Acts 2:24
Verse
Context
Peter Addresses the Crowd
23He was delivered up by God’s set plan and foreknowledge, and you, by the hands of the lawless, put Him to death by nailing Him to the cross.24But God raised Him from the dead, releasing Him from the agony of death, because it was impossible for Him to be held in its clutches.
Sermons
David Wilkerson
T. Austin-Sparks
J. Vernon McGee
Walter A. Maier
Stephen Olford
Rolfe Barnard
David GuzikSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Whom God hath raised up - For, as God alone gave him up to death, so God alone raised him up from death. Having loosed the pains of death - It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of חבלי מות chebley maveth, in Psa 116:3, or חבלי שאול chebley sheol, in Psa 18:5, and in Sa2 22:6, to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that λυειν τας ωδινας θανατου, signifies rather to Remove the pains or sufferings of death. So Lucian, De Conscr. Hist., says, "a copious sweat to some, ελυσε τον πυρετον, Removes or carries off the fever." So Strabo, speaking of the balm of Jericho, says, λυει δε κεφαλαλγιας θαυμαστως - it wonderfully Removes the headache, etc. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident; but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary consequence of his own Divine power. Instead of θανατου, of death, the Codex Bezae, Syriac, Coptic, and Vulgate, have Ἁιδου, of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles' creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion.
Jamieson-Fausset-Brown Bible Commentary
was not possible he should be holden of it--Glorious saying! It was indeed impossible that "the Living One" should remain "among the dead" (Luk 24:5); but here, the impossibility seems to refer to the prophetic assurance that He should not see corruption.
John Gill Bible Commentary
Whom God raised up,.... From the dead; for though his life was taken away by men, he was raised to life again by God the Father, to whom the resurrection of Christ is generally ascribed, though not to the exclusion of Christ himself, and the blessed Spirit; and this being what the apostles were witnesses of, and the Jews endeavoured to stifle as much as they could, it being the sign Christ gave them of the truth of his Messiahship; and this being also a fundamental article of the Christian religion, the apostle enlarges upon it: having loosed the pains of death; this may be understood either of what Christ had done for his people by dying for them; he had abolished death; he had took away its sting, and delivered them from the curse of it, having fulfilled the law, satisfied justice, and made full atonement for their sin; so that though they die, death is not a penal evil to them, nor shall they always continue under the power of it: or of what God did in raising Christ from the dead; he delivered him from the power of death, by which he was held in the grave, and which is expressed by a word which signifies pains and sorrows, even those of a woman in travail; which though he felt not now, he had gone through them; his low state in the grave was the effect of them; and these are said to be loosed when he was raised up, he being so entirely delivered from them, as that they should never come upon him more: and it is to be observed, that the same word in the Hebrew language, and so in the Chaldee and Syriac, in which Peter might speak, signifies both cords and sorrows; and we often read in Talmudic and Rabbinic (w) writings, of , "the sorrows", or "pains" of the Messiah. The death which Christ died, being the death of the cross, was a very painful one: he endured great pains in his body, smote with rods, and buffeted with the hands of men; by being scourged and whipped, and having a crown of thorns platted on his head; but the pains of the cross were still greater, his body being stretched out upon it, and fastened to it by nails drove through his hands and feet, and then reared up, and jogged in the earth, where he hung upon it in extreme agony, till he expired: and these pains he endured, not through want of love to him in his Father, who, as he does not willingly grieve and afflict the children of men, so neither would he his own Son; nor was it on account of any sin of his, for he knew none, nor did he commit any; but he was wounded, and bruised, and endured these sorrows and pains for the sins of his people: as he was their surety, it was necessary he should die, because the wages of sin is death, and the justice and veracity of God required it; and it was proper he should die the painful death of the cross, because of the types and prophecies of it, and chiefly that he might appear to be made a curse for his people: though more must be meant here than the pains he endured in the moment and article of death, since they ceased at death, and he was then freed from them; whereas the text speaks of a loosing him from them at his resurrection, which supposes that they continued on him until that time; wherefore these pains of death also signify the power and dominion death had over him, and continued to have over him in the grave; with the cords of which he was bound and held, till he was loosed by raising him from the dead. Dr. Goodwin is of opinion, that these words are to be understood, not of the resurrection of Christ's body from the pains and power of death, but at least chiefly of the recovery and revival of his soul from those spiritual agonies which attended him, and from which he was loosed and delivered before his death; and the rather, because as before observed, at death the pains of it are gone, the bitterness of it is over, and nothing is felt in the grave; besides, the word here used signifies the pains of a woman in travail, Th1 5:3 and seems best to agree with those inward sufferings of Christ, which are called "the travail of his soul", Isa 53:11 and which, like the pangs of a woman in labour, came upon him gradually: four or five days before his death he said, "now is my soul troubled", Joh 12:27. The night in which he was betrayed, when he came into the garden, he began to be sorrowful, and heavy, and sore amazed; and at length he breaks out, and says, "my soul is exceeding sorrowful, even unto death", Mat 26:37 and after some time his pains increase, and being in agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood, Luk 22:44 but the sharpest pains were yet to come, and which he endured when on the cross, being forsaken by his God and Father, Mat 27:46 and which arose partly from the sins of his people, the filth and guilt of them laid upon him, which must be very distressing to his pure and holy mind; and from the wrath of God, and curse of the law, which he sustained as the punishment for them; and it was necessary he should bear the whole punishment due to sin, the punishment of sense, or feel the wrath of God, and the strokes of divine justice, and the punishment of loss, or be deprived of the divine presence; and these sorrows of soul may be well called the pains or sorrows of death, because they were unto death, and issued in it; a corporeal death followed upon them; and when he was in the garden, and on the cross, it might be truly said, "the sorrows of death compassed him about", Psa 18:4 but from these he was loosed just before his death, when he said, "it is finished"; the darkness was over; the light of God's countenance broke out upon him; he heard his cry, and helped him in the acceptable time, in the day of salvation; his anger, as a judge, was turned away from him, justice being entirely satisfied; and therefore it was not possible he should be held any longer with these cords and sorrows of death; for he being an infinite person, was able to bear all the wrath of God at once, which was due to sin, and therefore did not bring on him an eternal death as on the wicked, he sustaining and satisfying for all at once; and, like another Samson, broke asunder these cords like threads, and was loosed from them. But after all, though these are very great truths; yet, according to the order in which these words lie, being placed after the account of the crucifixion and death of Christ, they seem rather to respect the resurrection of his body, and the loosing it from the power and dominion of death; and in such sense as never to return to it, or any more feel the pains of it. One of Stephen's copies reads, "the pains of Hades", or the invisible state; and the Vulgate Latin version, "the pains of hell"; as in Psa 18:5 where the grave is meant; and the Syriac version, , "the pains", or "cords of the grave": the word "cords", or "bands", best agrees with the word "loosing"; and the Ethiopic version renders it, "the bands of death", Because it was not possible he should be holden of it: of death, and under the power of it; partly, because of the power and dignity of his person, as the Son of God, he being still the Prince of life, and who by dying abolished death, and him that had the power of it; and partly, because as the surety of his people, he had made full satisfaction for sin, and had brought in an everlasting righteousness, and therefore ought in justice to be discharged, and detained a prisoner no longer; as also because of the prophecies of the Old Testament concerning his resurrection, which must be fulfilled, as follows, (w) T. Bab. Sabbat, fol. 118. 2. & Sanhedrin, fol. 98. 2. Alkath Rocel, l. 1. p. 1. & passim.
Acts 2:24
Peter Addresses the Crowd
23He was delivered up by God’s set plan and foreknowledge, and you, by the hands of the lawless, put Him to death by nailing Him to the cross.24But God raised Him from the dead, releasing Him from the agony of death, because it was impossible for Him to be held in its clutches.
- Scripture
- Sermons
- Commentary
The Power of the Holy Ghost (1 of 2)
By David Wilkerson8.2K45:22ACT 2:24In this sermon, the preacher emphasizes the power of the Holy Ghost in the resurrection of Jesus from the dead. He highlights the significance of the resurrection in the everyday Christian life, stating that it is not just a Bible story but a message for the church and all believers. The preacher encourages the audience to understand that they do not have to live under the dominion of sin and can be delivered from life-controlling issues. He references Romans 6:5 and emphasizes the need to die to the flesh and commit everything into the hands of God.
Burning Fire of the Spirit - Part 5
By T. Austin-Sparks4.9K42:36Holy SpiritGEN 12:1MAT 6:33ACT 2:24ACT 10:38HEB 2:9REV 1:1REV 2:10In this sermon, the speaker discusses the general situation and the need for the Lord's intervention. He emphasizes the importance of recognizing the greatness of Jesus Christ in order to have a strong spiritual life. The speaker uses examples from the Bible, such as Joshua and Abraham, to illustrate how these individuals overcame challenges by focusing on the greatness of God. The sermon emphasizes the need for a fresh revelation of Jesus' greatness as the key to recovery, renewal, and fortification in times of suffering.
(Genesis) Genesis 40 Introduction
By J. Vernon McGee2.6K07:08GEN 37:28MAT 26:15MAT 27:35JHN 1:11ACT 2:24In this sermon, the speaker focuses on the parallels between the life of Joseph and the life of Jesus. He highlights how Joseph was sent to his brethren, just as Jesus was sent to his own people. Both Joseph and Jesus were tempted by the world, flesh, and devil, but they resisted and emerged victorious. The speaker also emphasizes how Joseph's time in prison was part of God's plan, as it allowed him to eventually interpret the dreams of Pharaoh's butler and baker. The sermon concludes by noting that Joseph gave all glory to God throughout his trials and tribulations.
Resurrection Reality
By Walter A. Maier1.5K22:03JHN 14:3JHN 20:9ACT 2:241CO 6:141CO 15:201JN 3:2REV 1:17In this sermon, the preacher discusses the concept of life after death and the belief in the resurrection. He emphasizes that our lives are incomplete and unfinished, suggesting that there must be a continuation after death. The preacher also mentions the idea of reward or retribution in the next world to address the injustices and unfairness of life. He uses various examples, such as the homing pigeon and the migration of birds, to illustrate the instinctive desire for immortality. Ultimately, the preacher encourages the audience to trust in God's promises and the love of Jesus, assuring them that through repentance and faith, they will be blessed and able to see God as he is.
The Resurrection-02 the Reality of the Resurrection
By Stephen Olford1.4K39:54MAT 28:6JHN 3:5ACT 2:24ACT 2:271CO 15:4In this sermon, Rev. Stephen F. Oldford emphasizes the importance of recognizing the reality of the bodily resurrection of Jesus Christ. He highlights the impact of the resurrection on various aspects of society, such as the legal system and philanthropic institutions. The sermon also addresses the fraud theory, which was invented by Jewish leaders to explain the empty tomb. Rev. Oldford encourages the audience, particularly young people, to hold onto the truth of the resurrection and apply it to their lives.
The Revival at Pentecost
By Rolfe Barnard76240:41RevivalMAT 6:33ACT 2:24ACT 2:37ROM 14:111CO 13:91TH 5:17In this sermon, the preacher emphasizes the power and importance of preaching the word of God. He highlights that preaching is not just a public activity, but a personal responsibility for every believer to proclaim the message of salvation. The preacher emphasizes that true salvation can only come through the Holy Ghost and that accepting Jesus as Lord requires a genuine encounter with the Holy Spirit. He also emphasizes the need for fervent prayer and reverence for God, stating that familiarity with Christ should not diminish our sense of awe and reverence. The sermon concludes with the proclamation that Jesus is Lord, regardless of whether people acknowledge or love Him.
As Secure as You Know How
By David Guzik74132:29MAT 27:62MRK 16:1LUK 24:1JHN 20:1ACT 2:24ROM 6:4In this sermon, the speaker discusses the measures taken to secure Jesus' tomb after his crucifixion. The tomb was secured with a stone, which was rolled across the entrance. Additionally, a seal was placed on the stone to ensure it was not tampered with. A detachment of soldiers, equipped with weapons and armor, was also stationed at the tomb to guard it. The speaker emphasizes that these security measures were ultimately futile, as Jesus' resurrection proved to be a powerful and glorious event, overcoming the stone, seal, and soldiers.
God's Mighty Power Demonstrated
By Tim Conway56653:24ACT 2:24ROM 1:4EPH 1:19EPH 3:20PHP 3:10COL 2:11
This sermon delves into Ephesians 1, focusing on the power of God's resurrection demonstrated in Christ and its impact on believers. The Apostle Paul emphasizes the unity of believers with Christ, being raised together with Him and seated in heavenly places. The sermon highlights the immeasurable greatness of God's power towards those who believe, drawing parallels between Christ's resurrection and the power at work within believers, leading to victory and overcoming in life.
On Eagles' Wings Pt 341
By Don Courville27434:45Radio ShowMAT 6:33ACT 1:1ACT 1:22ACT 2:24ACT 2:27ACT 2:30ACT 2:32ACT 3:19In this sermon, the speaker discusses the importance of focusing on the real purpose of celebrating and remembering the word of God. They mention that society is being diverted by symbols and pagan festivals, which are infiltrating schools and laws. The speaker emphasizes the significance of the resurrection of Christ, stating that without it, the cross has no meaning or power. They highlight that the resurrection gives hope and assurance that the work of Christ was accepted, and encourages listeners to examine their faith and receive Jesus as their Savior.
No Stone Too Large (6am Service)
By Stewart Ruch12210:59Christian LifeMAT 28:6MRK 16:6JHN 11:25ACT 2:24ROM 6:41CO 15:201PE 1:3In this sermon, Pastor Lon Allison, who is battling terminal cancer, shares his belief that the resurrection of Jesus Christ has the power to move any obstacle in our lives, including death. He acknowledges the three possible pathways he may face in his terminal diagnosis, but remains confident that if he is united with Jesus in his death, he will also be united with him in his resurrection. Pastor Lon emphasizes that death is no longer a peril or a panic for Christians, but rather a passage to the resurrected life. He concludes by declaring that there is no stone too large for the resurrection of Jesus Christ to move, offering hope and encouragement to the congregation.
"And Looking Up They See That the Stone Is Rolled back."- Mar 16:4
By G. Campbell Morgan0Faith in ChristResurrectionMAT 28:6MRK 16:4JHN 11:25JHN 20:7ACT 2:24ROM 10:91CO 15:55PHP 3:101PE 1:3REV 1:18G. Campbell Morgan emphasizes the significance of the resurrection of Jesus as depicted in Mark 16:1-20, focusing on the moment when the stone was rolled back from the tomb. He highlights the initial confusion of the women who came to anoint Jesus' body, only to find the tomb empty and the grave-clothes undisturbed, which confirmed His resurrection. Morgan argues that the resurrection is the central fact of Christianity, vindicating Jesus' teachings and transforming the meaning of the Cross for His disciples. He asserts that the resurrection cannot be proven by human reasoning but is known through faith, and it serves as the foundation for the Christian faith and the hope of eternal life. Ultimately, the rolling back of the stone signifies the triumph of love and the promise of redemption for all humanity.
A Life That Satan Cannot Destroy!
By David Wilkerson0Resurrection PowerVictory over DeathJHN 11:25JHN 14:19ACT 2:24ROM 8:111CO 15:552CO 13:5PHP 3:10HEB 2:141JN 5:11REV 1:18David Wilkerson emphasizes that despite Satan's apparent victory at the crucifixion, God's plan for resurrection was unfolding. Jesus, after laying silent in the grave, was resurrected by the Holy Spirit, declaring His eternal life and authority over death. This resurrection not only signifies Christ's victory but also offers believers a life that transcends death's power. Christians are encouraged to embrace this resurrection life, free from the fear of death, as they possess the same life-force that raised Jesus. The message is a powerful reminder that with Christ in us, we have a life that Satan cannot destroy.
The Indestructible Christ
By G.W. North0Eternal Nature of ChristVictory over DeathISA 53:5LUK 24:46JHN 1:14JHN 10:18ACT 2:24ROM 6:91CO 15:55PHP 2:8HEB 10:5REV 1:18G.W. North emphasizes the indestructible nature of Christ, explaining that while Jesus' physical body died, the eternal essence of Christ remained alive and indestructible. He clarifies that the Christ, who is God manifest in the flesh, cannot die, and that Jesus' death was a necessary part of fulfilling scripture, allowing Him to conquer death and rise again. North highlights the mystery that confounded the Jews, who understood that the Christ abides forever, yet struggled with the concept of His death. He illustrates that Christ's incarnation was a divine plan, culminating in the ultimate sacrifice that fulfilled the requirements of the Mosaic Covenant. Ultimately, North reassures believers that while Jesus' body was destroyed, the Christ within remained eternal and victorious over death.
By the Resurrection From the Dead
By G.W. North0Gospel TruthResurrectionMAT 28:6LUK 24:6JHN 11:25ACT 2:24ACT 4:33ROM 1:4ROM 10:91CO 15:14PHP 3:101PE 1:3G.W. North emphasizes the significance of the resurrection of Jesus Christ in his sermon 'By the Resurrection From the Dead.' He explains that while the Romans were unfamiliar with Jewish traditions, the resurrection was a groundbreaking event that proved Jesus to be the Son of God with power. North highlights that the resurrection was essential for the gospel, as it validated the effectiveness of the cross and confirmed Jesus' identity as the Savior. He argues that without the resurrection, there would be no gospel, and it was this event that sparked the growth of the early church, even in Rome. Ultimately, the resurrection serves as God's public testimony of Jesus' perfection and divinity, assuring believers of the truth of the gospel.
The Cross and the Person of Christ
By T. Austin-Sparks0The CrossUnion with GodJER 17:9MAT 27:46JHN 3:14JHN 8:27JHN 11:25ACT 2:24ROM 8:11CO 1:182CO 5:14HEB 10:5T. Austin-Sparks emphasizes that the true understanding of Christ's Person is inseparable from the Cross, and vice versa. He explains that the disciples initially struggled to accept a Christ that included the Cross, as it contradicted their expectations. The Cross reveals the essence of Christ, which is union with God, and it is through this union that the lie, enmity, and death resulting from the Fall are annulled. Sparks highlights that true knowledge of Christ comes through experiencing His death and resurrection, leading to a restored relationship with God. Ultimately, the Cross is essential for understanding both the Person of Christ and the nature of our union with God.
An Ark of Acacia Wood
By T. Austin-Sparks0The Supremacy of ChristOld Testament TypologyJHN 8:46ACT 2:24ACT 2:27PHP 3:21HEB 9:3T. Austin-Sparks emphasizes the greatness and glory of Jesus Christ, illustrating this through the symbolism of the ark of the covenant in the Old Testament. He explains that the ark represents God's supremacy and the unique nature of Christ, who embodies the holiness, power, and grace of God. Sparks highlights the importance of understanding Old Testament typology in relation to the New Testament, asserting that the ark serves as a type of Christ, who is incorruptible and sinless. The sermon encourages believers to recognize the significance of the covenant and testimony that God has established with humanity through Christ. Ultimately, the message points to the hope of resurrection and transformation into the likeness of Christ.
Abraham's Seed
By T. Austin-Sparks0The Holy SpiritSpiritual LifeNUM 23:9ACT 2:24ACT 7:2ACT 7:51ROM 9:42CO 1:9GAL 3:7COL 2:12T. Austin-Sparks emphasizes the transformative significance of Pentecost, marking the beginning of a new spiritual era governed by the Holy Spirit. He contrasts the spiritual life that God desires with established religious practices, urging believers to heed the voice of the Spirit rather than conforming to worldly religious norms. Sparks highlights Abraham's role as a model for spiritual lineage, asserting that true children of Abraham are those who are spiritually alive and governed by the Spirit, not merely by natural descent. He stresses that the promise of God is linked to a spiritual seed, exemplified by Isaac, and that believers are called to live in the power of resurrection, which is foundational to their identity in Christ. Ultimately, he calls for a community of believers who are distinctively spiritual, marked by a heart circumcised for God, and responsive to the leading of the Holy Spirit.
Christ Is Risen! He Is Risen Indeed
By Paris Reidhead0ISA 53:4JHN 14:6ACT 2:24ROM 10:91CO 15:20Paris Reidhead preaches on the foundational truth of the resurrection of Jesus Christ, emphasizing the significance of Christ's sacrificial death for our sins and the necessity of personally knowing and surrendering to Him. He highlights the historical and foundational importance of Christ's resurrection, stating that all preaching, faith, and salvation hinge on this truth. Reidhead challenges listeners to abandon themselves unconditionally to Christ's sovereignty in order to truly experience His presence and salvation, emphasizing the need for a personal, experiential relationship with the risen Lord.
The Resurrection of Christ
By Bakht Singh0JHN 11:25ACT 2:24ROM 6:231CO 15:17HEB 7:25Bakht Singh emphasizes the significance of the resurrection of Jesus Christ, stating that it is what sets Christianity apart from other religions and proves Jesus' divinity. The resurrection demonstrates that Jesus is not merely a religious leader but the Son of God, sinless and capable of forgiving sins and granting eternal life to believers. Through Christ's victory over death, believers find assurance that their sins are forgiven and that Jesus is the Savior of the world, making Sunday a day of celebration and fellowship for Christians.
The Effects of the Redeemer's Resurrection
By J.C. Philpot0ACT 2:24ROM 4:25ROM 8:61CO 15:20EPH 1:19EPH 2:5PHP 3:10COL 3:11JN 3:2J.C. Philpot preaches on the spiritual impact of the resurrection of the Lord on the believing soul, emphasizing the inward experience of its power, fruits, and effects. The resurrection of Jesus is portrayed as a miraculous display of God's mighty power, raising up millions of redeemed sinners with Him, out of their sins and miseries. Believers are urged to seek the felt power of Christ's resurrection in their own souls, enabling them to rise out of the cords of death and experience renewal, reviving grace, and a rise to faith, hope, and love.
Resurrection: A Fact
By A.W. Tozer0ResurrectionPower of ChristMAT 28:6LUK 24:5JHN 11:25ACT 2:24ROM 6:41CO 15:20PHP 3:10COL 3:11PE 1:3REV 1:18A.W. Tozer emphasizes that the resurrection of Christ is not a myth but a historical fact, foundational to the Christian faith. He asserts that the empty tomb signifies a real event, supported by divine intervention, and highlights the power of the resurrected Christ who reigns over heaven and earth. Tozer calls believers to honor the Cross while also grasping the profound implications of the Resurrection for both God and humanity, recognizing it as the culmination of Christ's sufferings.
Grounds on Which We Receive the Bible
By J.W. McGarvey0MAT 19:4MRK 12:35LUK 24:25JHN 5:45ACT 2:24ACT 3:222TI 3:16J.W. McGarvey preaches about the definitions of receiving the Bible as the word of God and the only rule of faith and practice. He distinguishes between the word of God and the words of God, emphasizing the divine inspiration behind the Bible's contents. McGarvey discusses the narrowest ground of belief, where many believers accept the Bible based on traditional upbringing, and broader grounds of belief, including the credibility of the Bible's historical and prophetic accounts. He delves into the inspiration of the Bible writers, highlighting the fulfillment of prophecies and the endorsement of the Old Testament by Jesus and the Apostles as evidence of divine inspiration.
Spiritual Convictions & Heavenly Affections
By J.C. Philpot0LAM 1:12LUK 24:26JHN 10:10JHN 11:25ACT 2:24ROM 7:9ROM 8:292CO 3:18GAL 6:14EPH 2:8EPH 5:30COL 3:1COL 3:42TI 1:9HEB 6:20JAS 1:27J.C. Philpot preaches about the vital importance of experiencing death to self, resurrection in Christ, ascension to heavenly affections, and setting our hearts on things above. He emphasizes that true religion is not about external rituals or earthly pursuits, but about a spiritual union with Christ in His death, resurrection, and ascension. Philpot urges believers to seek a hidden life with Christ in God, to be weaned from earthly idols, and to set their affections on heavenly realities, drawing strength and grace from the risen Savior at the right hand of God.
Psalm 57
By Henry Law0MAT 21:2JHN 11:44ACT 2:24ROM 8:212PE 3:10The preacher delves into the meaning of 'luo,' which signifies to loose, release, or dissolve. This word symbolizes setting free what is bound, possibly representing the world being freed from corruption due to sin. The elements will be broken down into their components, akin to a building being torn apart, depicting the disintegration of the present world structure. 'Luo' is also the root of 'lutron,' denoting a ransom that sets free, emphasizing the concept of payment for liberation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Whom God hath raised up - For, as God alone gave him up to death, so God alone raised him up from death. Having loosed the pains of death - It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of חבלי מות chebley maveth, in Psa 116:3, or חבלי שאול chebley sheol, in Psa 18:5, and in Sa2 22:6, to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that λυειν τας ωδινας θανατου, signifies rather to Remove the pains or sufferings of death. So Lucian, De Conscr. Hist., says, "a copious sweat to some, ελυσε τον πυρετον, Removes or carries off the fever." So Strabo, speaking of the balm of Jericho, says, λυει δε κεφαλαλγιας θαυμαστως - it wonderfully Removes the headache, etc. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident; but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary consequence of his own Divine power. Instead of θανατου, of death, the Codex Bezae, Syriac, Coptic, and Vulgate, have Ἁιδου, of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles' creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion.
Jamieson-Fausset-Brown Bible Commentary
was not possible he should be holden of it--Glorious saying! It was indeed impossible that "the Living One" should remain "among the dead" (Luk 24:5); but here, the impossibility seems to refer to the prophetic assurance that He should not see corruption.
John Gill Bible Commentary
Whom God raised up,.... From the dead; for though his life was taken away by men, he was raised to life again by God the Father, to whom the resurrection of Christ is generally ascribed, though not to the exclusion of Christ himself, and the blessed Spirit; and this being what the apostles were witnesses of, and the Jews endeavoured to stifle as much as they could, it being the sign Christ gave them of the truth of his Messiahship; and this being also a fundamental article of the Christian religion, the apostle enlarges upon it: having loosed the pains of death; this may be understood either of what Christ had done for his people by dying for them; he had abolished death; he had took away its sting, and delivered them from the curse of it, having fulfilled the law, satisfied justice, and made full atonement for their sin; so that though they die, death is not a penal evil to them, nor shall they always continue under the power of it: or of what God did in raising Christ from the dead; he delivered him from the power of death, by which he was held in the grave, and which is expressed by a word which signifies pains and sorrows, even those of a woman in travail; which though he felt not now, he had gone through them; his low state in the grave was the effect of them; and these are said to be loosed when he was raised up, he being so entirely delivered from them, as that they should never come upon him more: and it is to be observed, that the same word in the Hebrew language, and so in the Chaldee and Syriac, in which Peter might speak, signifies both cords and sorrows; and we often read in Talmudic and Rabbinic (w) writings, of , "the sorrows", or "pains" of the Messiah. The death which Christ died, being the death of the cross, was a very painful one: he endured great pains in his body, smote with rods, and buffeted with the hands of men; by being scourged and whipped, and having a crown of thorns platted on his head; but the pains of the cross were still greater, his body being stretched out upon it, and fastened to it by nails drove through his hands and feet, and then reared up, and jogged in the earth, where he hung upon it in extreme agony, till he expired: and these pains he endured, not through want of love to him in his Father, who, as he does not willingly grieve and afflict the children of men, so neither would he his own Son; nor was it on account of any sin of his, for he knew none, nor did he commit any; but he was wounded, and bruised, and endured these sorrows and pains for the sins of his people: as he was their surety, it was necessary he should die, because the wages of sin is death, and the justice and veracity of God required it; and it was proper he should die the painful death of the cross, because of the types and prophecies of it, and chiefly that he might appear to be made a curse for his people: though more must be meant here than the pains he endured in the moment and article of death, since they ceased at death, and he was then freed from them; whereas the text speaks of a loosing him from them at his resurrection, which supposes that they continued on him until that time; wherefore these pains of death also signify the power and dominion death had over him, and continued to have over him in the grave; with the cords of which he was bound and held, till he was loosed by raising him from the dead. Dr. Goodwin is of opinion, that these words are to be understood, not of the resurrection of Christ's body from the pains and power of death, but at least chiefly of the recovery and revival of his soul from those spiritual agonies which attended him, and from which he was loosed and delivered before his death; and the rather, because as before observed, at death the pains of it are gone, the bitterness of it is over, and nothing is felt in the grave; besides, the word here used signifies the pains of a woman in travail, Th1 5:3 and seems best to agree with those inward sufferings of Christ, which are called "the travail of his soul", Isa 53:11 and which, like the pangs of a woman in labour, came upon him gradually: four or five days before his death he said, "now is my soul troubled", Joh 12:27. The night in which he was betrayed, when he came into the garden, he began to be sorrowful, and heavy, and sore amazed; and at length he breaks out, and says, "my soul is exceeding sorrowful, even unto death", Mat 26:37 and after some time his pains increase, and being in agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood, Luk 22:44 but the sharpest pains were yet to come, and which he endured when on the cross, being forsaken by his God and Father, Mat 27:46 and which arose partly from the sins of his people, the filth and guilt of them laid upon him, which must be very distressing to his pure and holy mind; and from the wrath of God, and curse of the law, which he sustained as the punishment for them; and it was necessary he should bear the whole punishment due to sin, the punishment of sense, or feel the wrath of God, and the strokes of divine justice, and the punishment of loss, or be deprived of the divine presence; and these sorrows of soul may be well called the pains or sorrows of death, because they were unto death, and issued in it; a corporeal death followed upon them; and when he was in the garden, and on the cross, it might be truly said, "the sorrows of death compassed him about", Psa 18:4 but from these he was loosed just before his death, when he said, "it is finished"; the darkness was over; the light of God's countenance broke out upon him; he heard his cry, and helped him in the acceptable time, in the day of salvation; his anger, as a judge, was turned away from him, justice being entirely satisfied; and therefore it was not possible he should be held any longer with these cords and sorrows of death; for he being an infinite person, was able to bear all the wrath of God at once, which was due to sin, and therefore did not bring on him an eternal death as on the wicked, he sustaining and satisfying for all at once; and, like another Samson, broke asunder these cords like threads, and was loosed from them. But after all, though these are very great truths; yet, according to the order in which these words lie, being placed after the account of the crucifixion and death of Christ, they seem rather to respect the resurrection of his body, and the loosing it from the power and dominion of death; and in such sense as never to return to it, or any more feel the pains of it. One of Stephen's copies reads, "the pains of Hades", or the invisible state; and the Vulgate Latin version, "the pains of hell"; as in Psa 18:5 where the grave is meant; and the Syriac version, , "the pains", or "cords of the grave": the word "cords", or "bands", best agrees with the word "loosing"; and the Ethiopic version renders it, "the bands of death", Because it was not possible he should be holden of it: of death, and under the power of it; partly, because of the power and dignity of his person, as the Son of God, he being still the Prince of life, and who by dying abolished death, and him that had the power of it; and partly, because as the surety of his people, he had made full satisfaction for sin, and had brought in an everlasting righteousness, and therefore ought in justice to be discharged, and detained a prisoner no longer; as also because of the prophecies of the Old Testament concerning his resurrection, which must be fulfilled, as follows, (w) T. Bab. Sabbat, fol. 118. 2. & Sanhedrin, fol. 98. 2. Alkath Rocel, l. 1. p. 1. & passim.