive it shall rest safely, for thou wilt deliver me from all hurt; and in the mystical sense, or according to the Midrash, after death; intimating, that no maggot or worm should have power over him;

which was not true of David, but is of the Messiah,

(x) Massecheth Derech Eretz Zuta, c. 1. fol. 19. 1.((y) Kimchi in Psal. xvi. 9.

Leave (ἐγκαταλείψεις)

Lit., leave behind.

Suffer (δώσεις)

Lit., give.

Because thou wilt not {t} leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

(t) You will not allow me to remain in the grave.

2:27 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. See Ps 16:10. David did not speak this of himself, but of the Son of David. See Ac 2:29.

Thine Holy One. The Lord Jesus. The promised Messiah.

2:27 Thou wilt not leave my soul in hades - The invisible world. But it does not appear, that ever our Lord went into hell. His soul, when it was separated from the body, did not go thither, but to paradise, Luke 23:43. The meaning is, Thou wilt not leave my soul in its separate state, nor suffer my body to be corrupted.

Margin hell

Hades. See Scofield Note: "Lk 16:23".

27. wilt not leave my soul in hell-in its disembodied state (see on [1938]Lu 16:23).

neither . suffer thine Holy One to see corruption-in the grave.

2:22-36 From this gift of the Holy Ghost, Peter preaches unto them Jesus: and here is the history of Christ. Here is an account of his death and sufferings, which they witnessed but a few weeks before. His death is considered as God's act; and of wonderful grace and wisdom. Thus Divine justice must be satisfied, God and man brought together again, and Christ himself glorified, according to an eternal counsel, which could not be altered. And as the people's act; in them it was an act of awful sin and folly. Christ's resurrection did away the reproach of his death; Peter speaks largely upon this. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption. His death and sufferings should be, not to him only, but to all his, the entrance to a blessed life for evermore. This event had taken place as foretold, and the apostles were witnesses. Nor did the resurrection rest upon this alone; Christ had poured upon his disciples the miraculous gifts and Divine influences, of which they witnessed the effects. Through the Saviour, the ways of life are made known; and we are encouraged to expect God's presence, and his favour for evermore. All this springs from assured belief that Jesus is the Lord, and the anointed Saviour.