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 Hebrews 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 - נפשׁ 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 man's 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 - - לשׁאול lishe'ôl, "to Sheol." See Psalm 6:5, note; Isaiah 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 1 Peter 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 Isaiah 14:9. As a matter of fact, the soul of the Saviour at his death entered into "paradise." See the notes at Luke 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 Acts 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, Acts 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 - חסיד châsı̂yd - 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 Mark 1:24; Luke 4:34; Acts 3:14; compare Luke 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," Ecclesiastes 9:9; "to see death," Psalm 89:48; "to see sleep," Ecclesiastes 8:16; "to see famine," Jeremiah 5:12; "to see good," Psalm 34:12; "to see affliction," Lamentations 3:1; "to see evil," Proverbs 27:12. Here it means that he would not "experience" corruption; or would not return to corruption.

Corruption - - שׁחת shachath. This word is frequently used in the Scriptures. It is translated "ditch" in Job 9:31; Psalm 7:15; "corruption" (as here), in Job 17:14; Psalm 49:9; Jonah 2:6; "pit," in Job 33:18, Job 33:24, Job 33:28, Job 33:30; Psalm 9:15; Psalm 30:9; Psalm 35:7; Proverbs 26:27; Isaiah 38:17; Isaiah 51:14; Ezekiel 19:4; Ezekiel 28:8; "grave," in Job 33:22; and "destruction," in Psalm 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 שׁוח shûach - "to sink or settle down;" hence, a pit or the grave. Others derive it from שׁחת shāchath, 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, διαφθοράν 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 Acts 2:27, and of Paul Acts 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 1 Peter 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.

Thine Holy One - This is in the plural number, חסידיך chasideycha, thy Holy Ones; but none of the versions translate it in the plural; and as it is in the singular number, חסידך 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 Acts 2:27; Acts 13:35, we may take it for granted that the present reading is a corruption; or that חסידיך 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 שאול sheol signifies a pit, a ditch, the grave, or state of the dead. See the notes on the parallel places, Acts 2:25 (note), etc.

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.

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 Genesis 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, Psalm 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 Numbers 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 John 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.

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.

16:10 Hell - In the state of the dead. Holy one - 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. To see - To be corrupted or putrefied in the grave, as the bodies of others are.

Margin hell

Heb. "Sheol," See Scofield Note: "Hab 2:5".

10. soul-or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Ps 35:13; 105:18. Some cases are cited, as Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.

wilt not leave . hell-abandon to the power of (Job 39:14; Ps 49:10). Hell as (Ge 42:38; Ps 6:5; Jon 2:2) the state or region of death, and so frequently-or the grave itself (Job 14:13; 17:13; Ec 9:10, &c.). So the Greek Hades (compare Ac 2:27, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Ps 9:17; Pr 5:5; 7:27).

wilt . suffer-literally, "give" or "appoint."

Holy One-(Ps 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits-pious.

to see-or, "experience"-undergo (Lu 2:26).

corruption-Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Ac 2:27; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Ps 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Ac 13:36, 37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Ac 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."

16:1-11 This psalm begins with expressions of devotion, which may be applied to Christ; but ends with such confidence of a resurrection, as must be applied to Christ, and to him only. - David flees to God's protection, with cheerful, believing confidence. Those who have avowed that the Lord is their Lord, should often put themselves in mind of what they have done, take the comfort of it, and live up to it. He devotes himself to the honour of God, in the service of the saints. Saints on earth we must be, or we shall never be saints in heaven. Those renewed by the grace of God, and devoted to the glory of God, are saints on earth. The saints in the earth are excellent ones, yet some of them so poor, that they needed to have David's goodness extended to them. David declares his resolution to have no fellowship with the works of darkness; he repeats the solemn choice he had made of God for his portion and happiness, takes to himself the comfort of the choice, and gives God the glory of it. This is the language of a devout and pious soul. Most take the world for their chief good, and place their happiness in the enjoyments of it; but how poor soever my condition is in this world, let me have the love and favour of God, and be accepted of him; let me have a title by promise to life and happiness in the future state; and I have enough. Heaven is an inheritance; we must take that for our home, our rest, our everlasting good, and look upon this world to be no more ours, than the country through which is our road to our Father's house. Those that have God for their portion, have a goodly heritage. Return unto thy rest, O my soul, and look no further. Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, are abundantly satisfied with it: they envy not any their carnal mirth and delights. But so ignorant and foolish are we, that if left to ourselves, we shall forsake our own mercies for lying vanities. God having given David counsel by his word and Spirit, his own thoughts taught him in the night season, and engaged him by faith to live to God. Verses 8-11, are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of Pentecost, Ac 2:25-31; he declared that David in them speaks concerning Christ, and particularly of his resurrection. And Christ being the Head of the body, the church, these verses may be applied to all Christians, guided and animated by the Spirit of Christ; and we may hence learn, that it is our wisdom and duty to set the Lord always before us. And if our eyes are ever toward God, our hearts and tongues may ever rejoice in him. Death destroys the hope of man, but not the hope of a real Christian. Christ's resurrection is an earnest of the believer's resurrection. In this world sorrow is our lot, but in heaven there is joy, a fulness of joy; our pleasures here are for a moment, but those at God's right hand are pleasures for evermore. Through this thy beloved Son, and our dear Saviour, thou wilt show us, O Lord, the path of life; thou wilt justify our souls now, and raise our bodies by thy power at the last day; when earthly sorrow shall end in heavenly joy, pain in everlasting happiness.