Psalms 16:10

Blessed Peter in the Acts of the Apostles took these words as applied to the Lord.… He did not, however, take the words as though he were undermining their factual basis, but as more applicable to the Lord than to those of whom they were …

This psalm refutes the folly of Arius, of Eunomius and of Apollinaris: the former ones said God the Word assumed a body without a soul, whereas Apollinaris called the body that was assumed ensouled though denying it a rational soul; I do not know where …

The reason is that resurrection requires the union of body and soul; and therefore the soul joined to divinity should not have remained in Hell; but it had to stay there only until the truth of his humanity and true flesh was proven: nor was …

For thou wilt not leave my soul in hell,....

7 I will bless the L ORD , who hath given me counsel: my reins also instruct me in the night seasons. This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament.

Our Lord Jesus was not disappointed in his hope. He declared his Father's faithfulness in the words, "thou wilt not leave my soul in hell, " and that faithfulness was proven on the resurrection morning. Among the departed and disembodied Jesus was not left; he had believed in the resurrection, and he received it on the third day, when his body rose in glorious life, according as he had said in joyous confidence, "neither wilt thou suffer thine Holy One to see corruption."

Some cases are cited, as Le 22:4; 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;

quarantine:debris (2026-07-29) — unbalanced-parens

Our Lord Jesus was not disappointed in his hope. He declared his Father's faithfulness in the words, "thou wilt not leave my soul in hell, " and that faithfulness was proven on the resurrection morning. Among the departed and disembodied Jesus was not left; he had believed in the resurrection, and he received it on the third day, when his body rose in glorious life, according as he had said in joyous confidence, "neither wilt thou suffer thine Holy One to see corruption." Into the outer prison of the grave his body might go, but into the inner prison of corruption he could not enter. He who in soul and body was pre-eminently God's "Holy One, " was loosed from the pains of death, because it was not possible that he should be holden of it. This is noble encouragement to all the saints; die they must, but rise they shall, and though in their case they shall see corruption, yet they shall rise to everlasting life. Christ's resurrection is the cause, the earnest, the guarantee, and the emblem of the rising of all his people. Let them, therefore, go to their graves as to their beds, resting their flesh among the clods as they now do upon their couches. Since Jesus is mine, I'll not fear undressing, But gladly put off these garments of clay; To die in the Lord is a covenant blessing, Since Jesus to glory through death led the way." Wretched will that man be who, when the Philistines of death invade his soul, shall find that, like Saul, he is forsaken of God; but blessed is he who has the Lord at his right hand, for he shall fear no ill, but shall look forward to an eternity of bliss.

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 Act 2:27; Act 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, Act 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 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 Heb 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. […]