(34) Now no more to return to corruption.--We note from the turn of the phrase that St. Paul already has the words of Psalm 16:10 in his mind, though he has not as yet referred to it.

I will give you the sure mercies of David.--The words do not seem in themselves to have the nature of a Messianic prediction. To those, however, whose minds were full to overflowing with the writings of the prophets they would be pregnant with meaning. What were the "sure mercies of David" (Isaiah 55:3) but the "everlasting covenant" of mercy which was to find its fulfilment in One who should be "a leader and commander to the people?" We may well believe that the few words quoted recalled to St. Paul and to his hearers the whole of that wonderful chapter which opens with "Ho, every one that thirsteth, come ye to the waters." The Greek word for "mercies" is the same adjective as that translated "holy" in the next verse, "holiness" being identified with "mercy," and so forms a connecting link with the prophecy cited in the next verse.

Verse 34. - Hath spoken for said, A.V.; holy and sure blessings for sure mercies, A.V. No more to return to corruption. This is added to show that Christ's resurrection was a final victory over death; not like that of Lazarus, or the Shunammite's son, or Jairus's daughter, but, as St. Paul himself says (Romans 6:9), "Christ being raised from the dead dieth no more, death hath no more dominion over him." Here he tells us that this eternal exemption of Christ from death was promised or signified in Isaiah 55:3, which he quotes from the LXX., only abbreviating the διαθήσομαι κ.τ.λ., into δώσω, I will give. What, then, is meant by the ὅσια Δαβὶδ τὰ πιστά? The Hebrew has חֻסְדֵי דָוְד הַנֶּךאמָנִים, which can mean nothing else but "the sure mercies of David," the favor and mercy promised to David in God's everlasting covenant, well ordered in all things and sure. And in like manner, in 2 Chronicles 6:42, ὅσια Δαβὶδ means "the mercies of God to David." And if we turn to the account of this covenanted mercy in 2 Samuel 7, we shall see that it comprises the setting of David's seed upon his throne for ever (see specially vers. 12-16). In ver. 15 it is said, חַסְדִי לאִ יָסוּר מִמֶּגוּ, "My mercy shall not depart from him." And in the next verse his house and his kingdom are described as being נֶאְמַן לְעֹלָם, sure," or "established for ever," which, when applied to the personal Christ, the Son of David, manifestly implies his eternal exemption from death and corruption (see also Psalm 132:4). The sense of the Hebrew, therefore, is clever and certain, and it is equally certain that the LXX. meant to represent this sense in the version here quoted by St. Paul. Ὅσιος, though properly meaning "holy, pious," and thence "mild" and "merciful" (εἰρηνικὸς, Hesych.) as applied to man, came to be applied in the same senses to God (Revelation 15:4; Revelation 16:5; and here and in the LXX.). Beyond doubt, therefore, the passage before us is rightly rendered in the A.V., "the sure mercies of David;" the plural, ὅσια, represents the חֲסָדִים of the Hebrew. Clemens Alex. (quoted by Schleusner) uses it in the same way for "mercies or "benefits:" Πόσα αὐτῷ ὀφείλομεν ὅσια: "For how many mercies are we indebted to Christ!" In a similar way, the Latin pietas is used for God's "justice" or "kindness" ('AEneid,' 2:536; 5:688). "Trini pulses pietatem" (on a sepulchral monument, A.D. 1427): "Beat at the door of God's mercy." Gronovius, in his note on 'AEian. V. H.,' 8:1, where he ascribes to ὅσιος the primitive sense of what is "just" and "due," from man either to God or to his fellowman, adds, "Tribuunt quidem LXX? interpetiam Deo τὸ ὅσιον: sod etiam tum significat quoddam quasi offcium benignitatia in heroines pios, Deo decorum."

13:32-37 The resurrection of Christ was the great proof of his being the Son of God. It was not possible he should be held by death, because he was the Son of God, and therefore had life in himself, which he could not lay down but with a design to take it again. The sure mercies of David are that everlasting life, of which the resurrection was a sure pledge; and the blessings of redemption in Christ are a certain earnest, even in this world. David was a great blessing to the age wherein he lived. We were not born for ourselves, but there are those living around us, to whom we must study to be serviceable. Yet here is the difference; Christ was to serve all generations. May we look to Him who is declared to be the Son of God by his resurrection from the dead, that by faith in him we may walk with God, and serve our generation according to his will; and when death comes, may we fall asleep in him, with a joyful hope of a blessed resurrection.And as concerning that he raised him up from the dead,.... This, as it is differently expressed from the raising him up, spoken of in the preceding verse, so seems to be a distinct article from it, and is supported by other passages of Scripture: the apostle having shown that God had fulfilled his promise to the fathers, concerning the raising up, or sending the Messiah into the world, who is no other than the eternal Son of God, proceeds to prove his resurrection from the dead, as man, which was in such sort, as

now no more to return to corruption; so as not to die any more, and be laid in the grave, and there corrupted; as was the case of those who were raised from the dead by the prophets, under the Old Testament, or by Christ himself, before his death and resurrection; for these were raised to a mortal life, and died again, and were buried, and saw corruption; but Christ was raised up from the dead, never to die more, but to live forever, having in his hands the keys of hell and death, and being the triumphant conqueror over death and the grave; in proof of which some passages are produced out of the Old Testament, as follow: "he said on this wise"; that is, God said so, or after this manner, Isaiah 55:3 "I will give you the sure mercies of David"; that is, of the Messiah; by which are meant the blessings of the sure and well ordered covenant of grace, which the Messiah by his sufferings and death was to ratify and secure for all his people: now had he only died, and not been raised from the dead, these blessings had not been ratified and made sure unto them; therefore, when God promises his people, that he will give them the sure mercies of David, or the Messiah, he promises that the Messiah shall not only die to procure mercies and blessings for them, but that he shall rise again from the dead, to make them sure unto them; so that these words are pertinently produced in proof of Christ's resurrection. David is a name frequently given to the Messiah, as in Jeremiah 30:9 David being an eminent type of Christ, and the Messiah being a son of his; and who must be meant here; and which is owned by several Jewish commentators (o) of the best note; and which appears from his being called a witness to the people, a leader and a commander of them, in the next verse: the blessings of the covenant are fitly called "mercies", because they spring from the grace and mercy of God, and wonderfully display it, and are in mercy to his people; and these are the mercies of David, or of Christ, because the covenant being made with him, these blessings were put into his hands for them, and come through his blood to them; and hence they are said to be "sure" ones; they are in safe hands; Christ, who is intrusted with them, faithfully distributes them: but then, as by his death he has made way for the communication of them, consistent with the justice of God; so he must rise again, and live for ever, to distribute them, or see that there is an application of them made to the persons for whom they are designed: besides, it is one of the sure mercies promised to David, to the Messiah himself, that though he died, and was laid in the grave, he should not continue there, but rise again, as the next testimony most clearly shows.

(o) Aben Ezra & Kimchi in Isaiah 55.3. Abarbinel. Mashmia Jeshua, fol. 26. 1.